Biblical history is divided by God into dispensations, defined periods or ages to which God has allotted distinctive administrative principles
J N Darby is sometimes referred to as the father of dispensational theology. Whilst the thought was not new, and it is clear from scripture, there was in his time (and still is) a lot on muddled thinking amongst believers. Many teach that we are part of a steady continuum, with for example the church replacing Israel, and that Christ’s kingdom is present, and that the interpretation of periods is purely spiritual or figurative – sometimes called ‘covenant theology’.
In view of this, A Day of Small Things is presenting a short outline of what we mean by the term ‘dispensation’, and where we fit in now.
J N Darby’s teaching, and also that of many servants of the Lord, has been based on the understanding that Biblical history is divided by God into dispensations, defined periods or ages to which God has allotted distinctive administrative principles. Dispensationalists’ presuppositions start with the harmony of history as focusing on the glory of God and put God at its centre – as opposed to a central focus on humanity and their need for salvation[*].
The Word ‘Dispensation’
The word, οἰκονομία/oikonomia/Strong 3622— (Eph. 1:10), and translated “dispensation” there — is a compound word “house” and “law – the rules or administration, of a household, as in our word “economy. In the phrase, “dispensational truth,” it looks at the world as a great household, in which God is dispensing, or administering, according to rule of His own establishing, and in whose order He has from time to time introduced certain changes, the understanding of which is consequently needful, both to the intelligent interpretation of His word and to intelligent action under Him[†]
List of Dispensations
There are several lists of dispensations, and to my knowledge, Darby did not produce a formal list, but the classic view lists the following, each associated with a covenant between God and man[‡]:
Innocence– Adam under probation prior to the Fall. Ends with expulsion from the Garden of Eden. Some refer to this period as the Adamic period or the dispensation of the Adamic covenant or Adamic law. (Gen 1:28)
Conscience– From the Fall to the Great Flood. Ends with the worldwide deluge. (Gen 3:7)
Human Government– After the Great Flood, humanity responsible to enact the death penalty. Ends with the dispersion at the Tower of Babel. Some use the term Noahide law in reference to this period of dispensation. (Gen 8:15)
Promise – From Abraham to Moses. Ends with the refusal to enter Canaan and the 40 years of unbelief in the wilderness. Some use the terms Abrahamic law or Abrahamic covenant in reference to this period of dispensation. (Gen 12:1)
Law– From Moses to the crucifixion of Jesus Christ. Ends with the scattering of Israel in AD70. Some use the term Mosaic law in reference to this period of dispensation. (Ex 19:1)
Grace– From the cross to the rapture of the church. The rapture is followed by the wrath of God comprising the Great Tribulation. Some use the term Age of Grace or the Church Age for this dispensation. (Acts 2:1)
Millennial Kingdom– The 1000 year reign of Christ on earth centred in Jerusalem. Ends with God’s judgment on the final rebellion. (Rev 20:4)
Branch of Theology Darby’s Probable Position
Hermeneutics – concerning the Biblical text Qualified-literal – Passages are literal, figurative or symbolic, and recognised as such. Also, that which relates to Israel and the law (OT) is distinct from that which applies to the church and grace (NT).
Soteriology – concerning salvation Classic evangelical – God-given faith in the blood. Without the atoning work of Christ, man must bear the guilt of his sin and remain at a distance from God without knowledge of Him or of His love. More Calvinist than Arminian but claiming neither
Should there be an Introduction to a Little Basic Theology?
At a discussion about ‘A Day of Small Things’ with a few friends, the suggestion was made that there should be an introduction to a little basic theology. This is a subject many like myself have steered clear of, even regarding the term as a dirty word, and for very good reason.
– We read the scriptures, we have bible readings and other occasions, and we pray with a view to ‘knowing God’ and in an assembly setting it can be said that we are ‘taught of God’ and guided by the Holy Spirit.
– On the other hand, theology is the critical study of the nature of the divine. It is taught as an academic discipline, typically in universities and seminaries. (Wikipedia) – Trying to mentally encompass the inscrutable God is futile, even profane!
However, there are times when we desire to help fellow Christians who have been subjected to a different system of teaching. It is then useful to understand lines of thought, which we might feel are not fully in accord with, or a misinterpretation of scripture, even when they are held by seriously devout godly believers.
So recently I have been seeking to produce a short guide to some of the theological terms that we might encounter – not to make theologians of us, wasting time on ‘foolish and unlearned questions (2 Tim 2:23)’. But it is useful to know what is meant, for example, by the difference between Calvinism (and its five points) and Arminianism, pre-, post- and a-millennial eschatology etc. Through this we can see how we might relate to those from Baptist (Calvinist), Wesleyan/Methodist/Pentecostal (Arminian), and other backgrounds, and to be able to bring in what is positive in a meek way without giving offence. We are exhorted: ‘In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth’ (2 Tim 2:25) – a scripture which follows the instruction as to separating from iniquity.
The Word
Love is of God, and every one that loves has been begotten of God, and knows God. He that loves not has not known God; for God is love. (1 John 4:7-8 Darby)
And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent(John 17:3)
That I may know him, and the power of his resurrection, and the fellowship of his sufferings (Phil 3:10)
Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me (John 5:39).
Ever learning, and never able to come to the knowledge of the truth(2 Tim 3:7)
Of making many books there is no end; and much study is a weariness of the flesh. (Eccl 12:12)
A Call for Help
I am no theologian – I studied economics and statistics, not theology. So I would like to invite several to review my draft when I have done my bit. There are two or three persons I have already contacted, but if you feel you could help please let me know.
John Nelson Darby
Meanwhile, for a start, here is what might be written about Darby theology
Branch of Theology
Darby’s Probable Position
Hermeneutics – concerning the Biblical text
Qualified-literal – Passages are literal, figurative or symbolic, and recognised as such. Also, that which relates to Israel and the law (OT) is distinct from that which applies to the church and grace (NT).
Soteriology – concerning salvation
Classic evangelical – God-given faith in the blood. Without the atoning work of Christ, man must bear the guilt of his sin and remain at a distance from God without knowledge of Him or of His love. More Calvinist than Arminian but claiming neither
Eschatology – concerning prophecy
‘The Father of Premillennial Dispensationalism’ – The pre-tribulation secret rapture with the Church returning with Christ at the start of the millennium
Ecclesiology – concerning the church and church form
The true church is heavenly, unified and perfect – publicly it is in ruins – the call is to depart from iniquity and gather to the Lord’s name – without form, organisation or ordained leadership.
Christology – concerning the Person of Christ
None! – How can the blessed Object of our worship be studied academically?
A Warning
This is no substitute for:
Reading, remembering the Holy Scriptures (see 2 Tim 3:15)
Knowing that your sins are forgiven and rejoicing in the Saviour (see 1 John 2:12)
Awaiting our Lord’s return with a heart aglow (see 2 Peter 1:19)
Enjoying a wonderful relationship with one another, with he Lord’s presence when two or three are gathered to His Name (see Matt 18:20)
Worshipping our great ‘God and Saviour Jesus Christ’ (Titus 2:13 Darby and others)
The next event for us is the rapture. It could be at any time – today even – and applies only to the church. Because of that, there is no reference to it in the Old Testament. In scripture, the in Greek word ἁρπαγησόμεθα/harpagēsometha/Strong 726 in 1Thess 4:17. Is translated ‘caught up’. The word ‘rapture’ is a noun with the same meaning.
We should ask why is the rapture so little understood, or even accepted amongst many sincere Christians? This scripture in 1 Thess 14:13-18 is very clear:
A few weeks ago I was talking to some of my younger Christian friends regarding the various things which had happened and were yet to happen. They had little problem with the history – creation, the fall, the flood, the Exodus, Moses receiving the law, David, the captivity, the birth of Christ, His death and resurrection, Pentecost etc., but they had real problems with what is to come. I thought therefore in this and a few coming letters to look at these future events so that we might be sure where we are in relation to them.
