I have not issued anything from A Day of Small Things since May 2020. A few short articles have been added to the website, thanks to our brother Edwin Mutton’s ‘Golden Nuggets’ but there has not been any new summary of J N Darby’s papers or ministry. A few reasons:
1. My neuropathic pain has been very trying. It has limited the number of hours I can work at a time. Thank God for the Great High Priest who sympathises with our infirmities.
2. We have been clearing out and selling the house of a local sister who has had to go into a care home.
3. In some ways, I am not sure of what to add. Most articles I read cover the same ground as summaries already published. Nonetheless, I am always open to suggestions.
Title Page
But the main reason is that I have been writing a book: ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy for Christians waiting to see the Lord of Glory when he Raptures his Church’. When finished it will be about 300 pages long, much of it being revisions of articles I had summarised over the past six years, supplemented with chapters on subjects which Christians often confuse, and which Darby strove tirelessly to clarify. Doctrine is unashamedly premillennial, based on scripture and showing clearly what pertains to the heavenly Church and earthly Israel.
Sections
Most of the book has now been written and reviewed. Five brothers, in particular Jim Hibbert of Calgary, have provided invaluable input and helpful comments. A challenging task has been a ‘Timeline’ covering events in heaven or on the earth between the Rapture and the Appearing drawing on scriptures in Matthew, Mark, Luke, Revelation, 1&2 Thessalonians, Isaiah, Ezekiel, Daniel and others.
If you reply to this email, I will send you pre-publication PDF copies of the Timeline, the Table of Contents and a summary of one of Darby’s 1840 Geneva addresses. There is still time to make minor additions or changes, so if you ask questions such as ‘Have you covered/explained . . .?’ or ‘Have you distinguished between X and Y?’ I will certainly take these into account.
It has been quite a mammoth undertaking and I feel the more cast on God for help in this holy subject. I have learned a lot while doing it, but become increasingly conscious of there being so much more to learn. Even Paul said, ‘We see now through a dim window obscurely, but then face to face’ 1 Cor 13:12 Darby). That is why I feel so dependent on the Lord, the Holy Spirit, reliable publications (rejecting what is unsound) and many dear brethren from several countries and denominations.
I hope, if the Lord will, to have it published by November. It will be available on-line at cost in hard copy and Kindle and ebook electronic formats.
2020 has been such an unusual year. Whether you are gathering physically – with restrictions, or on-line – I trust you are feeling blessed and encouraged. As a ‘second wave’ of Covid-19 now appears inevitable, people – some believers even – are fearful. May we all seize the opportunity to point persons to the One on whom we can cast all our cares. We need not fear.
7Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb
The Marriage of the Lamb
The third in our series of forthcoming events is the marriage of the Lamb. Chronologically the Antichrist and the great tribulation probably come first, but I would like to concentrate first on the events which affect the church and the saints of our dispensation:
6And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.7Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
6And I heard as a voice of a great crowd, and as a voice of many waters, and as a voice of strong thunders, saying, Hallelujah, for [the] Lord our God the Almighty has taken to himself kingly power.7Let us rejoice and exult, and give him glory; for the marriage of the Lamb is come, and his wife has made herself ready. 8And it was given to her that she should be clothed in fine linen, bright [and] pure; for the fine linen is the righteousnesses of the saints.
9And he says to me, Write, Blessed [are] they who are called to the supper of the marriage of the Lamb. And he says to me, These are the true words of God.
The marriage is described in this passage. I have shown the Darby version as there are expressions which he, and several modern translators, believe that the KJV rendering is inaccurate. These are highlighted.
The Current Relationship between Christ and His Church
The church came into existence when the Holy Spirit filled the 120 or so persons who were gathered in the upper room in Acts 2:2, a number that soon grew to 5000. From the start, she was united to Christ, and even at this early date fully capable of fulfilling her function as the wife of Christ.
The epistles often refer to the church as Christ’s body. The body comprises only those who are alive now, not to all who will form the bride. Nevertheless, the relationship between Christ and His assembly is clear: ‘For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church’ (Eph 5:31-32) .
It is not until Revelation that we have the Church described as a bride. His wife had made herself ready, so she was a wife before she was a bride. The church is now the wife looking after her Husband’s affairs in His absence. She is His trustworthy confidante. Although the marriage ceremony has not yet taken place, the relationship already exists. There is perfect unity between Christ and His church. Christendom publicly is something else.
