The Lord’s first coming: He came in flesh, but only those who received Him knew Him, and that through the Spirit.
His second coming: He is seen by all.
Hence His first coming was really a spiritual one; the true coming will be the second.
‘After These Things’ Chapter 5.5 – The Lord’s Second Coming and the Church’s Witness
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 Lord’s first coming: He came in flesh, but only those who received Him knew Him, and that through the Spirit.
His second coming: He is seen by all.
Hence His first coming was really a spiritual one; the true coming will be the second.
Although in His first coming He came in the flesh, He was only known spiritually. No man could come to Him, except the Father who had sent Him draw him (See John 6:44). He said to them, ‘The words that I speak unto you they are Spirit and they are Life’ (John 6:63). So those who heard, believed and kept His word had everlasting life: their eyes were opened by to see Him through the Father’s grace. They were taught of God and knew who He was – the Son. Others saw His miracles, but He would not commit Himself to them – He spoke in parables.
The real personal coming of the Lord Jesus is His second coming. It will not be merely a revelation to believers, but ‘every eye shall see him, they also which pierced him’ (Rev 1:7). His, the Son’s, glory will be known.
Christ is now in glory. That is how the church knows Him now. If the church denies this, it ceases to be the church: the ground of its very existence has ceased – it has ceased to exist in the sight of God. Although salvation may be taught in a casual way, there is not faith as a church and the Spirit has no office in it, for His office is to testify of Jesus and His glory. Even if the church suffers, that suffering is for nothing because it is joined to the world – it has ceased in its true existence. The same applies to individuals, even evangelicals, who deny the Spirit’s voice witnessing His glory.
Nevertheless, God has not left Himself without witness. We may be all mixed up, with our errors, weaknesses, and even unbelief. But the witness in the true church has not ceased to exist. Competent members of the church acknowledge of the power of reconciliation in Christ, and the testimony of the Word of God. They believe it, submitting to God, and know the presence of the Holy Spirit, looking forward to the return of the Lord Jesus. They are they the glory and hope of the church. Here is a church with faith – held in humility.
May God our Father keep us humble, holy in spirit and conversation giving us grace, patience, and that of faith. May we and lean in faith upon His word in the certainty of His love, qualifying us for His glory, forgiving us our weakness for Jesus sake, our Lord, and in Him.
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 John Nelson Darby Prophetic Map
In 1828 or 1829 J N Darby drew his ‘Prophetic Map’ (see JND Notes & Comments Vol 2 – page 192).
This chapter looks back over what Darby wrote in the light of various things that have happened in the world since then, as well as their social consequences. For example:
The break-up of the Ottoman Empire and the creation of many independent states in the Middle East.
The first and second World Wars.
The Treaty of Rome and the European Union.
NATO and allies.
The United Nations and other treaty organisations.
The rise and fall of the Russian (Soviet) Empire and its resurgent ambitions.
Former Warsaw Pact nations aligning themselves with the West, joining NATO and the European Union.
Colonial independence from Britain, France, Spain, Portugal, Netherlands etc.
Post-WW2 political and later economic migration.
Formation of the State of Israel and territorial disputes.
The growing significance of Islam, and the hostility between the Sunni and Shi’ite divisions.
Islamic Jihad terrorist organisations such as ‘Islamic State’, al Qaeda and Boko Haram.
The wealth of Arab families and states due to oil.
Increased material wealth and generally reduced poverty.
The dominance of the United States as a world power (now challenged by China).
Improvements in health care.
Legalisation and even promotion of unorthodox/immoral lifestyles.
Modern communications, radio, TV and the internet.
Faster and easier transportation.
Space exploration.
Sub-atomic science.
The green movement
The large migration of Eastern people to Europe, America and elsewhere, bringing the influence of religions such as Hinduism and Buddhism.
Writing this in 2020, I must include the Covid-19 pandemic.
It hardly needs to be said that this does not involve the church. However, we Christians should be intelligent as to events in the world, and also know what will happen on Earth after the Rapture of the church. Of course, we will not be here!
