Recently a brother wrote to me needing to answer the following question:
What is the heavenly vision or call of the church? People I speak to want to know what is the purpose of the church? I have spent a lot of time reading and thinking about this question, but what is the best approach or angle to take when answering? I believe it’s a very important question that I should be able to answer when I’m asked.
This question affects a lot of things. What should be our focus as a local church? The gospel, soup kitchens, ending poverty (social gospel), trying to change culture, etc.
My answer: The true Church – and what it is in the Sight of Men
I have been giving more thought to this question. We need to see what the church is in the sight of Christ – which is the true Church – and what it is in the sight of men – a religion here.
Before starting, Christians must realise that their calling is a heavenly one. ‘Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus’ (Heb 3:1).
The Greek word ἐκκλησίᾳ /ekklēsia/Strong 1577 . The word implies people called out from the world and to God, the outcome being the Church or assembly comprised of all believers formed into one by the Holy Spirit. It is viewed as the body of Christ and also the habitation of God. In a more general sense. it meant simply assembly – e.g. calling together for a civil function. Incidentally, the English word ‘church’ or German ‘Kirche’ comes from the Greek word κυριακός/kyriakos/Strong 2960, ‘belonging to the Lord’ (kyrios), the French ‘église’ from ‘ekklēsia’. The Hebrew word ‘קָהָל/qahal/Strong H6951’ has a similar meaning.
We must recognise the direct role of the Spirit of God. It has been said that the Holy Spirit ‘is here; but He has taken a lowly place, . . .and has been here on earth for over 1,900 years in that lowliness. He maintains what is due to God according to what God is in heaven; there is a perfect answer to that in the presence of the Spirit down here, and the Spirit is here in the assembly; and that brings out the greatness of the assembly’s place too, but nevertheless the assembly is never part of the Deity.’ and ‘The assembly is nearest to Deity in the whole realm. What is sovereign is seen in the assembly.’ [*] That being the case what has the assembly to do with the things of this world?
The Church in the Sight of Christ
The church is a perfect vessel (for the want of a better word), formed exclusively of saints worked on by the Spirit of God, apart from sin. It has been said that it is of heaven in origin and destiny. It is here in the body of Christ and its hope is totally towards Jesus – as a bride is towards her bridegroom. Her desire is to be with Him – and therefore has no part here. But she does care for His interests here. His interests are what is for Him, His glory and to worship the Father, and for the members of His body to point to Him. The church’s view is God-ward, not man-ward.
Ministry is for those of the church universally (as there is only one church) – ‘we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness’. (Romans 12:5-7)
The fact that it is ‘called out’ is important. If it is ‘called out’ it cannot be ‘part of’. Over the centuries Christians have been called out of every other religious organisation – in the earliest days Judaism and paganism, later Catholicism, later nationally established churches, later clericalism, and more recently social liberalism, charismatic Christendom or systematic legalism. Importantly, if we are called out of something, we cannot reform it. It is in the attempt to reform the old lump that Christians have become unstuck.
2 Corinthians 6:14-17 makes this clear ‘Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.’
This brings me to:
The Church in the Sight of Man
This is something different, and different people will have different ideas.
1. A group of disparate organisations with common central beliefs and many interpretations, grouped together loosely for example in the World Council of Churches – sometimes preaching the gospel.
2 A humanitarian force for good, seeking to make the world a better place, while preaching a gospel, but not always the gospel.
3. A place of religious exhilaration and excitement with rousing music – usually with the gospel but this is sometimes distorted – or a liberal ‘inclusive’ community – no matter what the bible says.
4. Beautiful buildings, ornate robes and trained choirs, with or without the gospel
5. A system of contention and oppression, having a form of piety but denying the power of it.
Many Christians see their role and that of their ‘local church’ in terms of no 2 above, preaching the gospel, having a good church community engaged in the support of local and other needs. But think of it – it is an earthly Christianity. Whilst there are many genuine believers, sorry to say that in some places the gospel has been corrupted to salvation (if such a thought exists) through works and presenting Jesus just a Model. This is hardly Christian. I see it differently, as should all true lovers of our Lord Jesus.
So where does that leave true Christians?
Christians should do good works – towards the Lord, towards each other and towards their fellow human beings. They do this because they love their Lord and that is what He would have them to do. They are not interested in politics – national politics, charity politics or church politics. They do what the Lord gives them to do: However, they don’t do this as part of the Church, they do it as individuals.
Admittedly, Christians can work with others (informally or in registered charities) to humanitarian ends – the relief of poverty, helping those who are sick or mentally unstable, being of support to victims of crime or raising funds for such activities. Some of those with whom they might co-operate with may not be believers – so this cannot be part of the Church activity. Some might be shocked at the thought, but if it is the function of a church community, it might be a misguided one or not even a Christian one. It is not a function of the body of Christ.
Of course, it is better if those who are working together have confidence in one another. If they gather regularly from the same Christian assembly, they will no doubt know one another well and be able to work together better. They may even use their meeting hall (what is a building anyway? – a person or a trust has provided a place for saints to gather)– but this is not the local assembly doing it, and should never be thought of as such,
I could go further, and this might be a bit difficult to grasp. When it comes to testimony the church’s service is heavenward, not earthward (indeed if we look at the testimony of the public church it is ruin and confusion). Paul wrote ’in order that now to the principalities and authorities in the heavenlies might be made known through the assembly the all-various wisdom of God’(Ephesians 3:10 Darby). It follows that preaching the gospel, or teaching (indeed what I am doing now) comes into the individual service – the Lord commissioned His disciples to out individually. As they did the church grew.
The church doesn’t preach; the church doesn’t teach. Christians do both.
I trust this helps. I am conscious that not all will agree totally with what I have written. However I do believe sincerely that it is accordance with scripture (which is infallible), and also the teachings of that servant of God, John Nelson Darby (not infallible) please feel free to write your comments below (or email me directly if you prefer). sosthenes@adoss.co.uk or my personal email.
I really would like to get A Day of Small Things out to a wider audience. Please feel free to pass this on – better still give me a name and email address and I will write to them and invite them to be on our emailing list. Tell me if you want me to mention your name (and give any background that you feel would be of use in writing individually).
Summary of a Reading on Matthew 13, Led by Frederick Raven
F E Raven
In Matt 13:31-46 we have two parables as to the kingdom of heaven, the mustard tree and the leaven.
The Mustard Tree
The mustard tree represents a conspicuous, hierarchical system. People shelter under it. It is a false kingdom, ruling over the kings of the earth, a religious system dominating the political, and its end is Babylon. Christ never intended the church to be like that, with clergy, sacramentalism and the like. When Christianity assumed a form and character which God never intended, it was morally a ruin.
The Leaven
The Leaven represents a mass corrupted by wrong doctrine and the adaptation of Christianity to human ideas. It is what the Colossians were warned of: ‘Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ’ (Col 2:8). It is also like the fig tree in Matthew 21:19. The fig tree has been cut down for good: it represents man’s culture, and it is cursed.
Where we stand
Raven felt that we are apt to hanker after both of these, but we are to be apart from them morally. Every one who takes a place outside the great world order is a witness to the ruin, which has come upon Christianity as a whole. When asked whether our collective position is a witness to the ruin, Raven replied, ‘I do not understand a collective position. I do not mind who it is, it is anybody who calls on the Lord out of a pure heart… If you get two people walking in righteousness they will naturally be drawn together.’ Somebody in ‘Bethesda’ (Open Brethrenism) cannot be said to be in the fellowship of the truth. A lawless man cannot be a witness to the ruin, he is in the ruin. The mystery of lawlessness already works, and it is only as we are apart from it that we can be a witness to the ruin.
People speak about ‘our fellowship’. Our fellowship can only be the whole Christian fellowship. We must go on without any pretension or any idea of a ‘corporate witness’. We cannot claim to be an ecclesiastical company in any sense. When someone said, ‘We are in danger of becoming a tree,’ FER’s reply was, ‘Well, a small tree!’ I am sure that produced some smiles!
The truth is our bond. We are not an association of like-minded Christians operating on scriptural lines. As we stand aside and, through grace, we find others who are waiting too, and we can break bread together, not forming anything.
When asked whether there was any company who could act with authority, Raven answered ‘No!’ We cannot put away, we can only depart from evil. We cannot act as the assembly, only according to the principle of it. Two or three acting in Christ’s name cannot claim to be the assembly.
FER said ‘I cannot recognise a company. If I were asked to what company I belong, I should say, “To none”.’
Summary by Sosthenes
August 2015
The original reading is in ‘Ministry by F.E. Raven, Volume 15 – page 357’. This may be obtained from Kingston Bible trust or downloaded by clicking here.
Frederick Edward Raven
Frederick Edward Raven was born September 9, 1837 at Saffron Walden, Essex. His parents were active members of the Church of England. In 1865 when he was 28, FER left the Church of England and broke bread at the Priory meeting in north London, where J N Darby was also local.
Among other matters, FER’s valuable ministry opened up the truth as to eternal life and the Person of Christ – which made him the object of attack to this day.
He worked at the Royal Naval College, Greenwich, becoming Secretary in 1873. It is understood that he was offered, but refused, a knighthood for services rendered to the British Admiralty.
Mr. Raven departed to be with Christ on Lord’s Day, August 16, 1903.
We are called to stand apart from what is evil. But how do we act practically when it comes to our fellow believers, whatever their background or history. I believe that there are several considerations.