The Rapture
The next event for us is the rapture. It could be at any time – today even – and applies only to the church. Because of that, there is no reference to it in the Old Testament. In scripture, the in Greek word ἁρπαγησόμεθα/harpagēsometha/Strong 726 in 1Thess 4:17. Is translated ‘caught up’. The word ‘rapture’ is a noun with the same meaning.
We should ask why is the rapture so little understood, or even accepted amongst many sincere Christians? This scripture in 1 Thess 14:13-18 is very clear: ‘But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them [Darby – are in no way to anticipate those] which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words’. Look at a few phrases ‘the dead in Christ shall rise first’ – that encompasses all those who have been ransomed by His blood from creation onwards. Whether we who are alive now will be taken before the rapture, none of us knows. Paul referred to ‘we, the living’, as if he thought it would be within his lifetime. Of course we know it was not, but he was looking forward to the Lord’s coming – we should be too.[1]
Paul also says, ‘we shall ever be with the Lord’ (v.17), and ‘them also which sleep in Jesus will God bring with him’. Now when Jesus comes (the public second coming, often referred to in scripture as ‘the appearing’) the dead in Christ will be with Him – and so will be those lovers of the Lord who were alive at the rapture. Also, ‘When Christ who is our life shall appear, then shall ye also appear with him in glory’ (Col 3:4). Clearly, we could not come with Him, if we were still on the earth.
The church is heavenly entity: she belongs to Christ in heaven, and her hope and glory is Christ Himself. She looks forward to and His return to take up His rights. Therefore the church has nothing to do with the course of events of the earth. This makes its rapture and return with Christ so simple and clear, as we see from Col 3:4, ‘When Christ who is our life shall appear, then shall ye also appear with him in glory.’ [2]
1 Cor 15:51-52 is another scripture which describes the rapture: ‘We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. ’ From this we can deduce that there will be a rallying trumpet, the whole event will be very quick, and our bodies will be changed. The latter is also referred to in Rom 8:23 ‘waiting for the adoption, [to wit], the redemption of our body’.
When the Lord was discoursing with his disciples immediately prior to the crucifixion, He tells them that a place was being prepared for the saints to be with Him, where He is. ‘I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.’ (John 14:2-3).
Therefore:
The rapture will be sudden
No one knows when the rapture will be
The rapture will be private
At the rapture there will be a voice (or trumpet sound) which only Christians will hear
At the rapture the Lord will not come quite to the earth – just to the air
The rapture will affect people, whether raptured or left here: the world carries on
At the rapture bodies will be changed
The question often arises as to what the effect of the saints being taken will be. Suddenly millions of people will just vanish! Hal Lindsey, who awakened many Christians to the rapture in the 1970’s in a popular book ‘The Late Great Planet Earth’, said that there would be confusion. I doubt it. Christians who are ‘not of the world’ will not be missed. Writing about future events in his second epistle to the Thessalonians Paul said, ‘God shall send them strong delusion, that they should believe a lie’ (2 Thess 2:11). The Antichrist will conjure up a satisfactory credible explanation which will be accepted universally.
The Rapture and the Appearing
We must not confuse the second coming with the rapture. At the rapture the Lord comes to the atmosphere immediately above the earth. At the appearing He comes to the earth. Here are some differences between the rapture and the appearing:
Something else many Christians do not realise is the fact there will be two resurrections. The Old Testament did not distinguish between the two. John made the distinction very clear. When the Lord was here, He said ‘all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation’ (John 5:28-29). Also in Revelation, ‘Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power’ (Rev 20:6). The second death is to the Great White Throne – the resurrection of the dead for judgment[3].
The first resurrection (the resurrection of the just) is primarily at the rapture. J N Darby says that it will be the consummation of our happiness[4]. Having given life to our souls, He will give life to our glorified bodies.
Satan is the author of this confusion. He does not want Christians to burn with anticipation of the Lord’s immediate coming. He certainly does not want us saying ‘Come Lord Jesus’ (Rev 22:20).
Dear Christian friends, may we keep near Him, and be assured as to the immediacy of His return.
I have heard some say, a view I used to share, that though it would be right to leave, our continued membership of the EU was inevitable. That was because of the unstoppable trend to centralise power, especially in Europe leading to the Man of Sin and the woman riding the beast. Believing that the Lord’s coming must be soon, the pathway in Revelation must have begun.
What we have to remember though is that the church has no part whatever in prophecy and the words to discerning the signs of the times were not addressed to us.
The United Kingdom EU referendum was a matter of earnest prayer for Christians – most Christians anyway. From my observations more were favouring leaving the European Union, though some favoured remaining. The reasons Christians felt the way they did reflected society as a whole. Those against Brussels generally felt the need to take back control of matters of the economy, immigration and social justice, whatever that means. Those for the EU considered the economic risks were too great. Perhaps a few socially minded Christians were looking at the ‘common good’, and favoured the liberal lines of most Europeans.
But God was over everything. I heard many prayers that His will might be done. Personally, I believe that those prayers were answered. It puts the four constituent counties of the UK back where they were, no longer being a party to the Treaty of Rome with all its connotations. Of course will it make things better, or people happier? I doubt it – man’s heart is not changed – self-will, greed and ambition still prevail.
We need to pray for our leaders. Following the resignation of Mr Cameron, we desire one who fears God, commands respect, and has the energy and wisdom to lead the country well, employing persons who can negotiate the necessary treaties, manage the economy and maintain law, order, freedom of conscience and safety according to right principles.
I have heard some say, a view I used to share, that though it would be right to leave, our continued membership of the EU was inevitable. That was because of the unstoppable trend to centralise power, especially in Europe leading to the Man of Sin and the woman riding the beast. Believing that the Lord’s coming must be soon, the pathway in Revelation must have begun.
What we have to remember though is that the church has no part whatever in prophecy and the words to discerning the signs of the times were not addressed to us. The world is carrying on its course independently of God’s work in His own at the present time. Yes, we are in the world but not of it, and Christians are to do what is right before God and men. In doing so they bring in relief. They have the Spirit of God who is described as ‘He who restrains’ (2 Thess 2:7 Darby).
When the church has been raptured all restraint will be removed, and the positive establishment of evil combinations will start then. Satan will use existing structures but they will be then totally and exclusively under his control.
We do not know who the Antichrist is. He may be alive on the earth now. If the Lord comes today he must be. But what we are expecting is not see these earthly institutions, but to hear the voice of our Lord and Saviour and to see His face.
‘After These Things’ Chapter 5.4 – After the Rapture, the Jewish Remnant – Particularly from the New Testament
From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE
Click on icon to download PDF
How does the New Testament distinguish between the earthly hopes and promises to Israel, and the heavenly hopes of the church? It is absolutely impossible to set aside the promises to Israel – the church does not replace them [as modern ‘replacement theology’ and would suggest*]. God had made promises to His people which cannot be undone – ‘The gifts and calling of God are without repentance’ (Rom 11:29). In speaking of Israel, ‘Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers’ (Rom 15:8). His rejection and death did not set the promises aside. Israel is now in unbelief, but after the rapture of the church, there will be a pious godly remnant owning Christ and owned by Him.
A summary of a part of a paper by J.N. Darby entitled: The Rapture of the Saints and the Character of the Jewish Remnant: Published in Darby’s Collected Writings – Volume 11 (Prophetic 4) Pages 134-142
In reading the New Testament, we need to distinguish between the earthly hopes and promises to Israel, and the heavenly hopes of the Church. It is impossible to set aside the promises to Israel, because the church does not replace them[1]. God’s promises to His people cannot be undone – ‘The gifts and calling of God are without repentance’ (Romans 11:29). In speaking of Israel, ‘Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers’ (Romans 15:8). His rejection and death did not set the promises aside. Israel is now in unbelief, but after the Rapture of the church, there will be a pious, godly remnant owning Christ and owned by Him.