Europe, the ‘Western World’ and the Antichrist
Europeans are primarily descendants of Japheth, Gomer (hence Germany) also known as Cimmerians – from which Cimbri – Celts), and Magog (Scythians/Russians), and Madai (Medes), and Javan (Greece) , Tubal (Tiblisi? i.e. the Caucuses), and Meshech/Moschi (often interpreted as Moscow – the north quarters), and Tiras (probably Goths/Scandinavians) see Genesis 10:2-3 (and Elicott’s Ethnological Table[1]. However, with so much migration over the millennia, clear demarcations are impossible.
Darby believed that France, not the USA, would become the dominant Western power. At the time France was in turmoil: Napoleon, whose objective had been European integration, had been defeated, and there was continued unrest up to the establishment of the Second Republic in 1848. France would not have been considered a potential leader of Europe at any time during JND’s adult life, it being in trouble again in the 1870s after the Franco-Prussian war. (Admittedly Darby was a ‘Francophile’).
European Unity
In drawing up his Prophetic Map, Darby foresaw European unity – at least as nation states working together, and that is what we have. At the time of writing (2020), Britain had just withdrawn from the European Union. Nevertheless, it will remain in the larger political/military grouping of NATO. However, it will not be in a position to lead Europe. Indeed, in Darby’s paper England is described as a minor irritant – this must have been perceptive considering the world dominant position of the British Empire in the 1800’s.
Germany, whilst the largest economy, has never led, still being held back by the WW2 legacy. Hitler, another prefigurement of the Antichrist, had thankfully been defeated. Darby referred to Austria. Of course, this country’s influence has become minor since the fall of the Hapsburgs, and even more so since Hitler (an Austrian) annexed the country to Germany. It would remain part of the West European nations. Darby was also critical of Poland, and to date, the role of this populous nation has been limited to its part in the downfall of the Soviet system, and to providing the Pope in office at the time.
Roman Catholicism
Roman Catholicism will be the dominant religion, especially as so-called Protestant churches veer towards Rome. Elsewhere Darby made it clear that this would be increasingly so despite the strength of atheistic secularism. The large influx of Muslims and those of Eastern religions will in time make way for the unified false Babylon religion. Already, in the UK, Muslims represent about 10% of the religiously active population, with Hindus, Sikhs and Buddhists making 5%. There is even a trend to pre-Christian paganism.
Biblically the sphere of operations is the area covered by the Roman Empire and some extensions in Europe, Asia and Africa. Outgoings of Europe in the rest of the world – USA, Canada, Australia, Latin America etc., are not part of the sphere or provide leadership, but can be regarded as part of the expanded Roman Empire in Revelation.
Did Darby foresee the modern advances in technology and its impact? He saw the improvement in communications and was not ignorant of scientific thought. What is clear from his writings is that he relates a lot to the influence of the East, embraced by the West.
So, it is possible that France will be the dominant Western force, supporting Darby’s prediction that the Antichrist would come from that country, despite all that has happened in
J N Darby Prophetic Map
the last 200 years. Who knows? On the European side, we have Russia, referred to in prophecy as Rosh and Meshech and Tubal (see above). He thought that Russia would come to dominate Turkey-in-Asia, but I believe that if it does, it will control the whole country. Istanbul is as much Turkey as Ankara. This is not impossible. Whilst Turkey has been a member of NATO for decades and would like to join the European Union, there are areas of tension with NATO and strong resistance to its joining the EU. Like Russia, it does not have true democratic government. Having lost the Eastern European countries to the EU after the fall of communism, there is little doubt that Russia would like to extend its sphere of influence and control.
Russia
The other area that Darby thought that Russia would dominate (though not control) is that of Persia (Iran) and Media the Japhetic children of Medai[2]. Darby’s map shows this area extending eastwards as far as the Indus River, and therefore embracing a lot of Pakistan and Afghanistan, and southwards to include Syria and Lebanon. Although those countries are mostly Sunni, Iran would like to control all the Muslim regions in that part of the world.
