Tag: church administration

Simplified Darby – God’s Love and Grace – Holiness, Unity and Christian Gathering

After maintaining that separation from evil must be the principle of unity, Darby was at pains to show that it cannot be the power to gather Christians. Holiness may attract them together, but the power to gather is grace, working in love – love through faith. If Christians gather purely out of separation from evil, they become occupied with the evil, which is not of God.

We are to be separated from evil, but separated to God. And that is in love, so we abound in love towards one another, our fellowship being with the Father and the Son, grace alone having revealed God’s heart. Active love gathers us together.

A summary by Sosthenes of John Nelson Darby’s

Grace, the Power of Unity and of Gathering

J N Darby

 

After maintaining that separation from evil must be the principle of unity, Darby was at pains to show that it cannot be the power to gather Christians.  Holiness may attract them together, but the power to gather is grace, working in love – love through faith.  If Christians gather purely out of separation from evil, they become occupied with the evil, which is not of God.

We are to be separated from evil, but separated to God.  And that is in love, so we abound in love towards one another, our fellowship being with the Father and the Son, grace alone having revealed God’s heart.  Active love gathers us together.

To view the complete paper – Grace, the Power of Unity and of Gathering 

To download book (JND Collected Writings – Vol 1 Ecclesiastical 1 – p366) containing this article click here

God’s Holiness, Love and Grace

In God’s nature there is both holiness and love. As Christian saints we possess these because of the life that has been given to us.  Holiness, is needed by all who approach God, but love, the spring of activity, provides the energy for us to do so.  God is holy – God is not just loving, but love.  Wherever love is found, it is of God, for God is love.  This is the blessed active energy of His being.  And God displays His love in the riches of His grace to sinners.  It is to their eternal blessing as He will show the exceeding riches of his grace in his kindness toward us through Christ Jesus (Eph 2:7)

God imputes no sin to the Church. Through grace and redemption this fact is always blessedly and eternally true.

We are chosen in Christ before the foundation of the world, that we should be holy and without blame before Him in love. (Eph 1:4).  God is holy; God is love, and in His ways, blameless.  We are sinners. but in His love God has put sinners in the place of holiness and blamelessness.  He has shown us favour in the Beloved – In Christ the Son, the blessed one.  We have redemption through His blood, the forgiveness of sins (what we need) – so we can enter where we can be to the praise of the glory of His grace – and this according to the riches of his grace (Eph 1:6-7)

Our Heavenly Position

When Christ was here He was alone; grace was rejected here, but in His death redemption was accomplished and atonement made.  Jesus has revealed God, even though His power is seen in creation, and we thus know Him to be love and light too. Blessed knowledge!

In the exercise of that love God gathers to Himself those who display that love in Christ. He is the great power and centre.

In bringing us into unity, God has the highest thoughts for us.  In Eph 1:3, the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ.  In John 20:17, Christ speaks of us as His brethren.  Our wonderful part in sweet and blessed grace is up there in the best and highest sphere of blessing, where He dwells.

We therefore have an inheritance.  The Holy Ghost is the earnest of the inheritance, (Eph 1:14) but not of God’s love. That is shed abroad in our hearts by the Holy Ghost, which is given to us.  (Rom 5:5).

“Separation from Evil, God’s Principle of Unity.”

Darby’s earlier tract “Separation from Evil, God’s Principle of Unity” bore on state of the Church of God in general, and not any member in particular.  However, anybody denying the basic principles of that tract is not on Christian ground at all.  Is not holiness the principle on which Christian fellowship is based?  And the real message of that tract is simply that.

The Danger of becoming Occupied with Evil

Separation from evil, distinguishes the person who separates from the person who is separated from.  The danger when we separate we get over-occupied with our position as separate – this tends to make our position important to us.  Our treacherous human hearts being what they are, mix up our position with self.  If separation from evil becomes the gathering power, then what is in my mind is my position, and I am over-occupied by its importance.

As a Christian separates from evil, it is the evil acting on the conscience of the new man, which drives him out. He knows it to be offensive to God but if he becomes occupied with the evil, he is in a dangerous situation.  Naturally he is anxious about those he has left, to justify and demonstrate to them clearly the ground on which he left.  Meanwhile those he has left tend to cover things up in order to explain their position.  So our friend becomes occupied with proving the evil to others. This is slippery ground for the heart, to say nothing of danger to love.  This is not holiness, nor separation from evil. It harasses the mind, and cannot feed the soul.

God separates us from evil, but He does not fill the mind if we continue to be occupied with it; because God is not in the evil.  Where conflict with evil not maintained in spiritual power, communion is lost, and it becomes impossible to maintain unity.

Real Holiness is not merely Separation from Evil, but Separation to God from Evil

What is holiness?  Holiness is separation to God.  We are brought to God and to know Him.  The prodigal came to himself and said “I will arise and go to my father.” God says “If thou wilt return, return unto me.” (Jer 4:1) A soul is never really restored until it returns to God.  Even if the fruits of flesh have been confessed, forgiveness and restoration are from God in love.

God is above all. The new holy and divine nature, being exercised in life, revolts from evil when it has to face it.  Natural conscience involves the rejection of evil.  But real holiness is not merely the rejection and the separation from evil, but separation to God from evil.  God is our object.  Real holiness, then, is separation to God, as well as from evil; for only thus are we in the light, for God is light. (1 John 1:7)

So instead of the heart being occupied with the evil, which it abhors, it is filled with good.  This does not weaken separation, but puts the evil quite out of mind and sight. Hence the heart is holy, calm, apart from, and abhorring evil.  God is good, and we can be positively filled with God in Christ.  As we become occupied with good, we become  holy.  Hence we can abhor evil, without occupying ourselves with it.

The soul goes from sin to love, and goes there because love was displayed in Him that was made sin for us.  Love is the power that separates us from evil, and ends all connection with it; for  if I die then to the nature I used to live to, I live hereafter in the blessed activity in love.

Through the Holy Spirit’s working, purifying our affections our souls are  drawn to what is good.   We recognise evil, not by a mere uneasy conscience, but by sanctification.  This is all in the power of God’s grace.

Love precedes holiness

Love comes before holiness, wither mutual amongst the Christian saints , or individual in enjoying the revelation of God.  “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints,” 1 Thess. 3:12, 13. Also  “Ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full. … God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.” (1John 1:4-6).  So separation from evil involves walking in the light, in God’s revealed character in Christ, in the truth as it is in Jesus in whom the life was the light of men (John 1:4).  If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.  But what makes the fellowship?

Christ therefore becomes the centre.  Jesus had won John’s heart, and was the gathering power into fellowship with the Father and with His Son Jesus Christ.  John knew that by the Holy Spirit. He knew that is what made the fellowship.

The true Character of Christian Fellowship – with Him, where He is, where Evil cannot come

As we have been restored to God together, we can gather to a common Christian fellowship.  We are to have fellowship in something, that is, with the Father and with His Son Jesus Christ.  Jesus says “I, if I be lifted up from the earth, will draw all men unto me”  (John 12:32).  Now here was perfect love, entire separation from all sin and in condemnation of it.  But He is risen and ascended, so It is a heavenly place that He takes, and our gathering through the cross is to Him there, in the good where evil cannot come.  There is our communion – entering into the Father’s house in spirit.  And this is the true character of the assembly, the church, for worship in its full sense.  It remembers the cross, it worships, and all known in heaven before God.

Our fellowship or communion, is in that which is good –  heavenly, no evil being there.  Hence it is said: “If we walk in the light as God is in the light, we have fellowship one with another.”  (1 John 1:7) The only way in which we can walk out of darkness is by walking in the light, that is, with God: and God is love, and were He not, we could not walk there.

And this is true even if realised imperfectly.

Active Love Gathering Us

In love we are bought into fellowship, love acting to bring us together.  In love we have our part.  Love, while sanctifying and maintaining God’s holiness, makes us partakers of it, revealing God and gathering weary souls.

Love is active.  Jesus has revealed God, and we know Him to be love and light; He has given us eternal life.  The Lord said  : “My Father worketh hitherto and I work ”. (John5:17) He gave himself . . . that he might gather into one the children of God, which were scattered abroad. (John 11:52)

It is evident to the Christian that love gathers to holiness, and on the principle of it.  Grace alone fully reveals God; without grace that to which we are to be gathered cannot be seen.  Grace reaches the heart.