1. Do what the Lord would have done
2. Glorify the Lord yourself
3. Cause others to glorify the Lord
4. Go by scripture
5. Do not cause offence
6. Do not get into a dangerous situation – physically, mentally or spiritually.
A most important part of our Christian life is the testimony that we give to others, believers or not. As to other Christians, Paul tells us ‘Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves’ (Phil 2:3). That applies to all – to one strong in the faith and well taught, down to one who, though the Lord’s, is not even sure of salvation.
It has been said that Christians who seek to be faithful to the Lord should be the humblest people in Christendom, especially if they have been well taught, but have failed in their practical Christianity. The writer can look back to times when he has flaunted his superior knowledge of Christian doctrine and possibly the scriptures, giving the impression of being a ‘superior’, even if not a ‘better’ Christian. He was no better than a Pharisee in the Lord’s time, and even a hypocrite. Indeed, on occasions, he was rebuked by simple believers for what he said or did.
It is not for this booklet to say what one should, or should not do, whether as to general relationships or as to specific instances such as social, family or religious events. To do so would be legality. It will, I trust give the reader some thoughts to consider prayerfully before being confirmed as to what the Lord’s mind is. One of the scriptures that should be considered is 1 Cor 10:28, ‘All things are lawful for me, but all things are not expedient: … Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: … If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof: Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?’
Of course the guidance that Paul gives us in scripture is in relation to unbelievers. Our fellow believers are different, and it is wonderful if we can share our common appreciation of the Lord and God’s goodness with them, even if there are differences of interpretation and practice. In apostolic times there were no denominations or sects, as we know them today. But these thoughts should be relevant to all our relationships with our fellow human beings, believers or unbelievers.
We are called to stand apart from what is evil. But how do we act practically when it comes to our fellow believers, whatever their background or history. I believe that there are several considerations.
Do what the Lord would have done
Glorify the Lord yourself
Cause others to glorify the Lord
Go by scripture
Do not cause offence
Do not get into a dangerous situation – physically, mentally or spiritually.
The Lord’s actions are well known. He went to a wedding, and it was clear that the hosts did not appreciate whom He was. A tax gatherer was a ‘child of Abraham’ and when the Lord accepted his hospitality, He was criticised for it. ‘The Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them’ (Luke 15:2). Put simply the Lord socialised with others, but was totally undefiled by the environment.
We are told to do all things to the glory of God. That is a simple test. Can I glorify God in the company or place where I am invited? If so then I will affect others – wherever you are. On this line is the help I can be to others – practically as well as spiritually. We are told, ‘Let us do good unto all men, especially unto them who are of the household of faith’ (Gal 6:10). Such help can take many forms.
Scripture does not give us rules, but 1 Cor 10 above is a guide. Some might ask, ‘Why would you be minded to go?’ I would be cautious about going to something religious, where I might be found in a position that I would find compromising. My friend or relative who invited me would understand it if you said, for example, ‘I do not feel I should go because I would be expected to take communion.’ But if I said, ‘I cannot go because the Christians I meet with don’t do this’, then I shouldn’t be surprised to receive the answer, ‘So you think you’re better than us!’ My friend could well have pre-conceived ideas of the sad history of the company I am with, and sees me as marked by the same attitude, even if less extreme than others. One is never going to help others as to the truth of the assembly if one behaves in a supeior way. It is not the Lord’s way. Do not give offence.
I can also give offence to those I meet with. I might feel free to go to something, but know that others would be offended. This is what Paul talked about in Romans 14. This was on the subject of vegetarianism, but it can apply to many situations. ‘Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost’ (v.13-16).
Finally we should not put ourselves in a situation where we might suffer harm – even in the company of other Christians. I guess in this I am mainly addressing myself to my younger brethren. Sadly there are able teachers who teach false doctrine. They might start with what is outwardly the gospel, but are really intent on getting a personal following ‘speaking perverse things, to draw away disciples after them’ (Acts 20:30) – you will find them calling for money, promising a better life here, telling you what to do to be a better person or a better Christian, or being carried away by emotional responses, not of the Holy Spirit. So if you are being invited to something like this (you can easily find out what they are like from the internet), you can respond with a polite, inoffensive, ‘No’. Your Christian friend will respect your feelings, especially if you can explain, using scripture, why you cannot go the way he or she would like you to go.
‘See that there be no one who shall lead you away as a prey through philosophy and vain deceit, according to the teaching of men, according to the elements of the world, and not according to Christ’ (Col 2:8 Darby).
(This letter, addressed by the brethren of the Church of Bourg-du-Four to the above-named pastors, has been discovered in JND’s papers and is entirely in his hand[1].)
Dear brothers and beloved pastors
We desire to assure you, in replying to the setting out of the principles which have had the kindness to give us, that we receive with thanksgiving to our God and Father, and as coming from His goodness, all the gifts that have been given to you. We pray to Him earnestly that, according to His wisdom and this goodness towards His children on which we rest, He will make these gifts grow day by day. The only thing that we have to say to you on this subject is that you also pray that you attend more to the exercise of these gifts, as it is said in Acts 6: 4: “to persevere in prayer and in the ministry of the Word”.
We believe that the burden of all the church’s business that weighs entirely on you hinders you in this regard. And more, dear pastors, while having the full assurance that your intentions and desires have been good and that perhaps a guilty negligence on our part has contributed to it, we believe that the free action of the Holy Spirit has been restricted in the church. We do not seek at all – it would be to hinder our own happiness, and God keep us from it – to put hindrances in the way of free action of the Holy Ghost in our pastors and by our pastors in the midst of the church. But we desire also that His free action in the church should not be hindered, or suppressed, or restricted, but that however if it may be manifested, it should reign freely, acting whether in the pastors or in other brothers, according to His holy power and the sure word of our God.
May the church, including the pastors with all their light and their experiences, act in all the business which is necessary for its wellbeing according to their respective gifts. We think that this has been prevented, and that is what we claim, and it is on this principle that we desire to act from now on, and that we want that you act, so that love and confidence, in a word the Spirit of our God may reign and act freely in the midst of us, His poor children. We do not wish at all to trust ourselves or man, whoever he is. We trust only in the free action of the Holy Spirit and having consulted the holy Word, we think that what we say is according to this Word. Let us give therefore full freedom to the action of the Holy Ghost in the church, and everything will go well; and if the flesh acts, in whoever it is, let him be judged as having acted in the flesh.
This is what we feel and answer to your setting out of principles. There are several questions on which we want more coherent and broader scriptural education, and on this we desire in consequence to deepen in this Word even more. It is to this end that we have continued our meetings, so that, if these questions should be discussed in the church, we will be more able to judge and pronounce on them according to the word of God. For now, we only want to tell you of our desires on things which seem to us to be the basis of the peace and happiness of the church.
[1] This letter is part of the story of a division in an independent church in Bourg-du-Four, otherwise known as the l’Eglise de La Pélisserie, with which Mr Darby had associated. Place Bourg du Four is in the old part of Geneva. It is recorded that, on 3 March 1842, about sixty brothers and sisters, sharing the views of Mr Darby, broke off fellowship with this church, and left it. The church, and the three pastors addressed – with others, became part of the Swiss Evangelical Free Church: Emil Guers (1794-1882) was one of two initial pastors (who had been consecrated at ‘Poultry Chapel’ near Mansion House in London in 1823); Henri Empeytaz (1790-1853) was the third.
The Epistles of Peter, while referring to redemption, concentrate especially to the government of God
• In 1 Peter His government is in favour of the saints.
• In 2 Peter we have the judgment of the wicked.
1 Peter
The Epistles of Peter, while referring to redemption, concentrate especially to the government of God
• In 1 Peter His government is in favour of the saints.
• In 2 Peter we have the judgment of the wicked.
The saints are not seen as risen with Christ, but begotten again to a living hope by His resurrection. They pursue their pilgrimage as strangers, towards an incorruptible inheritance, reserved in heaven for them. They are kept by the power of God through faith, waiting for the appearing of Christ for full deliverance, the end of their faith, the salvation of their souls.
He marks out the progress of this revelation:
1. the prophets testifying beforehand of the sufferings of Christ, and the glories following,
2. the same things reported in the gospel preached by the Holy Ghost sent down from heaven,
3. patience till the revelation of Jesus Christ brought these things to them.
On this ground they are called on to walk in sobriety, obedience, and holiness, on the double ground, that He who called them is holy, and that they call on the Father, who judges without respect of persons every man’s work. But this is founded on redemption by the blood of Christ, and being born again of the incorruptible seed of the word. They believe in God through Christ, whom He had raised from the dead, and to whom He had given glory, all flesh being as grass, but the word of the Lord endures for ever.
The persons addressed are the scattered believing remnant of Israel in various countries of Asia Minor. Hence he distinguishes them as living stones, owned of God, built on the precious living Stone, a stone of stumbling and rock of offence to disobedient Israel. He then applies Exodus 19:6 and Hosea 2:23, and exhorts them to walk blameless in the midst of the Gentiles who spake against them. This would force them to glorify God in the day of their visitation. He then exhorts them to suffer patiently, seeing that, like Christ, it was the Christian’s place to do good, suffer for it patiently. This leads him to refer again to Christ bearing our sins in His own body on the tree, referring to Isaiah 53.