The Birth of Christ
Luke commences with announcements and births of John the Baptist and then Jesus. The angel told Zacharias that many of Israel should turn to the Lord their God, a people prepared for Him (see Luke 1:16-17). There is a people prepared for the Lord before He comes (not sovereign grace meeting sinners in their need, as it is with us). Mary was told that Yeshua/Jesus (Jehovah the Saviour) should be called the Son of the Highest and that He would be given the throne of His Father (see Luke 1:32). The song of Zacharias (Luke 1:67-79) is wholly composed of the divinely-given celebration of God’s visit to His people to redeem them and to raise a horn of salvation for them in the house of His servant David (see v.69). The Jewish shepherds received the announcement of His birth.
However, these persons were not typical of those of Israel – they were the believing, pious ‘remnant’. Later, Anna and others were looking for redemption in Jerusalem: they evidently knew one another. Simeon saw in ‘light to lighten the Gentiles, and the glory of thy people Israel’. (Luke 2:32). It is therefore absolutely clear that this remnant is a people prepared for Jehovah, awaiting earthly deliverance.
The Gentiles come later in Luke.
Christ’s Rejection by Israel
Matthew’s gospel reveals how Christ was presented to the Jews and rejected by them. Following His rejection, God’s plans for the Remnant were interrupted so as to accomplish something brighter and more blessed (viz. the church, the time of the Spirit, grace and the Christian dispensation). But to suppose that God had invalidated His thoughts as to Israel, would be to subvert divine testimonies and undermine God’s faithfulness.
The old was still in the mind of God to be fulfilled at the appropriate time. Like the prophets, Matthew passed over the intervening church period. He introduced Christ as the accomplishment of prophecy and promise, giving His genealogy and showing how prophecy was being fulfilled – see Matthew 1:22, 2:5 and 2:15. ‘The spirit of prophecy is the testimony of Jesus’ (Revelation 19:10). The church does not have any part in this, already being with Christ.
In the sermon on the mount (Matthew 5-7) the ‘ye’ refers to the Remnant, not the self-righteous Jews – nor does it directly refer to Christians (though we can learn from the moral teaching). They were to expect persecution and a consequent reward in heaven. Those who were obedient to His teaching were like the man building his house on the rock see (Matthew 7:24). On the other hand, unbelieving Israel would be cast into prison till the uttermost farthing was paid (Matthew 5:26).
Christ’s Teaching
In Matthew 10, Christ sends out the twelve. They were not to go to the Gentiles or the Samaritans, but the lost sheep of the house of Israel. They were to declare the kingdom of heaven to be at hand, and to enquire who was worthy, that is to seek the righteous remnant (not poor sinners). Although they were to speak peace everywhere, the peace would rest only on the sons of peace. They were to shake the dust off of their feet before those hostile Jews who did not receive them. Verse 18 (‘Ye shall be brought before governors and kings for my sake’ etc.) goes beyond the Lord’s lifetime and the church period. The faithful would be brought before the Gentile enemies, and be hated of all men for Christ’s name’s sake. This ministry was to Israel and would not be completed till the Son of man came.
In Matthew 23, the disciples and the people are on Jewish ground. They were to be subject to the teachers who had set themselves in Moses seat, even if those teachers had rejected the ‘prophets, and wise men, and scribes’ (v. 34). Their ancestors had stoned the prophets and killed those who had been sent, but still, Jerusalem would never listen. Often Jesus (Jehovah) would have gathered Jerusalem’s children together: now the desolate city would not see her Lord until she repented, saying, ‘Blessed be he that cometh in the name of the Lord’ (v. 39).
In Matthew 24, His disciples ask about the judgment and the end of the age (not the ‘world’). This again is in line with Jewish thought. While Herod’s temple would be destroyed in AD70, the Lord was speaking of what would happen at the end. False Christs would come, saying, ‘I am the Christ’, and even deceive the elect. There would be many troubles, culminating in the abomination of desolation of which Daniel spoke, and those who were in Judea would flee to the mountains. But before He comes, the gospel of the kingdom would be sent to all the Gentiles[2]. Finally, the Messiah would return and associate Himself with the godly remnant in Judea and Jerusalem. What language could be more understandable?
The whole scene is Jewish: it could not be Christian. Indeed, it has no direct application whatever to true Christians, because when the Lord comes, they would already have been caught up to meet the Lord in the air. The Lord will come publicly: He will be Judge, whereas when He comes to Rapture His saints, it will be secretly in perfect grace (See Chapter 1.4 – The Rapture and the Appearing). A Christian who has been beguiled by thoughts of going through the tribulation must have renounced Christian hopes or have never understood them.
Peter’s Ministry
On the cross, the Lord interceded saying, ‘Father, forgive them, for they know not what they do’ (Luke 23:34). After the coming of the Holy Spirit, Peter says, ‘And now, brethren, I know that ye did it in ignorance, as also your rulers… Repent therefore and be converted, for the blotting out of your sins, so that times of refreshing may come from the presence of the Lord. He may send Jesus Christ, who was foreordained for you, whom heaven indeed must receive till the times of the restoring of all things, of which God has spoken by the mouth of his holy prophets since time began’ (Acts 3:17-19 Darby). Repentance was called for, but few repented.
As far as we can see, Peter did not teach the doctrine of the church. Christians remained strictly attached to Judaism, zealous of the law; priests were obedient to the faith, and some even continued to be priests. Also, Peter never taught Jesus to be the Son of God, yet it had been revealed to him, and he had confessed ‘Thou art the Christ, the Son of the living God’ in Matthew 16:16. Peter’s message was, ‘Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ’ (Acts 2:36).
Following that, Christ could then speak of the Church, for it was to be founded on Peter’s confession. But it was still a future thing – ‘on this rock I will build my church’ (Matthew 16:18). In Christ’s death, He gathered together into one the children of God; in His resurrection, He was declared Son of God with power. Christ’s death and resurrection laid the excellent foundation for all our blessings.
When the Holy Spirit, the Comforter, came the Church (or the assembly), was formed, and the Lord added daily such as should be saved (see Acts 2:47). Those who previously composed the remnant became its nucleus. It was a newly instituted body, formed by the Holy Spirit sent down from heaven, and united to the Head, Christ in heaven.
However, God’s promises to Israel were not abrogated.
Paul’s Ministry
Paul is the apostle who gives us the Assembly (or Church). Paul is also the only apostle who speaks of the Rapture of the saints taking place before the Appearing of Christ. This ministry changed everything: we now have a heavenly gathering on earth. Paul’s free ministry, distinct from that of the twelve, had already been started by Stephen. He had testified to a heavenly Christ, a Man in glory, and was put to death. Saul of Tarsus, the chief persecutor of Christians would have heard that testimony.
Later, Saul, when drawing near to Damascus, was arrested by the same Man whom Stephen saw, and from the same place too. From the glory He said, ‘‘Why persecutest thou me?’ … I am Jesus whom thou persecutest’ (Acts 9:4-5). The Lord told him that He, Himself, was being persecuted, although the objects of that persecution were the Christians. From this we infer that the Lord’s body was here, identified with its glorified Head in heaven. It became the starting point for Paul’s ministry as to the Church. Jew and Gentile were all one as He taught, ‘God hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him who filleth all in all’ (Ephesians 1:22-23).
