Collected Writings of John Nelson Darby (Volume 8)

《Collected Writings of John Nelson Darby (Volume 8)》

TABLE OF CONTENTS

An Examination of the statements made in the "Thoughts on the Apocalypse": 1 2 3 4 5 6 7 8 9 10
Answer to a "Letter to the Brethren and Sisters who meet for communion in Ebrington Street."
Answer to a "Second Letter to the Brethren and Sisters who meet for communion in Ebrington Street."
A brief notice of a tract entitled "Remarks on the Seventh Chapter of Daniel"

An Examination of the statements made in the "Thoughts on the Apocalypse," by B. W. Newton; and an enquiry how far they accord with Scripture.

J. N. Darby.

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[Page numbers referred to are not the second edition (1904).]

Preface

A book which professes to examine another is sufficiently definite in its object not to need much preface. I shall add, therefore, but few words. My judgment distinctly is, that the whole system maintained in the "Thoughts" is untenable and worthless as a system. I do not expect to persuade everybody of this, nor that everybody will be sufficiently willing to be persuaded to read the examination. But such is the testimony I fed bound to give about it.

The reader will be surprised to learn that since the year 1833 or 1834 I have been inclined to believe in the renewed existence of Babylon. Nay, I believe, though this is of very little importance, that I was the first person who thought so. The result, however, of the examination to which I have been led by my present occupation, has left me much more doubtful of it than before. But however this may be, I judge the use made of it here to be wholly without foundation, and most mischievous - the more mischievous because of the plausibility of some points at first sight. The reader, with the Spirit's help, will judge when he has read. That which I think evil in the book, and of which I am the more convinced by all the discussion there has been, is the setting aside the proper standing, position, and blessing of the church of God. Of this, after the fullest examination, I have not the least doubt. It is possible the author of the "Thoughts" may be quite unconscious of it; but the saints of God are to be thought of in such a case; and therefore the teaching fully judged.

As to the mass of statements, and that of the most extraordinary kind, with which the "Thoughts" abound, without any scripture to warrant them, the "Examination" itself must satisfy the reader.

I will add here in a few words, because it will assist in judging the whole system, that, on a comparison with Matthew 13, the author's system subverts itself. There the wheat is taken up in the end of the then existing age - "this age." According to Mr. Newton's system, the moment Christ rises up from the Father's throne the new age begins and this dispensation ends It is therefore clear that the wheat is caught up before Christ rises from the throne at all to receive them. But this no one can believe. The whole system therefore is a fallacy. It is in vain to say that it closes in heaven and not on earth. First, it is giving up the whole principle of its closure by the act of Christ's rising up from the throne. Secondly, the whole principle of government in heaven and earth is changed at once on the author's system. Till Christ rises up, God is acting for Him; when He is risen up, He acts in His own immediate government. So that in heaven and earth at once, in an instant, the age and the nature of the government is changed. But, further, the distinction is wholly inapplicable here; because the first result is on earth, or in hades (the wheat being in one or other, though it be taken up to heaven). So that the distinction of its ending in heaven, not on earth, is a mere attempt to get out of the palpable confusion. The first act that takes place on Christ's rising is on earth: - the wheat is changed and caught up. The system is confusion - that is the truth. But a very important point is brought into relief by the discussion of this subject: - the rapture of the church is in this age. The new age will not begin till after this is done. This Matthew 13 positively teaches.

2 Preface to the Second Edition

In reprinting this "Examination," I have been comforted at the thought of the earnest opposition made to the views contained in the "Thoughts on the Apocalypse." After more than twenty years, when of course one can judge more coolly than in the warmth of controversy, my judgment of the evil of Mr. N.'s book is far more deep than it was then. And I am surprised that what I believe now to be the truth was so fully matured in my mind then. In some points my mind has naturally made progress. I accepted then, with all students of prophecy, the beast being Antichrist, which now I rather take the second beast to be. But the former being the Roman empire in general is justly insisted on. I have drawn attention to this question in the notes when needed. Further, it is to me more than doubtful that there are two half-weeks referred to in the Apocalypse. But this does not affect the general argument. The question is nothing less than, What is the Christian's place? Is it a heavenly one? And is there, as a distinctive thing, a church of God? In these days especially no question can be more important for Christians. I believe Mr. N.'s views to be antagonistic to all that is vital in this respect.