Then in the remainder of chap. 2 and in chap. 3 there are exhortations on details of conduct. He refers to the government of God securing us in peacefulness: if the saints suffered for righteousness’ sake they were happy, beautifully adding that Christ had suffered once for sins, and that this ought to suffice. They ought to suffer for righteousness, if they suffered at all. He then refers to His being put to death in the flesh. They were to arm themselves with the same mind, for in death sin had been done away with. He then reminds them that with God, the have ability for all things, spiritual or temporal. He encourages them in suffering reproach for Christ’s sake, an advance on suffering for righteousness’ sake. This is the only place where they are called Christians. They are to rejoice in the reproach as partakers of Christ’s sufferings, with the consciousness that the time had come for judgment to begin at the house of God.
We then get exhortations to elders and to the younger, and to humbleness under God’s hand, sobriety and diligence, and resistance to Satan. The apostle finally commends them to the God of all grace.
2 Peter
In this second Epistle, which he writes to the same persons who had received, not the Messiah in glory, but the same precious faith as the apostle had received through God’s righteousness. He shows that in the midst of evil, God’s divine power had given everything necessary to life and godliness, the saints knowing God having been called by glory and virtue. He then urges them to be diligent in everything that would give them an abundant entrance into the kingdom. With out this they would be of impaired vision as Christians. He tells them that he must shortly put off this tabernacle; and writes that they might maintain the testimony after he had gone. He showed them that the mount of transfiguration had confirmed the prophetic testimony of the kingdom they were waiting for, asserting that all scripture tended to one common purpose, the fruit of one Spirit, and not of the will of man.
Peter then warns them about false teachers, who deny the authority of Christ, though many would follow them. He names them as wicked, but shows how God can deliver the righteous, and hold the unjust to the day of judgment to be punished. He states their character, especially in the working of the will of man in immmorality and insubordination; adding to this another characteristic – their scoffing at the doctrine of the Lord’s return. He next refers to the deluge as a judgment already executed, and the day of the Lord, as a judgment by fire to come. All that nature trusted in would disappear. This urges the saints to greater holiness.
Originally by JND. Lightly edited by Sosthenes, September 2014
The object to be desired is the gathering of all God’s children.
2. The power of the Holy Spirit can alone effect this.
3. There is no need to wait till that power produces the union of all, because we have the promise that, where two or three are gathered together in the name of the Lord, He will be in the midst. Two or three may act in reliance upon this promise.
4. The idea of ordination for the administration of the Supper appears nowhere in the New Testament. Christians came together on the Lord’s Day to break bread; – see Acts 20:7; 1 Cor. 11:20, 23.
Based on a Paper by J N Darby – ‘On the Formation of Churches’
In the town where I live there are several churches – three Church of England, one Roman Catholic, Baptist, Methodist, Salvation Army. There is a Gospel Hall, a ‘Free Evangelical’, a ‘Gospel Mission Church’ as well as evangelical groups gathering one in a shop and another in a local school. There may be more. Then an old CofE church was taken over by mostly Afro-Caribbean believers, and you can hear their music when we come from our meeting on Lord’s Day morning 150 yards away! They must take Psalm 150 literally. Then on Sunday mornings there is a sign outside of a community hall – ‘Peace and Love Assembly’ – whatever that is. Of course there may be more. And of course there is the little meeting room where I go. I am sure there are many devout Christians in each one.
Were these assemblies formed as a result of Godly concern as to evil working in a gathering from which it was necessary to separate, and to find other believers with whom to walk, or were they formed through Christians uniting behind a particular cause or person?
In his essay, summarised below, John Nelson Darby looked at the various church organisations amid the confusion that is Christendom. Many churches have adopted the title ‘Church of God’ formally or informally, seeking to strike a balance between keeping the unity of the Spirit in the bond of peace (Eph 4:3), and separating the precious from the vile (see Jer. 15:19).
The Lord’s Purpose in the Gathering of the Saints on Earth
The gathering together of saints into one was the immediate object on earth of Christ’s death. Salvation had always been in place; saints of the old dispensation were saved through the death of Christ. Now by the Spirit we are gathered as well as saved. That is what forms the church.
Hypocrites and evil men have crept into the church, but for that there must have been a church for them to creep into.
National Systems
National churches ensued from the Reformation. Whilst the Reformation brought out more clearly the doctrine of salvation, it did not touch the question of the true character of God’s church. Instead of restoring things to their original state, it made the state the supreme authority, replacing the pope. By definition, all citizens of a country were regarded as Christians, and automatically members of the national church.
Any serious believer must realise that a national church (the Church of England for example) cannot be regarded as the complete assembly of God. People refer to a visible and an invisible church, the national church being the former and the true church encompassing all believers the latter. But scripture says, Ye are the light of the world. A city set on an hill cannot be hid. (Matt 5:14). Of what use is an invisible light? To say that the true church is invisible, is to say that it has lost its original standing and departed from the purpose of God.
Non-Conformist, or Dissenting Congregations
Can any of the dissenting Protestant churches (Baptist, Methodist, Pentecostal etc) attain to what God has in mind in the gathering together in one of His children – universally or locally?
In scripture, believers were gathered in various localities. The Christians in each town or city formed one body:- the Assembly of God in ‘X’. At Corinth, for example, a letter addressed to the church of God would have found its way to a known body. There may have been many physical gatherings in private homes and other places, but they formed one body in the place. God raised up shepherds and teachers in the assembly, but they served the whole. So we have the union of all the children of God universally, and the union of all the children of God in each city or town.
According to Scripture the sum of all the churches here on earth composed the whole church; and the church in any given place was no other than the regular association together of whatever formed part of the entire body of the church on earth; and he who was not a member of the church in that place , was not a member of Christ’s church at all.
Now the unified state that we see in the Bible has ceased to exist. What should Christians do when the condition of things set before us in the word no longer exists?
Maybe we should reform it? That presupposes:
That it is God’s will.
That we are capable and authorised to restore it.
We recognise that we have sinned. If we set about doing what was right, by being upright out of a sense of duty, that would be self-righteousness, and not pleasing to God. Apply the same logic to the church. We, as Christians, have departed from the original state, and are guilty of that sin. If we undertake to re-establish it ourselves, it would be in the same spirit of self-righteousness, and we would not have God’s support.
Now if we set up another body, taking the name of the church of God, by definition, we would have to regard all non-members of that body as schismatic strangers to God’s church. So what we now have is a large number of partial voluntary churches in different places, with tight hierarchical centralised organisations at one end of the spectrum and loose affiliations of independent assemblies at the other. The practice of making churches with various forms, has in itself led to the separation of the thoughts of universal and local church. The idea of God’s complete church, has been lost sight of.
Can Man Restore the Fallen Condition?
The church cannot fail. The Lord said, ‘The gates of hell shall not prevail against it.’ (Matt 16:18). The salvation of the elect is secure; the glory of the church will be seen in resurrection, with Satan defeated. Meanwhile God will maintain the confession of Jesus here on earth until the church has been taken away. That is not in question. Popery would maintain that it has not failed publicly, and that it is the whole church. But that line is leading to apostasy.
Publicly, the dispensation is in ruins, and in a condition of entire departure from its original standing. Persons are trying to set it up again, without any warrant to do so.
Because of man’s sin, believers have been scattered. Has there been anybody who has undertaken the apostolic office of re-establishing things on their original footing, and in so doing, re-establish the entire dispensation, apprehending the divine will, having by the Holy Spirit the power to accomplish the task? Of course not. He may have desired to, but like David in building the house was not able to do so.
What can be Done?
Bless God that the Word and the Spirit still remain in the church. May the church lean on that.
I do not have the competency to re-establish the first condition of the church. I humbly feel the real condition of the church, and this preserves me from activities which are unauthorised by the word.
I have to accept that the condition of the dispensation at its close will be just the reverse of what it was at its opening. Sadly, the wild olive tree which had been grafted in, has now been cut out (See Rom. 11:22). But there can be a revival. Nehemiah saw the fallen condition of Israel, and that they were in great distress. He did what he was authorised to do – not more. He did not re-make the Ark or the Urim and Thummim, or imitate the Shekinah. Neverthless we are told in that he had blessing such as had not been ‘since the days of Joshua’; (Neh. 8:17) because he was faithful to God in the circumstances in which he stood.
God has left faithful Christians sufficient directions for us to follow. And the Spirit of God is with us to strengthen us in the path of true obedience.
How it Can be Done.
The Spirit of God, foreseeing all that would happen in the church, has given us help and warnings. He tells us that there would be perilous times, and tells us that we should turn away from certain men. (See 2 Tim 3:1-5) We cannot break bread with all – maybe just with two or three gathered to His name. Indeed the Spirit gives us even more precise directions: he that names the name of Christ should depart from iniquity. Where I find iniquity, I must leave it – I am in the great house (the Christian profession) but I must purge myself from vessels to dishonour so as to be a vessel made to honour, fit for the master’s use. And the man of God is exhorted to follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart. See (2 Tim 2:19-22)
Planting of Churches
There is an expression that is current now (not in Darby’s time) as to the planting of churches. Those involved draw on Paul’s instructions to Timothy and Titus as to church order and see it in terms of choosing elders, deacons etc, even buildings. Pastors, teachers, and evangelists are gifts which have their places in the unity of the body, and are exercised wherever God has graciously given them.
So a ‘planted church’ from another nearby one presumes that there was no assembly of God in the target locality. This is almost never the case.
How are we to meet then?
To do nothing is not an option. But before doing anything we must feel deeply the ruined state of the church, and act with less presumption and more diffidence.