Now God introduces the sovereign fullness of His grace, a doctrine entirely unknown in the Old Testament. Paul speaks of the mystery, Jews and Gentiles forming one body, and says, ‘The preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest and by prophetic scriptures, according to the commandment of the everlasting God, made known to all nations for the obedience of faith’ (Romans 16:25-26 Darby). Both Jews and Gentiles are consequently reconciled to God through faith and made one by the Holy Spirit. This was the body of Christ, the dwelling-place of the Holy Spirit.
The Greek word for ‘church’ or ‘assembly’, ἐκκλησίᾳ/ekklēsia/Strong-1577, means ‘a calling out’. We see it in ‘The Lord added daily to the assembly’ (Acts 2:27 Darby). ‘He set some in the assembly; firstly, apostles; secondly, prophets’ (1 Corinthians 12:18 Darby). The Church is called out to participate in the sufferings of Christ, later to be presented to Himself as His bride, without spot or wrinkle (See Ephesians 5:27). The same word is also applied to the particular churches or assemblies of Christians in different places because they formed the assembly of God in that place. No other meaning is possible.
The Hope of the Church
The Church is heavenly in its calling and belongs to Christ in heaven. It forms no part of the course of events of the earth. This makes its Rapture so simple and clear as we see from Colossians 3:4, ‘When Christ who is our life shall appear, then shall ye also appear with him in glory.’ The church’s hope and glory is Christ Himself. He is our life; our life is hidden with Him; He is our righteousness; the glory that has been given to Him (sonship), He has given us; we are members of His body; we are of His flesh and of His bones. We suffer with Him now but will reign with Him in a coming day, conformed to His image.
The Rapture
The Church is not connected in any way on earth with Christ’s appearing or second coming. She is already spoken of as sitting with Him in heavenly places (see Ephesians 1:20), so she belongs elsewhere – she only awaits being brought there bodily. Her immediate outlook is her being taken physically to where He is. ‘From heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord’ (1 Thessalonians 4:6).
This being the case, a person who maintains that he does not go to be with Christ until His Appearing, is denying the proper hope and relationship of the church. Ignorance is one thing, but denial is another. Grasping the fact of our being with Him at the Rapture, not the appearing, changes all our spiritual thoughts and affections. Our hope is not even to be in glory with Him, wonderful as that is, but it is being with Him. ‘I will come again and receive you unto myself, that where I am there ye may be also’ (John 14:3), ‘So shall we ever be with the Lord’ (1 Thessalonians 4:17).
There are several ways in which scripture presents the return of Christ:
The general fact: Christ will come again, and we will be with Him. The saints of our dispensation ‘have been made to our God kings and priests; and they shall reign over the earth’ (Revelation 5:10 Darby).
The world, evil and in confusion, will ripen into rebellion. The believer knows and believes that at Christ’s Appearing and His kingdom, God will judge the living and the dead. It will be an earthly kingdom and an earthly judgment.
The saints of our dispensation will have, through grace, a unique association with Christ. They will have met Him in the air. They will also have been before the judgment-seat of Christ, giving an account of themselves to God, but this part of their privilege, not punitive, for they will already be like Jesus. He will introduce them into His Father’s house, placing them in the heavenly seat of government with Himself. This is the Rapture of the saints, and it precedes the Appearing.
Before the Appearing, the world will have become entirely apostate, and the man of sin will have been revealed. The Church will already have been taken, not being of the world, but risen with Christ. On the other hand, the Rapture does not depend on any earthly event. The Christian’s hope is, therefore, not a prophetic subject at all. No one knows when the Rapture will take place.
The saints leave the world and worldly religion by going out to meet the Bridegroom. The cry ‘Behold the Bridegroom cometh!’ (Matthew 25:6). went out at midnight, but it could have been at any time. We know that the Bridegroom did tarry, and the sense of His coming was lost. It is the loss of the expectation of immediacy of the Lord’s coming that lays behind the public church’s departure from simplicity, and its fall into clerical authority and worldliness. It lost its spiritual authority. In Matthew 24, what leads the wicked servant into mischief is not the denial of the Lord’s coming, but the loss of the sense and present expectation of it. The Christian is constantly waiting for the Lord to come.
When therefore is the Christian to expect the Lord? – Always.
Thessalonians
An example of those who were awaiting the Lord’s return were the newly converted Thessalonians. They might not have had time to accumulate much teaching, but their expectation was a divine witness to the world. They were not waiting for any earthly events – just waiting. They saw themselves to amongst those who would be alive and remain at the coming of the Lord (see 1 Thessalonians 4:15). We need to be like that.
We know that the Thessalonians were distressed about those who had perished for Jesus’ sake, that they would not be here to enjoy His coming. They were also troubled by false teachers alleging that that day of the Lord was already present. Paul corrected this error by showing that the dead would be raised, and then the living ones would go up to meet Christ with them. He explained that it was an absolute moral absurdity for the Lord’s people to go through the judgment since they would already be in heaven along with the Judge. This confirmed their expectation, enlivening their faith and brightening their hope despite the persecution. The terrible persecution that they were enduring, was but a pledge from a righteous God that they would have rest and glory, not trouble when the kingdom came. The Thessalonians’ minds were, therefore, re-established, clear and peaceful.
The Tribulation
In Revelation 12:10-12, it is said, ‘And I heard a loud voice saying in heaven, Now is come salvation and strength and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea!’ This is not the Rapture, because that will have taken place earlier. These happenings are in the subsequent seven years. 3½ years before the close (that is middle of the half-week of Daniel), Satan, the accuser, will be cast out of heaven. What follows is the great wrath of Satan for those living upon the earth. For one class, persecution and death had now ceased; for another, it was just going to begin.
As regards our passing through the tribulation (a question which often arises on this matter) the scripture makes it very simple. How do we know that there will be a tribulation? Scripture tells us. But equally, it makes it clear that the Jews will live in it, and the church will not be in it:
‘I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth’ (Revelation 3:10). That was to a Christian assembly, Philadelphia.
‘These [are they who come out of the great tribulation, and have washed their robes, and have made them white in the blood of the Lamb’ (Revelation 7:14). This is clearly after the Rapture.
‘It is even the time of Jacob’s trouble; but he shall be saved out of it’ (Jeremiah 3:7). ‘He’ would refer to a faithful one of Israel.
‘There shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book’ (Daniel 12:1). This refers to Israel.
The time of temptation referred to above, shall come to try them who dwell on the earth. This is more general; it is not the great tribulation of Jeremiah, Daniel, and Matthew, which is exclusively Jewish.
Israel and the Appearing
In the epistle to the Romans, specifically chapter 11, we have the general doctrine as to the Remnant of Israel. An elect believing remnant will be grafted into their own olive tree and become one nation – ‘all Israel.’ That could not be the Christian assembly, even with Jewish believers – they had never been broken out of the Jewish olive tree.
In that coming day, Israel will be blessed on earth. ‘He shall come to be glorified in his saints and to be admired in all them that believe’ (2 Thessalonians 1:10). The Remnant of Israel will be blessed despite the tribulation. They will form a separate class from unbelieving Israel and the church. They come in after the sealing of the 144,000 – the elect of the twelve tribes of Israel (see Revelation 7:4), experiencing God’s protection, nourishment, refreshment and comfort. Their position is different from ours.
Conclusion
We should not confuse things. The scripture is as plain as can be. Anybody who confounds the day of Christ with His coming to receive the church does not understand the day we in, nor His coming, nor the church. Confounding the day of the Lord and His coming to receive the church, is a subversion of the whole nature of the relationship between both Christ and the Church, and Christ and the world. It is far more than a mistake in terms. The denial of the Rapture brings the church down to an earthly position, destroying its whole character
[1] As modern ‘replacement theology’ or supercessionism would suggest (See Chapter 4.8 above).