Law and Grace

The law was given by Moses, but grace and truth came by Jesus Christ (John 1:17). The law told man what he ought to be. It did not tell him what he was, nor did it tell him what God was; that remained concealed.   The truth is not what ought to be, but what is – the reality of all relationships as they are, and the revelation of Him who must be the centre of them.  And that cannot be without grace, for man is a ruined sinner, and God is love.

Through grace, God Himself, the Father, Son, and Holy Spirit are revealed as They are, and also what man is in perfection, in relationship with God.  We see the contrasts: obedience and disobedience, holiness and sin, God and man, heaven and earth.  With the fullest revelation of Himself, we see His counsels with Christ as the centre. Hence grace is the acting power in and is alone capable of revealing truth; for Christ’s being here is grace; His working is effective grace.

Now grace is the gathering power, gathering into unity, for it must, being divine, gather to itself.  Every renewed soul must know that all such are drawn together to Christ.

Grace reigns through righteousness.  It does it by uniting souls in the power of the Holy Spirit to Jesus, the one who was here, was on the cross, but now as Christ in heaven, where our true place is by faith.

This is love, infinite, divine; and, through the Holy Ghost, we have fellowship with Him.  We join in it.  Now that, we perceive, is the gathering power for Christians who desire to be separate from evil.

J.N. Darby (1800-1882)

John Nelson Darby (1800-1882), an Anglo-Irish evangelist, was led to the fierce conclusion that all churches, as man-made institutions, were bound to fail. The believer’s true hope was  the return of the Lord Jesus Christ. With others Darby gathered in a less formal way, free of clergy and human structure, founded on a desire to be separate from unholy organisations

Darby, after resigning his curacy in the Church of Ireland, became a tireless traveller, talented linguist and Bible translator. His influence is still felt in evangelical Christianity.

For more on this servant of the Lord please see JN Darby – Biographical Note

A summary by Sosthenes – September 2013 

 

 

 Simplified Darby on the Evil of Clericalism – One Man should not Run a Church or Assembly

When John Nelson Darby, a former clergyman himself, published ‘The Notion of a Clergyman, dispensationally the sin against the Holy Ghost.’ with its understandably provocative title, it was said that he was accusing every clergyman or appointed leader of committing the sin against the Holy Spirit. He was at pains to show that this was far from the truth.

Darby’s issue was that any human appointment, whether by delegation or election, substituted the direct sovereign action of the Holy Spirit, by that of man. This is the notion of a clergyman. The system is wrong. It substitutes man for God. True ministry is by the gift and the power of God’s Spirit, not by man’s appointment.

If the authority of the clergy is derived from man, it follows that anything that is of God, by the Holy Spirit must be condemned by the system and classed as evil. This, then, is the sin against the Holy Spirit in this dispensation.

A summary by Sosthenes of John Nelson Darby’s 

“The Notion of a Clergyman, Dispensationally the sin against the Holy Ghost”

J N Darby

When John Nelson Darby, a former clergyman himself, published ‘The Notion of a Clergyman, dispensationally the sin against the Holy Ghost.’ with its understandably provocative title, it was said that he was accusing every clergyman or appointed leader of committing the sin against the Holy Spirit.  He was at pains to show that this was far from the truth.

Darby’s issue was that any human appointment, whether by delegation or election, substituted the direct sovereign action of the Holy Spirit, by that of man. This is the notion of a clergyman.  The system is wrong.  It substitutes man for God.  True ministry is by the gift and the power of God’s Spirit, not by man’s appointment.

If the authority of the clergy is derived from man, it follows that anything that is of God, by the Holy Spirit must be condemned by the system and classed as evil.  This, then, is the sin against the Holy Spirit in this dispensation.

To view the complete paper – The Notion of a Clergyman, Dispensationally the Sin against the Holy Ghost – Click here

To download book (JND Collected Writings – Vol 1 Ecclesiastical 1 – p36) containing this article click here

The Church as a Worldly Institution

The word ‘clergy’, or the clerical principle, has the characteristic mark of apostasy in it – that is the substitution of man’s privileged order on God’s Church.   This has resulted in the Holy Spirit’s being despised in the Church.  Instead of those who had the lot of being instructors or spiritual overseers, ministers have now made themselves lords over the people and even the very Church itself.  So people speak of “going into the Church”.

Because this power is attached to the ministry, it has become the Church itself in the eyes of the world.  The world can therefore save itself the trouble of being religious by throwing all on to the clergy, so that irreligious people can regard religion is the clergy’s business, not theirs.  The substitution of the clergy for the Church is essentially apostasy.

It may be asked whether this is not really the sin against the Holy Spirit, merely resistance to Him.  However anything that interferes with the Holy Spirit’s vicarship of Christ in the world is a direct sin against Him is pure, dreadful, and destructive evil.  It is the very cause of destruction to the church.   Alas, even if not knowingly or willingly, every clergyman is contributing to this.

The Exclusive Authority of the Clergy

The Holy Spirit gives the word by whoever and whenever He choses.  But if clergymen have the exclusive privilege of preaching, teaching, and ministering communion, which is what they claim, then in their eyes anything else must be disorder and schism.

This accusation is therefore levelled directly against the sovereign operations of the Spirit of God.  That is ascribing to the power of evil that which comes from the Holy Spirit.  This is the sin (or blasphemy) against the Holy Spirit.  – This fellow doth not cast out devils, but by Beelzebub the prince of the devils…whosoever speaketh against the Holy Ghost, it shall not be forgiven him (Matthew 12:24,32).

God’s truth is always profitable, and by it the testimony is maintained in the world.  But the principles of the truth were established before their being subjugated by the papal power.  Believers have now to rest on the Lord, or sink into the system.  But dependence on the Lord is by the work of the Holy Spirit.  That is not resting on the official church, so it is condemned by the clerical system.  Hence, the very notion of a clergyman is effectively apostasy and rebellion against God.

 

Appointment of Clergymen and Bishops

Are all clergymen and bishops, occupying a humanly appointed office, converted themselves?  Whilst many are truly godly, there are some who are even haters of God.  If so why are they in that position in the church?  It must be that there is honour attached to the position and that they are authorised to confer honour on others.

Most godly clergymen and bishops will admit that their appointment is not by God. Accordingly, in their position of being clergymen, they are forced either to resist God in the Holy Spirit or to resist the bishops and higher authorities from whom they derive their authority.  Darby ventured to say that the most successful clergymen were the blindest, darkest and most ignorant in the external practice of religion.

And what about the bishops?  Their appointment varies, but they may receive Letters Patent, in Britain by the Sovereign, with the support of the secular authorities.  They, with their invested authority, are not appointed by God at all, but often by godless, worldly politicians.  And if they are honest they will recognise it, even though the system must charge anybody who does not accept their authority with dissention and schism.

Resistance to the Gospel

When the gospel is preached, there is witness to the Redeemer’s love: people are bought into the communion of the Lord’s love, to bear witness to their sole dependence on His dying love.  This witness is by ordinary lay persons.  But their testimony is not accepted because they are not, nor have been brought together by – clergymen!

It will therefore be observed that where there is lay evangelical activity, which is blessed of God, opposition will come from the clergy. Some will even condemn it as evil.  In Britain this will be from the vicars and bishops, in American from the presiding bishops and clergy, in Southern Europe, Latin America and Egypt from the Catholic and Coptic priests, in the Greek church from the papas – even if their numbers fall.

Darby cited a movement at that time in Ireland known as the Home Mission.  Opposition from the Establishment was so strong that meetings were forcibly broken up, and those involved were excommunicated.  This is despite the fact that thousands flocked to hear and enjoy the gospel.  No doubt the clergy thought that it was their exclusive prerogative to preach, and therefore they should hinder any who were not ordained.

The situation is the same whether in Protestantism or Roman Catholicism.  Indeed the status is the same; they are mutually respected,  [witness the 21st century ordinariate].  If one is bound to acknowledge the one, he is bound to acknowledge the other in the same title and office. They are their own witnesses that there is no difference between them in title as clergymen.  The only difference is that one authority is passed down from the Pope, the other from the Sovereign.  In either religion, this is the notion that meets you, as the barrier to God’s truth and work.

The Clergy in the Dark Ages and Afterwards

As Christianity became the imperial religion, the church sunk into worldliness and embraced the world’s methods and standards.  The world therefore became its head.  The world cannot manage a spiritual office, but it can manage global, national, regional and local authorities.  So it set up these authorities to minister, guide and manage the church.