Islam
Significantly Darby hardly mentions Islam – just four passing references to Mohammed or the religion. Any review must take account of the increased profile of this religion, its divisions and the violent actions in its name. He never referred to the two opposing Sunni and Shi’ite divisions of that religion. The Shi’ite religion, with its observance of shrines and icons, is probably more compatible with Orthodox Christendom, so there is a natural fit here. The Assyrians are referred to a lot – basically the same people.
Finally, in this group are the descendants of Nimrod, the hunter. These Hamites led to the Huns and the Magyars, now occupying Hungary and much of the Balkans. Russia would have to wrest these countries from the EU and stop Serbia and Ukraine from joining.
Saudi Arabia, Egypt and the King of the South
The area ‘between the two rivers’ (i.e. the Euphrates and the Nile) is occupied by descendants of Shem and Ham. Ishmael (Arabs) and Hamites – from Cush, Phut and Mizraim (Egypt and North Africa) are generally stricter, puritanical Sunni Muslims rivalling the Shi’ites to the north. Doubtless, due to financial relationships with the West, Darby’s words could be fulfilled, ‘Eastern descendants of Ham, just as the western or southern descendants of Ham will be at the steps of Antichrist or the mature apostate body, for they will be judged as Antichrist, Gog and Magog, for coming against the Jews.’ [3]
The Prophetic Map: What does all this mean?
All this is very interesting but has no direct bearing on the Church. But as Darby says, ‘There is not a more important chapter in Scripture as to the providence of God than Genesis 10. The Noahic and Abrahamic earth under Providence leaves the will of man to act. All the powers of the world will be brought together as they have acted within the limits of God’s known providence and formed the subject of Scriptural statements as to kingdoms, i.e., powers in the world previous to the interposition and restoration of the four great kingdoms with the power of Ezekiel (especially ch. 38), acting as described in Joel (chs. 2 and 3); and of other types. The Gog and Magog of Revelation include all and runs over the whole extent of the inhabited earth, not the powers of the earth as in the formative system, for then the system is formed and it is re-action, in God’s wisdom and permission, of judgment on those not truly of it, as I am led to believe.63’
Did you follow all this, dear Reader?
If you, like me, did not follow all this reasoning, you may not qualify academically to be among the theological intelligentsia. However, this will not affect the enjoyment of your relationship with the blessed Man who is at the centre of prophecy and of God’s economy of love!
[1] See Charles Ellicott: Ethnology of the Ancient Church
[2] Darby said that that Persia (Iran) was a subservient Hamitic people, but their language would not appear support this. Probably he was referring to what we now know as the Iraqis who speak Arabic, but would have been, like the Canaanites, descended from Ham
[3] See original paper – J. N. Darby. – Notes and Comments Vol. 2. pages 192 and 195.
‘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
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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).
Christ is the Saviour of sinners,
Christ is the Saviour for me;
Long I was chained in sin’s darkness,
Now by His grace I am free.
Saviour of sinners,
Saviour of sinners like me,
Giving Himself as a ransom –
This is the Saviour for me.
Christ is the Saviour of sinners, Christ is the Saviour for me; Long I was chained in sin’s darkness, Now by His grace I am free. Chorus.
Saviour of sinners, Saviour of sinners like me, Giving Himself as a ransom – This is the Saviour for me. Now I can say I am pardoned, Happy and justified, free, Saved by my blessed Redeemer – This is the Saviour for me. Just as I was He received me, Seeking from judgment to flee; Now there is no condemnation – This is the Saviour for me. Loved with a love that’s unchanging, Blessed with all blessings so free, How shall I tell out His praises! This is the Saviour for me. Soon shall the glory be dawning, Then, when His face I shall see, Sing, O my soul, in thy gladness, This is the Saviour for me!
A couple of Lord’s Days ago, my wife and I were at the house of Christian friends. Their grandchildren were there, and we sang a few children’s hymns. Of course, one was that perennial favourite, ‘Jesus loves me, this I know’. When they sang those words: ‘If I love Him when I die, He will take me home on high’, I thought ‘Wow! Are we teaching our children THAT?