When is The Marriage of the Lamb?
Before the marriage celebration of the Lamb, Babylon – the rival – will have been overthrown and judged.. It says, ‘[the] Lord our God the Almighty has taken to himself kingly power’ (v. 6 Darby). He had taken the power, and was about to reign, but He was not actually reigning. Hence we can say that this event would take place between the great tribulation and the millennium
The judgment seat of Christ, must precede the marriage. No doubt ‘his wife hath made herself ready’ (v. 7) would refer in part to that. What remains is the bride’s bright clothing – the righteousnesses of the saints (v. 8 Darby). – things that they had done which had met with God’s approval. (Note KJV appears wrong again here – most modern translations say ‘righteous deeds or acts’, which is correct – Greek δικαιώματα/dikaiōmata/Strong 1345). What qualifications the bride has!
The Marriage Celebration
When a couple gets married, the persons will not have been united beforehand (at least if they have been conducting themselves according to God’s clear ordering). Traditions might vary, but in any marriage there is generally a legal act and a celebration. The bride is the centre of attention, beautifully dressed (hopefully comelily), and looking her best. A new household is established, the man and the woman having both left their parental homes (see Gen 2:24 and Psalm 45:10). The fact that the Holy Spirit introduced this concept so early in Genesis shows that the marriage relationship was always in God’s mind and purpose.
From what we have seen this will be no ordinary marriage. We might say that legal side has already taken place. Now it is time for a celebration of an existing relationship. Until Satan had been overcome publicly it was not yet the time for her to be seen publicly in her beautiful radiance
It says ‘Blessed are they which are called unto the marriage supper of the Lamb.’ v. 9. Abraham and other Old Testament saints will be there as guests. They are children of the bridechamber, but they are not united to Christ as the church is (see Minstry of James Butler Stoney vol 6 page 116). It has been suggested that the invitees include the king’s daughters and the daughters of Tyre in Psalm 45: 9 & 12.
Jerusalem as the Bride
The bride is described as a city because of her function of rule. ‘Come hither, I will shew thee the bride, the Lamb’s wife. And he [the angel] carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God…’ (Rev 21:9-11). However, this will be seen in the millennium – the bride (or wife) of Christ, already married.
The holy Jerusalem is, of course, totally different from the millennial Jerusalem on earth, described in Ezekiel 40-44 and many other scriptures. The city we are referring to will not be physically on the earth – indeed its foundations will be visible. Rev 21:6 describes the city as a cube 12,000 cubits (approx. 1380 miles or 2200km) in each dimension.
What is the difference between Christ’s heavenly and earthly bride?
The following table shows the difference between the two:
The holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (Rev 21:2)
I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain (Zech 8:3)
Relation to Christ
She adores her Head
She worships her Lord
When formed
Starting with the Spirit’s coming, complete at the rapture
Before Christ’s appearing and during the tribulation
Conclusion
We should guard ourselves from applying too much human logic and chronology to these holy matters. I have not wanted to be technical, but have been feeling my way prayerfully through this holy subject. I trust I have covered the matter justly. If any reader feels that I have erred, please write immediately.
But it is wonderful that we are part of this beautiful bride! Magazines are full of pictures of very beautiful women – pictures often enhanced digitally. No such outward improvement will be required for the bride of Christ. She will be just how Jesus wants it.
SING without ceasing, sing
The Saviour’s present grace;
How all things shine
In light divine
For those who’ve seen His face.
SING without ceasing, sing
The Saviour’s present grace;
How all things shine
In light divine
For those who’ve seen His face.
He’s gone within the veil,
For us that place He’s won;
In Him we stand,
A heavenly band,
Where He Himself is gone.
There all’s unsullied light;
My heart lets in its rays,
And heavenly light
Makes all things bright,
Seen in that blissful gaze.
Such here on earth I am,
Though I in weakness roam;
My place on high,
God’s Self so nigh,
His presence is my home.
My heart is filled with bliss –
Heaven’s own eternal joys;
My soul at rest,
Of peace possessed,
That world its strength employs.
Thus, in divine delight
Of love so richly known,
God’s works below
With beauty glow;
His hand, His grace, I own.
And stayed by joy divine,
As hireling fills his day,
Through scenes of strife
And desert life
I tread in peace my way.