For a long time, due to ignorance and superstition, ecclesiastical offices wielded more power than kings and the secular nobility.   Later secular power reassumed supremacy, but the ecclesiastical structure remained the same.  The world’s geographical secular powers used the church as an instrument to manage the mass of people.  Those who desired to put themselves in Christ’s hand would be regarded as rebellious, because people were taught to rely on the Church rather than on Christ’s hand by the Holy Spirit.  Meanwhile the official church’s – not the true Church of God’s – influence declined.  The church, bound up with the world, has become merely a compound of secular influence and remaining superstition, where spiritual energies are cramped.

The Clergy in the Reformation

The reformation introduced a statement of individual faith, and broke off from the power of Rome and Popery.  But it did not separate the Church from the world.  Outward signs changed, but Christ and His Spirit did not rule.  Darby said he believed that eventually the principle of the clergyman would result in the re-introduction of the power of Popery, since in all cases the religion is based on a doctrine of succession, not on the presence of the Holy Spirit.  No Protestant minister, as a clergyman, can prove his title any more than the Pope can.  It is not a question of what doctrine is held, though in a great number of instances the clergy do not preach the truth, and many would question whether some are even Christians.

The Influence of the Clergy

As a position, the rank of clergyman has an amazing pernicious influence on the minds of people.  This has grown up though its association with the world, and a hindrance the operation of God’s Spirit.  Indeed, it charges the operations of the Spirit of God with evil, as rebellion to its authority, because it does not act within its defined territorial limits, or conform to its secular and ceremonial arrangements. Nor too does the true Church recognize ecclesiastical hierarchy.   Their godly and faithful brethren, acting under the Spirit of God are rejected, and branded divisive schismatics.

The Gifts to the Church

There are gifts: He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers” (Eph. 4:5, 7, 11); so in 1 Corinthians 12, To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, 9to another faith by the same Spirit, to another gifts of healing by that one Spirit But these are known only as gifts. The notion of a Clergyman substitutes something which cannot be said to be of God at all in the place of all these.  And is not found in Scripture either.

Not being Lords over God’s Heritage

Peter spoke of those who were elders or instructors: Neither as being lords over God’s heritage (κλήρων, kleron), but being ensamples to the flock. (1 Peter 5:3).  That is the real meaning of the word kleros or lot.  The only use therefore of the word ‘clergy’ in Scripture is, as applied to the laity, contrasted with ministers, charging them to assume no lordship.

Speaking of “My flock”

How often have we heard that expression from the mouth of a minister or clergyman – “My flock,” as if it were a virtue to think of the congregation as such.  To claim that is a shocking blasphemy, even if not done so knowingly or wilfully.  Not even an apostle would have dared to claim the flock as his own. It was God’s flock which they might be given to oversee – Christ’s sheep – which they might be entrusted with a portion of, a lot (kleros), to feed and guide.  Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.  For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:28-30)

Vicars, pastors or ministers who talk about their sheep, or their flock, put themselves in the place of God or His Christ.  They do so because they are clergy: they count it their title as clergy – they would effectively be as gods.  What will they say before the Righteous Judge?

The Clerical System vs. Individual Clergymen

Nevertheless, Darby, having been a clergyman once himself, had high esteem for many individuals amongst the clergy, and he did not doubt that there were many others as worthy that he did not know.  But it is not an individual question, but one affecting God’s glory and the whole order of the Church.  For the official church publicly has departed from God, and has become what it is, both in name and title.  It has become the concentration of that which, by its denial of the Holy Ghost and gratuitous blasphemy against Him, brings destruction on all to which it is attached.

Conclusion – The clergy identifies the Church with the world, not God with the Church

The clerical system identifies the church with the world, not God with the Church.  Being of the world it is of Satan, and the world denies, rejects, and even blasphemes the Holy Ghost.

JND concludes: What is the remedy? It must be the recognition of God’s Spirit wherever He operates, personally bowing to His guidance and direction.  The Christian will see as the hand of God, in the Comforter who has been sent to abide with us, and works in us by obedience.  As a result we can possess its joy in boldness, against all that grieves Him.  This we do against joining the world, which cannot own or receive Him, and which denies the truth, of which He is the witness.

May the Lord give us to discern things that are not of the Holy Spirit, and to separate the precious from the vile.

J.N. Darby (1800-1882) – Dublin 1828.

John Nelson Darby (1800-1882), an Anglo-Irish evangelist, was led to the fierce conclusion that all churches, as man-made institutions, were bound to fail. The believer’s true hope was the return of the Lord Jesus Christ. With others Darby gathered in a less formal way, free of clergy and human structure, founded on a desire to be separate from unholy organisations.

Darby, after resigning his curacy in the Church of Ireland, became a tireless traveller, talented linguist and Bible translator. His influence is still felt in evangelical Christianity.

For more on this servant of the Lord please see JN Darby – Biographical Note

A summary by Sosthenes – September 2013 

Simplified Darby – on the Church as the Body of Christ, the Church as the Habitation of God, and Local Churches

In this paper, JN Darby introduced the thought of the local assembly and its function.

Most people, Christians included, think of churches in terms of the Anglican Church, the United Reformed Church, the Baptist Church, the Roman Catholic Church etc., and the structures, church organisations and buildings associated with them. However, scripturally the Church is the Body of Christ, and churches the expression of that body in a place. Teachers, shepherds, evangelists and other gifts apply to the whole Church. Elders (or overseers) are local. The idea of a single person, appointed or voted into a professional position is totally of man’s order and sets aside the Spirit of God.

A summary by Sosthenes of John Nelson Darby’s

Churches and the Church

J N Darby

In this paper,  JN Darby introduced the thought of the local assembly and its function.

Most people, Christians included, think of churches in terms of the Anglican Church, the United Reformed Church, the Baptist Church, the Roman Catholic Church etc., and the structures, church organisations and buildings associated with them.  However, scripturally the Church is the Body of Christ, and churches the expression of that body in a place.  Teachers, shepherds, evangelists and other gifts apply to the whole Church.  Elders (or overseers) are local.  The idea of a single person, appointed or voted into a professional position is totally of man’s order and sets aside the Spirit of God.

If we believe that the public church is ruined, and governed by man, not the Holy Spirit, then we should humbly cry to the Lord.  He will meet us in our need.

To view the complete paper – Churches and the Church – Click here

To download book (JND Collected Writings – Vol 20 Ecclesiastical 4 – p318) containing this 

What is the Church?

The Greek word ἐκκλησίᾳ / ekklēsia simply means assembly – generally of citizens or privileged persons.  God’s Church or assembly comprised all believers formed into one by the Holy Spirit. It is viewed as the Body of Christ and also the Habitation of God.

The Church as the Body of Christ

The assembly is the Body of Christ; – his body, the fulness of him that filleth all in all (Ephesians 1:23).  It is by one Spirit we are baptised into one body.  The church is still being formed, and it will only be complete in heaven.

Jesus said “I will build my church, and the gates of hell shall not prevail against it“  (Matthew 16:18).  Peter understood this and spoke of unto whom coming, as unto a living stone, ye also, as living stones, are built up a spiritual house (1 Peter 2:4), and Paul “in whom the whole building fitly framed together groweth unto an holy temple in the Lord (Ephesians 2:21).  The Lord continues to add to the church those that are to be saved  (Acts 2:47), and He will have it in perfection.   This has resulted in what some call ‘the invisible church’.

When Christ ascended up on high, He gave gifts to men: apostles and prophets were the foundation (Ephesians 2:20); then there were evangelists, shepherds and teachers.  These were set in the whole church or assembly according to 1 Corinthians 12.  So a teacher in Corinth could teach in Ephesus.  A man with a gift of tongues spoke wherever he was, it was a gift to the whole body, to the perfecting of the saints and edifying of the body till we all grow to the stature of Christ  (Ephesians 4-12:13).  Christians were to wait on one another in prophesying or exhorting.  Women were to keep silent in the assemblies.

The Church as the House (or Habitation) of God

There is another view of the Church, that is the House, a habitation of God, but built by people in responsibility.  God did not dwell with Adam or Abraham, but  He did with Israel after it was redeemed out of Egypt.  He now dwells in the house of the living God, by the Holy Spirit, consequent on Christ’s redeeming work on the cross, His resurrection and ascension.   The house is where the Holy Spirit dwells –  a habitation of God through the Spirit,” (Ephesians 2:22).

That is in spite of the fact that man has built a lot that is not of God.  Paul says “As a wise master-builder, I have laid the foundation, but let every man take heed how he buildeth thereon (1 Corinthians 3:10). That means that there can be a lot of things which were not sound structurally – wood and hay and stubble, fit only to be burned.  However, God has not yet executed judgment, but this is why, when He does judgment must begin at the house of God (1 Peter 4:17)

That is how the church or assembly is depicted in scripture.