Of course I would not be so narrow minded to stop children singing that hymn. If at a tender age, our young children can speak of Jesus’ love – that’s good. If they believe it from their hearts – that’s better. Nor do I expect them to be judicious as to the words. It’s taken me many years to think about them. Indeed, the thoughts knowing the Lord’s love, of believing the Bible, and trusting Him for everything, are good.
I note the verse containing these words was not in the original poem by Anna Warner. I am not sure whether they were in hymn lyrics by William Bradbury, there appears to be many versions. So it is clear that many have been concerned as to the implied doctrine in this and other children’s favourites, and have sought to modify the words.
Of course we know that our salvation is not conditional on our loving Him at the moment of death. The Lord’s work is a completed work: by accepting the Lord Jesus as my Saviour – He having died for my sins, I am saved for both time and eternity.
But I look back to my childhood in the 1950’s, and think: ‘Did I see Christianity – and more specifically the Christian meetings I attended, as a sphere of love and grace, or as a religion where I outwardly tried to keep to a level of conduct, making me believe that I was a better Christian than others? At the same time did I have a knowledge of the Lord Jesus as my Saviour? Was I saved?’ The answers to these were clear to me now. I thought myself better; I did not know if I was saved or not (and I was worried about that), and I saw Christianity as a series of rules protecting me from a world which was going to be judged. My attitude was not one of repentance. I could talk about having a personal link with the Lord, but I don’t think I really had one. No doubt I had attended many good preachings, but the message did not sink in. Of course God was gracious. But I am sure I was well into my 20’s before I really had peace, the assurance of salvation and of the indwelling Spirit of God. I don’t think my experience was untypical.
Here is a challenge for Christian parents, and those with influence in local gatherings. Do we really ensure that our young people understand the gospel of God’s grace. Of course a young person has to learn things by experience. But what are they getting from what they hear – and sing?
Some hymns do convey the true gospel message, for example, one that is a favourite amongst children in the company we meet with is:
Christ is the Saviour of sinners, Christ is the Saviour for me; Long I was chained in sin’s darkness, Now by His grace I am free. Chorus.
Saviour of sinners, Saviour of sinners like me, Giving Himself as a ransom – This is the Saviour for me. Now I can say I am pardoned, Happy and justified, free, Saved by my blessed Redeemer – This is the Saviour for me. Just as I was He received me, Seeking from judgment to flee; Now there is no condemnation – This is the Saviour for me. Loved with a love that’s unchanging, Blessed with all blessings so free, How shall I tell out His praises! This is the Saviour for me. Soon shall the glory be dawning, Then, when His face I shall see, Sing, O my soul, in thy gladness, This is the Saviour for me!
Your letter of 8th March has reached me at last. On the subject of Hebrews 3: 1, I understand you perfectly, at least I think I do. There is some truth in what you say[1], but I doubt whether you have taken into consideration all the points of view which the word furnishes to us on this subject.
Firstly, it seems to me that there are some expressions even in the chapter itself which show that the apostle was thinking of persons who, at least as far as their profession went, had accepted Jesus as Lord, acknowledging Him as Messiah and putting their trust in Him. I say this because the apostle speaks of the beginning of their faith, and of what they were to hold firm to the end; also of the fact that we are His house, if at least we hold fast the beginning of our faith and the boast of hope firm to the end[2].
When he makes the comparison with Israel, it is with Israel redeemed, who had entered into the wilderness. See also: chapter 6: 9-10; 4: 14; 6: 18; 10: 22 and the verses following, then verse 34; 13: 8-9, and many other passages, which imply that the position of those whom he was addressing was that of Christians.
Now here, as it seems to me, are the important points of the epistle, which are peculiar to it, and must be taken into account. Christ died for the nation, to sanctify the people by His own blood. Thus all those who recognised Jesus as Messiah were supposed to be sanctified, and supposed at the same time to form part of the people still. On the other hand, being written shortly before the destruction of Jerusalem and the cessation of all relationship between God and the people, the epistle invites the Jews to go forth outside the camp (not forth from the world, but forth from the camp of Israel), and to acknowledge the Christ as rejected by Israel and ascended into heaven, outside of the people. But the fact that he thus invites them to go forth outside the camp, is a proof, is it not, that he is concerned with the remnant, as distinct from the mass, although this remnant had up till then been in relationship with the unbelieving mass and forming part of it?
