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).
Your letter of 8th March has reached me at last. On the subject of Hebrews 3: 1, I understand you perfectly, at least I think I do. There is some truth in what you say[1], but I doubt whether you have taken into consideration all the points of view which the word furnishes to us on this subject.
Firstly, it seems to me that there are some expressions even in the chapter itself which show that the apostle was thinking of persons who, at least as far as their profession went, had accepted Jesus as Lord, acknowledging Him as Messiah and putting their trust in Him. I say this because the apostle speaks of the beginning of their faith, and of what they were to hold firm to the end; also of the fact that we are His house, if at least we hold fast the beginning of our faith and the boast of hope firm to the end[2].
When he makes the comparison with Israel, it is with Israel redeemed, who had entered into the wilderness. See also: chapter 6: 9-10; 4: 14; 6: 18; 10: 22 and the verses following, then verse 34; 13: 8-9, and many other passages, which imply that the position of those whom he was addressing was that of Christians.
Now here, as it seems to me, are the important points of the epistle, which are peculiar to it, and must be taken into account. Christ died for the nation, to sanctify the people by His own blood. Thus all those who recognised Jesus as Messiah were supposed to be sanctified, and supposed at the same time to form part of the people still. On the other hand, being written shortly before the destruction of Jerusalem and the cessation of all relationship between God and the people, the epistle invites the Jews to go forth outside the camp (not forth from the world, but forth from the camp of Israel), and to acknowledge the Christ as rejected by Israel and ascended into heaven, outside of the people. But the fact that he thus invites them to go forth outside the camp, is a proof, is it not, that he is concerned with the remnant, as distinct from the mass, although this remnant had up till then been in relationship with the unbelieving mass and forming part of it?
It seems to me that the epistle to the Hebrews is fundamentally a development of the heavenly character of Christianity (not of the church, which properly speaking we find only in chapter 12), intended, on one hand, to prevent the believing Jews from slipping back again into the old order, and, on the other hand, to prepare the way for this exhortation, so terrible for a Jew, and only found right at the end: that is, to leave the Jewish system and camp. This exhortation is founded on the fact that Christ (according to the type of the perfect sacrifice for sin) had suffered outside the camp as far as the world is concerned, and that His blood had been carried into the sanctuary; that it was necessary to be in heaven, as regards His true position before God, and outside the earthly system down here.
But the fact that the church does not come into the reckoning, except where the whole scene of millennial glory is presented, gives rise to another peculiarity of this epistle: namely, that in the hopes it presents to us and in the prospect of rest and glory which it opens up to us, even while using expressions applicable to heavenly blessedness, it does not go beyond what can be applied to earthly rest. It leaves room for this application of its expressions: ”There remaineth therefore a rest to the people of God”. Where?[3] This partly comes back to your way of viewing it. But then suppose in time to come an Israelite should use this epistle in view of that rest of the people of God – an Israelite still attached to his nation after the rapture of the church – he will have to understand that it was only a remnant; that there had been a heavenly hope in which he had no part; that in order to enjoy it definitively, they had had to go outside the camp of Israel, which he himself had not done. That is to say, he will have to be aware that although God has reserved a rest on earth for the remnant of His people (and thus for His people, Romans 9: 7, 27; 11: 26), there had been another rest into which those who had gone outside the camp had entered, which he himself had not done. Now even though it allows a glimpse of an earthly rest for the people, the objective of the epistle is to lay it on the believing Jews, as partakers of the heavenly calling, not to attach themselves to this earthly rest, but to look higher, that is, look to Jesus who has entered in as Forerunner within the veil. The remnant was still in relation with the people, it formed part of them – always a dangerous position, and more than dangerous at the moment when the epistle was written. It acknowledges the fact of what belongs to the people, but it is addressed to the believing part of it, so that this part should no longer form part of the people but should cling to what is its own – the hope that enters within the veil where Jesus has gone in. The sitting of Jesus at the right hand of God was the condemnation of the Jews (compare Acts 7, where He has not yet sat down), and the right to enter the heavenly sanctuary was assured to the sinner as his present and eternal portion.