You say , ‘I have separated myself from evil , because my conscience disapproves what is at variance with the word’ That is good: now assemble together. Jesus aaid, ‘For where two or three are gathered together in my name, there am I in the midst of them.’ (Matt.18:20). However, if you organise a church, choosing a president or a pastor, and by implication claim to be the Church of God of the place where you live, I question your commission to do this. I see no trace in scripture of the churches having elected presidents or pastors. It is said that such appointments are necessary to maintain order. Such order, being constituted by the will of man, will soon be seen to be disorder in the sight of God. If there are but two or three who meet together in the name of Jesus, He will be there. Otherwise the appropriate scripture is, ‘He that gathereth not with me scattereth’ (Matt 12:30). If God raises up pastors (that is persons who shepherd, not an official position), it is a blessing. But ever since the day when the Holy Spirit formed the church, we have no record of the church choosing pastors.
We must acknowledge our weakness and dependence upon God. God is sufficient for His church. Despite the ruin, power is available. Call upon Him. He can raise up whatever is needed for the blessing of the saints. He will do that – have no doubt about it. Acknowledge the authority of Christ, the great Shepherd of the sheep. He rules as Son over His house, whose house are we, and the Spirit of God is the sole power in the church. Anything else is pretence, and is under the domination of man. There is no promise in favour of the system by which men organise churches, but there is the promise of the Lord’s presence for those who ‘assemble together’.
We need to humble ourselves before the Lord, as we separate from that which we know to be evil, bearing with those persons who continue ignorantly as to the evil, though I may have to leave them. We must lean upon Him who is able to do all that is necessary, without assuming to do more, ourselves, than the word authorises us to do. Such is the position, humble it may be, but it is blessed by God, even if it is despised by men
Conclusions
1. The object to be desired is the gathering of all God’s children.
2. The power of the Holy Spirit can alone effect this.
3. There is no need to wait till that power produces the union of all, because we have the promise that, where two or three are gathered together in the name of the Lord, He will be in the midst. Two or three may act in reliance upon this promise.
4. The idea of ordination for the administration of the Supper appears nowhere in the New Testament. Christians came together on the Lord’s Day to break bread; – see Acts 20:7; 1 Cor. 11:20, 23.
5. A commission from man to preach the gospel is a thing unknown in the New Testament.
6. The choosing of presidents or pastors by the church is also altogether without warrant in the New Testament. The choosing of pastors is an encroachment on the authority of the Holy Ghost, who distributes gifts according to His will.
7. It is clearly the duty of a believer to separate himself from every act that he sees to be not according to the word.
We ought to remember what we are in ourselves, when we talk about exercising discipline – it is an amazingly solemn thing. When I reflect, that I am a poor sinner, saved by mere mercy, standing only in Jesus Christ for acceptance, in myself vile, it is, evidently, an awful thing to take discipline into my own hands.
Excerpts from a Paper by J N Darby entitled ‘On Discipline’
John Nelson Darby
We ought to remember what we are in ourselves, when we talk about exercising discipline – it is an amazingly solemn thing. When I reflect, that I am a poor sinner, saved by mere mercy, standing only in Jesus Christ for acceptance, in myself vile, it is, evidently, an awful thing to take discipline into my own hands.
But the church may be forced to exercise discipline, as in the case of the Corinthians, 1 Cor. 5. I believe there is never a case of church discipline but to the shame of the whole body. In writing to the Corinthians, Paul says, “Ye have not mourned,” etc.: they all were identified with it. Like some sore on a man’s body, it tells of the disease of the body, of the constitutional condition. The assembly is never prepared, or in the place to exercise discipline, unless having first identified itself with the sin of the individual. If it does not do it in that way, it takes a judicial form, which will not be the ministration of the grace of Christ. Its priestly character in the present dispensation is one of grace.
All discipline until the last act is restorative. The act of putting outside, of excommunication, is not (properly speaking) discipline, but the saying that discipline is ineffective, and there is an end of it; the church says, “I can do no more.”
As to the nature of all this, the spirit in which it should be conducted, it is priestly; and the priests ate the sin-offering within the holy place, Lev. 10. I do not think any person or body of Christians can exercise discipline, unless as having the conscience clear, as having felt the power of the evil and sin before God, as if he had himself committed it. If that which is done is not done in the power of the Holy Ghost, it is nothing.
It is a terrible thing to hear sinners talking about judging another sinner, sinners judging sinners, but a blessed thing to see them exercised in conscience about sin come in among themselves. It must be in grace. I no more dare act, save in grace, than I could wish judgment to myself. “Judge not, that ye be not judged; for with what measure ye mete, it shall be measured to you again,” Matt. 7:1, 2. If we go to exercise judgment, we shall get it.
Baptists are a sect, and enough to say, in my opinion I would not be part of it. If a brother believes he should be baptised, I would never seek to dissuade him, even though he had already been baptised and I believe him mistaken in the way he sees it. However, if he believes that it is according to the Word, he would be well, I think, to have it done. That does not break the unity of the body.
John Nelson Darby
The following letter (Letter No 431) written in French by John Nelson Darby, outlines his position on baptism – particularly believers’ baptism as practiced by the Baptists and other Evangelical Christians. I translated it as part of an earlier task as assisting a brother who desired to have some 475 letters of JND translated into English. However, I feel that due to the large amount of confusion that exists as to this important subject it is as well to publish my translation (slightly edited) here.
My French is far from perfect, and whilst this translation has been revised by another, I have also included the original text as a separate posting. Click here for …
In the state of confusion in which the Church finds itself, if its existence is even remembered, it is very natural that in such a matter one acts according ones individual conviction. But when it is a question of the destruction of the unity of the Church, it is a more serious question. The Baptists are a sect, and enough to say, in my opinion I would not be part of it. If a brother believes he should be baptised, I would never seek to dissuade him, even though he had already been baptised and I believe him mistaken in the way he sees it. However, if he believes that it is according to the Word, he would be well, I think, to have it done. That does not break the unity of the body.
The Baptists quote, “Thus it becometh us to fulfil all righteousness.”
Having said that, I will give you a few general principles on this subject. I am not convinced at all by the rationale of the Baptists. I find in their reasoning, without their suspecting it, inversion of the basic principles of Christianity, and a complete ignorance of what Christian baptism is. They speak of the baptism of John, and that the Lord says “thus it becometh us to fulfil all righteousness.” Matt 3:15. Think about it. Does the Christian achieve righteousness in fulfilling ordinances? Is that a Christian principle, or is it an perversion of Christianity? Moreover the baptism of John means absolutely nothing for Christians; it was a baptism just for the Jews, a baptism, which assumed the entrance, through repentance into the privileges of the kingdom, and did not assume the death and resurrection of Christ, rather exactly the opposite. The baptism of John was not done in His name, nor in keeping with the truths announced in the gospel. Consequently those who had the baptism of John had to be baptised again later in the name of the Lord, as if they had never had received any baptism beforehand.(Acts 19:4-5) . I am then urged to be baptised in obedience to an ordinance in order to fulfill righteousness (principle which inverts the fundamentals of Christianity), and a baptism which excludes the death and resurrection of Christ (only true sense of Christian baptism). This baptism however belongs historically to a system which predated Christianity which one both Jews and heathens received. The death and resurrection of Christ formed the basis of a new creation, to which the baptism of John did not have any bearing. When I hear similar arguments, I am the more convinced that that those who use them (though they are very sincere) do not understand the first elements of the subject they are dealing with, and unwillingly and unknowingly invert the foundation of Christian truth.
But there are further points which make me reject the Baptist system. That is,that I deny their principle of obedience to an ordinance and in particular to the ordinance (they say) of baptism. Baptism is a granted privilege, and the act is that of the person who baptises, not of the person baptised. I say that the thought of obedience to baptism is not in in the Word, or that there is a commandment addressed to men, it is that to be baptised
Baptism as a Privilege
Firstly, I say that the idea of obedience to an ordinance does not belong to the Christian system. I recognize that Christ established baptism and the supper, but obedience to ordinances was destroyed, in principle, at the cross. (Col 2:14 target=”_blank”Eph 2:15) target=”_blank”. When it is a matter of the supper “This do in remembrance of me.” (Luke 22:19), it is a directive as to the purpose of the symbol. Every time that we eat of it, we should do it with this purpose. This is not a commandment to do it, but a directive to make one intelligent in doing it.
For baptism in particular, the commandment is to given to go and baptise, that is to say that the act was the act of the apostles in receiving the gentiles into the Church. And this is so true that the apostles could not be baptised, but they did baptise those who received their teaching.
Through examining the cases presented, I find that the baptism is considered to be a privilege granted to somebody whom one admits in the house of God, and is never an act of obedience nor of testimony. The apostle says ”Can any one forbid water that these should not be baptised, who have received the Holy Spirit as we also did?” (Acts 10:47). ”What hinders my being baptised”, says the eunuch (Acts 8:36) Evidently in this case it was not a matter of obedience, but an accorded privilege, an admission into the privileges that others enjoyed. I would remark in passing, although an adult, heathen or Jew, must believe to be baptised, the words “If thou believest with all thine heart, thou mayest.” Acts 8:37KJV as foreign to the Word by everybody who are concerned with the authenticity of texts. The apostles received the order from the Lord to baptise.
I would add that the Baptists’ idea that baptism is a symbol of what we are is also contrary to the Word because it says “buried with him in baptism, in which ye have been also raised (Col 2:12). That is then not based on the assumption that we are already dead and raised. On the contrary, in figure, we die and are raised in baptism itself, that is to say that we were not that beforehand. That is the sign of the thing through which we enter, not the sign of our state to ourselves.