The Psalms connect Christ with and Israel, and with the remnant in particular. It would be impossible to enter into the detail of all 150 Psalms here, but what we cannot fail to see is that there is, in the latter day, a godly pious Jewish remnant – tried, oppressed and all but overwhelmed. Jehovah owns and encourages His people and rewards them with Jewish blessings according to promise, Christ having entered into their sorrows and borne their sins. Christ, as Jehovah, comes to judge. The Son of man and King in Zion enters into the temple with all things under His feet, subjecting all the nations to Himself.
‘After These Things’ Chapter 5.3 – After the Rapture, the Jewish Remnant – Particularly from the Psalms
From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE
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In the Psalms we have Jehovah’s sympathetic thoughts and feelings for the Jewish remnant. God and God’s purpose regarding Christ, His anointed, ar revealed. We see this clearly in the first two psalms.
The Psalms connect Christ with and Israel, and with the remnant in particular. It would be impossible to enter into the detail of all 150 Psalms here, but what we cannot fail to see is that there is, in the latter day, a godly pious Jewish remnant – tried, oppressed and all but overwhelmed. Jehovah owns and encourages His people and rewards them with Jewish blessings according to promise, Christ having entered into their sorrows and borne their sins. Christ, as Jehovah, comes to judge. The Son of man and King in Zion enters into the temple with all things under His feet, subjecting all the nations to Himself.
There is much more method than is supposed in the five books of Psalms. Christ enters in spirit into the remnant’s position. Sometimes the Holy Spirit arouses godly feelings; at other times He enters personally and sympathetically in grace into their trials.
A summary of a part of a paper by J.N. Darby entitled: The Rapture of the Saints and the Character of the Jewish Remnant: Published in Darby’s Collected Writings – Volume 11 (Prophetic 4) Pages 134-142
In the Psalms, we have Yahweh/Jehovah’s loving thoughts and feelings for the Jewish remnant. The Psalms connect Christ with Israel.
We cannot enter into the detail of all 150 Psalms here, but we must observe that there is, in the latter-day, a godly pious Jewish remnant – tried, oppressed and all but overwhelmed. Jehovah owns and encourages His people and rewards them with Jewish blessings according to promise, Christ having entered into their sorrows and borne their sins. Christ, as Jehovah, comes to judge. The Son of man and King in Zion enters into the temple with all things under His feet, subjecting all the nations to Himself.
There is much more method than is supposed in the five books of Psalms. Christ enters in spirit into the Remnant’s position: sometimes the Holy Spirit arouses godly feelings; at other times, He enters personally and sympathetically in grace into their trials.
First Book (Psalm 1-41)
Psalm 1 distinguishes the righteous person from the rest of the nation, thus marking out the remnant morally. ‘The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous’ (v. 5). Not only this, the godly righteous Jew, who delights in the law, is promised earthly blessings.
In Psalm 2, the heathen and Jewish rulers rise in rebellion against Jehovah and His Anointed. The Son of God sits upon the throne of Zion and calls upon the kings and judges of the earth to submit to Him.
In Psalms 3-7 the godly man is under constant attack. His faith is tested: the enemy taunts him, beckoning him to desert. The wicked cause him distress, so he appeals to God, the righteous Judge. Christ, the true Godly One enters in spirit into the sorrows of the righteous remnant. Their deliverance wrought by judgment or vengeance, because their blessings and the character of their righteousness are Jewish (which is not the case of the raised or heaven-born saints of the assembly). God hears their cry, and they are exhorted to persevere and depend. The earth is their portion.
Then, in Psalm 8, the Remnant owns Jehovah their Lord whose name is excellent in all the earth. Meanwhile the Son of man, (rejected when He came as Messiah), is given universal dominion. The result is blessing for Israel when the Son of man takes His place in glory.
In Psalms 9 and 10, we have the trial and judgment of the last days: the poor and oppressed are not forgotten. The heathen perishes out of the land (Psalm 10:16).
Psalms 11-15 develop the thoughts, feelings, and apprehensions of the remnant further. Those who walk uprightly, work righteousness, speak truth without backbiting or doing evil to his neighbour will dwell in God’s holy hill (see Psalm 15:1-3).
Psalm 16: Christ’s takes His place with the godly Remnant, as He did historically when He was baptised with John’s baptism. God’s delight was in Christ, who surely needed no repentance. But He says ‘unto the LORD, Thou art my Lord: my goodness extendeth not to thee; but to the saints that are in the earth, and to the excellent, in whom is all my delight’ (Psalm 16:2-3). That corresponds to the New Testament: ‘Both he that sanctifieth and they who are sanctified are all of one’ (Hebrews 2:11). In the Psalm, Christ says that he takes the place of a servant to Jehovah (not His divine place). He follows the path of life, does not see corruption, and finds His eternal joy as Man in God’s presence at the right hand of Jehovah.
Psalm 17 is His appeal to His righteousness. David is a type of Christ. Christ will behold God’s face in righteousness and be satisfied, awaking up in His likeness, the true eternal image of the invisible God –‘As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness[1]’ (v. 15).
In Psalm 18, we see what God has done and will do for the people – from their deliverance from Egypt to the final subjugation of the land under David.
In Psalm 19, we have the testimony of creation and the law.
Psalm 20: We have God’s sympathetic help for the Remnant.
In Psalm 21 Christ’s sorrows and desires culminate in His glory. His days are for ever and ever.
In Psalm 22, it is not only the His sufferings at the hands of men, but also His being forsaken, bearing the wrath of God. The result is grace, which He exercises in making known His name to His brethren and associating Israel with Himself in praise and blessing.
Psalm 23 shows Jehovah’s faithful shepherd care through every difficulty. Christ, the portion of every believer, is our Shepherd. He knows His sheep, and they know Him. Restoration is not exclusively from sin, though He does restore us from that, but also sorrow and oppression of heart.
In Psalm 24, the Lord of Hosts walks with His sheep in grace. In the last day, He will take His place in glory in His hill and the house of Jehovah’s glory. Both the Remnant and the gentiles are brought in.
From this point to the end of Psalm 41, we have every kind of practical exercise which the Remnant will be subjected to in joy or sorrow. But these Psalms always speak of the godly, even when they confess their sins and seek forgiveness. Christ gives them confidence: ‘This poor man cried, and the Lord heard him’ (Psalm 34:6),
Psalm 25: The Remnant had sinned. Christ took their sins on Himself, and sinners are taught in the way.
Psalm 26 is their trial and appeal.
Psalm 27 is their separation from the ungodly.
Psalm 31 reassures the saints. They have confidence founded on Jehovah’s ways with the poor man.
Psalm 37: God fills, guides and encourages sincere hearts. Those blessed of Jehovah receive the promise of the inheritance of the earth.
In Psalm 40, we have the source of all the blessings in the counsels of God. Christ undertakes to accomplish God’s will.
Psalm 41 speaks of the poor man. Christ is the supreme example, even in the face of betrayal. What is done for the least of His brethren is done for Him. The Lord God of Israel will accomplish His purposes in blessing.
Second Book (Psalm 42-72)
The remaining four books give the position of the Remnant and the place that Christ has taken concerning the sorrows of the poor and needy. Jehovah delivers them. The seed of His servants inherit Zion, and they that love His name dwell there.
In Psalm 45, the Messiah appears. The Remnant’s full deliverance is celebrated at the end of Psalm 48.
Psalm 49 is the world’s instruction by the judgment. We see the precious price of redemption (see v. 8).
Psalm 50 gives the general judgment of Israel.
In Psalm 51 we have Israel’s confession of Christ’s death now that their Messiah has appeared.
From here on the people are cast out, and the power of Antichrist is established
Psalms 65, 66 and 67 sound out the praises of God’s deliverance, bursting forth in Zion. The nations are glad.
In Psalm 68, an ascended Christ is the real secret.
Psalm 69: Christ suffers and ascends in glory, securing the poor and needy in Zion.