It is nonetheless true that this position of Jesus is the foundation of all hope for the Jew in the last day, and the apostle leaves this hope subsisting. But it is the hope of the remnant, and he invites this remnant – [which was] at that time in the bosom of the nation – to come out from the midst of it, in virtue of its heavenly calling founded on the fact that Jesus is sitting within, in heaven.
The reasonings on the sacrifices confirm these views, it seems to me. Christ died for the nation, and thus each one of those who acknowledged Him was deemed to have part in Christian privileges without leaving the nation. But in this epistle, though taking this ground, the apostle, it seems to me, addresses those who had acknowledged Him, to invite them to separate themselves from the nation; showing that, whether as regards the sacrifices or as regards the priesthood, another system superior to the old was destined to replace it. I do not say that the replacement of the system is the setting aside of the nation, for Christ died for that nation; but that in fact (the great subject being the replacement of the system) the principle of the new system was a Christ crowned with glory and honour in heaven, and that only those who had attached themselves to Him by faith are found included in the category to which the apostle is speaking. Compare particularly chapter 6 already quoted. This requires patient attention to the contents of the epistle, not in order to profit by the rich resources that it includes, but to do justice to the work for the nation [of Israel], at the same time distinguishing it from the relation formed by faith with Him who, having accomplished this work, had ascended again into heaven. In a word, we must distinguish between what was valid for that nation and the relationship formed by faith. The work and the position are valid for the remnant in the last days, in order that it should enjoy earthly blessings; but the apostle is addressing those who were partakers of the gifts by faith. I do not know if I am making myself understood. I have written this letter in several instalments.
Except for a part of the Revelation, left incomplete last year, our translation[4] will be finished tomorrow, by God’s help, but we shall re-read it.
[1] According to a footnote in the original, Mr B R had stated that Heb 3: 1, and indeed all the epistle, was not addressed only to those of the Hebrews who had faith in Christ, but to the whole body of the people that was then in Judæa.
THERE is rest for the weary soul,
There is rest in the Saviour’s love;
There is rest in the grace that has made me whole –
That seeks out those that rove.
THERE is rest for the weary soul,
There is rest in the Saviour’s love;
There is rest in the grace that has made me whole –
That seeks out those that rove.
There is rest in the tender love
That has trodden our path below;
That has given us a place in the realms above,
But can all our sorrows know.
There is rest in the calming grace
That flows from those realms above;
What rest in the thought – we shall see His face,
Who has given us to know His love!
There is rest in the midst of grief,
For grief’s been the proof of love;
‘Tis sweet in that love to find relief,
When the sorrows of earth we prove.
There is rest in the Saviour’s heart
Who never turned sorrow away,
But has found, in what sin had made our part,
The place of His love’s display.
There is rest in the blessed yoke
That knows no will but His;
That learns, from His path and the words He spoke,
What that loving patience is.
Where He too has gone before,
Is the path which we have to tread;
And it leads to the rest where sorrow’s o’er –
To the place where His steps have led.
Mr Darby adds:
In this world of sin and misery Christ necessarily suffered “- suffered also because of righteousness, and because of His love. Morally, this feeling of sorrow is the necessary consequence of possessing a moral nature totally opposed to everything that is in the world. Love, holiness, veneration for God, love for man – everything is essential suffering here below.”
J.N.D.
Synopsis Vol 4 page 133 – Romans 8
John Nelson Darby (1800-82)
Wriiten 1879
In Hymns for the Little Flock 1962 and 1973 – No 85 and in Psalms and Hymns and Spiritual Songs 1978 – No 169
Meter 8.8.11.8.
We need to understand what the church really is, and to distinguish between the kingdom and the church. In the kingdom we get the display of God’s power and government, whereas in the church it is union and fellowship
The church is Christ’s representative on earth. By one Spirit we have been baptised into one body, whose Head is at the right hand of God in heaven, united to the members, formed into a body down here on earth by the power of the Holy Spirit. Scripture calls this ‘the church.’