I totally reject the whole Baptist system, because I have received teaching from the Word of God. I am fully convinced that it is entirely false. There is an order to baptise given to the apostles, but baptism is not the subject of a particular commandment to the one who is baptised. The difference is from beginning to end in the character of the act. If I give to my business agent an order to remit a hundred francs to such and such a person, he is obligated to obey me. If I give a letter of title to somebody, the obedience the recipient is totally a different matter.
Baptism is the Reception of a Person into the Christian Assembly down here in this World
However to reject what is false is not the only thing one has to do. It is a matter of knowing the truth in order to be able to glorify God; but the question has become much simpler. Baptism is the reception of a person into the midst of the Christian Assembly down here in this world. I do not believe that one who reads the New Testament freely could deny that. Who then must be received into this assembly, baptism being recognized to be the means of receiving them (for I agree with the Baptists on this point)? I accept that in regard to the persons baptised, heathen or Jewish, in a word as to any who have not received baptism (as also for a Quaker or the child of a Baptist), those who believe ought to be baptised, because one can only receive an adult (who can act of his own accord) on his won responsibility. It is all simple so long as one does not try to push the tide back, with the big stick in his hand as Charlemagne harassed the Saxons.
But the remaining question is this – Should children of believing parents be received into the Assembly?
I should say a word as to the Assembly itself, because what has given rise to a lot of difficulties is the ignorance of what the assembly of God is on earth. I say ‘the Assembly’ not assemblies. Those baptised become, by baptism members of the Christian Assembly on earth, not of an assembly. However this assembly is the house of God where the Holy Spirit dwells. The world is the desert where Satan dwells. The Assembly is “a habitation of God in the Spirit” Eph 2:22). In this Assembly one is admitted by baptism, and it is true that it is the habitation of the Spirit for Hebrews 6 supposes that one can be partakers of the Holy Spirit without having been converted. In this case the one having the Spirit thus, was not really part of the body of Christ, but he possessed the Spirit, in the sense of a gift, being in the house where the Spirit lived and acted. So Ananias and Sapphira lied to the Holy Spirit. In this case, it was in the Spirit’s presence, not the gift, but for the point we are concerned about it is the same. However it is a matter of knowing if the children of Christians can be received into this house, or are they to be left in the world where Satan reigns. It is not a matter of commandment. I deny any commandment for any ordinance, baptism in particular. There isn’t one for an adult. It is a matter of knowing God’s will is in regard to this privilege. However it is clear to me that according to the Word, children should be received. It is fully evident that there would have to have been a change in God’s system of things in order not to receive them – a change which moreover has never been announced. However, here are a few passages which makes me see in a positive way the thoughts of God in regard to this. Before citing them I pose a recognized principle, because I believe it scriptural, that baptism is the Lord’s desired way to be received outwardly into the assembly of God, and its meaning is the death and resurrection of Christ. But here, in passing, I must also again remark that the views of many on this point are decidedly unscriptural. They assume that the ordinances, baptism in particular, are the sign of the state where somebody finds themselves and participates. However this idea is opposed to the testimony of the Word. The baptised person participates in an act of ordinance which is no sign at all that he participated beforehand. Thus, baptism is not a sign that a man participates in the death and resurrection of Christ. Baptism is (in figure), the participation in these things by the act itself. The testimony of Col 2:12 is positive in this regard: ”buried with him in baptism, in which ye have been also raised with him”. That is an act that the participation has taken place; it is not a sign of the participation that precedes it. It is the same in regard to the Supper. One eats (in figure) the body that was broken (1 Cor 11:24 KJV & Martin/Osterheld, not JND or JND-French and the blood that was shed. It is not a figure that one has done it already. The same principle is found in Rom 6:4. Other passages confirm the same.
Baptism and Little Children
Having made this principle clear, and having shown that the Baptist principle is not well founded, that the Word contradicts their idea that baptism is the sign that one is already dead and risen again, whereas the Word teaches that we figuratively die there and are raised. Having, as I say, brought all this into the light, I come to the passages which authorize me to believe that children of Christians are objects of this favour, baptism being the means of their being able to enjoy it.
Matthew 18 is a striking passage, showing how God considers the children. The Lord takes a little child (v2), not a converted person (He even distinguishes in v6 the difference between a believing child and others) and declares that one must become such, and that their angels continually see the face of their Father who is in the heavens (v10), that is to say that they are the objects of His special favour. But the testimony is something much more exact than that. They are lost; Christ has come, He says (v11) “to save that which was lost.” “For it is not the will of your Father who is in the heavens that one of these little ones should perish.” (v14). In receiving a little child in His name, I receive Christ, and I recognize that, even being children, this little being is lost; but that it is the object of the Father’s love which I know, and whom there is not other means of salvation, even for a child, than the death and resurrection of Christ. So I introduce it into the house by this means. The testimony is therefore very clear, we are born children of wrath.
I have already shown that baptism is not a witness rendered to the state of the individual, but the admission that the individual is a testimony to the value of the work of Christ. The Baptist will now say to me, I know “But you admit a little heathen child” The Word tells me totally the opposite. It says that if one of the parents is a Christian, the children are holy. However they are not holy by nature, it is a relative holiness, that is to say as a right of entry into the house. That is the sense of this word in the Bible. They are not soiled or profane. A Jew who married a woman from the nations was profaned, and their children profaned, and the woman was to be sent back with them. But in Christianity it is a system of grace, and the woman, instead of making her husband profane, is sanctified and the children are holy. And this is the proper force and the evident bearing of the passage, because it concerned the question of whether a believer should divorce his unbelieving wife. Thus the children, being holy, have the right to enter into the house and it is a real advantage that they enjoy.
To speak of legitimate children is nonsense, because only modern laws have made a distinction in such a case.
One may perhaps ask me, why then do we not give the supper to children? I answer: Because the light of the word prevents me. The supper, considered from this point of view, is a figure of the unity of the body. We are all one body, and so we all participate of the one loaf. For in the power of one Spirit we have all been baptised into one body, (1 Cor 12:13), that is to say that one must be baptised of the Holy Spirit to take the supper.
“Children, obey your parents” could not be said to children who were not inside. One does not address such precepts to heathens. I see then that Christ, who received the child, wants us to receive such in His name, and by doing that we receive Him, Himself. Notice that in Matt 18 the Lord applies the parable of the lost sheep to the little children (or to the letter it was to a little child who was there). I repudiate entirely any dedication to God apart from baptism. Not only is this Baptist practice a human innovation, but (without wishing it I admit), it pretends to be able to present the children to God without the death and resurrection of Christ. If one cold present them to God by the death and resurrection of Christ they are then subjects of baptism. To do otherwise is to deny Christianity: not to devote them is impossible for a Christian. In my opinion, the Baptist deprives his child of the protection of the house of God and of the care of the Spirit and leaves it in the world where Satan reigns, instead of (though it is fortunately inconsistent) to bringing it up in the discipline of the Lord…
Summary
Finally I deny entirely that there is a commandment to be baptised, as a matter of obedience. I say that the principle is false and that baptism is always presented in totally the opposite way from that which is the basis of the Baptist system. Reception into the church, the enjoyment of privilege of being brought into the house where the Spirit is, by citing the baptism of John, is to be ignorant of the first principles of Christianity and of the nature itself of Christian baptism. Baptism as the Word considers it, is a reception by the church, according to the favour of God, because they are holy. It is the opposite of the profanity of a Jew who had married a foreigner. In the case of a Christian the children are holy, whereas in the case of the Jew they are profane. I repeat this because I am seeking to use this word not to weaken the scriptural proof, whilst it only makes the truth and the bearing of these passages of scripture clearer.
Here is an outline of what, I am perfectly convinced, is the true idea according to the Word. This Word allows absolutely nothing of the Baptist system. Nevertheless if somebody, individually thinks that he has not been baptised, I do not blame him if he gets baptised. Rather, I respect his conscience like the conscience of one who believes he should only eat herbs. But if one makes a sect out of this lack of light, then I condemn it totally. However it is obvious that the Baptist position is one of pure ignorance, It is truly impossible that a man can speak of fulfilling righteousness, in being baptised according to the example of Jesus with John the Baptist, if he has the lest light of the ways of God in Christ. He may be sincere but his ignorance as to the truth of the gospel is very great….
This is a preliminary version of a planned publication of my summaries of ‘The Faith once Delivered to the Saints’. It is therefore not for general distribution.
Readers should go through it with a critical eye and let me know where
It does not make sense
It does not read well
There are typographical errors
My aim is that it should be intelligible to young and untaught believers who know the Lord Jesus as their personal Saviour and are looking for His soon return.
This work is committed to the Lord for blessing and I trust that with the help of God, guided by the Holy Spirit there will be blessing and instruction.
Sosthenes Hoadelphos
Rochester, England
May 2014
sosthenes@adoss.co.uk
Copyright Notice
This document may be freely quoted and/or reproduced on condition that the authorship adayofsmallthings.com is acknowledged.
Unless John Nelson Darby is clearly quoted, it should be made clear that this is an unauthorised summary, not the original.