Psalms 70 and 71, speaks of David’s faltering hope. They may also be applied to the Remnant.
Psalm 72 describes the full reign of peace.
Third Book (Psalm 73-89)
The third book goes out to all Israel, not merely the Jews, and gives God’s government and His dealings with them. This continues till the latter days: the glory and blessing of Zion, and the certainty of mercy by God’s faithful promises.
Fourth Book (Psalm 90-106)
The fourth book shows God’s faithfulness to both Israel and the nations. God’s First-begotten comes into the world. Christ suffers, and Zion is restored. He is the Eternal Creator in Psalm 102.
Fifth Book (Psalm 107-150)
In the closing book, the fifth, we have some of the consequences and effects of Israel’s recovery. There are explanatory Psalms of the scheme of God such as Psalm 110. The law is written on Israel’s heart in Psalm 119. The Songs of Degrees (Psalms 120 to 134) comment on God’s ways. The book ends with the praise of God, pursued in view of millennial blessedness. Such is the testimony of the Psalms.
[1] Contrast that with 1 John 3:2, ‘Now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.’
Your letter of 8th March has reached me at last. On the subject of Hebrews 3: 1, I understand you perfectly, at least I think I do. There is some truth in what you say[1], but I doubt whether you have taken into consideration all the points of view which the word furnishes to us on this subject.
Firstly, it seems to me that there are some expressions even in the chapter itself which show that the apostle was thinking of persons who, at least as far as their profession went, had accepted Jesus as Lord, acknowledging Him as Messiah and putting their trust in Him. I say this because the apostle speaks of the beginning of their faith, and of what they were to hold firm to the end; also of the fact that we are His house, if at least we hold fast the beginning of our faith and the boast of hope firm to the end[2].
When he makes the comparison with Israel, it is with Israel redeemed, who had entered into the wilderness. See also: chapter 6: 9-10; 4: 14; 6: 18; 10: 22 and the verses following, then verse 34; 13: 8-9, and many other passages, which imply that the position of those whom he was addressing was that of Christians.
Now here, as it seems to me, are the important points of the epistle, which are peculiar to it, and must be taken into account. Christ died for the nation, to sanctify the people by His own blood. Thus all those who recognised Jesus as Messiah were supposed to be sanctified, and supposed at the same time to form part of the people still. On the other hand, being written shortly before the destruction of Jerusalem and the cessation of all relationship between God and the people, the epistle invites the Jews to go forth outside the camp (not forth from the world, but forth from the camp of Israel), and to acknowledge the Christ as rejected by Israel and ascended into heaven, outside of the people. But the fact that he thus invites them to go forth outside the camp, is a proof, is it not, that he is concerned with the remnant, as distinct from the mass, although this remnant had up till then been in relationship with the unbelieving mass and forming part of it?
It seems to me that the epistle to the Hebrews is fundamentally a development of the heavenly character of Christianity (not of the church, which properly speaking we find only in chapter 12), intended, on one hand, to prevent the believing Jews from slipping back again into the old order, and, on the other hand, to prepare the way for this exhortation, so terrible for a Jew, and only found right at the end: that is, to leave the Jewish system and camp. This exhortation is founded on the fact that Christ (according to the type of the perfect sacrifice for sin) had suffered outside the camp as far as the world is concerned, and that His blood had been carried into the sanctuary; that it was necessary to be in heaven, as regards His true position before God, and outside the earthly system down here.
But the fact that the church does not come into the reckoning, except where the whole scene of millennial glory is presented, gives rise to another peculiarity of this epistle: namely, that in the hopes it presents to us and in the prospect of rest and glory which it opens up to us, even while using expressions applicable to heavenly blessedness, it does not go beyond what can be applied to earthly rest. It leaves room for this application of its expressions: ”There remaineth therefore a rest to the people of God”. Where?[3] This partly comes back to your way of viewing it. But then suppose in time to come an Israelite should use this epistle in view of that rest of the people of God – an Israelite still attached to his nation after the rapture of the church – he will have to understand that it was only a remnant; that there had been a heavenly hope in which he had no part; that in order to enjoy it definitively, they had had to go outside the camp of Israel, which he himself had not done. That is to say, he will have to be aware that although God has reserved a rest on earth for the remnant of His people (and thus for His people, Romans 9: 7, 27; 11: 26), there had been another rest into which those who had gone outside the camp had entered, which he himself had not done. Now even though it allows a glimpse of an earthly rest for the people, the objective of the epistle is to lay it on the believing Jews, as partakers of the heavenly calling, not to attach themselves to this earthly rest, but to look higher, that is, look to Jesus who has entered in as Forerunner within the veil. The remnant was still in relation with the people, it formed part of them – always a dangerous position, and more than dangerous at the moment when the epistle was written. It acknowledges the fact of what belongs to the people, but it is addressed to the believing part of it, so that this part should no longer form part of the people but should cling to what is its own – the hope that enters within the veil where Jesus has gone in. The sitting of Jesus at the right hand of God was the condemnation of the Jews (compare Acts 7, where He has not yet sat down), and the right to enter the heavenly sanctuary was assured to the sinner as his present and eternal portion.
It is nonetheless true that this position of Jesus is the foundation of all hope for the Jew in the last day, and the apostle leaves this hope subsisting. But it is the hope of the remnant, and he invites this remnant – [which was] at that time in the bosom of the nation – to come out from the midst of it, in virtue of its heavenly calling founded on the fact that Jesus is sitting within, in heaven.
The reasonings on the sacrifices confirm these views, it seems to me. Christ died for the nation, and thus each one of those who acknowledged Him was deemed to have part in Christian privileges without leaving the nation. But in this epistle, though taking this ground, the apostle, it seems to me, addresses those who had acknowledged Him, to invite them to separate themselves from the nation; showing that, whether as regards the sacrifices or as regards the priesthood, another system superior to the old was destined to replace it. I do not say that the replacement of the system is the setting aside of the nation, for Christ died for that nation; but that in fact (the great subject being the replacement of the system) the principle of the new system was a Christ crowned with glory and honour in heaven, and that only those who had attached themselves to Him by faith are found included in the category to which the apostle is speaking. Compare particularly chapter 6 already quoted. This requires patient attention to the contents of the epistle, not in order to profit by the rich resources that it includes, but to do justice to the work for the nation [of Israel], at the same time distinguishing it from the relation formed by faith with Him who, having accomplished this work, had ascended again into heaven. In a word, we must distinguish between what was valid for that nation and the relationship formed by faith. The work and the position are valid for the remnant in the last days, in order that it should enjoy earthly blessings; but the apostle is addressing those who were partakers of the gifts by faith. I do not know if I am making myself understood. I have written this letter in several instalments.
Except for a part of the Revelation, left incomplete last year, our translation[4] will be finished tomorrow, by God’s help, but we shall re-read it.
[1] According to a footnote in the original, Mr B R had stated that Heb 3: 1, and indeed all the epistle, was not addressed only to those of the Hebrews who had faith in Christ, but to the whole body of the people that was then in Judæa.
I am happy that the end of my labour on Matthew should be more pleasurable than the beginning, and I bless God for it. It will thus be evidently useful. I believe that, in the present state of the church, it is necessary to act according to the reasoning in Hebrews 5 and 6. However, it is a blessing that this is suited to the simple.