3 Introduction

I do not as yet make any general remarks as to the system contained in the book here examined. It is a very elaborate one, and extends to many points. It is not stated connectedly in the book itself, though every occasion is seized to make good all that appears to sustain it, and undermine all that may have been advanced by any one elsewhere that might overthrow it. But I have felt that the best thing to do was, not to give my judgment on the system, but first to examine the statements here made, which are used to support it, and to enquire how far they are borne out by Scripture consistently with it, or with each other. Various circumstances, and above all my own occupations, induce me to do it in parts, of which this first will be proportionably by far the longest, on account of the many important general topics which the introductory chapters suggested. It will be really an "Examination of the Thoughts," etc., etc. It will be seen that, even when there are contradictions which I have shewn to exist, I have done no more than state them; I have not reasoned as a controversialist thereupon; I leave that to the reader. He will judge the contradiction itself, and its bearing on a system maintained with so much condemnation of everything else. I do not expect that partisans of that system will be content with my statements, or convinced by them: but I do believe that many unprejudiced brethren will be enabled to judge a great many of the assertions made, which they have not the leisure to examine (perhaps not the habit of examining), as they are examined here. In the long run, under the Lord's mercy, the sentiments of such persons have their weight, and it is such that it is really of value to convince, and to whom investigation is due. Their minds, at any rate, arrested by what maybe said, will be free to examine the whole for themselves.

4 Examination

"The Revelation treats mainly of the present dispensation."

The subjects involved in this book are quite as serious as those of which it directly treats: the true meaning of the heavenly calling; the earthly, or unearthly character of the church s position and associations; the true character and form of evil, against which we have to be on our guard; but above all, what the portion and calling of the church is. These are questions that give importance to its statements, and demand that their accuracy should be examined, and their proofs enquired into.

The title of this chapter is of importance. No explanation is given in the chapter itself of what is meant by the present dispensation; but from the previous chapter it seems very evident that it means the church, or, as there expressed, the church dispensation, or Christianity. (See page 8.) The statement in page 13, is merely the writer's view of what characterises the dispensation, the justice of which is exactly the point in question.* This statement will come before us in its place. For the present I enquire merely what "the present dispensation" means: and, I repeat, it seems clear from the preceding chapter that it is "the church dispensation." The other expressions employed are, "the dispensation to which the New Testament belongs" - a very ambiguous expression, but one which is meant, I apprehend, to convey a good deal more to the reader than he is aware of at the time he adopts it, and to involve him in most important conclusions before he is aware of what they are. The third expression is "the present period." These, taken together, clearly designate the present church dispensation, of which we form part as Christians. I am thus particular, because, with the very great pretensions to accuracy which this book sets up, it behoves us to know of what we are treating, especially as at bottom much turns on the question contained in this chapter, which the writer has thus very naturally put as a sort of frontispiece to the whole book.

{*By means of the vague expression "the present dispensation," and calling it "the church dispensation," in the previous chapter, and giving it the limits and character which are found in page 13, the church, and the kingdom, and the period of government itself, closed by Christ's coming to earth, are identified without any argument, and the reader is involved in the conclusion before it is stated. Hence the need of unravelling these points. This is really the whole point in question: whether the scripture does identify these things. But here they are identified by expressions adapted to the popular state of thought, and the mind shut up in the conclusion, before it is aware of what it is. I believe this identification of the church and the kingdom to be of the very worst moral effect to the saint.}

5 It may be remarked that the writer defines very distinctly his idea of the limits and character of the two dispensations which he has in his mind;* "that in which Christ is seated at the right hand of God, secretly exercising the power of God's throne"; and, "that in which He will come forth in the exercise of the power of His own peculiar kingdom." The first of these two is to him identical with "the church dispensation."

{*We have here, again, an absolute abstract statement which may be true, or may be false; but which, if once admitted, decides by the statement itself the whole question, without anyone's being aware of it. It supposes that the whole period in question is divided into two parts - the time during which Christ is seated at the right hand of God; and the time during which He will come forth in the exercise of the power of His own peculiar kingdom. Now, suppose there was an interval between these two. Supposing I were to speak of the time Napoleon was on the throne, and the time he was a prisoner at St. Helena, as all his history from the time he became emperor. All the time at Elba and all the hundred days would be left out. Now the statement made by the writer here supposes the whole period to be exclusively taken up by His being on the Father's throne or in the exercise of the power of His own peculiar kingdom. I repeat, it supposes it assumes that. Now that is exactly the point in question which has to be proved. If Christ rises up from His Father's throne and comes and receives the church to Himself, before He enters on the exercise of the power of His own peculiar kingdom - then this statement is false as pretending to embrace the whole matter in this division of the period into these two parts. This is a very common sophism - to involve the conclusion of the matter in question in the statement, before any proof is given.}

I must beg the reader's pardon, if I often take notice of statements which appear to me inaccurate, even when they are not very important, because in the questions to which these statements have given rise accuracy of statement and the maintenance of the integrity of scripture are much relied on - we shall see, as we proceed, whether on good ground.