The hope of the church is founded on her relationship with the Lord Jesus Christ in heaven. She is united to her Head there, seated in heaven in Him, waiting to be there physically. The occupation of the church ought to be in constant, incessant reference to her Head. If not, she cannot act for Him. She looks, to her Head, the only source of power, and joins with the Holy Spirit in the cry ‘The Spirit and the bride say, Come’ (Rev 22:17).
‘After These Things’ Chapter 5.1 – The Power, Hopes, Calling, Present Position, and Occupation of the Church
A summary of a paper by J.N. Darby entitled: ‘The Church – What is it? Her Power, Hopes, Calling, Present Position, and Occupation’. It ispublished in Darby’s Collected Writings – Volume 12 (Evangelical 1) Page 372
We need to understand what the Church really is, and to distinguish between Church and the kingdom. The question, ‘What is the church?’ evokes numerous theories. Some say it is ‘visible,’ others ‘invisible’; some, that there will be a church by-and-by, but there is none now; that there is no church on earth (there may be churches), but only when all are assembled in heaven will there be a church. All these are erroneous
To understand the Church’s place, one must trace its place in the context of its whole history from its commencement at Pentecost, through the current day of grace, the Rapture, the tribulation, the Millennium to the Eternal Day. The church is Christ’s representative on earth – the epistle of Christ (See 2 Corinthians 3:3). As the tables of stone represented what God demanded from man, so should the Church be the revelation of what God is to man in grace and power.
We should also distinguish ‘the gospel of the kingdom’ and ‘the kingdom,’ from ‘the gospel’ (in its full scope) and ‘the church.’ Paul preached the kingdom of God – that is very different from Christ’s reign of power on the earth, when Christ will have His bride united to Him in glory. When Paul speaks of his ministry, he distinguishes between the ministry of the gospel of salvation and the ministry of the church.
The Kingdom – Past, Present and Future
Up to the time of Samuel, the point of association between the people and God was through the priesthood. But the priests were unfaithful, and then the Lord wrote ‘Ichabod’ (See 1 Samuel 4:21) upon what had been Israel’s glory. The ark was taken by the Philistines; the priests were slain and the link between God and the people was broken. God’s plan was that Israel should have a king. However, Israel set about it the wrong way: they got Saul who did not understand the signs. David understood them and was the type of Christ the King.
After King David is introduced, the priesthood ceases to be the habitual link between the people and God. God says, ‘I will raise me up a faithful priest . . . and he shall walk, before mine anointed for ever[1]’ (1 Samuel 2:35). A royal person is the link between God and the people. When Solomon dedicated the temple (as a Melchisedek priest), the priests could not stand to minister; the glory of the Lord had filled the house of God, the king praised God and blessed the people.
Finally, the King was presented in humiliation in the Person of Christ. John the Baptist says, ‘Repent ye; for the kingdom of heaven is at hand’. (Matthew 3:2 – the King coming in judgment). After John was rejected and cast into prison, Christ, the mightier One, takes up the same testimony: ‘From that time Jesus began to preach and to say, Repent: for the kingdom of heaven is at hand’ (Matthew 4:17). Jesus went about Galilee, teaching and preaching the gospel of the kingdom, healing the sick. The power of God was with Him, and it was seen. Then, the King having been rejected, the apostles went out preaching the kingdom. They also knew ‘the mysteries of the kingdom of heaven’ (Matthew 13:11), and God was with them. At present it is more testimony than power, but there will be a special testimony to the coming of the kingdom before the close of this dispensation.
The kingdom is still to be set up in the Person of Jesus Christ. He must go to a far country to receive a kingdom and return (See Luke 19:11). This is the ‘world to come’ (Hebrews 2:5, etc.), and the power of Satan will be set aside. Heaven will be in the seat of the kingdom. We will reign with Him there, joint-heirs with Christ, siting on thrones.’