What are Churches or Assemblies?

In New Testament times, Churches were local.  Believers could not meet all in one place so there were assemblies in each town or city, each forming God’s assembly, the unity of the body, in that place.  There was one church in Corinth, one in Thessalonica, Jerusalem or Ephesus; in Galatia, a province, there were several.  Wherever there was an assembly it could be addressed as such.  Paul could write a letter unto the church of God which is at Corinth (1 Corinthians 1:2), and that was to the whole assembly in that city.  It could be small or large, from ‘two or three’ to hundreds or thousands.  Elders or overseers looked after God’s flock.

They did not have church buildings – they met in houses.  The Most High dwelleth not in temples made with hands (Acts 7:48).  Many houses must have been used, but there was just one assembly in the place and elders related to the whole assembly in the place.  The Christians that composed it were members of the whole body, not the local one, the only membership seen in scripture being of the whole of Christ’s body.

Elders (called bishops in KJV, but the word means ‘overseer’) were local.  Qualifications were needed:  blameless, the husband of one wife, vigilant sober, of good behaviour, given to hospitality, apt to teach (1 Timothy 3:2) , Gift was not essential, though the ability to teach was desirable.   They were elders in the one assembly of God, in the place in which the Holy Ghost had made them overseers (Acts 14:23; Titus 1; Acts 20:28

The State of Churches Now

Churches are totally different now.  Although the Lord still speaks, and those who have been raised up may minister as God has given them the word, man has organized them according to his fancy. The thought of Church of God has been forgotten save for owning some ‘invisible church’ to which the Lord is faithful.  This is sad, because if it is to be the light of the world, how can it be invisible?  It may be more visible when persecuted for there people give their testimony under extreme conditions.

Publicly the church has sunk into popery, or eastern orthodoxy, or Protestantism.  In the latter governments have set up national churches.  For some time after the reformation people were coerced into certain churches, but later there was religious liberty.  This led to the setting up of independent or non-conformist churches, but nobody thought of anything other than systems of organized churches, humanly united.  The unity of the body of which we were all members and that the Holy Spirit was here, the gifts being given by Christ, and those with them bearing responsibility for the whole church; all this was wholly forgotten and left aside.  Truth as contained in scripture as to the Church and the presence of the Holy Spirit was ignored.

In the establishment, episcopal authority is deemed to be passed on by succession.  Furthermore, they claim to make people members of Christ by baptism of water – totally unscriptural, instead of  seeing that one Spirit are we all baptized into one body. (1 Corinthians 12:13).  Baptism is to the death of Christ.

Even outside the episcopal system assemblies are formed by men who appointe or vote for a man, or woman, at their head.   Sometimes this causes a division.  People regard themselves as members of this so-formed church or assembly – a body organised by man and acting humanly.  They may be members of Christ or not: what counts is that they are members of a particular assembly.  The way this is done varies but the Holy Spirit is totally left out of consideration.  From beginning to end, all action is of man.

What is more, the assembly has a single church leader, be it a vicar, pastor or minister.  That person, often salaried, will think of it has his flock, not the flock of God.  If gifted, he may be a preacher,  but he preaches in his church; his gift is constrained to one place.  He may even not even be converted, but he has been educated for the ministerial profession and ordained.   His object is to increase the congregation, especially of well-to-do people who can contribute to the church’s funds and influence.  If he does not succeed he may be dismissed or forced to resign.  God’s constitution for the church has ben substituted by man’s and the Holy Spirit’s power and order is ignored, if it is believed on at all.  The results – let us not even talk about them!  The miserable consequences are well known in the church and in the world too.

The Scriptural View of Churches

In scripture there is no thought of a membership of a particular church, or a vicar, minister or pastor of a flock peculiar to him, and no thought of a voluntary assembly with its own policies or principles.  There is God’s church or assembly, not man’s churches.  If Paul wrote a letter “To the assembly of God in x”, where would it be delivered now?  No such body exists because churches have set aside the Word, the church of God and the Holy Spirit.

There are evangelists, shepherds and teachers.  But they should exercise their God given talents wherever they happen to be, not in a nominated church where they are appointed or chosen, and certainly not amongst ‘their flock’.  Gifts are for the whole church.

How should a Christian view the State of Christian Churches?

When questioned, the answer from Christians who appreciate what is right is often, ‘That is how it is’.  Godly, conscientious people are conversant with the state of things, and may acknowledge the principles that we have seen.  Their groans are heard.  But the system makes them powerless. They are hindered by the fear of man, and the desire to be pleasing to men.  Paul said if I yet pleased men, I should not be the servant of Jesus Christ (Galatians 1:10).  Exercised souls need to act in faith trusting God, by His Spirit, to rule and bless His own house.

2 Timothy 2 and 3 clearly point out the condition of the church in the last days, and the pathway for the believer who acknowledges that condition.

Darby asks the simple question:  Is the existing order of things scriptural or anti-scriptural? … Happy is he who follows the word, and owns the Spirit, if he be alone in doing so. The word of the Lord abides for ever, as does he who does His will.

J.N. Darby (1800-1882)

John Nelson Darby (1800-1882), an Anglo-Irish evangelist, was led to the fierce conclusion that all churches, as man-made institutions, were bound to fail. The believer’s true hope was  the return of the Lord Jesus Christ. With others Darby gathered in a less formal way, free of clergy and human structure, founded on a desire to be separate from unholy organisations.

Darby, after resigning his curacy in the Church of Ireland, became a tireless traveller, talented linguist and Bible translator. His influence is still felt in evangelical Christianity.

For more on this servant of the Lord please see JN Darby – Biographical Note

 

 

Simplified J N Darby – on Independent Churches, Independent Local Assemblies, Personal Judgment and Conscience – On Ecclesiastical Independency

Darby observed the tendency of Christians to confuse their private, independent judgment with their conscience. My individual judgment may be as a result of my own will, and I will act independently, whereas conscience relates to God’s rights, the Word and the Lord’s authority. If I am disobedient, I am acting independently, in self-will, and am despising God’s authority.

There is only one Church of God – the body of Christ. An action in one gathering is binding on all, even if I personally have reservations about it. Scripture does not support independent churches, whether in a place or universally. Although many Christians might prefer to belong to independent assemblies, these are unscriptural, the work of Satan and positively evil, flying in the face of known truth.

 A summary by Sosthenes of John Nelson Darby’s

On Ecclesiastical Independency

J N Darby

Darby observed the tendency of Christians to confuse their private, independent judgment with their conscience.  My individual judgment may be as a result of my own will, and I will act independently, whereas conscience relates to God’s rights, the Word and the Lord’s authority.  If I am disobedient, I am acting independently, in self-will, and am despising God’s authority.

There is only one Church of God – the body of Christ.  An action in one gathering is binding on all, even if I personally have reservations about it.  Scripture does not support independent churches, whether in a place or universally.  Although many Christians might prefer to belong to independent assemblies, these are unscriptural, the work of Satan and positively evil, flying in the face of known truth.

If there is blasphemy in a local assembly or association with it, then I have to act.  That is not independence, but I am acting in the light of the whole:  “Because we, being many, are one loaf, one body; for we all partake of that one loaf (1 Corinthians 10:17 JND).  We profess to be one body whenever we break bread; scripture knows nothing else.

To view the complete paper –  On Ecclesiastical Independency

To download book (JND Collected Writings – Vol 14 Ecclesiastical 3 – p301) containing this article click here

Personal Judgment and Conscience

It is a fatal mistake to confuse your private, personal and independent judgment, with conscience.  To do so leads to chaos, confusion and disintegration.  That is the trouble with Protestantism.

A father has authority.  He is not infallible.  But I have to respect his authority, and submit to it, even if I disagree with my father.  If I disobeyed my father whenever it conflicted with personal judgment, I would be despising his authority.  In fact I am putting my self-will above obedience.   Indeed, in many situations – government, employment and so on, obedience is obligatory although there is no infallibility.  Otherwise there would be no order in the world at all.  There is blessing in doing what we know in obedience.

But if Christ’s authority is a stake, a denial of the Word, or the confession of His name, then that is a matter of conscience.  I am bound to love Christ more than father or mother.

However, obeying God rather than man is not to give liberty to the human will.  Scripture does not tolerate that.  We are sanctified to the obedience of Christ.  And this principle – our doing God’s will in simple obedience, without analysing every matter that comes up – is a path of peace.  Many who consider themselves wise do not regard that, but it is the path of God’s wisdom.