“All is a vain show around us; but that which is inside abides. When the heart gets hold of this fact, it becomes like one taken into the house to work for the day; performs the duties well, but passes through, instead of living in the circumstances . . . . The Lord keep us going on in simplicity, fulfilling as a hireling our day, till Christ shall come, and then shall every man have praise of God.”
J.N.D.
That way is upward still,
Where life and glory are;
My rest’s above,
In perfect love
The glory I shall share –
For ever with the Lord,
For ever like Him then –
And see His face
In that blest place,
My Father’s house in heaven.
John Nelson Darby (1800-82)
Written 1856
Most of the above are in Hymns for the Little Flock 1962 and 1973 – No 12
S.M. (6.6.8.6)
The next event for us is the rapture. It could be at any time – today even – and applies only to the church. Because of that, there is no reference to it in the Old Testament. In scripture, the in Greek word ἁρπαγησόμεθα/harpagēsometha/Strong 726 in 1Thess 4:17. Is translated ‘caught up’. The word ‘rapture’ is a noun with the same meaning.
We should ask why is the rapture so little understood, or even accepted amongst many sincere Christians? This scripture in 1 Thess 14:13-18 is very clear:
A few weeks ago I was talking to some of my younger Christian friends regarding the various things which had happened and were yet to happen. They had little problem with the history – creation, the fall, the flood, the Exodus, Moses receiving the law, David, the captivity, the birth of Christ, His death and resurrection, Pentecost etc., but they had real problems with what is to come. I thought therefore in this and a few coming letters to look at these future events so that we might be sure where we are in relation to them.
The Rapture
The next event for us is the rapture. It could be at any time – today even – and applies only to the church. Because of that, there is no reference to it in the Old Testament. In scripture, the in Greek word ἁρπαγησόμεθα/harpagēsometha/Strong 726 in 1Thess 4:17. Is translated ‘caught up’. The word ‘rapture’ is a noun with the same meaning.
We should ask why is the rapture so little understood, or even accepted amongst many sincere Christians? This scripture in 1 Thess 14:13-18 is very clear: ‘But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them [Darby – are in no way to anticipate those] which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words’. Look at a few phrases ‘the dead in Christ shall rise first’ – that encompasses all those who have been ransomed by His blood from creation onwards. Whether we who are alive now will be taken before the rapture, none of us knows. Paul referred to ‘we, the living’, as if he thought it would be within his lifetime. Of course we know it was not, but he was looking forward to the Lord’s coming – we should be too.[1]
Paul also says, ‘we shall ever be with the Lord’ (v.17), and ‘them also which sleep in Jesus will God bring with him’. Now when Jesus comes (the public second coming, often referred to in scripture as ‘the appearing’) the dead in Christ will be with Him – and so will be those lovers of the Lord who were alive at the rapture. Also, ‘When Christ who is our life shall appear, then shall ye also appear with him in glory’ (Col 3:4). Clearly, we could not come with Him, if we were still on the earth.
The church is heavenly entity: she belongs to Christ in heaven, and her hope and glory is Christ Himself. She looks forward to and His return to take up His rights. Therefore the church has nothing to do with the course of events of the earth. This makes its rapture and return with Christ so simple and clear, as we see from Col 3:4, ‘When Christ who is our life shall appear, then shall ye also appear with him in glory.’ [2]
1 Cor 15:51-52 is another scripture which describes the rapture: ‘We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. ’ From this we can deduce that there will be a rallying trumpet, the whole event will be very quick, and our bodies will be changed. The latter is also referred to in Rom 8:23 ‘waiting for the adoption, [to wit], the redemption of our body’.
When the Lord was discoursing with his disciples immediately prior to the crucifixion, He tells them that a place was being prepared for the saints to be with Him, where He is. ‘I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.’ (John 14:2-3).
Therefore:
The rapture will be sudden
No one knows when the rapture will be
The rapture will be private
At the rapture there will be a voice (or trumpet sound) which only Christians will hear
At the rapture the Lord will not come quite to the earth – just to the air
The rapture will affect people, whether raptured or left here: the world carries on
At the rapture bodies will be changed
The question often arises as to what the effect of the saints being taken will be. Suddenly millions of people will just vanish! Hal Lindsey, who awakened many Christians to the rapture in the 1970’s in a popular book ‘The Late Great Planet Earth’, said that there would be confusion. I doubt it. Christians who are ‘not of the world’ will not be missed. Writing about future events in his second epistle to the Thessalonians Paul said, ‘God shall send them strong delusion, that they should believe a lie’ (2 Thess 2:11). The Antichrist will conjure up a satisfactory credible explanation which will be accepted universally.