Easy to Read, Summaries of Papers on the Church and our Dispensation by John Nelson Darby 6
The Faith once delivered to the Saints…………………………………………………… 8
Summary of Summaries……………………………………………………………………………… 8
“The Faith once delivered to the Saints” – or -Knowing where we are, and what God wants us to do, in the Confused State of Christendom………………………………………………………………………………………………………………………………. 8
Church Unity and Sectarianism – or -The Nature and Unity of the Church of Christ. 8
Separation from Evil and Christian Unity- or – Separation from Evil, God’s Principle of Unity 9
God’s Love and Grace – Holiness, Unity and Christian Gathering – or Grace, the Power of Unity and of Gathering……………………………………………………………………………………………………………………………………………………………………………. 9
Independent Churches, Independent Local Assemblies, Personal Judgment and Conscience – or – On Ecclesiastical Independency……………………………………………………………………………………………………………………………………………….. 9
The Church as the Body of Christ, the Church as the Habitation of God, and Local Churches – or – Churches and the Church…………………………………………………………………………………………………………………………………………………………. 10
The Evil of Clericalism – or – The Notion of a Clergyman, Dispensationally the sin against the Holy Ghost 10
Knowing where we are, and what God wants us to do, in the Confused State of Christendom 12
“The Faith once delivered to the Saints”………………………………………………… 12
Trusting in God……………………………………………………………………………………………………………………………………….. 12
Man spoils what God sets up………………………………………………………………………………………………………………. 13
There was soon Failure in the Early Church…………………………………………………………………………….. 13
Have a Conscience about our Position in the Church…………………………………………………………….. 13
We may have to act Individually……………………………………………………………………………………………………… 14
The Church teaching? – and the Holy Scriptures…………………………………. 14
We are in the Last Days –and it is a time of Judgment…………………………………………………………….. 14
The Lord Judging the Churches………………………………………………………………………………………………………… 15
The Public Ruin of the Church…………………………………………………………………………………………………………. 15
The Answer to the Church’s Condition is in Jesus……………………………………………………………………… 16
All that will live godly in Christ Jesus will be Persecuted………………………………………………… 16
Seeing the Church Here……………………………………………………………………………………………………………………….. 16
The Work of the Holy Spirit……………………………………………………………………………………………………………… 17
A Warning………………………………………………………………………………………………………………………………………………….. 17
Darby on Church Unity and Sectarianism……………………………………………… 19
The Nature and Unity of the Church of Christ……………………………………… 19
The Truth of the Gospel……………………………………………………………………………………………………………………… 19
The Sectarian Situation of the Public Church…………………………………………………………………………. 20
Unity in the Early Church…………………………………………………………………………………………………………………… 20
The Church in the Dark Ages…………………………………………………………………………………………………………….. 20
The Reformation…………………………………………………………………………………………………………………………………….. 20
Non Conformist Movements and Sects…………………………………………………………………………………………… 21
Could there be a Union of Protestant Churches?…………………………………………………………………… 21
Non-sectarian Christian movements………………………………………………………………………………………………. 22
How God sees the Disunity in the Christian Church………………………………………………………………… 22
The Self-complacent Christian Church……………………………………………………………………………………….. 23
The original State of the Christian Church cannot be restored…………………………………….. 23
The Christian’s Call………………………………………………………………………………………………………………………………. 23
The Practical Way for the Christian Believer………………………………………………………………………… 24
Two or three are gathered together in His name…………………………………………………………………… 24
In the Lord and His Death on the Cross we find Christian Unity………………………………………. 25
The Lord’s Supper is the Symbol of Christian Unity………………………………………………………………… 25
Unity of the Spirit…………………………………………………………………………………………………………………………………… 25
Let us go forth to Him………………………………………………………………………………………………………………………….. 25
A Plea for the Church………………………………………………………………………………………………………………………….. 26
Darby Simplified – On Separation from Evil and Christian Unity………. 27
Christians desire Unity, but how?……………………………………………………………………………………………………. 27
False Unity is not of God……………………………………………………………………………………………………………………… 29
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……………………………………………………………………………………………………………………………………………………. 29
Unity must have a sole and unrivalled Centre – It is Christ……………………………………………….. 30
The Church’s Centre………………………………………………………………………………………………………………………………. 30
Let us go forth to Him without the Camp, Bearing His Reproach…………………………………….. 31
The Holy Spirit is the Centre and Power down here of the Unity of the Church in Christ’s name 31
The Lord’s Supper is the Symbol and Expression of Unity and Fellowship……………………. 31
Unity is maintained by the judicial function in the church…………………………………………………. 31
Let every one that names the name of Christ depart from iniquity…………………………………. 32
Darby Simplified – On God’s Love and Grace – Holiness, Unity and Christian Gathering 33
God’s Holiness, Love and Grace………………………………………………………………………………………………………… 33
“Separation from Evil, God’s Principle of Unity.”…………………………………………………………………….. 34
The Danger of becoming Occupied with Evil………………………………………………………………………………. 35
Real Holiness is not merely Separation from Evil, but Separation to God from Evil 35
Love precedes holiness………………………………………………………………………………………………………………………….. 36
The true Character of Christian Fellowship – with Him, where He is, where Evil cannot come 37
Active Love Gathering Us……………………………………………………………………………………………………………………. 37
Law and Grace…………………………………………………………………………………………………………………………………………. 37
Darby Simplified – on Independent Churches, Independent Local Assemblies, Personal Judgment and Conscience…………………………………………………………………………………………. 39
Personal Judgment and Conscience………………………………………………………………………………………………… 39
Assembly Judgment and Personal Judgment……………………………………………………………………………….. 40
One Assembly’s Act Binds Another………………………………………………………………………………………………….. 41
What is an Assembly Judgment?………………………………………………………………………………………………………… 41
What about Serious Church Matters?…………………………………………………………………………………………. 41
What the Church must Judge……………………………………………………………………………………………………………… 42
What if there are Difficulties in the Assembly?………………………………………………………………………. 42
Is “Two or three Gathered Together” the Assembly of God?…………………………………………….. 43
Darby Simplified – on the Church as the Body of Christ, the Church as the Habitation of God, and Local Churches…………………………………………………………………………………. 44
What is the Church?………………………………………………………………………………………………………………………………. 44
The Church as the Body of Christ……………………………………………………………………………………………………. 44
The Church as the House (or Habitation) of God……………………………………………………………………. 45
What are Churches or Assemblies?………………………………………………………………………………………………… 45
The State of Churches Now………………………………………………………………………………………………………………… 46
The Scriptural View of Churches……………………………………………………………………………………………………. 47
How should a Christian view the State of Christian Churches?……………………………………….. 48
Darby Simplified – on the Evil of Clericalism – or………………………………… 49
The Church as a Worldly Institution…………………………………………………………………………………………… 49
The Exclusive Authority of the Clergy………………………………………………………………………………………… 50
Appointment of Clergymen and Bishops……………………………………………………………………………………….. 50
Resistance to the Gospel……………………………………………………………………………………………………………………… 51
The Clergy in the Dark Ages and Afterwards………………………………………………………………………….. 52
The Clergy in the Reformation………………………………………………………………………………………………………… 52
The Influence of the Clergy……………………………………………………………………………………………………………… 53
The Gifts to the Church……………………………………………………………………………………………………………………….. 53
Not being Lords over God’s Heritage……………………………………………………………………………………………. 53
Speaking of “My flock”…………………………………………………………………………………………………………………………. 53
The Clerical System vs. Individual Clergymen…………………………………………………………………………… 54
Conclusion – The clergy identifies the Church with the world, not God with the Church 54
J.N. Darby – A true Churchman…………………………………………………………………. 55
Copies of JND’s Collected Writings are available from………………………. 55
The Faith Once Delivered to the Saints
Easy to Read, Summaries of Papers on the Church and our Dispensation by John Nelson Darby
During the 1800′s, and up to the early 1900′s God gave His Church teaching which has been of great blessing to millions. Men like John Nelson Darby (JND), Macintosh, Wigram, Stoney, Raven, Coates, Taylor (Sr), with others perhaps less known like Bellatt, Dennett etc opened up the thoughts of the Lord’s coming, the hope of the Church, deliverance from sin, eternal life, the person and glory of the Holy Spirit, the Service of God, household baptism and much else. They also helped Christians navigate their way through the confusion caused by the public breakdown of the Church, freeing them from sectarianism and clericalism. Words like ‘dispensationalism, pre-mellenniumism, pre-trib(ulationism)’ have been used – but their object was to be free of what dishonoured the Lord to serve Him to His glory.
Some writings, like Darby’s are convoluted long and difficult, particularly to the young believer. Even at 68, I cannot claim to understand all myself, but for the benefit of my brethren (and my own), I am seeking to produce simplified summaries of a number of JND’s classic papers, books and words. This task has just been started.
I trust that God gives me the strength and resolve to continue, and I also pray that He helps me to bring out accurately and comprehensively the teaching of the papers without losing their appeal to exercised souls. Your comments are valued.
I also am happy to enter into correspondence (using my real name) with any about the truths, but will avoid contention and arguments.
In God’s grace
Sosthenes
Special Note
These are summaries, in my own words, and whilst I have sought to convey the spirit and meaning of the original, I am only too aware of my limitations. Care should be taken, therefore, in quoting from A Day of Small Things. Also, please do not attempt to attribute what has been written here to the original author, except where it is clearly a quotation.
“The Faith once delivered to the Saints” – or -Knowing where we are, and what God wants us to do, in the Confused State of Christendom
In this paper John Darby notes that whatever God sets up perfectly, man ruins. This applies equally to the Church and we must accept our part in its public failure. But it remains the Church, and it is for us to be faithful to the Lord. We are in the last days and the Lord’s coming is imminent, so we are exhorted to earnestly contend for the faith once delivered to the saints (Jude:3).