Assembly Judgment and Personal Judgment

The same principle applies in the Church.  Say a Christian assembly has put somebody out for evil.  The assembly feels that he is humbled and repentant and restores him.  I think he is not.  It would be a despisal of the assembly for me to refuse to break bread with that person because of my private judgment.  The same applies if the converse is true.  If I think he is humbled and the assembly is not, then I have to continue humbly in prayer and look to the Lord to set things right.

I might disagree with something that arises in my Christian gathering.  Who am I to impose my individual way of thinking on my brethren?    If I set up my judgment as superior to that of the Assembly of God which has been entrusted to care for the Lord’s interests, I am neglecting God’s word and He will not honour me in that.   Moreover, if I leave an assembly because it does not agree with me in everything, I cannot belong to any assembly of God anywhere the world.  I am denying the presence and help of the Holy Spirit, and the faithfulness of Christ to His people.

Darby said: There is such a thing as lowliness as to self, which does not set up its own opinion against others, though one may have no doubt of being right.

One Assembly’s Act Binds Another

Scripture does not support the idea of independent Christian assemblies.  All Christians are members of the Body of Christ.  When the assembly in Corinth was called to act as to the incestuous man in 1 Corinthians 5, that assembly was responsible for maintaining things pure for the Lord, and action was taken by the whole assembly in the name of the Lord Jesus Christ.   The wicked person could not have been received in Ephesus  or nearby Cenchrea.  If assemblies acted as independent churches and received independently of one another, then they would be rejecting the unity of the body.  There could then be no practical unity.

Christian unity is maintained by the headship of Christ, not by His lordship.  Christ is Lord to individuals, but Head to the whole body, – head over all things to the church.  (Ephesians 1:22).  Therefore unity is not by lordship.  Obedient, godly individuals will help to maintain it; but unity is the unity of the Spirit, in the whole body, not in multiple bodies.

As to Church unity, scripture does not speak about churches or a bond linking individual churches. Unity does not consist of union of churches.  The idea of Independent churches: one body of Christians being independent of every other but united by voluntary association, is unscriptural.  It is a simple denial of the unity of the body.

What is an Assembly Judgment?

If a judgment is made by one or a few dominant Christians in an assembly, not by the whole assembly, then the Lord’s place in the midst of an assembly is set aside. Individuals are acting in the flesh.  It cannot be called an assembly judgment.

The saying “Obedience to first Christ, then the Church” is totally unscriptural.  That is separating the two: if Christ is not in the church, then it is not the Church of Christ.  It would justify my putting private judgment above that of the assembly.

What about Serious Church Matters?

If a Christian assembly supports or associates with what is blasphemous, then that is a totally different matter.  I cannot be associated with that.  I cannot use lowliness as to self to justify my remaining in that assembly; I would be setting aside the idea of the Church of God.  I am free to act: we are a flock, not an enclosure.

What the Church must Judge

The judicial authority of the Church of God is in obedience to the word.  Paul says “Do ye not judge them that are within? Them that are without God judgeth. Wherefore put out from among yourselves that wicked person.” (1 Corinthians 5:12-13)  Where a person has been judged unfit for Christian fellowship,  Christians everywhere are bound to respect it.   Even if something had been done in the flesh, it is met by recognising the supreme authority of the Lord Jesus Christ, and the presence of the Spirit of God amongst the saints.

It is wrong for one Christian church or assembly to assume the competency to judge another.  Otherwise that would justify independent churches.  This is unscriptural and denial of the whole structure of the Church of God.  Many Christians understandably prefer to be members of independent churches; it is more comfortable, and they can choose an assembly that suits them, but that is wrong.  The Church is not a voluntary association; It is not formed of independent churches, each acting for itself.  When Antioch admitted Gentiles, there was no suggestion that Jerusalem would not.  There is one body and every Christian has the duty to maintain its unity.  Self-will might wish otherwise, but grace certainly does not.

What if there are Difficulties in the Assembly?

We do not have an apostolic centre now, as there was in Jerusalem in Acts 15.  But we do have the the Holy Spirit, acting in healing grace and helpful gift, and the faithfulness of a gracious Lord who has promised never to leave us or forsake us.  The Holy Ghost acts in the body, maintaining its unity.

But what if the flesh acts in the Christian assembly?  It may do.  But what denies the unity of the Church, and splits it up into independent churches, is unscriptural, and nothing but the flesh.  It is the dissolution of the Church of God.  The remedy is in humble, subject minds, helped by God’s Spirit in maintaining the unity of the body and the Lord’s faithful love and care.  If I cite the question of infallibility to justify my judgment over against divinely-ordained authority met by lowly grace, I am on independent lines, rejecting the whole authority of scripture in its teaching on the subject of the Church.  I am setting up a system of man instead of God.

Is “Two or three Gathered Together” the Assembly of God?

If two or three are gathered together, it is an assembly, and if scripturally assembled in the Lord’s Name, an assembly of God.  If it is the only Christian assembly in a place, it is the assembly of God in that place.  But if souls set up an assembly, and assume the exclusive title of the assembly of God, they may lose sight of the ruin of the church.  Any assembly set up by man’s will, independent of the unity of the body cannot morally claim to be the assembly of God in God’s sight.  The whole independent system is unscriptural, the work of Satan and positively evil, flying in the face of known truth.   Ignorance is one thing; opposition to the truth is something else.

It is alleged that because the Church is in ruins the unity of the body can no longer be maintained.  So if we maintain that but gather to break bread, we are in disorder and defying God’s word “Because we, being many, are one loaf, one body; for we all partake of that one loaf (1 Corinthians 10:17 JND).  We profess to be one body whenever we break bread; scripture knows nothing else.

J.N. Darby (1800-1882)

John Nelson Darby (1800-1882), an Anglo-Irish evangelist, was led to the fierce conclusion that all churches, as man-made institutions, were bound to fail. The believer’s true hope was  the return of the Lord Jesus Christ. With others Darby gathered in a less formal way, free of clergy and human structure, founded on a desire to be separate from unholy organisations.

Darby, after resigning his curacy in the Church of Ireland, became a tireless traveller, talented linguist and Bible translator. His influence is still felt in evangelical Christianity.

For more on this servant of the Lord please see JN Darby – Biographical Note

 

 

Simplified Darby – Separation from Evil and Christian Unity

Darby observed that, despite the brokenness of the church publicly, right-minded Christians were craving for unity. However, for Christians to be united, their union must be centred on God who is righteous and holy.

But we are in a secular and religious world that is full of evil, and God cannot be united with evil. The Christian must separate from what is evil before unity can be considered. Christ – who died, rose again and ascended is to be the Centre, and the Lord’s Supper the symbol and expression of unity and fellowship. Let us go forth to him without the camp, bearing his reproach.

 A summary by Sosthenes of John Nelson Darby’s

Separation from Evil, God’s Principle of Unity

J N Darby
Darby observed that, despite the brokenness of the church publicly, right-minded Christians were craving for unity.  However, for Christians to be united, their union must be centred on God who is righteous and holy.

But we are in a secular and religious world that is full of evil, and God cannot be united with evil.  The Christian must separate from what is evil before unity can be considered. Christ – who died, rose again and ascended is to be the Centre, and the Lord’s Supper the symbol and expression of unity and fellowship.  Let us go forth to him without the camp, bearing his reproach.

 If the Church is to be maintained separate from evil, it is called upon to judge them that are within. Only thus can Christian unity be maintained in the power of the Holy Spirit and with an honest conscience.

To view the complete paper – Separation from Evil – God’s Principle of Unity – Click here

To download book (JND Collected Writings – Vol 1 Ecclesiastical 1 – p353)  containing this article click here

Christians desire Unity, but how?

Every right-minded Christian feels the need of unity now. Saints appreciate both grace, truth, and also the one body. However, we all feel the power of evil, in Christendom.  Christians of all types cannot be blind to that.

But there are many opinions as to how unity can be achieved.  Some people might continue to trust in their existing bulwarks in spite of the many shortcomings they find; others might trust in a particular aspect of the truth, others to a union through a compromise agreement. None of these are ever satisfactory.

Partisan Sectarianism

Some may abstain from any agreed union, generally due to existing obligations or relationships. They tend only to form a party.

If denominationalism is used as a basis of some kind of church unity, any divergence is regarded as divisive. Denominationalism attaches the name of Christian unity to what is not God’s centre and plan of unity.