The Rapture and the Appearing
We must not confuse the second coming with the rapture. At the rapture the Lord comes to the atmosphere immediately above the earth. At the appearing He comes to the earth. Here are some differences between the rapture and the appearing:
Something else many Christians do not realise is the fact there will be two resurrections. The Old Testament did not distinguish between the two. John made the distinction very clear. When the Lord was here, He said ‘all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation’ (John 5:28-29). Also in Revelation, ‘Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power’ (Rev 20:6). The second death is to the Great White Throne – the resurrection of the dead for judgment[3].
The first resurrection (the resurrection of the just) is primarily at the rapture. J N Darby says that it will be the consummation of our happiness[4]. Having given life to our souls, He will give life to our glorified bodies.
Satan is the author of this confusion. He does not want Christians to burn with anticipation of the Lord’s immediate coming. He certainly does not want us saying ‘Come Lord Jesus’ (Rev 22:20).
Dear Christian friends, may we keep near Him, and be assured as to the immediacy of His return.
‘After These Things’ Chapter 5.4 – After the Rapture, the Jewish Remnant – Particularly from the New Testament
From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE
Click on icon to download PDF
How does the New Testament distinguish between the earthly hopes and promises to Israel, and the heavenly hopes of the church? It is absolutely impossible to set aside the promises to Israel – the church does not replace them [as modern ‘replacement theology’ and would suggest*]. God had made promises to His people which cannot be undone – ‘The gifts and calling of God are without repentance’ (Rom 11:29). In speaking of Israel, ‘Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers’ (Rom 15:8). His rejection and death did not set the promises aside. Israel is now in unbelief, but after the rapture of the church, there will be a pious godly remnant owning Christ and owned by Him.
A summary of a part of a paper by J.N. Darby entitled: The Rapture of the Saints and the Character of the Jewish Remnant: Published in Darby’s Collected Writings – Volume 11 (Prophetic 4) Pages 134-142
In reading the New Testament, we need to distinguish between the earthly hopes and promises to Israel, and the heavenly hopes of the Church. It is impossible to set aside the promises to Israel, because the church does not replace them[1]. God’s promises to His people cannot be undone – ‘The gifts and calling of God are without repentance’ (Romans 11:29). In speaking of Israel, ‘Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers’ (Romans 15:8). His rejection and death did not set the promises aside. Israel is now in unbelief, but after the Rapture of the church, there will be a pious, godly remnant owning Christ and owned by Him.
The Birth of Christ
Luke commences with announcements and births of John the Baptist and then Jesus. The angel told Zacharias that many of Israel should turn to the Lord their God, a people prepared for Him (see Luke 1:16-17). There is a people prepared for the Lord before He comes (not sovereign grace meeting sinners in their need, as it is with us). Mary was told that Yeshua/Jesus (Jehovah the Saviour) should be called the Son of the Highest and that He would be given the throne of His Father (see Luke 1:32). The song of Zacharias (Luke 1:67-79) is wholly composed of the divinely-given celebration of God’s visit to His people to redeem them and to raise a horn of salvation for them in the house of His servant David (see v.69). The Jewish shepherds received the announcement of His birth.
However, these persons were not typical of those of Israel – they were the believing, pious ‘remnant’. Later, Anna and others were looking for redemption in Jerusalem: they evidently knew one another. Simeon saw in ‘light to lighten the Gentiles, and the glory of thy people Israel’. (Luke 2:32). It is therefore absolutely clear that this remnant is a people prepared for Jehovah, awaiting earthly deliverance.
The Gentiles come later in Luke.
Christ’s Rejection by Israel
Matthew’s gospel reveals how Christ was presented to the Jews and rejected by them. Following His rejection, God’s plans for the Remnant were interrupted so as to accomplish something brighter and more blessed (viz. the church, the time of the Spirit, grace and the Christian dispensation). But to suppose that God had invalidated His thoughts as to Israel, would be to subvert divine testimonies and undermine God’s faithfulness.