Paul’s Ministry as to the Church
There is another aspect to Paul’s ministry. Man is at enmity with God, Jews and Gentiles alike being known only as children of wrath. Paul preached the gospel to every creature under heaven. He was not simply a minister of the gospel; he was a minister of the church to fulfil the word of God (See Colossians 1:25)[2]
Paul deduced that there is a body of which Christ is the Head, associated and connected with Him in His headship over all things. ‘By one Spirit are we all baptised into one body,’ (1 Corinthians 12:13). God ‘gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all’ (Ephesians 1:23). Ministries, gifts of healing, etc., as are the ‘joints and bands’ (Colossians 2:19) are not in heaven, but now on earth. The Head is at the right hand of God in heaven, united to the members, formed into a body down here on earth by the power of the Holy Spirit. Scripture calls this ‘the Church (or Assembly – Darby).’
There is something in Matthew 16:18 that is often overlooked. The Lord says to Peter, ‘Thou art Peter, and upon this rock will I build my church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven.’ He gives the keys to Peter – the keys of the kingdom, not of the church[3]. The church is that body which the Holy Spirit forms into unity. The Lord Jesus Christ is its Head, He sitting at the right hand of the Father in heaven.
The Church – its Power and Responsibility
In Scripture it is not the power of the church, but the power that works in us – the power of God working in the church. The Head supplies what is needed. ‘Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us’ (Ephesians 3:20). He nourishes His church according to its need. His powerful operations are however limited by the moral condition of the church. However, God is true and will not act in the power of grace contrary to the moral condition of the church or any individual. He may bear with its state in patience, but God will never sanction publicly what He disapproves of.
When we think of the saving of souls, it is rather the sovereign operation of the Spirit of God through the gospel. But the church is a vessel of power, and miracles testify to the power of Christ as the risen Son of man.
We must understand where we are, before we can get the blessing suited to our being part of the body of Christ. Christ never alters His mind. His grace remains the same, as does what He seeks from the church in responsibility, but the ways in which He acts vary. In the days of the apostles the church was adorned with all sorts of miracles: it is different now. Christ will never give up His thoughts about the church; but if we are only doing what we feel to be right, He will make sad work of what we have done. ‘He that gathereth not with me scattereth.’ (Matthew 12:30).
If Christ gathers, He scatters that which is not gathered in the power of unity with Himself – just like a pack of cards. This may surprise and humble us, but it does not discourage us since we look for God to act. The church’s power is in her weakness and her spirit constant, simple, unmingled dependence.
The Hope of the Church
While Christ remains sitting at the right hand of God in the Father’s throne, the only thing He owns as the Church, is the body down here. When He leaves His Father’s throne to take the Church unto Himself, she will form a glorious body in heaven.
The hope of the Church is founded on her relationship with the Lord Jesus Christ in heaven. She is united to her Head there, seated in heaven in Him, waiting to be there actually. As the bride of Christ on earth, she is a pilgrim here and desires to have no more to do with the world than Christ has. She will see things set right in the kingdom, but this is not her hope: her hope is her marriage with the well-known heavenly Bridegroom. That is how Paul knew that the Church’s place was to be with Christ there. In 1 Thessalonians 4:17, Paul says, ‘Then shall we ever be with the Lord’, our bodies changed. What follows that? Nothing! A great many things may be happening now, but the Church’s hope is to be with Him and like Him, for she will see Him as He is.
We have a heavenly calling, but that does not in itself convey the thought of the church. We must not confuse what we are as members of the church with the Church[4] itself. Many things are true of the members that do not apply to the church as a distinct body. As individuals, we are called, and look to be caught up into heaven; we have a heavenly portion as the brethren of Christ. We are builded together for the habitation of God through the Spirit (Ephesians 2:22): that is the calling of the church down here. Called, we endeavour ‘to keep the unity of the Spirit in the bond of peace. There is one body…’ (Ephesians 4:3-4):
As to our present position and occupation, one thing is very different from the early church. When the Spirit of God was working at the beginning of the gospel, the testimony had great power, producing a visible, identifiable gathering – a substantial result. There is nothing like this. The sheep have been scattered; there are all sorts of opinions. Even unity involves separation from evil,[5] I must look to Christ as the Centre of truth. If my soul is not prepared to look to Him and gather with Him, I shall be cast into the uncertain condition of the differing opinions of every saint I meet. If Christ is our common object, there will be a coalescing power. I find the church of God in a unity which attaches itself to Christ alone, as the sole centre.