God Himself has to be the Spring and Centre of Unity

God Himself has to be the spring and centre of unity, which He alone may be in power or name. Any centre of unity outside God is a denial of His Godhead and glory, an independent centre of influence and power. God is one – the righteous, true, and sole centre of true Christian unity. What is not of God is rebellion. God should be the centre in blessing and power.

Unity in Creation

The principle of unity is true in creation. It was shaped in unity with God as its only centre. It will be brought back into unity once more, centred in Christ as Head, since all things were created by him, and for him. (Colossians 1:16).

It was man’s glory to have dominion with Eve as his dependent help-mate. He was the image and glory of God. His dependence made him look up to God.

The Fall of Man

Man’s fall reversed this. Man became independent – in sin and rebellion he has become the slave of a mightier rebel than himself.  Initially, he was in innocence, a blessed but not a divine state.  But this was lost in his assertion of independence.  If man became as God, knowing good and evil, it was because he had a guilty conscience.  He knew evil and had become the slave of it.  And he could not sustain himself.  He had morally lost his dependence on God to rely on himself.

Separation from Evil necessarily becomes sole Basis of Unity

Evil then exists. The world is in wickedness, while the God of unity is the Holy God. God cannot be united with evil. Thus, separation from evil necessarily becomes the sole basis and principle of unity. As evil and consequently corruption exists, those who desire to be in God’s unity must be separate from it. Otherwise one is attaching God’s authority to evil, rebelling against His authority, and being independent of Him.  God must be the centre and power of that unity.

Worldliness destroys Unity

Worldliness always destroys unity. The flesh cannot ascend to heaven, nor go down to meet every need in love. It walks in schismatic self-importance. “I am of Paul,” etc. ” The sectarian minded Christians in Corinth were earthly-minded and unity had disappeared.

False Unity is not of God

Latitudinarianism or the maintenance of outward unity by broad religious tolerance unity might be respectable and amiable in the religious world, as it is often connected with good intentions. However it is permissive and does not exercise the conscience. Often those with liberal views will regard those who do not subscribe to these views as narrow, divisive and sectarian.

Confederacy, or the outward bringing together of different groups, is not unity. This unity is professed to be of the church of God, but it is not based on separation from evil.  Bringing companies together without evil being dealt with is a serious matter. The only way that such confederacy is held together is by the clerical principle. Indeed, the Holy Spirit cannot be its power, and clericalism takes its place, guides and rules in its place. Otherwise such a body falls apart.

God is Working in the Midst of Evil to Produce a Unity of which He is the Centre and the Spring, and which owns His authority

God is not doing this by judicially clearing away the wicked. But He cannot unite with or have a union with anything that serves the wicked. So He separates the called ones from the evil. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. 2 Corinthians 6:17-18

God says “Come out from among them“. He could not have gathered true unity around Him otherwise. Since evil exists (our natural condition) there can only be union where the Holy God is the centre and power by separation from evil. Separation is the base of unity and union.

Unity must have a sole and unrivalled Centre – It is Christ

For unity to be maintained there must be an intrinsic power holding the union to its exclusive centre. When such a centre is found it denies all others. There must also be a power separating from evil from it when it arises. The answer is simple for the Christian – Christ. He is the object of the divine counsel – the manifestation of God Himself – the unique vessel of mediatorial power, entitled to unite creation as He is the one by whom and for whom all things were made.   To the church He is its Redeemer, its head, its glory, and its life.  This is a double headship – He is the head over all things to the church which is His body, the fulness of Him that filleth all in all. (Ephesians 1:23).

Christ becomes, as the centre of divine affections in man, the One round which Christians are to be gathered. He is the sole divine centre of unity. Hence Jesus says “he that gathereth not with me scattereth.” (Luke 11:23). Even in death He said: “I, if I be lifted up, will draw all men unto me.” (John 12:32) And more specifically, He gave Himself “not for that nation only, but that also he should gather together in one the children of God which were scattered abroad.” (John 11:52) But here again, we find this separation of a peculiar people, “He gave himself for us that he might . . . purify to himself a peculiar people, zealous of good works.”(Titus 2:14). He was the very pattern of the divine life in man, separate from the evil around. He was the friend of publicans and sinners, displaying grace and love to men; but He was always the separate Man.

The Church’s Centre

Christ is the both centre of the church and the high-priest. “Such a high-priest became us, who is holy, harmless, undefiled, separate from sinners” – and, it is added, “made higher than the heavens.” (Hebrews 7:26) So the centre and subject of this unity is heavenly. By His death He broke down the middle wall of partition, dividing Jew and Gentile, making them into one. Now as risen, higher than the heavens He becomes the centre and exclusive object of unity amongst Christians.

Let us go forth to Him without the Camp, Bearing His Reproach

“Let us go forth to him without the camp, bearing his reproach.” (Hebrews 13:13). The Lord’s own were not to be taken out of the world, but kept from the evil, and sanctified through the truth. Accordingly, Jesus has set Himself and us apart to this end.

The Holy Spirit is the Centre and Power down here of the Unity of the Church in Christ’s name

The Holy Spirit was sent down from heaven to identify the called ones with their heavenly Head, and to separate them to Christ out of the world in which they were to remain. Hence God Himself in the Holy Spirit, as dwelling amongst them, becomes the centre and power down here of the unity of the church in Christ’s name. The saints, therefore are gathered into one, became the habitation of God through the Spirit (Ephesians 2:22). Indeed, the very name of Holy Spirit implies it; for holiness is separation from evil. Otherwise we would provoke the Lord to jealousy, as if we were stronger than He.

The Lord’s Supper is the Symbol and Expression of Unity and Fellowship

For we, being many, are all one bread (loaf), for we are all partakers of that one bread.(1 Corinthians 10:17).

Unity is maintained by the judicial function in the church

How will separation from evil maintain unity?  Here we must touch on mystery of iniquity, since the very nature of the Holy God cannot be put aside.  Separation from evil is the necessary result of The Holy Spirit of God’s presence.  Through holiness there is the power to reject evil.  This has a direct effect on believers’ conduct and fellowship.  When evil arises there is the power against evil because of the need to maintain the sanctity of the position.  Do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:12-13)

Thus the church maintains its separation from evil.  And unity is maintained within the power of the Holy Spirit and an honest conscience.

Let every one that names the name of Christ depart from iniquity

The Lord exposes evil to the body through the word or by judgment.  In so doing it maintains the body’s spiritual energy, holding to His glory and its place.  If the church refuses to answer to God’s nature and character, by not separating from evil, it becomes a false witness for God.  Then the primary and changeless principle recurs, the evil must be separated from. “Let every one that names the name of Christ depart from iniquity.” (2 Timothy 2:19).  Whatever the consequences are, it makes no difference: it is a matter of faith.

For the saint in these days who seeks to walk truly and thoroughly with God, these principles are fundamental.

J N Darby  – Summary by Sosthenes – August 2013

About JN Darby

John Nelson Darby (1800-1882), an Anglo-Irish evangelist, was led to the fierce conclusion that all churches, as man-made institutions, were bound to fail. The believer’s true hope was  the return of the Lord Jesus Christ. With others Darby gathered in a less formal way, free of clergy and human structure, founded on a desire to be separate from unholy organisations.

Darby, after resigning his curacy in the Church of Ireland, became a tireless traveller, talented linguist and Bible translator. His influence is still felt in evangelical Christianity.

For more on this servant of the Lord please see JN Darby – Biographical Note

Simplified Darby – Church Unity and Sectarianism

In this paper Darby’s objective was, with God’s blessing, to show Christians how the Church can be united according to the Word of God, and how it should operate consistently. It would therefore be strengthened in its hopes and show the world clearly the power of God’s grace, leading believers to rely more on the Holy Spirit and less on human plans and co-operative schemes.

Darby looks at the way in which the public Christian Church has degenerated with worldliness, human organisation, tolerance of evil and sectarian fragmentation, running counter to the Lord’s words That they all may be one.

A summary by Sosthenes of John Nelson Darby’s

The Nature and Unity of the Church of Christ

J N Darby

In this paper Darby’s objective was, with God’s blessing, to show Christians how the Church can be united according to the Word of God, and how it should operate consistently.  It would therefore be strengthened in its hopes and show the world clearly the power of God’s grace, leading believers to rely more on the Holy Spirit and less on human plans and co-operative schemes.

Darby looks at the way in which the public Christian Church has degenerated with worldliness, human organisation, tolerance of evil and sectarian fragmentation, running counter to the Lord’s words That they all may be one.

Church unity cannot be achieved by human compromise and confederacy.  It can only be in looking to the Lord Himself, giving Him His place, by the Holy Spirit, going forth to him without the camp and being not of the world.