It seems to me that the epistle to the Hebrews is fundamentally a development of the heavenly character of Christianity (not of the church, which properly speaking we find only in chapter 12), intended, on one hand, to prevent the believing Jews from slipping back again into the old order, and, on the other hand, to prepare the way for this exhortation, so terrible for a Jew, and only found right at the end: that is, to leave the Jewish system and camp. This exhortation is founded on the fact that Christ (according to the type of the perfect sacrifice for sin) had suffered outside the camp as far as the world is concerned, and that His blood had been carried into the sanctuary; that it was necessary to be in heaven, as regards His true position before God, and outside the earthly system down here.
But the fact that the church does not come into the reckoning, except where the whole scene of millennial glory is presented, gives rise to another peculiarity of this epistle: namely, that in the hopes it presents to us and in the prospect of rest and glory which it opens up to us, even while using expressions applicable to heavenly blessedness, it does not go beyond what can be applied to earthly rest. It leaves room for this application of its expressions: ”There remaineth therefore a rest to the people of God”. Where?[3] This partly comes back to your way of viewing it. But then suppose in time to come an Israelite should use this epistle in view of that rest of the people of God – an Israelite still attached to his nation after the rapture of the church – he will have to understand that it was only a remnant; that there had been a heavenly hope in which he had no part; that in order to enjoy it definitively, they had had to go outside the camp of Israel, which he himself had not done. That is to say, he will have to be aware that although God has reserved a rest on earth for the remnant of His people (and thus for His people, Romans 9: 7, 27; 11: 26), there had been another rest into which those who had gone outside the camp had entered, which he himself had not done. Now even though it allows a glimpse of an earthly rest for the people, the objective of the epistle is to lay it on the believing Jews, as partakers of the heavenly calling, not to attach themselves to this earthly rest, but to look higher, that is, look to Jesus who has entered in as Forerunner within the veil. The remnant was still in relation with the people, it formed part of them – always a dangerous position, and more than dangerous at the moment when the epistle was written. It acknowledges the fact of what belongs to the people, but it is addressed to the believing part of it, so that this part should no longer form part of the people but should cling to what is its own – the hope that enters within the veil where Jesus has gone in. The sitting of Jesus at the right hand of God was the condemnation of the Jews (compare Acts 7, where He has not yet sat down), and the right to enter the heavenly sanctuary was assured to the sinner as his present and eternal portion.
It is nonetheless true that this position of Jesus is the foundation of all hope for the Jew in the last day, and the apostle leaves this hope subsisting. But it is the hope of the remnant, and he invites this remnant – [which was] at that time in the bosom of the nation – to come out from the midst of it, in virtue of its heavenly calling founded on the fact that Jesus is sitting within, in heaven.
The reasonings on the sacrifices confirm these views, it seems to me. Christ died for the nation, and thus each one of those who acknowledged Him was deemed to have part in Christian privileges without leaving the nation. But in this epistle, though taking this ground, the apostle, it seems to me, addresses those who had acknowledged Him, to invite them to separate themselves from the nation; showing that, whether as regards the sacrifices or as regards the priesthood, another system superior to the old was destined to replace it. I do not say that the replacement of the system is the setting aside of the nation, for Christ died for that nation; but that in fact (the great subject being the replacement of the system) the principle of the new system was a Christ crowned with glory and honour in heaven, and that only those who had attached themselves to Him by faith are found included in the category to which the apostle is speaking. Compare particularly chapter 6 already quoted. This requires patient attention to the contents of the epistle, not in order to profit by the rich resources that it includes, but to do justice to the work for the nation [of Israel], at the same time distinguishing it from the relation formed by faith with Him who, having accomplished this work, had ascended again into heaven. In a word, we must distinguish between what was valid for that nation and the relationship formed by faith. The work and the position are valid for the remnant in the last days, in order that it should enjoy earthly blessings; but the apostle is addressing those who were partakers of the gifts by faith. I do not know if I am making myself understood. I have written this letter in several instalments.