The Church ought to be in constant, incessant communion with her Head. If not, she cannot act for Him. She must get beyond the crowd of Satan’s power, to the Head, the only source of power. Then she can join in the cry ‘The Spirit and the bride say, Come’ (Revelation 22:17). So should the Church have her own light, with what is outside shut out.
Conclusion
Darby concluded: ‘We should get near enough to Christ to enjoy Him, and to know Him truly, and to gather up all that is like Him. If not separated by affection from the world, we shall be separated by discipline in the world. He will vex our souls to get us separate, ‘Because thou servedst not Jehovah thy God with joyfulness, and with gladness of heart . . . therefore thou shalt serve thine enemies which Jehovah thy God shall send against thee’ (Deuteronomy 28:47 – Darby).’
[1] God said ‘before mine anointed’, not ‘before me’.
[2] For ‘fulfil’ Darby uses the word ‘Complete’ which gives the thought that everything was out as far as the inspired speaking of the Holy Spirit is concerned. Strong says the word is πληρόω/pléroó/Strong-4137 – fill to individual capacity.
[3] Elsewhere Darby noted ‘When looking at the building of church, J N Darby noted, ‘There are no keys for the Church. One does not build with keys. The keys are for the kingdom’ Collected Writings Vol 14 (Ecclesiatical 3), p80.
[4] See Foreword as to the use of the capital and small ‘c’ for church.
From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE
J N Darby (1800-82), a leading interpreter of biblical prophecy, laid the basis of dispensational and premillennial and pre-trib teaching in his lectures on the Present Hope of the Church.
‘After These Things’SECTION 4 – SIMPLIFIED SUMMARIES OF THE 1840 GENEVA LECTURES
From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE
The Present Hope of the Church –
Introduction
J N Darby gave a series of eleven significant lectures in Geneva in 1840 on the Present Hope of the Church (L’attente actuelle de l’église). These established his reputation as a leading interpreter of biblical prophecy, and the basis of dispensational and pre-millennial tribulation (or ‘pre-trib’) teaching. Central to this is the Rapture – Christ’s coming momentarily to call His own who are alive on the earth when the dead in Christ are raised. This is clearly described in 1 Thessalonians 4:13-18 and 1 Corinthians 15:51-52.
JND said as to prophecy: ‘In going through the more general features of prophecy, we shall examine these three great subjects: the church; the nations; and the Jews.’ (J N Darby Collected Writings vol 2, Prophetic 1, page 281). God made Himself known as ‘Jehovah’ (or more literally ‘Yahweh’) to the Jews, though many Jews consider this name too holy to pronounce. Jesus is presented as the Messiah, the centre of God’s promises and blessings to the Jewish nation. However, God presents Himself as ‘Father’ to the Church while Jesus is presented as the ‘Son of God’. We are His brethren – children of God and members of His family. He, the Firstborn, is the expression of all the glory of the Father.
‘…We also have a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’ ( 2 Peter 1:19-21.)
Every Christian should not only be sure of his salvation in Christ, but also know its results. He should not only know he is in the Father’s house with all its privileges but be happy there too. In prophecy, God treats us as His friends, and reveals the things He is occupied with. As our hearts are associated with Him, they realise His love and confidence and are coloured by the expectation of what is to come. With this holy knowledge we are strangers and pilgrims here.
We need to distinguish between that which applies to the Jews, relating to the earth, and that which applies to the Church. Being free of human objects, cares and distractions we can be dependent on the One who knows the end from the beginning.
Whilst prophecy proves the divine source of the Bible, that is not its main purpose. Prophecy belongs to the Church now and the Jewish remnant in a future day, as a light or torch before things take place. God tells us the truth; Satan does not. Do we doubt God? Surely we do not need witnesses to persuade us that God is telling the truth.