That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me  – John 17:21

To view the complete paper – Considerations on the Nature and Unity of the Church of Christ 

To download book (JND Collected Writings – Vol 1 Ecclesiastical 1 – p20) containing this article click here

The Truth of the Gospel

All genuine Protestant churches profess the great truths of the gospel.   Receiving the gospel by faith leads to our having pure desires in love and a life for Him who died for us and rose again, a life of hope in His glory.

The Sectarian Situation of the Public Church

However, believers’ standards of unity and gathering are generally very mixed, falling far below God’s.  If unity were based on human standards, God would be acquiescing in the moral inconsistency of degenerate man, sinking below the glory of Christ, without even a testimony to His being dishonoured.

Unity in the Early Church

In the early church there was unity. “The Lord added daily such as should be saved“, was when none said anything was his own (Acts 2:43-47), and their conversation was in heaven (Phil 3:20); for they could not be divided in the common hope of that.  It knit their hearts together.

But soon division began about the goods of the church; for where there could be division, there could be selfish interests.

The Church in the Dark Ages

In the hundreds of years leading up to the Revelation, there had been judgments which dishonoured to God.  Meanwhile the church was sinking, and utterly sank in apostasy.   Indeed, apostasy and moral corruption overwhelmed the professing church.

Witnesses sighed and cried for the abominations that were done in the church.  Even without much spiritual understanding and teaching, but the redemption by the Lord Jesus, they testified against the state of the degenerated church.

The Reformation

We are therefore thankful for the Reformation.   However, this did not institute a pure form of church, but re-established “Justification by faith” in which believers might find life. Sadly, it was mixed with human activities and much of the old system remained.  Whilst those involved were excellent saints, the character of the Church remained short of that which was acceptable to God.

Non Conformist Movements and Sects

As religious and world leaders were more secularly minded and alienated from God, many recognising the authority of the Word of God, separated seeking to follow it more closely.   Hence arose all the branches of nonconformity and dissent.

So long as people pride themselves on being Church of England, Presbyterian, Baptist, Independent, or anything else, they are antichristian. How then are we to be united? –  it must be the work of the Spirit of God.  Believers should consider , “Is Christ divided? (1 Cor 1:13) whereas there is among you envying and strife, and divisions, are ye not carnal, and walk as men?” (1 Cor 3:3)  Darby wrote: “There is no professed unity among you at all.”

What do we see?   Both the Established and non-conformist churches are using unbelievers to gain secular advantages and honours of that world – the very world out of which the Lord came to redeem us.  Are they behaving  like His peculiar people? What can I to do with these things? Nothing.

Because of the diversity of sects, the true Church of God has no avowed communion at all.  This is an anomaly.   Individuals of the children of God are to be found in all the different denominations, professing the same pure faith; but where is their bond of union?  Indeed, the bond of communion is not the unity of the people of God, but in fact on their differences.

If this is correct, we must conclude that one who seeks the interests of any particular denomination is an enemy to the work of the Spirit of God.   Those who believe in “the power and coming of the Lord Jesus Christ” (2 Peter 1:16) ought therefore to keep separate from such activities, otherwise they are drawing back the church to a state occasioned by ignorance and non-subjection to the word.  A most subtle and mental disease prevails amongst groups of Christians, especially those of higher orders.  This can be illustrated by what the disciples said,  “he followeth not us,” (Mark 9:38). Let us not hinder the manifestation of the church by this spirit.  This line of thinking infests groups of Christians, especially those of higher orders.

Could there be a Union of Protestant Churches?

If Protestants formed a formal union, it would be impossible that such a body could be at all recognised as the church of God.  It would be a counterpart to the Roman Church, but without the power of the word and the unity of spiritual life.

No meeting, which is not framed to embrace all the children of God in the full basis of the kingdom of the Son, can find the fullness of blessing, because it does not contemplate it – because its faith does not embrace it.

Protestants have often professed to the Roman Catholics that their unity in doctrinal faith.  Why then is there not an actual unity?  If they see error in each other, ought they not to be humbled for each other?  If there was diversity of mind, instead of disputing on the footing of ignorance, why not wait in prayer, that God might reveal this also unto them?  Yet I well know that, till the spirit of the world be purged from amongst them, unity cannot be, nor can believers find safe rest.

Unity is the glory of the Christian Church; but unity to secure and promote our own interests is not the unity of the church.  It is confederacy, and a denial of the nature and hope of the church and not the Lord’s work.

Non-sectarian Christian movements

The people of God have found a sort of remedy for this disunion in the Bible Society, and other missionary ventures, giving a sort of vague unity in the common acknowledgment of the word, or of of desire and action.  In many instances the genuine cravings of a mind actuated by the Spirit of God has been behind it, and doubtless partially afforded testimony to what the Church was.

How God sees the Disunity in the Christian Church

Sensing our immense distance from genuinely exhibiting the purpose of God in His church, we ought to be thankful that He still deals with us. It should lead us also to seek Christ’s current mind, so that our path may be according to His present will, rather than our own.

It was God’s purpose in Christ to gather into one all things in heaven and on earth; reconciled unto Himself in Him; and that the church, by the energy of the Spirit should be the witness of this on earth. Believers would know therefore that all who are born of the Spirit have substantial unity of mind, so as to know and love each other, as brothers and sisters.  What is more, they were so to be all one, as that the world would know that Jesus was sent of God.  But this is not all.  Sadly this has not been fulfilled in practice, and in this we must all confess our sad failure.

Are believers happy with the current state of the Church?  Clearly not.  Do we not believe that it has, as a body, utterly departed from Christ?  Has it been  restored so that He would be glorified in it at His appearing?   Is there not a practical spirit of worldliness at variance with the death and coming again of the Lord Jesus as Saviour.

Darby said “I shall seek to establish healthful principles: for it is manifest to me, that it must flow from the growing influence of the Spirit of God and His unseen teaching; but we may observe what are positive hindrances, and in what that union consisted.”

The Self-complacent Christian Church

Christians are little aware how the spirit of the world prevails in their minds and how they seek their own, not the things of Jesus Christ.  While the spirit of the world prevails spiritual union cannot subsist.  Believers think, because they have been delivered from secular dominion, that they are free from the practical spirit which gave rise to it; and because God has wrought much deliverance, therefore they are to be content.  In this state of self-complacency, the springs of grace and spiritual communion dry up.

We have learned to trust in too much in the outward ‘Temple of the Lord’, adorned with goodly stones and gifts, and have ceased to look to the Lord of the temple.  We have almost ceased to walk by faith.  The unclean spirit of idolatry may have been purged out; but the great question still remains, whether there is the effectual presence of the Spirit of the Lord.

The original State of the Christian Church cannot be restored

Those who parted the Saviour’s garments among them could not rend that inner vest – which was inseparably one in its nature.  That has fallen into the hands of those who do not care for Him, the Lord will never clothe Himself with it again.

The Christian’s Call

Should believers to correct the churches? Darby says, “I am beseeching them to correct themselves, by living up, in some measure, to the hope of their calling. I beseech them to show their faith in the death of the Lord Jesus, and their boast in the glorious assurance which they have obtained by it, by conformity to it – to show their faith in His coming, and practically to look for it by a life suitable to desires fixed upon it”. Let believers testify against the secularity and blindness of the church; but let them be consistent in their own conduct. “Let your moderation be known to all men.” (Phil 4:5)

The Practical Way for the Christian Believer

We as believers can see in ourselves things that are practically inconsistent with the power of Lord’s return.  We are conforming to the world, showing that the cross does not have its proper glory in our eyes.   However,  we can be thankful that we have a way marked out for us in the word.

Our duty as believers is to be witnesses of what we believe.  God says “Ye are my witnesses” (Isa 43:12) in His challenge to the false gods; and as Christ is the faithful and true Witness, such ought the church to be. Of what then is the church to be a witness? – against the idolatrous glory of the world. How? by its members being in practical conformity to His death, with a true belief in the cross,  crucified to the world, and the world to them.

If we are not living in the power of the Lord’s kingdom, we certainly shall not be consistent in seeking its ends.

Two or three are gathered together in His name

Where two or three are gathered together in His name, (Matt 18:20), there is blessing; because they are met in the fullness of the power of the unchangeable interests of that everlasting kingdom in which it has pleased God, the glorious Jehovah, to glorify Himself.  He has been pleased to make His name and saving grace known in the Person of the Son of God, by the power of the Holy Spirit.  In the name of Christ, even two or thrr enter (in whatever measure of faith) into the full counsels of God.  They are “God’s fellow-workmen.” (1 Cor 3:9).  Therefore whatever they ask is done, that the Father may be glorified in the Son. (John 14:13).  As we seek the Lord’s glory of the Lord we will find personal blessing.