As to Matthew 25: 31-46, I do not understand how you apply this to the Jews, and that for the very simple reason that He speaks of Gentiles. Perhaps you will tell me that καὶ άφοριεί αὐτοὺς άπ’ άλλήλων – kai aphoriei autous ap allelon, “And He will separate them”[1] does not agree with πάντα τά έθνη – panta ta ethne “All the nations”; but I agree, as to the sense, there is nothing else with which it agrees. Look therefore at the passage: “But when the Son of man comes in his glory, and all the angels with him, then shall he sit down upon his throne of glory, and all the nations shall be gathered before him; and he shall separate them from one another, as the shepherd separates the sheep from the goats”. This is not here an allusion to a prophetic testimony, but to an act of the job of a shepherd. Earlier, he uses the expression: “he will set the sheep on his right hand, and the goats on his left”, but he abandons it at once in saying: “Then shall the King say to those on his right hand …”. The sheep are no longer named; He is speaking of people without using an image. Finally, I do not see here any other subject than the Gentiles (as the nations); they will be gathered and He will separate them; there is no other antecedent. You are right when you say that, according to my division, the “brethren” of verse 40 are not “the blessed of my Father” of v 34. I do not doubt that, if a sheep had done good to another sheep, this would have been recognised by Jesus, but in fact the sheep or those who are at his right are the righteous and the blessed of the Father. This is the division –
King
Sheep Goats
The “brethren” of whom He speaks do not find their place in this parable. The Lord leaves it to the spiritual intelligence of these servants to discern who they are. As to myself, I do not doubt that they are the Jews, messengers of the kingdom, according to the whole education of the Lord in these passages, but I am very willing to accept new light.
You would be wrong to insist on Ezekiel 34: 17, 22, because the Hebrew word translated ‘sheep’ indicates rather the race of goats than those of sheep (see for example Deut 14: 4). I do not understand either why you say that, in verses 4, 6 and 8 ‘the goats they have led astray’ are the bad shepherds. I also believe that you will find that in this passage, v 22, the rams and the goats are not put in contrast one with the other, but the weak animals in contrast with those they have defiled, called rams and goats. God will make the difference between sheep and sheep, between rams and goats (v 17).
The energy which goes forward to seek the truth is very precious. May it be tempered with the prudence which thinks of the result; this is a grace given to you. Charity thinks of souls and not only of ideas, although it remains true that God’s ideas are the only means of blessing for souls; but it must be “food in season[2]” …
As to the sympathy of Christ, it is a very important subject. It is evident to me that when Paul speaks of filling up what was lacking of the sufferings of Christ[3], he speaks of the sufferings which remain to be fulfilled, after those that Christ has accomplished on the earth. Paul is charged in turn with suffering. If he spoke of a Christ who still suffered, I do not see that he could say “what was lacking of the sufferings of Christ” These words seem to me to be in contrast with what Christ has already suffered; Paul took his place to continue. Do not think that I thereby deny the sufferings of Christ as Head of the body, for I do believe it, and it is for me the sweetest possible thought. I believe only that it is important that the idea should be thought through to become a subject of edification and not of controversy. It is for me too precious and too near to the affections for this. There are subjects which have to be touched delicately. I do not therefore deny the sufferings of Christ in sympathy: I believe in them fully, only I doubt that one can apply Colossians 1: 24 to what Christ may suffer in heaven. (To sympathise is not, as you seem to believe, to suffer in the same way as you do. I could be called, as you say, to cut your arms; certainly, I would weep more than you, but my arms are not cut. I would sympathise, but I would not suffer in myself the thing done; I would suffer to see another suffer. I do not say at all that one would suffer less, but one suffers differently.)
As to your article, it has interested me much, and I believe that it could yield blessing for souls. The editing would need to be reviewed; there are passages which do not read well. I would like very much that it should be published, but it seems to me that you will do well to weigh and to develop the expression of your thoughts. It is a question for us of manoeuvring in the presence of the enemy and of not lending a flank to his attacks.
I repeat that I do not believe that this passage: “that which remains to be suffered of the afflictions of the Christ” can speak of a Christ suffering with Paul, although other passages prove (and I believe) his sufferings in sympathy with Him. I only express the principles here; for the details, I would have to re-read your article.
Your affectionate brother
[1] JND uses various Greek words in this letter (and the following letter) which are marked with spaces in the French version from which this translation is taken. Evidently, however, in some cases, the following words in inverted commas or the scriptural references supply the French translation of the Greek (translated here into English); in which case, the sense is complete, and the Greek word has been supplied accordingly from a Concordance. Otherwise, the space for the unknown Greek word is marked [….Ω….].
[3] See Col 1: 24 – ‘ce qui manque aux souffrances de Christ’, ie ‘what was lacking of the sufferings of Christ’, is as translated by some, but not by JND (or Martin/Osterheld or KJV) in either French – ‘ce qui reste encore à souffrir des afflictions du Christ’ (‘that which still remains to suffer of the afflictions of the Christ’); or English (‘that which is behind of the tribulations of Christ’). But the French Roman Catholic version is exactly the wording of the former, whilst the NIV uses the same as the literal English translation of JND’s letter. Strong also uses ‘lacking’.
Letter originally written in French, translated by Sosthenes, 2013 Click here for original – If you have any comments on the translation, feel free to let me know.
J N Darby (1800-82), a leading interpreter of biblical prophecy, laid the basis of dispensational and premillennial and pre-trib teaching in his lectures on the Present Hope of the Church.
‘After These Things’SECTION 4 – SIMPLIFIED SUMMARIES OF THE 1840 GENEVA LECTURES
From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE
The Present Hope of the Church –
Introduction
J N Darby gave a series of eleven significant lectures in Geneva in 1840 on the Present Hope of the Church (L’attente actuelle de l’église). These established his reputation as a leading interpreter of biblical prophecy, and the basis of dispensational and pre-millennial tribulation (or ‘pre-trib’) teaching. Central to this is the Rapture – Christ’s coming momentarily to call His own who are alive on the earth when the dead in Christ are raised. This is clearly described in 1 Thessalonians 4:13-18 and 1 Corinthians 15:51-52.
JND said as to prophecy: ‘In going through the more general features of prophecy, we shall examine these three great subjects: the church; the nations; and the Jews.’ (J N Darby Collected Writings vol 2, Prophetic 1, page 281). God made Himself known as ‘Jehovah’ (or more literally ‘Yahweh’) to the Jews, though many Jews consider this name too holy to pronounce. Jesus is presented as the Messiah, the centre of God’s promises and blessings to the Jewish nation. However, God presents Himself as ‘Father’ to the Church while Jesus is presented as the ‘Son of God’. We are His brethren – children of God and members of His family. He, the Firstborn, is the expression of all the glory of the Father.
‘…We also have a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’ ( 2 Peter 1:19-21.)
Every Christian should not only be sure of his salvation in Christ, but also know its results. He should not only know he is in the Father’s house with all its privileges but be happy there too. In prophecy, God treats us as His friends, and reveals the things He is occupied with. As our hearts are associated with Him, they realise His love and confidence and are coloured by the expectation of what is to come. With this holy knowledge we are strangers and pilgrims here.
We need to distinguish between that which applies to the Jews, relating to the earth, and that which applies to the Church. Being free of human objects, cares and distractions we can be dependent on the One who knows the end from the beginning.
Whilst prophecy proves the divine source of the Bible, that is not its main purpose. Prophecy belongs to the Church now and the Jewish remnant in a future day, as a light or torch before things take place. God tells us the truth; Satan does not. Do we doubt God? Surely we do not need witnesses to persuade us that God is telling the truth.
Satan has deceived many by introducing the thought that partially fulfilled prophecies, were in fact complete. Most, if not all prophecy is to be fulfilled after the end of this dispensation. Then it will be too late to be convinced as to the truth. Those left behind will experience terrible judgment. But as I read God’s word, I am restful. I am enlightened as I cleave to Him instead of my own understanding. As things unfold I see the purposes of the Most High, opening up His character – His faithfulness, justice, long-suffering. But He will certainly judge proud iniquity and execute vengeance on these who corrupt the earth, in order for His government to be established in peace and blessing.