Despite the public situation, we need to have a conscience as to what is evil, and keep close to the Lord, We must heed the Holy Spirit, judging evil, resting the word, not the teachings of men. We must be prepared to act alone or with just a few. Only then we can then get a view of God’s work, and know what God’s mind is for us on our path, individually and collectively. And we can trust in God, not in our own reasoning – in quietness and in confidence shall be your strength:” (Isaiah 30:15)
Church Unity and Sectarianism – or -The Nature and Unity of the Church of Christ
In this paper Darby’s objective was to show Christians how the Church can be united according to the Word of God, and how it should operate consistently. The Church would therefore be strengthened in its hopes, showing the world the power of God’s grace. At the same time believers would be led 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.
Separation from Evil and Christian Unity- or – Separation from Evil, God’s Principle of 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.
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.
God’s Love and Grace – Holiness, Unity and Christian Gathering – or Grace, the Power of Unity and of 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 grace, 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.
Independent Churches, Independent Local Assemblies, Personal Judgment and Conscience – or – On Ecclesiastical Independency
Darby observed the tendency of Christians to confuse their private, independent judgment with their conscience. My individual judgment, even if well intentioned, 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.
The Church as the Body of Christ, the Church as the Habitation of God, and Local Churches – or – Churches and the Church
In this paper, J.N. 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.
The Evil of Clericalism – or – The Notion of a Clergyman, Dispensationally the sin against the Holy Ghost
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.
Knowing where we are, and what God wants us to do, in the Confused State of Christendom
A summary by Sosthenes of John Nelson Darby’s
“The Faith once delivered to the Saints”
What God sets up perfectly, main ruins. This applies equally to the Church publicly. But it remains the Church, and it is for us to be faithful to the Lord accepting our part in its public failure. We are in the last days and the Lord’s coming is imminent, so we are exhorted to earnestly contend for the faith once delivered to the saints (Jude:3).
We need to have a conscience about what is evil, and to keep close to the Lord, recognising the public situation. We must heed the Holy Spirit, so as to judge evil, and rest on the word, not the teachings of men. We must be prepared to act alone or with few and then we can then get a view of what God has here. So we should know what God’s mind is for us on our path, individually and collectively. And we can trust in God, not in our own reasoning – in quietness and in confidence shall be your strength:” (Isaiah 30:15)
God in grace has put us, Christians, on a path, both individually and collectively. It is important therefore for us to know where we are on that path and what God’s mind for us on it. Our circumstances may vary, but God’s principles never vary. While God’s thoughts do not change, we need spiritual discernment to see where we are, and how we can go on with God, without departing from the great principles laid down for us in God’s Word.
God said to a rebellious people, under attack in Hezekiah’s time “in quietness and in confidence shall be your strength:” (Isaiah 30:15). The people were being called “not my people” (Hosea 1:9). God’s mind never changed as to His people, but they were protected during Hezekiah’s time. Later they were to experience judgment. Still those who trusted would be preserved.
Man spoils what God sets up
In Adam, Noah, Aaron, Solomon and Nebuchadnezzar, God set up something good. Man spoilt it. That is because of his poor human nature. We must bear this in mind when assessing our position, otherwise it will become our own ruin. We cannot plead God’s faithfulness and promises in order to sanction evil.
As God carries on, a remnant is preserved in tune with Him. So just before the Lord came there were small numbers – Zacharias, Mary, Simeon, Anna – they were awaiting redemption. They knew one another and were intelligent too as to the Lord’s entry. Meanwhile Israel rejected Christ when He came.
There was soon Failure in the Early Church
If we look at the Church, God’s assembly on earth, in the early days of the Acts of the Apostles, 3000 were converted in one day. All had one heart and one mind and they had everything in common. The power of the Spirit of God was there and the place was shaken where they were.
Evil got in when Ananias and Sapphira made things out to be different from what they were. But because the Spirit of God was there, these two fell dead and fear came upon all, both inside and outside. However, that line of corruption has continued, so that even before the close of scripture the whole profession was mixed up with the world, and judgment was called for. Just look at the church now, the Roman Catholic system included!
Have a Conscience about our Position in the Church
Due to a lack conscience, most do not have a sense of the condition that they are in, and also how God is working. To be intelligent spiritually, as being part of the professing church, we need a sense of our condition.
We may have to act Individually
Abraham acted alone – Look to Abraham … I called him alone, and blessed him, and increased him (Isaiah 51:2) . Being little was of no consequence. God blessed him; He will bless us still more.
The Church teaching? – and the Holy Scriptures
The Church’s teaching? People say the church teaches this and that, but who is that? The church? What do they mean? We never see the church teaching. The church does not teach – it is taught; individuals teach. But remember that there is no inspired person in the church now to teach with absolute authority. So for authority we must turn to the Word of God itself. We must learn from Peter and Paul.
Paul reminds Timothy of the things he had learned – the holy scriptures, which are able to make thee wise unto salvation (2 Timothy 3:15).
The scriptures are the direct authority of God; they determine everything. Meanwhile we have His Spirit to communicate things. We have ministry too, which is a help. But it is a poor thing if we look only to men as guides.
We are in the Last Days –and it is a time of Judgment
It is on the authority of scripture that we know that we are in the last days. Unfortunately many people do not appreciate that. Being in them requires us to have a judgment as to the general condition around us. What so many do, even if they have right feelings as to the condition, is to shelter in what they regard as the church’s teaching, a wrong principle as we have seen.
We see from scripture that the Church has departed from God, and ruined what He set up. That was already happening when Jude wrote: it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith once delivered to the saints (Jude:3).
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (1 Peter 4:17). In Ezekiel judgment was to start at God’s house – begin at my sanctuary, (Ezekiel 9:6).
As to the last days John said, Even now are there many antichrists, whereby we know that it is the last time. (1 John 2:18). God has borne with the state of the church for centuries: it has not improved. Now God is calling souls to Himself in grace (as He did Israel).
Our hearts should take notice: what was set up so beautifully in the power of God’s Spirit – what has it all come to? It casts us on the strength that can never fail!
The Lord Judging the Churches
In Revelation 2-3, Christ addresses the seven churches in Asia. He was not speaking to the churches as Head of the body, though He is always that, but as looking on them in their responsibility to maintain His interests down here on the earth. This was Christ walking in the midst of the candlesticks, judging the state of the churches. The Churches had to listen to what He had to say. What had they made of the blessings that had been entrusted to them? For example, to the young assembly in Thessalonica (Thessaloniki) the Bible speaks of works, labour, faith, love, patience and hope; but to mature Ephesus it is just works, labour and patience – faith and love were missing. Indeed in Ephesus the spring was missing – judgement was needed, and the candlestick would be removed if they did not repent. Hence the faithful were exhorted: He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 2:7 etc).
The Public Ruin of the Church
Christians were losing their place. “All seek their own, not the things that are Jesus Christ’s.” (Philippians 2:21) , but they did not cease being the church. Nevertheless it says, “In the last days perilous times shall come; for men shall be lovers of their own selves and so on; (2 Tim. 3:1-2). Evil men and seducers shall wax worse and worse, deceiving and being deceived” (2 Timothy 3:13). There is the professing church, such as it is, and things would return to the level of heathendom. Mere formality was leading to infidelity or superstition and it was clear that this is how things were going.
The Church has failed publicly in being the representative of Christ. It is not a question of apportioning blame or attacking persons, because we are all involved. Things were set up so beautifully in the power of God’s Spirit – what have they all come to? It has not ceased to be the church of God. But the state of the Church has to be judged. But grace fits the condition.
The Answer to the Church’s Condition is in Jesus
Christ is as sufficient for the Church now, as He was at when He first set up the church in its beauty and blessedness. We have to look at His word and see what His mind is, whilst not hiding our eyes from the state we are in. There is power to overcome in the midst of evil.
Things get mixed up – the good and the evil go on together. The wise and foolish virgins were all asleep, but things changed at the words ‘Behold the bridegroom cometh’ (Matthew 25:6). The Lord’s coming is imminent. Our relationship with God is to be more than our testimony to men, otherwise we will break down and fail. We mustrenew our strength. We must remain in that which was from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father (1 John 2:24). The great secret of Christian life is our intercourse with God by the Holy Spirit. And that makes nothing of ourselves.
When the children of Israel failed in Joshua’s time, they had to get back to Gilgal – complete separation from the world. But the angel of the Lord went to Bochim, the place of tears. This means that as well as being separate, we should feel the situation.
All that will live godly in Christ Jesus will be Persecuted
It does not say that every Christian will be persecuted, but all that will live godly (2 Timothy 3:12). The world will not stand a man showing the power of the spirit of God. It drew out the enmity when Christ was here, and it does now. All those who seek to be faithful to the Lord in days of departure can expect that.
Seeing the Church Here
I see what God set up; I see the unity of the body, and Christ as the Head. That is what the Church was to be on earth. Jesus said “Upon this rock I will build my church and the gates of hell shall not prevail against it.” (Matthew 16:18). It is Christ’s building, and that building is going on still. It is not finished. Paul says of the building, fitly framed together groweth unto an holy temple in the Lord. (Ephesians 2:21). Now that is what Christ’s work is – men call it the invisible church.
We are building, and if rightly, on the foundation laid by Paul. If I build with the wrong materials wood, hay, stubble my work will be destroyed. But Hades gates will not prevail. 1 Corinthians 3:12 .