In the Lord and His Death on the Cross we find Christian Unity

In the Lord alone we find unity.  He declares, “I, if I be lifted up from the earth, will drawn all men unto me: this he said signifying what death he should die.”  It is then Christ who will draw to Himself by being lifted up from the earth (John 12:32).  So we find His death is the centre of communion till His coming again. In this rests the whole power of the truth and nothing short of this can produce unity.  Otherwise He that gathereth not with him, scattereth Matt 12:30).

The Lord’s Supper is the Symbol of Christian Unity

The outward symbol and instrument of unity is the partaking of the Lord’s supper – for we being many are “One bread, and one body: for we are all partakers of that one bread.” 1 Cor 10:17 And “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. (1 Cor 11:26).  Therefore the essential and substantial unity, to be seen in glory at His coming, is conformity to His death, because that is how the glory was brought about. The Lord’s death is the sole foundation on which a soul is built for eternal glory.

Unity of the Spirit

There are two things in seeking unity, which we have to consider.

  • Are our objects in our work exclusively the Lord’s objects?
  • Is our conduct the witness of our objects?

Have we faith in these things? How shall we show it? By acting on these directions of our Lord:  If any man serve me let him follow me, and where I am, there shall also my servant be.  (John 12:26)

Unity of the Christian Church, is the unity of the Spirit, and can only be in the things of the Spirit.  It therefore can only exist between persons who seek to be led by the Spirit of God

So there can only be Christian unity if the Spirit of God brings God’s people together.  And it can only be achieved as they follow the Author and Completer of faith, looking for His return.

Let us go forth to Him

The children of God can but follow one thing – the glory of the Lord’s name, according to the way marked in the word.  They have nothing else left, but as He, that He might sanctify the people with His own blood, “suffered without the gate, to go forth to him without the camp, bearing his reproach.” (Heb 13:!3)

But what are the people of the Lord to do? Let them wait upon the Lord, according to the teaching of His Spirit, and in conformity to the image of God’s Son, by the life of the Spirit.  Let them go in the footsteps of the flock, as the good Shepherd feeds His flock.  And if this way seem dark, remember the word of Isaiah: “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and has no light? Let him trust in the name of the Lord, and stay upon his God.” (Isa 50:10)

A Plea for the Church

The Lord Himself says, “That they all may be one; as thou Father art in me and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them, that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” (John 17:21-23)

May we as believers consider this word, and see if the Church shining in the glory of the Lord, and fulfilling that purpose for which bit was called.  Do we look for or desire this? or are we content to sit down and say, that His promise cannot be fulfilled?

If we cannot say, “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee,”  (Isa 60:1) we should say, “Awake, awake, put on thy strength, arm of the Lord; awake, as in the ancient days, as in the generations of old” (Isa 51:9)

“Surely the eye hath not seen nor ear heard what He prepareth for him that waiteth for Him”.  (1 Cor 2:9)

J.N. Darby (1800-1882) – Dublin 1828.

John Nelson Darby (1800-1882), an Anglo-Irish evangelist, was led to the fierce conclusion that all churches, as man-made institutions, were bound to fail. The believer’s true hope was  the return of the Lord Jesus Christ. With others Darby gathered in a less formal way, free of clergy and human structure, founded on a desire to be separate from unholy organisations.

Darby, after resigning his curacy in the Church of Ireland, became a tireless traveller, talented linguist and Bible translator. His influence is still felt in evangelical Christianity.

For more on this servant of the Lord please see JN Darby – Biographical Note

 

 

What would happen if Somebody from Thyatira left that Company and tried to Break Bread in Philadelphia

A letter written by Charles Coates

charles-coates… The question is raised by you as to whether the breach of 1908 was not caused by some misunderstanding. It appears that it is still your conviction that it was so. I would most gladly do anything possible to remove misunderstandings.

You say, I do not see disorder if, say, a saint in Laodicea or Thyatira, feeling the condition of things, and having read the instructions of 2 Timothy 2, withdrew and was received at Philadelphia. I cannot see that Philadelphia would be interfering with the Lord’s prerogative in receiving such a one.

If such a one had gone to Philadelphia it seems to me very probable that the brethren would have said something like this to him:

Dear brother,

We are deeply interested in you, as being of the assembly in Thyatira, for we love the brethren everywhere, and we feel a special care for those who are comparatively near to us, as you are. We are conscious that the spiritual power we have is only little, but this makes us desirous of clinging tenaciously to every intimation of the Lord’s mind that we can gather from His word. And we should like to put before you what we have learned from Him.

For a long time we have had a copy of a letter written by the apostle Paul, and we recognise that the things he wrote are the Lord’s commandment to us. We have gathered from that letter that assembly exercises are to be taken up and worked out in each locality where the saints are found, for not only was it addressed to ‘the assembly of God *which is in Corinth*’, but to ‘all that *in every place* call on the name of our Lord Jesus Christ’. This has taught us to recognise the assembly of God as in local responsibility in each place where saints are found, and that ‘in every place’ the Name of our Lord Jesus Christ can be called on as One who is available to direct His saints, and to adjust them locally. Indeed we count it a most precious privilege that we can thus refer directly to the Lord in our own locality, and obtain His grace and help in seeking to keep His word and not to deny His Name. We thankfully own that we are set in Philadelphia in responsibility to maintain here all that is due to the Lord, and also to avail ourselves of all the resources and sufficiency that is in Him for us. We feel it to be a great privilege that in our local exercises we have not to look to our brethren in Sardis or Smyrna, but directly to our beloved and only, Lord. We have proved His grace and faithfulness and sufficiency in our local needs, and we earnestly and affectionately entreat you not to call upon us, who are of another assembly, but to call upon the Name of our Lord Jesus Christ that He may show you His mind and act for you in the locality in which He has set you.

We may say, further, that we have just recently received from Patmos a copy of the Revelation of Jesus Christ, which God gave to Him, and we have been intensely interested in John’s letters to the seven assemblies in this district. These have greatly confirmed us in what we had previously gathered from Paul. We have been greatly comforted by having a direct communication from the Lord to us locally. It has given us the sweetest sense of His love and concern, not only for the assembly universally, but for His saints in each local assembly. This is exceedingly precious to us, and we earnestly desire that you should prove the value of it in your own locality. We know something of your exercises, for we have read the epistle to the angel of the assembly in Thyatira, and it encouraged us much to know that the Lord was taking direct account of you in your locality even as He did of us in ours. We counsel you to attend to what He says. He is addressing you in your local responsibility, and your blessing will lie in owning this, and in obtaining His grace to answer to His mind.

As to what you say about withdrawing from the assembly in Thyatira, we do not understand what you mean. Are you not one of those of whom the Lord has spoken as the assembly in Thyatira? This is how *He* regards you, and therefore how *we* regard you. We could understand your having to withdraw from iniquity, and to purify yourself from vessels to dishonour, for we, too, have read Paul’s second letter to Timothy. But we believe it to be impossible for you to withdraw from the assembly in Thyatira so long as you are resident there. The Lord is unquestionably addressing you *there*, and though we have observed with sorrow that there is much in the assembly there of which He does not approve we have also noted that there are some exercised souls there whom He has addressed as ‘the rest who are in Thyatira’. Why cannot you take up your exercises with them?

If you have not been able to get on happily together with them you need the Lord’s grace locally to enable you to do so. He wants you to recognise His voice, and to obtain His grace for the adjustment of your local differences. We are ready to help you in every spiritual way that is in our power, but we believe the greatest help we can give you is to exhort you to be cast upon the Lord that you may prove His sufficiency in your own locality where He addresses you. He has reserved to Himself the authority to adjust and regulate things amongst you at Thyatira; He has not committed any charge as to this to us. We believe it to be your great privilege to recognise His direct authority where you are, and to obtain His personal direction and grace for every difficulty and exercise in regard to your walking together there. We believe it to be His holy and perfect ordering that it should be so.

Are you not prepared to accept that the above is according to Scripture? Then why accept another kind of action which is not at all in accord with it? If there is a divine order, that which is not consistent with it must be disorder. To acknowledge that there is a divine principle which should govern our action, and in practice to go contrary to it, is a course which I find it difficult to understand.

With love and greetings in our Lord, on behalf of your brethren in Philadelphia

Your brother  X.

 

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