The judgment of God will come upon the nations; the church is informed of this; and, thanks to the teaching of the Holy Spirit, understands it, believes it, and escapes the things which are coming.
The Sceptic as to Prophecy
The sceptic views prophecy as merely speculative, vague and uninfluential, the imaginations and vainglory of proud hearts. The sceptic’s own thoughts are the most speculative. How Satan deceives! But prophecy reveals God’s thoughts as to things to come. And the Christian rejoices that “the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Hab 2:14). And God will show how.
Communion with God as to Prophecy
Through communion, which is eternal, God comforts and sanctifies us to prevent our hopes being vague. Thank God “we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard when we were with him in the holy mount.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (2 Peter 1:16-21)
he Book of Revelation presents the return of the Holy Spirit’s witness to God’s relationship with the earth. At first we have the church, as an earthly witness, but then the saints of the heavenly calling are seen only in heaven. It sets the stage for the return of God’s First-Begotten to the world. Then we have a prophetic view of God’s judgments, the book introducing the King of kings and Lord of lords Himself to execute judgment and to set up the kingdom which shall never be removed. He is accompanied by the heavenly saints.
The Book of Revelation presents the return of the Holy Spirit’s witness to God’s relationship with the earth. At first we have the church, as an earthly witness, but then the saints of the heavenly calling are seen only in heaven. It sets the stage for the return of God’s First-Begotten to the world. Then we have a prophetic view of God’s judgments, the book introducing the King of kings and Lord of lords Himself to execute judgment and to set up the kingdom which shall never be removed. He is accompanied by the heavenly saints.
At the beginning and end, we have the thoughts and feelings of the saints:
The first refers to the cross, and its bearing on the saints, looking back at their own part in that which laid the foundation of Christ’s title. This brought judgment on the world.
At the end we have the saints’ own portion with Christ Himself. They look forward to His glory. Meanwhile they are conscious of it and its present fruit.
Ch. 1 presents God as supreme and eternal. We have the Holy Spirit in His attributes of divine administration, and Christ in His glory as connected with the earth. He is coming. He calls John’s attention to His glory on earth, not in service but in judgment. He walks in the midst of the candlesticks, the place of light in the world, judging the state of the churches. We find a divine person, the Son of man having subordinate representative authority in His hand: the stars and the angels of the churches. These are the things that were seen.
Next we have ‘the things that are’. We get:
Ephesus – departure from first love.
Smyrna – persecution
Pergamos – the world its dwelling-place
Thyatira and Sardis – false teachers seducing the saints; their corruption settled there, and the saints thus to wait for Christ’s coming, who is given to them in His own heavenly unseen associations, and the visible kingdom too.
Philadelphia – a little power
Laodicea – spued out of His mouth
In the four first churches it is a question of personal fidelity od that church to Christ. Christ is walking amidst the candlesticks. In the last three, the stars are not said to be in His hand; they all refer with warnings or promises to the coming of the Lord.
The vision then switches to heaven. The world’s judgment flows from there, and the saints are viewed as enthroned and crowned there. God’s throne of judgment is set up in heaven, and the ministers of His government proclaim His glory, while the saints worship.
Ch. 4-5: The Lamb appears; His glory is celebrated. Heaven owns His title to open the book of God’s ways, and the angels stand around the inner circle of those connected with the throne (24 elders, 4 living creatures). The elders give their reasons for worship. The Lamb now opens the book.
Ch. 6: The providential history of God’s dealings in the Western Roman earth is presented. We see the martyrs who cry for judgment. There is a universal subversion of the subsisting powers, so that men are alarmed as if the day of the Lord were come.
Ch. 7: The remnant of Israel is marked out for preservation; the multitude of the Gentiles to be spared are owned.
Ch. 8: The first four trumpets are the specific judgments on earthly prosperity and the power of the Western Roman Empire.
Ch. 9-11: The next two judgments are on the men of the East. Then we get a parenthesis: the great Western beast. A testimony is given, which comes to a close before the end of the period of the second woe. At last we have the seventh trumpet, which closes the whole scene.
Ch. 12: A new vision of special dealings is now opened, more connected with the religious condition of men. The Jewish people are seen, as heaven sees them, in the counsels and purposes of God. So a Son is to be born, Christ, who is to rule all nations with a rod of iron. The whole church is united to Him. But this is taken to heaven and God’s throne, out of the way of the dragon. The woman – the Jewish people in the latter day in distress – flees from three and a half years’ persecution into the wilderness. There is war in heaven. Satan is cast down, having great rage, knowing that his time is short. His career in heaven is ended. He can no longer accuse the saints on the earth, but he persecutes the Jews. They flee, so he turns to persecute the witnesses amongst them.
Ch. 13: Next, we see the earthly agents: the beast, with seven heads and ten horns, who receives his power from Satan for 1260 days. He blasphemes what is heavenly, and persecutes the saints. Then a second beast, in the prophetic and royal character of a messiah, exercises his power, making the world worship him. He does miracles, and gives breath to the image which he has caused to be made.
Ch. 14: We now have the remnant who suffer like Christ. We also have the testimony, judgments and warnings of God. Finally, we have the judgment of the earth, and the destruction of the wicked by the Son of man.
Ch. 15: Another great sign follows, not necessarily at the same time or immediately after it. It reaches down to the the throne of the beast. The saints, who pass through the time of tribulation, are viewed as at rest. The sea of glass is mingled with fire.
Ch. 16: The vials are poured out. They are on the earth, and particularly strike the beast’s kingdom, and those who dwell in it. Then all the kings of the earth gather themselves together. The smiting does not correct them, but galls their pride. Finally, the last judgment of God is executed even on Babylon, the beast remaining to be defeated by the Lamb.
Ch. 17-18: We have a description of what the woman is: how she rides the horned beast, corrupting all nations. The Lamb overcomes both of them. Babylon is Rome.
Ch. 19: After Babylon is judged, the marriage of the Lamb takes place. He comes forth out of His heavenly seclusion, as King of kings and Lord of lords, to be revealed in the earth. As he comes out as the word of God in judgment, the saints, witnessed in righteousness in the fruit of their works, accompany Him. The beast and the false prophet (the second beast), are taken and cast to their final doom, their royal character having disappeared. The rest are slain. This is the judgment of power and war.
Note that the rapture of the church belongs to the church revelation, so it could not come into the Book of Revelation. However, we see the saints in heaven.
Ch. 20: Then Satan is bound, and shut up in the abyss for a thousand years. Sessional judgment follows. All the heavenly saints are on thrones, for this is royal judgment, and judgment is given to them – this is the first resurrection. After that we have the second resurrection, in which the dead are to be judged and condemned.
Ch. 21:1-8: Heaven and earth flee away; death and hades give up all. God is all in all in a new heavens and new earth.
Ch. 21:9-22:5: The Spirit returns to give a description of the heavenly Jerusalem during the millennium (as He had of Babylon and its relationship to the earth).
Ch. 22:6-21: After warnings to those who are in the time of the book, Christ comes forward Himself as the One who had given the revelation. This draws out in the bride, with whom is the Spirit, to express the desire of His coming. Expressed is her position – towards Christ, towards those who hear the word, and towards sinner. John seals the book with his own desires those of the church, ‘Amen. Even so, come, Lord Jesus.’
The re-introduction of God’s government into this world in Christ, in this book, and the discovery of the heavenly position of the church, is full of interest and doctrine. Meanwhile judgment of the world and its course, is confided to the church which closes the book both historically and doctrinally, the church herself being above the world.
This closes the canon of scripture.
Originally by JND. Lightly edited by Sosthenes, October 2014
At a discussion about ‘A Day of Small Things’ with a few friends, the suggestion was made that there should be an introduction to a little basic theology. This is a subject many like myself have steered clear of, even regarding the term as a dirty word, and for very good reason.
