Introduction:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Johnson
| Matthew Henry
| Matthew Henry Concise
| McGee
| Wesley
| Index
| Bible Gateway |
Chapter 1:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Johnson
| Matthew Henry
| Matthew Henry Concise
| McGee
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 Jude Genesis
Introduction to Revelation
As regards Peter and Paul, we have scriptural authority for regarding them
as the apostles respectively of the circumcision and of the uncircumcision.
Peter and the twelve remained at Jerusalem when the disciples were
scattered, and, continuing (though God was careful to maintain unity) the
work of Christ in the remnant of Israel, gathered into an assembly on earth
the lost sheep of the house of Israel. Paul, having received the ministry
of the assembly, as of the gospel to every creature under heaven (Col. 1),
as a wise master-builder, lays the foundation. Peter sets us off as
pilgrims on our journey to follow Christ risen towards the inheritance
above. Paul, in the full development of his doctrine (though owning this,
as in Philippians 3), shews us the saints sitting in heavenly places in
Christ, heirs of all which He is heir of. All this was dispensational, and
it is full of instruction. But John holds a different place. He does not
enter on dispensation; nor, though once or twice stating the fact (as 13:1;
14:1; 17:24;20:17), does He take the saint, nor even the Lord Himself, up
to heaven. Jesus, for him, is a divine Person, the Word made flesh
manifesting God and His Father, eternal life come down to earth. The
Epistle of John treats the question of our partaking of this life, and its
characters.
But at the close of the Gospel, after stating the sending of the Comforter
on His going away, Christ opens to the disciples (though in a mysterious
way) the continuation of God's dealings with the earth, of which John
ministerially is the representative, linking the manifestation of Christ on
earth at His first coming with His manifestation at His second; Christ's
Person, and eternal life in Him, being the abiding security and living seed
of God, when dispensationally all was corrupted, and in confusion and
decay. If all were in disorder outwardly, eternal life was the same.
The destruction of Jerusalem formed a momentous epoch as to these things,
because the Jewish assembly, formed as such at Pentecost, had ceased (nay,
it had even before); only the judicial act was then accomplished.
Christians had been warned to leave the camp. The breach of Christianity
with Judaism was consummated. Christ could no longer take up the assembly,
established in the remnant of the Jews, as His own seat of earthly
authority. [
1]
But alas! the assembly, as Paul had established it too, had already fallen
from its first estate-could in no sense take up the fallen inheritance of
Israel. All seek their own, says Paul, not the things of Jesus Christ. All
they of Asia-Ephesus, the beloved scene where all Asia had heard the word
of God-had forsaken him. They who had been specially brought with full
intelligence into the assembly's place could not hold it in the power of
faith. Indeed, the mystery of iniquity was at work before this, and was to
go on and grow until the hindrance to the final apostacy were removed.
Here, in this state of universal declension and ruin John's ministry comes
in. Stability was in the Person of Christ, for eternal life first, but for
the ways of God upon earth too. If the assembly was spued out of His mouth,
He was the faithful witness, the beginning of the creation of God. Let us
trace the lines of this in his gospel. In John 20, as else where noticed in
detail, we have a picture of God's ways from the resurrection of Christ
till we come to the remnant of Israel in the latter days, represented by
Thomas's look on the pierced One and believing by seeing. In chapter 21 we
have, besides the remnant, the full millennial gathering. Then at the close
of the chapter, the special ministry of Peter and John is pointed out,
though mysteriously. The sheep of Jesus of the circumcision are confided to
Peter; but this ministry was to close like Christ's. The assembly would not
be established on this ground, any more than Israel. There was no tarrying
here till Christ came, [
2]
Peter's ministry in fact was closed, and the circumcision assembly left
shepherdless, before the destruction of Jerusalem put an end to all such
connection for ever. Peter then asks as to John. The Lord answers,
confessedly mysteriously, but putting off, as that which did not concern
Peter who was to follow Him, the closing of John's ministry, prolonging it
in possibility till Christ came. Now, in fact, the Bridegroom tarried; but
the service and ministry of John by the word (which was all that was to
remain, and no apostle in personal care) did go on to the return of Christ.
John was no master-builder like Paul-had no dispensation committed to him.
He was connected with the assembly in its earthly structure like Peter, not
in the Ephesus or heavenly one; He was not the minister of the
circumcision, but carried on the earthly system among the Gentiles, only
holding fast the Person of Christ. His special place was testimony to the
Person of Christ come to earth with divine title over it-power over all
flesh. This did not break the links with Israel, as Paul's ministry did,
but raised the power which held all together in the Person of Christ to a
height which carried it through any hidden time, or hidden power, on to its
establishment over the world at the end; it did not exclude Israel as such,
but enlarged the scene of the exercise of Christ's power so as to set it
over the world, and did not establish it in Israel as its source, though it
might establish Israel itself in its own place from a heavenly source of
power.