The old was still in the mind of God to be fulfilled at the appropriate time. Like the prophets, Matthew passed over the intervening church period. He introduced Christ as the accomplishment of prophecy and promise, giving His genealogy and showing how prophecy was being fulfilled – see Matthew 1:22, 2:5 and 2:15. ‘The spirit of prophecy is the testimony of Jesus’ (Revelation 19:10). The church does not have any part in this, already being with Christ.
In the sermon on the mount (Matthew 5-7) the ‘ye’ refers to the Remnant, not the self-righteous Jews – nor does it directly refer to Christians (though we can learn from the moral teaching). They were to expect persecution and a consequent reward in heaven. Those who were obedient to His teaching were like the man building his house on the rock see (Matthew 7:24). On the other hand, unbelieving Israel would be cast into prison till the uttermost farthing was paid (Matthew 5:26).
Christ’s Teaching
In Matthew 10, Christ sends out the twelve. They were not to go to the Gentiles or the Samaritans, but the lost sheep of the house of Israel. They were to declare the kingdom of heaven to be at hand, and to enquire who was worthy, that is to seek the righteous remnant (not poor sinners). Although they were to speak peace everywhere, the peace would rest only on the sons of peace. They were to shake the dust off of their feet before those hostile Jews who did not receive them. Verse 18 (‘Ye shall be brought before governors and kings for my sake’ etc.) goes beyond the Lord’s lifetime and the church period. The faithful would be brought before the Gentile enemies, and be hated of all men for Christ’s name’s sake. This ministry was to Israel and would not be completed till the Son of man came.
In Matthew 23, the disciples and the people are on Jewish ground. They were to be subject to the teachers who had set themselves in Moses seat, even if those teachers had rejected the ‘prophets, and wise men, and scribes’ (v. 34). Their ancestors had stoned the prophets and killed those who had been sent, but still, Jerusalem would never listen. Often Jesus (Jehovah) would have gathered Jerusalem’s children together: now the desolate city would not see her Lord until she repented, saying, ‘Blessed be he that cometh in the name of the Lord’ (v. 39).
In Matthew 24, His disciples ask about the judgment and the end of the age (not the ‘world’). This again is in line with Jewish thought. While Herod’s temple would be destroyed in AD70, the Lord was speaking of what would happen at the end. False Christs would come, saying, ‘I am the Christ’, and even deceive the elect. There would be many troubles, culminating in the abomination of desolation of which Daniel spoke, and those who were in Judea would flee to the mountains. But before He comes, the gospel of the kingdom would be sent to all the Gentiles[2]. Finally, the Messiah would return and associate Himself with the godly remnant in Judea and Jerusalem. What language could be more understandable?
The whole scene is Jewish: it could not be Christian. Indeed, it has no direct application whatever to true Christians, because when the Lord comes, they would already have been caught up to meet the Lord in the air. The Lord will come publicly: He will be Judge, whereas when He comes to Rapture His saints, it will be secretly in perfect grace (See Chapter 1.4 – The Rapture and the Appearing). A Christian who has been beguiled by thoughts of going through the tribulation must have renounced Christian hopes or have never understood them.
Peter’s Ministry
On the cross, the Lord interceded saying, ‘Father, forgive them, for they know not what they do’ (Luke 23:34). After the coming of the Holy Spirit, Peter says, ‘And now, brethren, I know that ye did it in ignorance, as also your rulers… Repent therefore and be converted, for the blotting out of your sins, so that times of refreshing may come from the presence of the Lord. He may send Jesus Christ, who was foreordained for you, whom heaven indeed must receive till the times of the restoring of all things, of which God has spoken by the mouth of his holy prophets since time began’ (Acts 3:17-19 Darby). Repentance was called for, but few repented.
As far as we can see, Peter did not teach the doctrine of the church. Christians remained strictly attached to Judaism, zealous of the law; priests were obedient to the faith, and some even continued to be priests. Also, Peter never taught Jesus to be the Son of God, yet it had been revealed to him, and he had confessed ‘Thou art the Christ, the Son of the living God’ in Matthew 16:16. Peter’s message was, ‘Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ’ (Acts 2:36).
Following that, Christ could then speak of the Church, for it was to be founded on Peter’s confession. But it was still a future thing – ‘on this rock I will build my church’ (Matthew 16:18). In Christ’s death, He gathered together into one the children of God; in His resurrection, He was declared Son of God with power. Christ’s death and resurrection laid the excellent foundation for all our blessings.
When the Holy Spirit, the Comforter, came the Church (or the assembly), was formed, and the Lord added daily such as should be saved (see Acts 2:47). Those who previously composed the remnant became its nucleus. It was a newly instituted body, formed by the Holy Spirit sent down from heaven, and united to the Head, Christ in heaven.
However, God’s promises to Israel were not abrogated.
Paul’s Ministry
Paul is the apostle who gives us the Assembly (or Church). Paul is also the only apostle who speaks of the Rapture of the saints taking place before the Appearing of Christ. This ministry changed everything: we now have a heavenly gathering on earth. Paul’s free ministry, distinct from that of the twelve, had already been started by Stephen. He had testified to a heavenly Christ, a Man in glory, and was put to death. Saul of Tarsus, the chief persecutor of Christians would have heard that testimony.
Later, Saul, when drawing near to Damascus, was arrested by the same Man whom Stephen saw, and from the same place too. From the glory He said, ‘‘Why persecutest thou me?’ … I am Jesus whom thou persecutest’ (Acts 9:4-5). The Lord told him that He, Himself, was being persecuted, although the objects of that persecution were the Christians. From this we infer that the Lord’s body was here, identified with its glorified Head in heaven. It became the starting point for Paul’s ministry as to the Church. Jew and Gentile were all one as He taught, ‘God hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him who filleth all in all’ (Ephesians 1:22-23).
Now God introduces the sovereign fullness of His grace, a doctrine entirely unknown in the Old Testament. Paul speaks of the mystery, Jews and Gentiles forming one body, and says, ‘The preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest and by prophetic scriptures, according to the commandment of the everlasting God, made known to all nations for the obedience of faith’ (Romans 16:25-26 Darby). Both Jews and Gentiles are consequently reconciled to God through faith and made one by the Holy Spirit. This was the body of Christ, the dwelling-place of the Holy Spirit.
The Greek word for ‘church’ or ‘assembly’, ἐκκλησίᾳ/ekklēsia/Strong-1577, means ‘a calling out’. We see it in ‘The Lord added daily to the assembly’ (Acts 2:27 Darby). ‘He set some in the assembly; firstly, apostles; secondly, prophets’ (1 Corinthians 12:18 Darby). The Church is called out to participate in the sufferings of Christ, later to be presented to Himself as His bride, without spot or wrinkle (See Ephesians 5:27). The same word is also applied to the particular churches or assemblies of Christians in different places because they formed the assembly of God in that place. No other meaning is possible.
The Hope of the Church
The Church is heavenly in its calling and belongs to Christ in heaven. It forms no part of the course of events of the earth. This makes its Rapture so simple and clear as we see from Colossians 3:4, ‘When Christ who is our life shall appear, then shall ye also appear with him in glory.’ The church’s hope and glory is Christ Himself. He is our life; our life is hidden with Him; He is our righteousness; the glory that has been given to Him (sonship), He has given us; we are members of His body; we are of His flesh and of His bones. We suffer with Him now but will reign with Him in a coming day, conformed to His image.
The Rapture
The Church is not connected in any way on earth with Christ’s appearing or second coming. She is already spoken of as sitting with Him in heavenly places (see Ephesians 1:20), so she belongs elsewhere – she only awaits being brought there bodily. Her immediate outlook is her being taken physically to where He is. ‘From heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord’ (1 Thessalonians 4:6).
This being the case, a person who maintains that he does not go to be with Christ until His Appearing, is denying the proper hope and relationship of the church. Ignorance is one thing, but denial is another. Grasping the fact of our being with Him at the Rapture, not the appearing, changes all our spiritual thoughts and affections. Our hope is not even to be in glory with Him, wonderful as that is, but it is being with Him. ‘I will come again and receive you unto myself, that where I am there ye may be also’ (John 14:3), ‘So shall we ever be with the Lord’ (1 Thessalonians 4:17).
There are several ways in which scripture presents the return of Christ:
The general fact: Christ will come again, and we will be with Him. The saints of our dispensation ‘have been made to our God kings and priests; and they shall reign over the earth’ (Revelation 5:10 Darby).
The world, evil and in confusion, will ripen into rebellion. The believer knows and believes that at Christ’s Appearing and His kingdom, God will judge the living and the dead. It will be an earthly kingdom and an earthly judgment.
The saints of our dispensation will have, through grace, a unique association with Christ. They will have met Him in the air. They will also have been before the judgment-seat of Christ, giving an account of themselves to God, but this part of their privilege, not punitive, for they will already be like Jesus. He will introduce them into His Father’s house, placing them in the heavenly seat of government with Himself. This is the Rapture of the saints, and it precedes the Appearing.
Before the Appearing, the world will have become entirely apostate, and the man of sin will have been revealed. The Church will already have been taken, not being of the world, but risen with Christ. On the other hand, the Rapture does not depend on any earthly event. The Christian’s hope is, therefore, not a prophetic subject at all. No one knows when the Rapture will take place.
The saints leave the world and worldly religion by going out to meet the Bridegroom. The cry ‘Behold the Bridegroom cometh!’ (Matthew 25:6). went out at midnight, but it could have been at any time. We know that the Bridegroom did tarry, and the sense of His coming was lost. It is the loss of the expectation of immediacy of the Lord’s coming that lays behind the public church’s departure from simplicity, and its fall into clerical authority and worldliness. It lost its spiritual authority. In Matthew 24, what leads the wicked servant into mischief is not the denial of the Lord’s coming, but the loss of the sense and present expectation of it. The Christian is constantly waiting for the Lord to come.
When therefore is the Christian to expect the Lord? – Always.
Thessalonians
An example of those who were awaiting the Lord’s return were the newly converted Thessalonians. They might not have had time to accumulate much teaching, but their expectation was a divine witness to the world. They were not waiting for any earthly events – just waiting. They saw themselves to amongst those who would be alive and remain at the coming of the Lord (see 1 Thessalonians 4:15). We need to be like that.
We know that the Thessalonians were distressed about those who had perished for Jesus’ sake, that they would not be here to enjoy His coming. They were also troubled by false teachers alleging that that day of the Lord was already present. Paul corrected this error by showing that the dead would be raised, and then the living ones would go up to meet Christ with them. He explained that it was an absolute moral absurdity for the Lord’s people to go through the judgment since they would already be in heaven along with the Judge. This confirmed their expectation, enlivening their faith and brightening their hope despite the persecution. The terrible persecution that they were enduring, was but a pledge from a righteous God that they would have rest and glory, not trouble when the kingdom came. The Thessalonians’ minds were, therefore, re-established, clear and peaceful.
The Tribulation
In Revelation 12:10-12, it is said, ‘And I heard a loud voice saying in heaven, Now is come salvation and strength and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea!’ This is not the Rapture, because that will have taken place earlier. These happenings are in the subsequent seven years. 3½ years before the close (that is middle of the half-week of Daniel), Satan, the accuser, will be cast out of heaven. What follows is the great wrath of Satan for those living upon the earth. For one class, persecution and death had now ceased; for another, it was just going to begin.
As regards our passing through the tribulation (a question which often arises on this matter) the scripture makes it very simple. How do we know that there will be a tribulation? Scripture tells us. But equally, it makes it clear that the Jews will live in it, and the church will not be in it:
‘I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth’ (Revelation 3:10). That was to a Christian assembly, Philadelphia.
‘These [are they who come out of the great tribulation, and have washed their robes, and have made them white in the blood of the Lamb’ (Revelation 7:14). This is clearly after the Rapture.
‘It is even the time of Jacob’s trouble; but he shall be saved out of it’ (Jeremiah 3:7). ‘He’ would refer to a faithful one of Israel.
‘There shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book’ (Daniel 12:1). This refers to Israel.
The time of temptation referred to above, shall come to try them who dwell on the earth. This is more general; it is not the great tribulation of Jeremiah, Daniel, and Matthew, which is exclusively Jewish.
Israel and the Appearing
In the epistle to the Romans, specifically chapter 11, we have the general doctrine as to the Remnant of Israel. An elect believing remnant will be grafted into their own olive tree and become one nation – ‘all Israel.’ That could not be the Christian assembly, even with Jewish believers – they had never been broken out of the Jewish olive tree.