We are told that when the Lord Jesus returned to the Father, "Jehovah said unto him, Sit thou at my right hand, until I shall have set thy foes a footstool for thy feet." Here we have the ordinary translation changed, without, as it seems to me, any reason;* but from the way the verse is introduced here, and the importance attached to it, with some object or other, though neither the reasons for the change, nor the interpretation in view, which give it importance, are stated.

{*I have spoken thus moderately in the text, because it seems to me, that changing the translation without notice and without reasons given, and then building a great deal upon it, is itself a very objectionable proceeding. But I add here, that it seems to me that the translation given is a wrong one. I am not a good Hebraist - far from it; but, as far as I have been able to examine the books and statements of those who are, I judge the Hebrew will not bear this. The English reader should be aware that there is no such tense in Hebrew as "shall have" It is an interpretation which must rest on the word translated "until;" having the force, as it has sometimes, of "while." But this supposes the verb used to have the force of some continuous action, until the termination of which the "while" lasts. Thus, "sit until I shall have prepared" means "while I am preparing." Hence the author has given the sense of "forming" and "preparing" to what is done with the footstool. But, I think I may say that the word translated "make" has no such meaning, and has not a continuous force. It signifies the act of setting something actually, or morally, in a certain position; and if so, the Hebrew would not even bear the sense attributed. Moreover, I think that when it is so used, it is habitually (I am disposed to believe, from all the passages I have been able to find and examine for myself, always) the perfect, and not the (present or) future that is used; sometimes, perhaps, the participle. I do not allude to negative phrases. Moreover, no translation, English or other, with which I am acquainted, so translates, or supposes such a translation of it - neither Horsley, nor the Lyra Davidis, nor the new interlinear translation, nor the German, nor French, nor Gesenius; but on the contrary exclude it. In conclusion, I do not think the Hebrew could be justly translated so; at all events, I have no doubt it is a wrong translation. And, as every translation, critical or other, with which most of us are familiar, translates it as the English, it is surely an unwarrantable thing to impose a new one, and build up a system on it, without any reason given; and silently convert "make" into "preparing" or "forming," a sense which the Hebrew word, I think I may safely venture to say, will not possibly bear. The reader conversant with such things will find Gesenius (under the Hebrew word gad, 2) using the passage in the sense of present spiritual subjection, as those ignorant of the millennium do, a long column of reasoning connected with the assertion of its being the "term assigned to a period," and not the "period during which." The truth is, it rests in the nature of the act. "Have," "shall have," or "do" are immaterial if the act be one act which closes the period. "You shall stay in prison till you 'have,' or 'shall have,' paid, or 'till' you pay," is all the same thing in English. On the other hand, "you shall stay in the house 'till your wounds are healed,' or 'shall be healed,' or 'whilst they are healing,'" would be substantially the same thing; because the "till" here is the close of a continuous act, with whose close the period closes. Now I appeal to any one cognisant of Hebrew if sheeth has this force.

At any rate, giving a changed translation, contrary to everyone commonly known, and building a vast system upon it, without the least proof that it is correct, is itself sufficient to render the whole suspected.}

6 Still it is pretty clear that one object is to make it appear that Jehovah is acting meanwhile for Christ, and it is expressly stated that the fact is so ("it speaks of the power of the throne as acting in His behalf"). And when this is coupled with the fact, admitted on all hands, that Revelation up to chapter 19, does represent God acting for Christ before His appearing; and that Psalm 110 is stated to be characteristic of this dispensation, and the Revelation is declared to treat mainly of this dispensation - I say, putting all these statements together, it is clear that the changed version is given with a view of presenting God in it as so acting for Christ during this dispensation, and characteristically of it. But then, so important an interpretation of the psalm ought to have been plainly stated and proved. That is, that what verse I of that psalm means is, that God was acting for Christ, in setting His foes to be His footstool during this dispensation, and that such acting was characteristic of this dispensation. This is what the statements amount to: for it is stated that this verse speaks of the power of the throne acting on Christ's behalf, and that it is characteristic of this dispensation. Now the only acting in the verse is setting foes for a footstool. Hence, the setting of foes for Christ's footstool by God the Father is what characterises all this dispensation; Psalm 110 is the acting of God all through to this effect, not His sovereign word and power putting them at a given time under Christ's feet for Him to subdue; and the Revelation treats mainly of this dispensation, because it speaks of God's so acting.