What place does the assembly then hold in this ministry of John, found as
it is in the Book of Revelation? None in its Pauline character, save in one
phrase, coming in after the Revelation is closed where its true place in
Christ's absence is indicated. (Chap 22:17) We have the saints at the time,
in their own conscious relationship to Christ, in reference, too, to the
royal and priestly place to His God and Father, in which they are
associated with Himself. But John's ministerial testimony, as to the
assembly, views it as the outward assembly on earth
[
3]
in its state of decay-Christ judging this-and the true assembly, the
capital city and seat of God's government over the world, at the end, but
in glory and grace. It is an abode, and where God dwells and the Lamb. All
this facilitates our intelligence of the objects and bearing of the book.
The assembly has failed; the Gentiles, grafted in by faith, have not
continued in God's goodness. The Ephesian assembly, the intelligent vessel,
and expression of what the assembly of God was, had left its first estate,
and unless it repented, the candlestick was to be removed. The Ephesus of
Paul becomes the witness on earth of decay and of removal out of God's
sight, even as Israel had been removed. God's patience would be shewn
towards the assembly as it had been towards Israel; but the assembly would
not maintain God's testimony in the world any more than Israel had. John
does maintain this testimony, ministerially judging the assemblies by
Christ's word, [
4]
and then the world from the throne, till Christ comes and takes to Himself
His great power and reigns. During this transition-dealing of the throne
the heavenly saints are seen on high. When Christ comes, they come with
Him.
The first part, then, of the Epistles of John is the continuation, so to
speak, of the Gospel before the last two dispensational chapters; the
Revelation, that of these last two chapters (20, 21), where, Christ being
risen and no ascension given, the dispensational dealings of God are
largely intimated in the circumstances which occur; while it is shewn at
the same time that He could not personally set up the kingdom then. He must
ascend first. The two short epistles shew us that truth (truth as to His
Person) was the test of true love, and to be held fast when what was
anti-christian came in; and the free liberty of the ministration of the
truth to be held fast against assumed ecclesiastical or clerical authority,
as contrasted with the assembly. The apostle had written to the assembly.
Diotrephes rejected free ministry.
I now turn to the book itself.
The revelation is one belonging to Jesus Christ, which God gave Him, and He
signifies it to John. Though God over all blessed for ever, He is here seen
as Son of man, the rejected Messiah or Lamb, and so Head over all things.
This fact, that the revelation is one confided to Him, is important,
because it at once makes it the testimony of Jesus and the word of God
being communicated by Jesus, and given to Him by God. This testimony of
Jesus and word of God comes as a vision to John, who bare record of all He
saw. All of it is prophetic in character, not the Spirit of God the
messenger of the Father and of the Son's grace to the assembly in its own
place-a direct inspired communication to the assembly itself for itself as
in its own right place-but a prophetic revelation to John about it as in
the world, and about the world itself.
The assembly being already in decay and to be removed, whatever the delay
of grace, the time was at hand, and the rejection of the assembly on earth
to be taken as a starting-point. Another system was to be set up. The
apostle had not his face turned towards the assemblies at all, but his
back. The mind of the Spirit is towards Christ's taking the kingdom. Still
Christ was yet amongst them, but as Son of man, the character in which He
judges and inherits the world. The apostle turns and sees Him. Still it
behoved, if He was recounting the coming dealing with the world in
judgment, to notice by the bye "the things that are." By giving them in
seven contemporary churches, no time was necessary; it left the final
results as at the door, for they were in the last days, yet it gave, if
there was delay, opportunity for a full moral picture of the whole of the
assembly's history. I see in this only the wisdom of the Spirit, and
exactly the character of John's ministry. "If I will that He tarry till I
come."
I cannot doubt then for a moment that (while professedly of universal
application for every one that had an ear, not an address to the general
conscience of the assembly) the seven assemblies represent the history of
Christendom, the assembly as under man's responsibility, the fact of the
judgment of the world coming afterwards on its close (the assemblies being
"the things that are") and the character of events, beginning with the
assembly leaving its first love, and ending with holding fast till He
comes, and with being spued out of Christ's mouth. The adoption of the
number seven, which cannot mean completeness at the same time because the
states are different; the reference to Christ's coming; the reference to
the great tribulation to come on all the earth in the letter to
Philadelphia; the clear object of warning the assembly till Christ came,
the world being then in scene for judgment: all leave no cloud upon the
conclusion that the seven churches are successive phases of the professing
assembly's history, though not exactly consecutive (the fourth going on to
the end; new phases then commencing, and going on to the end collaterally
also).[
5]
But though the assembly be thus spoken of, God Himself appears here as the
administrator of the world, even when addressing the assembly; and Christ
as man coming, under Him to this purpose, the Holy Ghost being noticed as
the direct agent of power in the sevenfold perfection in which it is
exercised. It is not the Father and the Son, but God who is, yet who
embraces past and future in His being, and is never inconsistent with
Himself, making good in time all in which He has announced Himself in the
past. The form of this however is peculiar here. It is not merely the
abstract idea of Jehovah, who was, and is, and is to come. He is first
announced by His present absolute existence, "from him who is," the "I am,"
God Himself; and then to connect Himself with previous dealings (not
present relationships) declares that He is the One who was (had revealed
Himself in previous ages to the earth or to men, to the Abrahams and
Moseses of old time), and at the same time was the coming One [
6]
who would make good everything revealed of and by Himself. Jesus Christ
(who comes last as the Man in immediate connection with God's witness to,
and government of, the earth) is presented as the faithful witness-as He
was personally on earth -of God; as risen from the dead (but no ascension
or headship of the assembly), taking all in this character, not after the
flesh; and lastly, in government not yet made good, the Prince of the kings
of the earth.