Satan has deceived many by introducing the thought that partially fulfilled prophecies, were in fact complete. Most, if not all prophecy is to be fulfilled after the end of this dispensation. Then it will be too late to be convinced as to the truth. Those left behind will experience terrible judgment. But as I read God’s word, I am restful. I am enlightened as I cleave to Him instead of my own understanding. As things unfold I see the purposes of the Most High, opening up His character – His faithfulness, justice, long-suffering. But He will certainly judge proud iniquity and execute vengeance on these who corrupt the earth, in order for His government to be established in peace and blessing.
The judgment of God will come upon the nations; the church is informed of this; and, thanks to the teaching of the Holy Spirit, understands it, believes it, and escapes the things which are coming.
The Sceptic as to Prophecy
The sceptic views prophecy as merely speculative, vague and uninfluential, the imaginations and vainglory of proud hearts. The sceptic’s own thoughts are the most speculative. How Satan deceives! But prophecy reveals God’s thoughts as to things to come. And the Christian rejoices that “the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Hab 2:14). And God will show how.
Communion with God as to Prophecy
Through communion, which is eternal, God comforts and sanctifies us to prevent our hopes being vague. Thank God “we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard when we were with him in the holy mount.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (2 Peter 1:16-21)
he Book of Revelation presents the return of the Holy Spirit’s witness to God’s relationship with the earth. At first we have the church, as an earthly witness, but then the saints of the heavenly calling are seen only in heaven. It sets the stage for the return of God’s First-Begotten to the world. Then we have a prophetic view of God’s judgments, the book introducing the King of kings and Lord of lords Himself to execute judgment and to set up the kingdom which shall never be removed. He is accompanied by the heavenly saints.
The Book of Revelation presents the return of the Holy Spirit’s witness to God’s relationship with the earth. At first we have the church, as an earthly witness, but then the saints of the heavenly calling are seen only in heaven. It sets the stage for the return of God’s First-Begotten to the world. Then we have a prophetic view of God’s judgments, the book introducing the King of kings and Lord of lords Himself to execute judgment and to set up the kingdom which shall never be removed. He is accompanied by the heavenly saints.
At the beginning and end, we have the thoughts and feelings of the saints:
The first refers to the cross, and its bearing on the saints, looking back at their own part in that which laid the foundation of Christ’s title. This brought judgment on the world.
At the end we have the saints’ own portion with Christ Himself. They look forward to His glory. Meanwhile they are conscious of it and its present fruit.
Ch. 1 presents God as supreme and eternal. We have the Holy Spirit in His attributes of divine administration, and Christ in His glory as connected with the earth. He is coming. He calls John’s attention to His glory on earth, not in service but in judgment. He walks in the midst of the candlesticks, the place of light in the world, judging the state of the churches. We find a divine person, the Son of man having subordinate representative authority in His hand: the stars and the angels of the churches. These are the things that were seen.
Next we have ‘the things that are’. We get:
Ephesus – departure from first love.
Smyrna – persecution
Pergamos – the world its dwelling-place
Thyatira and Sardis – false teachers seducing the saints; their corruption settled there, and the saints thus to wait for Christ’s coming, who is given to them in His own heavenly unseen associations, and the visible kingdom too.
Philadelphia – a little power
Laodicea – spued out of His mouth
In the four first churches it is a question of personal fidelity od that church to Christ. Christ is walking amidst the candlesticks. In the last three, the stars are not said to be in His hand; they all refer with warnings or promises to the coming of the Lord.
The vision then switches to heaven. The world’s judgment flows from there, and the saints are viewed as enthroned and crowned there. God’s throne of judgment is set up in heaven, and the ministers of His government proclaim His glory, while the saints worship.
Ch. 4-5: The Lamb appears; His glory is celebrated. Heaven owns His title to open the book of God’s ways, and the angels stand around the inner circle of those connected with the throne (24 elders, 4 living creatures). The elders give their reasons for worship. The Lamb now opens the book.
Ch. 6: The providential history of God’s dealings in the Western Roman earth is presented. We see the martyrs who cry for judgment. There is a universal subversion of the subsisting powers, so that men are alarmed as if the day of the Lord were come.
Ch. 7: The remnant of Israel is marked out for preservation; the multitude of the Gentiles to be spared are owned.