The Work of the Holy Spirit
As an individual I find that the secret of power of good against evil, outside or inside, is the presence of the Spirit of God, – the Word being the guide. Paul said to some going on badly, “Do you believe, beloved friends, that your bodies are the temples of the Holy Ghost?” ( 1 Corinthians 6:19). Then what kind of persons ought we to be?
It is the same collectively, “know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Corinthians 3:16 ). The presence of the Spirit gives power for real blessing – whether in the church or the individual.
Now, we have true and full redemption; the Holy Spirit dwells in those who believe. We can be the expression of what Christ was Himself when He was down here. When a person is really a Christian, God dwells in him; he is sealed with the Holy Spirit, who is the power for all moral conduct. If we really believe this should not we be in subjection and not grieving the Spirit?
Things which are inconceivable to man are revealed unto us by God’s Spirit (1 Corinthians 2:9). The Spirit of God and the spirit of the world are always in contrast. What God has revealed is, in spite of our state, and this includes our apprehension of the Church in these days of ruin.
In 1 Corinthians 2 the Holy Spirit is seen in three ways
Things are revealed by the Spirit;
Things communicated in teaching by the Spirit;
Things spiritually discerned – received by the power of the Spirit.
A Warning
I cannot have my private judgment in the things of God. The moment I get my own thoughts into divine things I start judging the Word of God. Not accepting God’s word in Scripture is one sign of the evil of our times. But if I own the Word of God, brought by His Spirit, I hear what God says to me: it judges me; I do not judge it. It is the divine word brought to my conscience and heart, and who am I to judge God when God is speaking to me? But it has to be the Word of God – what was inspired at the beginning, and nothing else.
If I were to say I understand and judge the Word of God by itself, I am a rationalist – it is man’s mind judging the revelation of God. But where I get God’s mind communicated by the Holy Ghost, spiritually discerned, I get God’s mind. God has given us the wisdom and power to meet the state of ruin in which we are now, just as at first when He set up the church. That is what I have to lean upon.
Darby on Church Unity and Sectarianism
A summary by Sosthenes of John Nelson Darby’s
The Nature and Unity of the Church of Christ
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
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.
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 Hisdeath 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, scatterethMatt 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)
Darby Simplified – On Separation from Evil and Christian Unity
A summary by Sosthenes of John Nelson Darby’s
Separation from Evil, God’s Principle of Unity
Every right-minded Christian feels the need of unity. However if Christians are to be united, the union must be centred on God who is righteous and holy. The secular and religious world is full of evil, and God cannot be united with evil. The Christian must separate from the evil – and only then can unity 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. Thus Christian unity is maintained in the power of the Holy Spirit and an honest conscience.
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
Darby Simplified – On God’s Love and Grace – Holiness, Unity and Christian Gathering
A summary by Sosthenes of John Nelson Darby’s
Grace, the Power of Unity and of Gathering
Grace is the active power that unites and gathers saints together. Separation from evil is necessary, but it cannot be the power to gather Christians. Holiness may attract, but the power to gather is grace, working in love – love through faith.
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.
If Christians gather purely out of separation from evil, they become occupied with the evil, which is not of God.
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 occupiedwith 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.
A summary by Sosthenes – September 2013
Darby Simplified – on Independent Churches, Independent Local Assemblies, Personal Judgment and Conscience
A summary by Sosthenes of John Nelson Darby’s
On Ecclesiastical Independency
I must not confuse my private, independent judgment with conscience. My conscience relates to God’s rights, the Word and the Lord’s authority. God has vested authority in persons, even though they are not infallible. But if I am disobedient, I am acting independently, in self-will, and 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. Many Christians might prefer to belong to independent assemblies, but these are unscriptural, the work of Satan and positively evil, flying in the face of known truth.
If there is blasphemy in an assembly or association with it, then I have to act. That is not independence, but I act 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.
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.
Darby Simplified – on the Church as the Body of Christ, the Church as the Habitation of God, and Local Churches
A summary by Sosthenes of John Nelson Darby’s
Churches and the Church
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. Scripturally the Church is the Body of Christ, and churches the expression of this 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.
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.
Darby Simplified – on the Evil of Clericalism – or
The Notion of a Clergyman, Dispensationally the sin against the Holy Ghost
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 he was said that he was accusing any 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.
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.
A summary by Sosthenes – September 2013
J.N. Darby – A true Churchman
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 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. He is credited with opening up the truth of the dispensational character of the ways of God with men, the Lord’s coming and the rapture of the Church – nowadays called pre-trib or pre-millennial dispensationalism
Since writing this newsletter in 2014, I have come to it that much of what I had written was faulty. The biblical principles are of course right, but in the application of them we need to avoid what is sectarian. In seeking to judge one, it is easy to slip into another. In 2017, my wife and I had to leave the company of Christians we had met with for over 40 years – that was sad, We have continued to seek to walk in the Light of the Assembly – but that does not need another book. Hence I have withdrawn this publication, Please feel free to contact me– sosthenes@adoss.co.uk.
This subject has engaged me a lot recently, not least because Satan is doing his best to spoil what is closest to the heart of our blessed Lord. As soon as man’s mind, with its politics and organisational ability, starts to get involved the result is sorrowful. The service of praise continues; believers still enjoy bible readings and preachings, but is the Lord still the centre of everything?
Some years ago I was on a plane from San Francisco to Sydney. Across the aisle from me there was a family of Taylorite Exclusives. I cried to the Lord for a word for them. In my bag I happened to have a volume of James Taylor Sr’s ministry (that is the older JT – not his infamous son!). I found there something I have never found since, though I have tried with the ministry search engine. It read ‘There comes a time when we realise that the Lord is the centre, not the system’. So often we make the system the centre, our own sect, our little meeting, our circle of Christian friends or whatever, and we protect it in every way we can.
I am producing another booklet including a paper I have written Walking in the Light of the Assembly. It is still a draft, so I would appreciate yourcomments and suggestions before putting it forward for publication. I also include three helpful letters by Charles Coates, and one by J N Darby on the ‘Bethesda’ (ie Open) matter.
May we all have a greater appreciation of the infinite resources available to the Church of Christ, and be filled with grace. We have been forgiven so much, so we are to be ‘kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you’ (Eph 4:32).
Theological Seminaries – Do we need them?
There are many sincere believers, and sound teachers who work in these institutions. There are many earnest young Christians, men and women, desirous of serving the Lord, who attend them, and have gone on to serve Him faithfully. But is there any scriptural basis for them?
I have looked at a few websites recently and there are some noble statements. The Dallas Theological Seminary, for example, is very much influenced by the ministry of John Nelson Darby, and has produced some worthy alumni, such as my friend Paul Wilkinson. It states, ‘The mission of Dallas Theological Seminary is to glorify God by equipping godly servant-leaders for the proclamation of His Word and the building up of the body of Christ worldwide.’ Nobody could criticise that – in fact the church needs more and more workmen. But what do many desire? A Doctor of Ministry degree? A wonderful graduation ceremony in robes? And how much does it cost? not that a degree should be without cost, of course. Timothy was told ‘for those who shall have ministered well obtain for themselves a good degree, and much boldness in faith which [is] in Christ Jesus.’ (I Tim 3:13 JND). They get their degree by ministering; they do not get their degree in order to minister.
Furthermore, like any college, it is a social institution with sports, clubs etc., and you only need to look at Facebook to see that. Nothing wrong, of course, with sport and social activities, but are they part of the church?
There was the School of Tyrannus in Corinth. It was a place to read and discuss the word, and for interested persons to come to the Lord. If it was a formal school, I don’t think it was more than a place of convenience for Paul. Then there was the home of Aquila and Priscilla. I don’t think either had a doctorate, but they were able to take Apollos (who maybe had one) expound unto him the way of God more perfectly (Acts 18:26).
So, maybe the best place to learn is in the assembly. We are to learn in the school of God. There is a good book by James Butler Stoney (1814-1897) – Discipline in the School of God. Maybe this is a good place to start. Though we had best start on our knees first.
Baptism
This is a subject which creates quite a bit of debate. Believers’ baptism, infant baptism, household baptism – which is right? Baptism by water puts us on Christian ground; it puts us into the house. It does not confer salvation on us. It does not put us into the assembly (or church) – By one Spirit are we all baptized into one body (1 Cor 12:13) – That is because of God’s work, and our faith, which itself is God-given. In an earlier project, I translated a very helpful letter, which I have put on ADOSS – see Why I could not be a Baptist. – Believers’ Baptism – Infant Baptism – Household Baptism – the House and the Assembly.
ADOSS Website
Even after a few months, the ADOSS website is getting a bit unwieldy. I am therefore reorganising it, using ‘posts’ rather than ‘pages’ and indexing using categories. Hopefully I shall avoid dead links, but apologies if you find some.
Money, Money, Money
A song of the world, by Abba, I think! But I really get upset when I receive messages, some in heart-breaking terms, asking for money. Maybe there is a genuine need; I don’t know, and cannot judge. I am happy to help a known individual who I have met, and shared Christian experiences together who have a need. Other than that there are organisations who know what local needs are, and are worthy of financial support.
I don’t like saying ‘No’, so please do not ask. I will just point you to our heavenly Father who knows what we need and will give us everything necessary to prove His goodness. Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.3But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. (Matt 6:31-33)
Recently a brother wrote to me needing to answer the following question:
