Tag: rapture

After the Rapture, the Jewish Remnant – Particularly from Isaiah

Isaiah gives us we the Jewish remnant in the latter day. Christ’s personal service on the earth when He first came bore on and spoke of remnant. The blessing is earthly, Jewish, and millennial. Christ, the great Prophet on the earth, to whom Israel was to hearken, the minister of the circumcision, was rejected. The Gentiles are introduced to prove God’s patience with Israel.

‘After These Things’ Chapter 5.2 – After the Rapture, the Jewish Remnant – Particularly from Isaiah

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

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 118-134.

Click on icon to download PDF

Isaiah gives us we the Jewish remnant in the latter day. Christ’s personal service on the earth when He first came bore on and spoke of remnant.  The blessing is earthly, Jewish, and millennial.  Christ, the great Prophet on the earth, to whom Israel was to hearken, the minister of the circumcision, was rejected. The Gentiles are introduced to prove God’s patience with Israel.

God will not destroy all Israel: those who forsake Him and are judged.   Those who hated God’s servants, who trembled at Jehovah’s word, are cast them out.

Meanwhile His servants sing for joy of heart.  They are righteous, so when Christ appears, He gives them the earthly blessing, they inherit the mountains, enjoying peace like a river (Isa 66:12).

The prophecy does not relate to the church.

 

 

 

‘After These Things’

5.2  After the Rapture, the Jewish Remnant – Particularly from Isaiah

Scriptural Support for the Remnant

Do not confuse the Remnant and the Church

The Remnant in Isaiah

The Remnant has in Christ an exclusively Jewish National Hope.

 

 

Isaiah gives us the Jewish Remnant in the latter-day. In Isaiah, as mostly in the gospels, the blessing is earthly, Jewish, and millennial.  Christ, the great Prophet on the earth, to whom Israel was to listen, the Minister of the circumcision, was rejected by Israel.  ‘He came unto his own, and his own received him not’ (John 1:11).   The Gentiles are introduced to prove God’s patience with Israel.

 

God will not destroy all Israel: those who forsake Him are judged.   Those who hated God’s servants, who trembled at Jehovah’s word, are cast out.  On the other hand, His righteous servants sing for joy of heart when Christ appears.  He gives them the earthly blessing: they inherit the mountains, enjoying peace like a river (See Isaiah 66:12).

Numerous Old Testament scriptures refer prophetically to the Jewish Remnant. The Spirit of Christ enters into their thoughts, feelings, hopes and even fears.  Prophetic scripture places this Remnant in time between the Rapture of the Church and before the Lord’s Appearing.  Those of the Remnant will be waiting for that Appearing.

The Remnant is totally distinct from the Church.  Prophecy does not relate to the Church.  The Church has a unique character and relationship with Christ.  It was formed into one body by the descent of the Holy Spirit from heaven.

 

Christ will have Raptured His church when the Spirit of God works sovereignly in righteous, godly Jews.  These will recognise their Messiah, rest on His sacrifice for their salvation, and testify to the glory of Christ amid terrible persecution.  But they will have a totally different relationship to Him compared with that of the Church.

Unfortunately, many Christians deny the existence of the Jewish Remnant.  This is a serious error because it connects the Spirit of Christ and the piety flowing from it with the ungodly and unconverted proud, self-righteousness Jews. Those who deny the secret Rapture of the saints are doing just that.

Scriptural Support for the Remnant

Here are four points on which Scripture is clear:

  1. The true Church of God is being formed at the present time.
  2. The Church will be Raptured at the end of this time.
  3. There will be a distinct suffering Jewish remnant after this.
  4. Then Christ will appear, and the Millennium will commence.

The Jewish Remnant will come to light after the Rapture.  Though faithful, it will have neither the church’s heavenly blessings nor the church’s hope.  Here are some scriptures which support the truth as to the Remnant.

Firstly, as to the Jews:

‘And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God’ (Zechariah 13:8-9).

Then as regards the ten tribes of Israel:

‘And I will bring you into the wilderness of the people, and there will I plead with you face to face… I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers’ (Ezekiel 20:35,41-42).

Then united:

‘Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand’ (Ezekiel 37:19).

The Remnant:

‘And it shall come to pass in that day, that the remnant of Israel, … shall return, even the remnant of Jacob, unto the mighty God’ (Isaiah 10:20-21).

Their gatherings:

‘Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels[1]; and I will spare them, as a man spareth his own son that serveth him’ (Malachi 3:16-17).

The last word in the Old Testament:

Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth [land] with a curse.’ (Malachi 4:4-6).

Do not confuse the Remnant and the Church

Christians love quoting ‘They that feared the Lord spake often one to another’ (see above); – especially if they participate in assembly Bible readings or house meetings. As we have seen elsewhere, these scriptures do not relate to Christianity: they refer to the Jewish Remnant with earthly blessings.  Satan’s work is to deny a distinct Jewish Remnant, having Jewish faith, Jewish hopes, and resting on Jewish promises.  It reduces the church to the level of these; and denies and loses the value and power of our spiritual blessings in heavenly places in Christ, and the union of Christ’s body with Him.   Those Christians who hold this have been deceived by the enemy, though they may be unaware of it.

Many Old Testament scriptures show us how the Lord honoured, glorified and blessed the Jewish Remnant.  They had been waiting on Him under challenging conditions.  Some scriptures speak of the intervention of God to deliver or gather Israel;   other passages refer explicitly to the despised remnant and its state before God intervened in power.  This truth rests not just on a few casual texts, but on the consistent teaching throughout Scripture.

The chronology is important.  The Spirit-led prophets referred to  ‘the day,’ or ‘that day,’ with without any supposed interruption or interval (i.e. of the church period).  The godly people looked forward to Christ, the great Prophet of Israel.   The prophetic witness continued with the Lord’s words to a waiting remnant during His lifetime here.  He warned His disciples as to the pending destruction of Jerusalem (AD 70), and the ensuing judgment of the nation.  This judgment broke all connection of God’s testimony with the Jewish nation and left the exclusively heavenly Church (majority Gentile) the only acknowledged witness on earth until the Rapture.

The scriptures in Malachi 3 and 4 (see Chapter 5.1 above) can be applied to Christ’s first coming, preceded by John the Baptist (spoken of as Elijah). However, this passage has a Jewish character, and its proper application refers to the days following the Rapture.  The godly Jewish Remnant, who feared Jehovah’s name, is contrasted with the wicked majority.  Like the godly in Israel in the prophet’s time[2], they will speak often one to another.  They triumph over their wicked oppressors, and God will spare them in that day.

The Remnant in Isaiah

Although we know that the Old Testament scriptures relate directly to Israel and God’s government of the world, they may be applied to the Church, and to God’s sovereign grace.  This grace must be in Christ, for He is the centre of all God’s ways.

In the gospels, we see Christ’s relationship with Israel.  We have God’s dealings in grace, but the refusal of God’s grace exposed the state of the nation.  As a result, God separates the Remnant and judges the nation.  After sending the prophets to seek fruit, the Lord of the vineyard said, ‘I have yet one Son: it may be they will reverence my Son when they see Him.  But when the husbandmen saw him, …they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others.’ (Luke 20:13-16).  We often apply the ‘others’ to the disciples and the Church, but strictly speaking, ‘others’ relate to the future Remnant.

Let us examine the testimony of Isaiah as to the remnant. The Spirit of Christ speaking through the prophet, says as to the state of Judah: ‘Why should ye be stricken any more?  Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and made like unto Gomorra.’ (Isaiah 1:5, 9).  According to the prophet, the nation must be restored and purified by judgment (see chapter 1:27).  There will be just a remnant left  -10%  -‘yet in it shall be a tenth, and it shall return, and shall be eaten’

(chapter 6:13), full of glory and holiness and protected by Christ (see chapter 4:2-6), with Jerusalem on earth as its centre.

In Isaiah 7 and 8, we see Assyria overrunning Judah, (that happened in Isaiah’s time): there would be a confederacy of nations against it.  Israel’s local enemies (Moab etc) will be set aside, but they are not to lean on human sources of strength.  Israel will be encouraged not to be afraid of the Assyrian, for His indignation (anger)  would soon cease, and the enemy will be destroyed.    God gave a sign: ‘Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel’ (Isaiah 7:14), the Lord of hosts in the sanctuary, separating the Remnant.  He is a stone of stumbling to the nation.

The  Church Period is passed over.

Nothing need be said.  The Church and the whole church period do not come into prophecy.

The Remnant has in Christ an exclusively Jewish National Hope.

The prophecy that follows from Isaiah 9 onwards takes up the general history of Israel in the prophet’s time, its chastisements and hardness of heart.  This has its parallel with the Remnant.  Israel will suffer under the Antichrist.  But the people are to be kept at peace.  ‘Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee’ (ch. 26:3) and, ‘Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast’. (ch. 26:20)

‘They say, ‘Lo! this is our God, we have waited for him, and he will save us: this is the Lord; we have waited for him; we will be glad and rejoice in his salvation‘ (ch 25:9)   Things will be turned:  ‘In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people’ (Isaiah 28:5).  God will weigh the path of the just (see ch. 26:7).    These chapters show the character and glory of the remnant before judgment is executed on the nation.

In Chapter 33, we have the last day of trouble for the righteous remnant in Zion.   Its security is announced on the ground of their righteous walk.  ‘Strengthen ye the weak hands and confirm the feeble knees.  Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you’ (Ch. 35:3-4). The feeble remnant is encouraged while waiting for the Lord.  When He comes with vengeance, the ransomed of the Lord will come to Zion with song.  This is a Jewish deliverance.

The latter part of Isaiah has a different character:   God reasons with His people.  In ch. 40-48  we have the general restoration of the nation and the futility of the Babylonish idols.  Cyrus is introduced by name, and Christ takes the place of Israel as a servant; He is the true vine.

In chapter 49, we have the Remnant, the preserved of Israel (see v.6), ‘they fear the Lord, and listen to the voice of his servant’.  In general, though, God had laboured in vain for Israel.  In chapter 51:1, they know and follow after righteousness, and have the law in their heart.  At first, the comfort of Zion has not yet come, nor has His arm put on strength. But later the redeemed of the Lord return to Zion.  The whole chapter follows the appeals of Jehovah to the righteous Remnant and their deliverance by Him.

Afterwards, in chapter 52, the exalted Servant is introduced, and the Lord bares His arm in the eyes of all the nations.   All the ends of the earth see the salvation of the God of Israel.  The remnant recognises that the despised and rejected Christ had been bruised for their iniquities (see chapter 53).  Then comes the full blessedness of Jerusalem: her Maker is her husband (chapter 54:5).  In chapter 57, some of the righteous perish like the Righteous One, but the wicked never have peace.  In chapter 58 we see the spirit in which the godly Jew should walk; being part of the suffering remnant, in the midst of an ungodly nation.   Jehovah comes in in with righteousness in chapter 60.   Chapter 61 is remarkable in that the Lord quotes from this scripture in Luke 4, applying it to Himself, but stops before the part which speaks of the day of vengeance.   Yet in the future time, the day of vengeance comes ‘to comfort them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified’ (ch 61:3).

Through these prophecies, we understand the doctrine of an earthly Jewish remnant.  The Remnant is owned by Jehovah, piously and confidently waiting for Him to deliver them.  This is not a matter of speculation, nor of the interpretation of some obscure text, but the clear, consistent testimony of the Spirit of God.

 

[1] There is no reference to ‘jewels’ in the original.  Darby translated this (Malachi 3:17) as ‘they shall be unto me a peculiar treasure, saith Jehovah of hosts, in the day that I prepare’. Reliable modern translations are similar: e.g. ‘They shall be mine, says the LORD of hosts, in the day when I make up my treasured possession’ (ESV).

 

 

[2]                                Continuing to the Lord’s time in Mary, Elizabeth, Anna and Simeon.

J N Darby – French Letter No. 160 – Consideration of the Church in Hebrews 3

JohnNelsonDarbyPau – 5th April 1857

To Mr B R

Beloved Brother,

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.

[2] Heb 3: 14 and 3: 6

[3] ie ‘The question is, Where [will this rest be found]?’

[4] the German translation of the New Testament

 

Note:  This letter was originally published in ‘Baskets of Fragments’

J N Darby – Echo of Songs in the Night – To live of Thee – Blest Source of Deepest Joy!

J N Darby
John Nelson Darby

TO live of Thee – blest source of deepest joy!
To hear e’en now by faith Thy voice of love-
Thou living spring of bliss without alloy,
Bright inlet to the light of heaven above!

Come, fill my soul! Thy light is ever pure,
And brings from heaven what Thou alone canst give,
Yea, brings Thyself, the revelation sure
Of heaven’s eternal bliss; in Thee we live.

I hail Thee, Lord! Of Thee my song shall speak –
Poor and unworthy strains, yet still of Thee;
Yes, fill my soul! ’tis this my heart doth seek –
To dwell in love, and God my dwelling be.

Thou’st made the Father known; Him have we seen
In Thy blest Person – infinite delight!
Yes, it suffices: though we here but glean
Some foretaste of His love, till all be light.

O, dwell with me; let no distracting thought
Intrude to hide from me that heavenly light.
Be Thou my strength! Let not what Thou hast brought
Be chased by idle nature’s poor delight.

Father, Thou lov’st me. Favour, all divine,
Rests on my soul, a cloudless favour! There
Thy face shines on me, as it still doth shine
On Thy blest Son! His image I shall bear!

But now, e’en now, Thy love can fill my soul –
That love that soars beyond all creature thought –
In spirit bring where endless praises roll,
And fill my longing heart till there I’m brought.

Thee will I hail, O Lord, in whose blest face
God’s glory shines unveiled! Thee will I praise,
Whose love has brought me nigh in righteous grace,
And soon wilt come, eternal songs to raise!

And oh! how deep the peace, when, nature gone,
Thy Spirit fills the soul, strengthened with might,
With love divine; and God as Love is known!
Lord, keep my soul, and guide my steps aright.

Praise be for ever His who giveth songs by night!

John Nelson Darby,

Wriiten 1879
Parts of the above are in Hymns for the Little Flock 1962 and 1973 – Nos 73, 137 and 254

and in Psalms and Hymns and Spiritual Songs 1978 – Nos 314 and 431
Meter 10.10.10.10

I Will Lift Up My Eyes to the Hills – Psalm 121

But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him (John 4:23).

 

A Song of degrees. 

1Psalm121I will lift up mine eyes unto the hills, from whence cometh my help.

2My help cometh from the LORD, which made heaven and earth.

3He will not suffer thy foot to be moved: he that keepeth thee will not slumber.

4Behold, he that keepeth Israel shall neither slumber nor sleep.

5The LORD is thy keeper: the LORD is thy shade upon thy right hand.

6The sun shall not smite thee by day, nor the moon by night.

7The LORD shall preserve thee from all evil: he shall preserve thy soul.

8The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore.

 

It is Lord’s Day morning. Instead of being at the Lord’s Supper, I am sitting beside my bed in hospital, having had a routine prostrate operation. Hopefully, God willing I will be out today. Meanwhile my wife is at the meeting; she will be coming to see me afterwards.

So I spent a little time with the Lord, thanking Him for what He has done, rejoicing in His resurrection and ascension, praising Him for His glory as the Son of God, glad to be one of His brethren and in a vessel which is so precious to Him, His assembly or church, soon to be united to Him in glory. Then I thanked the Holy Spirit for His service, taking the things of our Lord and showing them to us, but worshipping Him too, as being God – no less than the Father and the Son. Then trough Christ we have access by the Spirit to the Father, who sought and found worshippers. I was able to thank the Father for the Son, our blessed Lord who has brought the many sons to glory – and just to think that through grace I am one of those worshippers! I missed being with the brethren, of course, but what a privilege it is to give God praise and worship even from a hospital.

Then I got out my iPad and looked for a ‘morning service’. I found a site where a preacher, an elderly American gentleman, spoke from Psalm 121: I will lift up mine eyes unto the hills, from whence cometh my help (v.1). He prayed; he spoke of God’s goodness and the gospel and what Jesus had done and redemption was in His name. Then a woman sang ‘My Redeemer is faithful and true’. After that one would have expected the preacher to give the glory to God. Instead he read a series of letters from persons who had received blessing and ended with asking for money* to be sent to an address in South Dakota. What was the object of his preaching?

I don’t want to be critical. I am sure he loved the Lord and desired the blessing of souls. But surely worship is the object of the preaching. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him (John 4:23).

 

* Let’s face it. What were his costs? What are mine? Pretty well zero! You don’t need a studio/church; you don’t need professional broadcasting equipment; you don’t need trained singers and musicians. A home camera or video recorder, and a web-site or even You-tube are sufficient.

 

Sosthenes

January 2015

 

 

 

 

 

 

The Power, Hopes, Calling, Present Position, and Occupation of the Church

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 is published in Darby’s Collected Writings –  Volume 12 (Evangelical 1) Page 372

‘After These Things

5.1 The Power, Hopes, Calling, Present Position, and Occupation of the Church

The Church and the Kingdom

The Kingdom – Past, Present and Future

Paul’s Ministry as to the Church

The Church – its Power and Responsibility

The Hope of the Church

Conclusion

The Church and the Kingdom

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.

[5] See Darby’s Separation from Evil, God’s Principle of Unity – JND Collected Writings – Vol 1 Ecclesiastical 1 – p353.

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

 

 

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J N Darby – Sons – Father, Thy name our souls would bless

J N DarbyFATHER, Thy name our souls would bless

As children taught by grace,
Lift up our hearts in righteousness
And joy before Thy face.

Sweet is the confidence Thou giv’st,
Though high above our praise;
Our hearts resort to where Thou liv’st
In heaven’s unclouded rays.

There in the purpose of Thy love
Our place is now prepared,
As sons with Him who is above,
Who all our sorrows shared.

Eternal ages shall declare
The riches of Thy grace,
To those who with Thy Son shall share
A son’s eternal place.

Absent as yet, we rest in hope,
Treading the desert path,
Waiting for Him who takes us up
Beyond the power of death.

Unchanging glory fills the place
Where Jesus dwells on high;
But brighter joy our spirits trace
With Him, for ever nigh!

We joy in Thee; Thy holy love
Our endless portion is –
Like Thine own Son, with Him above,
In brightest heavenly bliss.

His Father Thou, and ours thro’ grace,
We taste the same delight –
Blest in the brightness of Thy face,
In heaven’s unclouded light.

Father! Thy love my portion is,
As son, like Christ, with Thee;
Oh, who can tell of love like this,
So sov’reign, full, and free!

O Holy Father, keep us here
In that blest name of Love,
Walking before Thee without fear,
Till all be joy above.

John Nelson Darby (1800-82)

Written 1879

  • Parts of the above are in Hymns for the  Little Flock 1962 and 1973 – Nos 25 and 26
  • Part of the above is in Psalms and Hymns and Spiritual Songs 1978 – No 25

C.M. (8.6.8.6)

No Hope

This made me think. Millions of people live their whole lives without hope. You can see it in their faces. Thank God that ‘We were were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus we who sometimes were far off are made nigh by the blood of Christ’ (See Eph 2:12-13).

peaceA brother recently sent me a link to a preaching which started with the words.

‘Human beings can live for forty days without food, four days without water, and four minutes without air. But we cannot live for four seconds without hope’.

This made me think. Millions of people live their whole lives without hope. You can see it in their faces. Thank God that ‘We were were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus we who sometimes were far off are made nigh by the blood of Christ’ (See Eph 2:12-13).

We have been made nigh. Let us keep near our Lord and Saviour!

J N Darby – Patience of Hope – O Jesus, precious Saviour, Oh, when wilt Thou return?

Oh, come then soon, Lord Jesus;
In patience still we wait,
Await the power that frees us –
Our longed-for heavenly seat!

O JESUS, precious Saviour,
Oh, when wilt Thou return?
Our hearts, with woe familiar,
To Thee our Master turn.

Our woe is Thine, Lord Jesus;
Our joy is in Thy love;
But woe and joy all lead us
To Thee in heaven above.

We ponder the long story
Of this world’s mournful ways;
We think on holy glory,
With Thee, through endless days.

We see God’s gracious order
All spoiled by man below –
See all around disorder,
Meek hearts beset with woe.

Where’er we ope the pages,
In which – Thy wondrous word –
Man’s path through varied ages
Is given us to record,

Of failure, ruin, sorrow,
The story still we find;
God’s love but brings the morrow
Of evil in mankind.

To Thee we look, Lord Jesus,
To Thee whose love we know;
We wait the power that frees us
From bondage, sin and woe.

We look for Thine appearing,
Thy presence here to bless;
We greet the day that’s nearing,
When all this woe shall cease.

But oh, for us, blest Saviour,
How brighter far the lot,
With Thee to be for ever,
Where evil enters not!

To see Thee, who’st so loved us,
Then face to face above,
Whose grace at first had moved us
To taste and know Thy love!

With Thee, O Lord, for ever,
Our souls shall be content;
Nor act, nor thought, shall ever
Full joy with Thee prevent.

Thy Father’s perfect favour
Our dwelling-place shall be;
And all His glory ever
Shine forth on us and Thee.

Oh, come then soon, Lord Jesus;
In patience still we wait,
Await the power that frees us –
Our longed-for heavenly seat!

John Nelson Darby (1800-1882)

Shortened version in Little Flock Hymn Book  (1962, 1973) – No 200

A Brief Outline of the Books of the Bible – The Revelation

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.

lay-preaching

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

– Se A Brief Outline of the Books of the Bible  for the original

A Brief Outline of the Books of the Bible – 1&2 Thessalonians

In 1 Thessalonians, we get the Lord’s coming for the blessing of saints; in 1 Thessalonians we get the judgment of unbelievers.

Outline of Bible cover1 Thessalonians

In 1 Thessalonians, we get the Lord’s coming for the blessing of saints; in 1 Thessalonians we get the judgment of unbelievers.

In the first epistle, the saints are associated with the Father, the one true God. They had formerly been used to false gods they were used to, and hostile to the gospel. Now they are converted, in al very lively state, and, through their faith, are a witness in all the world.   They serve the living and true God, and wait for His Son from heaven. They, Gentiles, enjoy the revelation of the Father, and His grace, and are active in service – ‘your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ’ (ch1:3)

In chap. 2, the coming of the Lord Jesus is connected with the apostle’s joy and crown in the saints who had been blest.   In chapter 3, His coming is connected with holiness before the Father, and in chapter 4, we have the full explanation of the rapture of the church to meet Christ at His coming. Verses 15-18 are to a parenthesis, ch. 4:14 linking directly with ch. 5:1, The character of Christ’s coming to the saints is contrasted with His coming to the world. Paul exhorts them and prays that God should keep them till Christ comes.

2 Thessalonians

In 2 Thessalonians the saints had been confused, believing the dreadful persecutions they were in were the day of the Lord. Paul sets them right, as in that day that they would be at rest, and the wicked troubled. ln chapter 2, the apostle writes of Christ’s coming, and their gathering together to Him. This is proof that the day must be future. He then shows them how wickedness on the earth would develop before that day comes. In the last chapter he asks their prayers, and gives them divers exhortations.

 

Originally by JND.   Lightly edited by Sosthenes,  September 2014

– Se A Brief Outline of the Books of the Bible  for the original

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