Ch. 8: The first four trumpets are the specific judgments on earthly prosperity and the power of the Western Roman Empire.
Ch. 9-11: The next two judgments are on the men of the East. Then we get a parenthesis: the great Western beast. A testimony is given, which comes to a close before the end of the period of the second woe. At last we have the seventh trumpet, which closes the whole scene.
Ch. 12: A new vision of special dealings is now opened, more connected with the religious condition of men. The Jewish people are seen, as heaven sees them, in the counsels and purposes of God. So a Son is to be born, Christ, who is to rule all nations with a rod of iron. The whole church is united to Him. But this is taken to heaven and God’s throne, out of the way of the dragon. The woman – the Jewish people in the latter day in distress – flees from three and a half years’ persecution into the wilderness. There is war in heaven. Satan is cast down, having great rage, knowing that his time is short. His career in heaven is ended. He can no longer accuse the saints on the earth, but he persecutes the Jews. They flee, so he turns to persecute the witnesses amongst them.
Ch. 13: Next, we see the earthly agents: the beast, with seven heads and ten horns, who receives his power from Satan for 1260 days. He blasphemes what is heavenly, and persecutes the saints. Then a second beast, in the prophetic and royal character of a messiah, exercises his power, making the world worship him. He does miracles, and gives breath to the image which he has caused to be made.
Ch. 14: We now have the remnant who suffer like Christ. We also have the testimony, judgments and warnings of God. Finally, we have the judgment of the earth, and the destruction of the wicked by the Son of man.
Ch. 15: Another great sign follows, not necessarily at the same time or immediately after it. It reaches down to the the throne of the beast. The saints, who pass through the time of tribulation, are viewed as at rest. The sea of glass is mingled with fire.
Ch. 16: The vials are poured out. They are on the earth, and particularly strike the beast’s kingdom, and those who dwell in it. Then all the kings of the earth gather themselves together. The smiting does not correct them, but galls their pride. Finally, the last judgment of God is executed even on Babylon, the beast remaining to be defeated by the Lamb.
Ch. 17-18: We have a description of what the woman is: how she rides the horned beast, corrupting all nations. The Lamb overcomes both of them. Babylon is Rome.
Ch. 19: After Babylon is judged, the marriage of the Lamb takes place. He comes forth out of His heavenly seclusion, as King of kings and Lord of lords, to be revealed in the earth. As he comes out as the word of God in judgment, the saints, witnessed in righteousness in the fruit of their works, accompany Him. The beast and the false prophet (the second beast), are taken and cast to their final doom, their royal character having disappeared. The rest are slain. This is the judgment of power and war.
Note that the rapture of the church belongs to the church revelation, so it could not come into the Book of Revelation. However, we see the saints in heaven.
Ch. 20: Then Satan is bound, and shut up in the abyss for a thousand years. Sessional judgment follows. All the heavenly saints are on thrones, for this is royal judgment, and judgment is given to them – this is the first resurrection. After that we have the second resurrection, in which the dead are to be judged and condemned.
Ch. 21:1-8: Heaven and earth flee away; death and hades give up all. God is all in all in a new heavens and new earth.
Ch. 21:9-22:5: The Spirit returns to give a description of the heavenly Jerusalem during the millennium (as He had of Babylon and its relationship to the earth).
Ch. 22:6-21: After warnings to those who are in the time of the book, Christ comes forward Himself as the One who had given the revelation. This draws out in the bride, with whom is the Spirit, to express the desire of His coming. Expressed is her position – towards Christ, towards those who hear the word, and towards sinner. John seals the book with his own desires those of the church, ‘Amen. Even so, come, Lord Jesus.’
The re-introduction of God’s government into this world in Christ, in this book, and the discovery of the heavenly position of the church, is full of interest and doctrine. Meanwhile judgment of the world and its course, is confided to the church which closes the book both historically and doctrinally, the church herself being above the world.
This closes the canon of scripture.
Originally by JND. Lightly edited by Sosthenes, October 2014
OH! bright and blessed scenes,