Except for a part of the Revelation, left incomplete last year, our translation[4] will be finished tomorrow, by God’s help, but we shall re-read it.
[1] According to a footnote in the original, Mr B R had stated that Heb 3: 1, and indeed all the epistle, was not addressed only to those of the Hebrews who had faith in Christ, but to the whole body of the people that was then in Judæa.
I am happy that the end of my labour on Matthew should be more pleasurable than the beginning, and I bless God for it. It will thus be evidently useful. I believe that, in the present state of the church, it is necessary to act according to the reasoning in Hebrews 5 and 6. However, it is a blessing that this is suited to the simple.
As to Matthew 25: 31-46, I do not understand how you apply this to the Jews, and that for the very simple reason that He speaks of Gentiles. Perhaps you will tell me that καὶ άφοριεί αὐτοὺς άπ’ άλλήλων – kai aphoriei autous ap allelon, “And He will separate them”[1] does not agree with πάντα τά έθνη – panta ta ethne “All the nations”; but I agree, as to the sense, there is nothing else with which it agrees. Look therefore at the passage: “But when the Son of man comes in his glory, and all the angels with him, then shall he sit down upon his throne of glory, and all the nations shall be gathered before him; and he shall separate them from one another, as the shepherd separates the sheep from the goats”. This is not here an allusion to a prophetic testimony, but to an act of the job of a shepherd. Earlier, he uses the expression: “he will set the sheep on his right hand, and the goats on his left”, but he abandons it at once in saying: “Then shall the King say to those on his right hand …”. The sheep are no longer named; He is speaking of people without using an image. Finally, I do not see here any other subject than the Gentiles (as the nations); they will be gathered and He will separate them; there is no other antecedent. You are right when you say that, according to my division, the “brethren” of verse 40 are not “the blessed of my Father” of v 34. I do not doubt that, if a sheep had done good to another sheep, this would have been recognised by Jesus, but in fact the sheep or those who are at his right are the righteous and the blessed of the Father. This is the division –
King
Sheep Goats
The “brethren” of whom He speaks do not find their place in this parable. The Lord leaves it to the spiritual intelligence of these servants to discern who they are. As to myself, I do not doubt that they are the Jews, messengers of the kingdom, according to the whole education of the Lord in these passages, but I am very willing to accept new light.
You would be wrong to insist on Ezekiel 34: 17, 22, because the Hebrew word translated ‘sheep’ indicates rather the race of goats than those of sheep (see for example Deut 14: 4). I do not understand either why you say that, in verses 4, 6 and 8 ‘the goats they have led astray’ are the bad shepherds. I also believe that you will find that in this passage, v 22, the rams and the goats are not put in contrast one with the other, but the weak animals in contrast with those they have defiled, called rams and goats. God will make the difference between sheep and sheep, between rams and goats (v 17).
The energy which goes forward to seek the truth is very precious. May it be tempered with the prudence which thinks of the result; this is a grace given to you. Charity thinks of souls and not only of ideas, although it remains true that God’s ideas are the only means of blessing for souls; but it must be “food in season[2]” …
As to the sympathy of Christ, it is a very important subject. It is evident to me that when Paul speaks of filling up what was lacking of the sufferings of Christ[3], he speaks of the sufferings which remain to be fulfilled, after those that Christ has accomplished on the earth. Paul is charged in turn with suffering. If he spoke of a Christ who still suffered, I do not see that he could say “what was lacking of the sufferings of Christ” These words seem to me to be in contrast with what Christ has already suffered; Paul took his place to continue. Do not think that I thereby deny the sufferings of Christ as Head of the body, for I do believe it, and it is for me the sweetest possible thought. I believe only that it is important that the idea should be thought through to become a subject of edification and not of controversy. It is for me too precious and too near to the affections for this. There are subjects which have to be touched delicately. I do not therefore deny the sufferings of Christ in sympathy: I believe in them fully, only I doubt that one can apply Colossians 1: 24 to what Christ may suffer in heaven. (To sympathise is not, as you seem to believe, to suffer in the same way as you do. I could be called, as you say, to cut your arms; certainly, I would weep more than you, but my arms are not cut. I would sympathise, but I would not suffer in myself the thing done; I would suffer to see another suffer. I do not say at all that one would suffer less, but one suffers differently.)