In that coming day, Israel will be blessed on earth. ‘He shall come to be glorified in his saints and to be admired in all them that believe’ (2 Thessalonians 1:10). The Remnant of Israel will be blessed despite the tribulation. They will form a separate class from unbelieving Israel and the church. They come in after the sealing of the 144,000 – the elect of the twelve tribes of Israel (see Revelation 7:4), experiencing God’s protection, nourishment, refreshment and comfort. Their position is different from ours.
Conclusion
We should not confuse things. The scripture is as plain as can be. Anybody who confounds the day of Christ with His coming to receive the church does not understand the day we in, nor His coming, nor the church. Confounding the day of the Lord and His coming to receive the church, is a subversion of the whole nature of the relationship between both Christ and the Church, and Christ and the world. It is far more than a mistake in terms. The denial of the Rapture brings the church down to an earthly position, destroying its whole character
[1] As modern ‘replacement theology’ or supercessionism would suggest (See Chapter 4.8 above).
Apostolic Catholicism/Pentecostalism – Edward Irving
Oxford Movement – Edward Bouverie Pusey
Sceptical Modernism – Francis William Newman
Roman Catholicism – Cardinal John Henry Newman
Heresy as to the Person of Christ – Benjamin Wills Newton
Arminianism /Perfectionism – John Wesley
Free Church Calvinism – Merle d’Aubigné
Free Chruch of Scotland Rationalism – Robertson Smith
Various ideas as to the future – annihilation, non-eternity, punishment/purgatory
John Nelson Darby
John Nelson Darby made a courageous stand against sectarian Christendom. This did not earn him many friends, especially amongst the religious hierarchy.
Some of the things he contended with were:
From W G Turner, ‘John Nelson Darby’ published by Chapter Two
Apostolic Catholicism/Pentecostalism – Edward Irving
Oxford Movement – Edward Bouverie Pusey
Sceptical Modernism – Francis William Newman
Roman Catholicism – Cardinal John Henry Newman
Heresy as to the Person of Christ – Benjamin Wills Newton
Arminianism /Perfectionism – John Wesley
Free Church Calvinism – Merle d’Aubigné
Free Chruch of Scotland Rationalism – Robertson Smith
Various ideas as to the future – annihilation, non-eternity, punishment/purgatory
To this I would add:
Ecclesiastical Independency
Clericalism
Mysticism – Madame de Krudener etc.
National churches
Post millennialism etc.
…
We can be thankful to God for the stand that men like Darby, Wigram, Bellat, Mackintosh etc made.
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
1 REST of the saints above,
Jerusalem of God,
Who in thy palaces of love,
Thy golden streets have trod,
To me thy joy to tell —
Those courts secure from ill,
Where God Himself vouchsafes to dwell,
And every bosom fill?
2 Who shall to me that joy
Of saint-thronged courts declare,
Tell of that constant sweet employ
My spirit longs to share?
That rest secure from ill,
No cloud of grief e’er stains;
Unfailing praise each heart doth fill,
And love eternal reigns.
3 The Lamb is there, my soul;
There, God Himself doth rest,
In love divine diffused through all
With Him supremely blest.
God and the Lamb — ’tis well,
I know that source divine,
Of joy and love no tongue can tell,
Yet know that all is mine.
4 And see, the Spirit’s power
Has ope’d the heavenly door,
Has brought me to that favoured hour
When toil shall all be o’er.
There on the hidden bread
Of Christ — once humbled here —
God’s treasured store — for ever fed,
His love my soul shall cheer.
5 Called by that secret name
Of undisclosed delight,
(Blest answer to reproach and shame)
Graved on the stone of white.
There in effulgence bright,
Saviour and Guide, with Thee
I’ll walk, and in Thy heavenly light
Whiter my robe shall be.
6 There in the unsullied way
Which His own hand hath dressed,
My feet press on where brightest day
Shines forth on all the rest.
But who that glorious blaze
Of living light shall tell,
Where all His brightness God displays,
And the Lamb’s glories dwell?
7 (There only to adore,
My soul its strength may find,
Its life, its joy for evermore,
By sight, nor sense, defined.)
God and the Lamb shall there
The light and temple be,
And radiant hosts for ever share
The unveiled mystery.
The above has been split into two hymns in Hymns for the Little Flock 1962 and 1973 – Nos 74 and 79
and kept as one hymn Psalms and Hymns and Spiritual Songs 1978 – No 79