As to your article, it has interested me much, and I believe that it could yield blessing for souls. The editing would need to be reviewed; there are passages which do not read well. I would like very much that it should be published, but it seems to me that you will do well to weigh and to develop the expression of your thoughts. It is a question for us of manoeuvring in the presence of the enemy and of not lending a flank to his attacks.
I repeat that I do not believe that this passage: “that which remains to be suffered of the afflictions of the Christ” can speak of a Christ suffering with Paul, although other passages prove (and I believe) his sufferings in sympathy with Him. I only express the principles here; for the details, I would have to re-read your article.
Your affectionate brother
[1] JND uses various Greek words in this letter (and the following letter) which are marked with spaces in the French version from which this translation is taken. Evidently, however, in some cases, the following words in inverted commas or the scriptural references supply the French translation of the Greek (translated here into English); in which case, the sense is complete, and the Greek word has been supplied accordingly from a Concordance. Otherwise, the space for the unknown Greek word is marked [….Ω….].
[3] See Col 1: 24 – ‘ce qui manque aux souffrances de Christ’, ie ‘what was lacking of the sufferings of Christ’, is as translated by some, but not by JND (or Martin/Osterheld or KJV) in either French – ‘ce qui reste encore à souffrir des afflictions du Christ’ (‘that which still remains to suffer of the afflictions of the Christ’); or English (‘that which is behind of the tribulations of Christ’). But the French Roman Catholic version is exactly the wording of the former, whilst the NIV uses the same as the literal English translation of JND’s letter. Strong also uses ‘lacking’.
Letter originally written in French, translated by Sosthenes, 2013 Click here for original – If you have any comments on the translation, feel free to let me know.
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
THERE is rest for the weary soul,
There is rest in the Saviour’s love;
There is rest in the grace that has made me whole –
That seeks out those that rove.
THERE is rest for the weary soul,
There is rest in the Saviour’s love;
There is rest in the grace that has made me whole –
That seeks out those that rove.
There is rest in the tender love
That has trodden our path below;
That has given us a place in the realms above,
But can all our sorrows know.
There is rest in the calming grace
That flows from those realms above;
What rest in the thought – we shall see His face,
Who has given us to know His love!
There is rest in the midst of grief,
For grief’s been the proof of love;
‘Tis sweet in that love to find relief,
When the sorrows of earth we prove.
There is rest in the Saviour’s heart
Who never turned sorrow away,
But has found, in what sin had made our part,
The place of His love’s display.
There is rest in the blessed yoke
That knows no will but His;
That learns, from His path and the words He spoke,
What that loving patience is.
Where He too has gone before,
Is the path which we have to tread;
And it leads to the rest where sorrow’s o’er –
To the place where His steps have led.
Mr Darby adds:
In this world of sin and misery Christ necessarily suffered “- suffered also because of righteousness, and because of His love. Morally, this feeling of sorrow is the necessary consequence of possessing a moral nature totally opposed to everything that is in the world. Love, holiness, veneration for God, love for man – everything is essential suffering here below.”
J.N.D.
Synopsis Vol 4 page 133 – Romans 8
John Nelson Darby (1800-82)
Wriiten 1879
In Hymns for the Little Flock 1962 and 1973 – No 85 and in Psalms and Hymns and Spiritual Songs 1978 – No 169
Meter 8.8.11.8.
‘After These Things’ Chapter 5.5 – The Lord’s Second Coming and the Church’s Witness
Hence His first coming was really a spiritual one; the true coming will be the second.