The saints then express their own consciousness of what He has done for
them, yet still in reference to the kingdom, not as the body or bride, or
their own heavenly joys, but the highest possible as regards the given
glory and place. This is the necessary consequence of the consciousness of
a near and blessed relationship. Whatever the glory of the One we are in
relationship with, it is what He is for oneself, one's own nearness to Him,
that comes to the mind when the glory is declared. Were a general to march
in triumph into a town, the feeling of a child or wife would be, "That is
my father," "that is my husband." Here the feeling, though of this
character, is more unselfish. "To him that loved us, and washed us from our
sins in his own blood." It is His love to us which is celebrated, still
with the personal feeling "us." The saints know what He has done for them,
and further what He has made them. His love as perfect King and Priest are
His highest characters here: nearest to God in power downwards, and in
approaching Him upwards. He has made us kings and priests to God and His
Father: to Him be glory! Such is the saint's thought when He is spoken of.
He loved us, has cleansed us, and given us a place with Himself. This flows
out the instant He is named. It is the answer of heart when He is
announced, before any communication takes place. His having done this is
not announced; it is the saints' own consciousness.[
7]
As to others, all must be told. The next point, the first announced, is His
appearing to the world. No direct communication to the assembly for its own
sake -the book is not that. Here the assembly has that in its own
consciousness only, as we have seen. Behold! He cometh with clouds; every
eye shall see Him, the Jews too who pierced Him, and all kindreds of the
earth shall wail because of Him. His appearing is in judgment.
We then find, what is so remarkable in John, the mixing up in expression
God and Christ Verse 8 cannot be said to be one or the other. It is Christ;
but it is Christ Jehovah, Almighty, the Lord; who is, and who was, and who
is to come; the first and the last. (Compare chap. 22:12,13)
Thus, we have the saints of these days; Christ's appearing to judgment; He
is God, the first and the last, Alpha and Omega; the complete circle of
position from John's day to the end. The practical position which John
takes with all the saints, is" the kingdom and patience of Jesus Christ."
He belongs to the kingdom, but must wait while Christ waits, expecting till
His enemies be made His footstool. The generic name given to testimony
applies to all his ministry as well as to the prophecy-the word of God and
the testimony of Jesus: only one might have thought that prophecy was not
this last, as it was not to the assembly about itself from its Head; but
the Spirit of prophecy is the testimony of Jesus.
Such is the introduction to this book.
[
1] This was morally true from Acts 3, where the Jewish
leaders refuse the testimony to a glorified Christ who would return, as they had
rejected a humbled One. Acts 7, by the mouth of Stephen, closes God's dealings
with them in testimony, and the heavenly gathering begins, his spirit being
received on high. The destruction of Jerusalem closed Jewish history judicially.
[
2] Paul, of course, is no way noticed. For him the assembly
belonged to heaven-was the body of Christ, the house of God. He was a builder.
[
3] And hence in particular assemblies, which of course
could be judged and removed. There is another point of divine wisdom here.
Though we have I doubt not, the whole history of the assembly to its end in this
world, it is given in facts then present, so that there should be no putting off
the coming of the Lord. So, in the parables, the virgins who go to sleep are the
same that wake up; the servants that receive the talents are the same found on
the Lord's return, though we know ages have passed and death come in.
[
4] Note this immensely important principle: the church
judged by the word, not the church a judge; and the individual Christian called
to give heed to this judgment. The church (I use the word designedly here as
used to claim this authority) cannot be an authority when the Lord calls me, if
I have ears to hear, to hear and receive the judgment pronounced by Him on it. I
judge its state by the words of the Spirit, am bound to do so: it cannot be an
authority therefore on the Lord's behalf over me in that state. Discipline is
not in question here, but the church as wielding authority.
[
5] There are moral reasons from the contents. We shall see,
farther on, that the structure of the book fully confirms this.
[
6] "erchomenos" not "o esomenos"
[
7] We shall find the same thing at the close when the
prophecy is ended. Here what He has been to the saints and has done: there what
He is for the future. See chapter 22:17.
Introduction:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Johnson
| Matthew Henry
| Matthew Henry Concise
| McGee
| Wesley
| Index
| Bible Gateway |
Chapter 1:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Johnson
| Matthew Henry
| Matthew Henry Concise
| McGee
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 Jude Genesis
This version of Darby's Synopsis of the New Testament is a derivative of an electronic version, Copyright 1995 by L. Hodgett. Used by permission. This material may be freely copied for private use or for distribution without charge but must not be used commercially without written permission from the compiler--L. Hodgett. A special thanks to L. Hodgett for permission to create and post this version of Darby's Synopsis of the New Testament.
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1 Samuel
2 Samuel
1 Kings
2 Kings
1 Chronicles
2 Chronicles
Ezra
Nehemiah
Esther
Job
Psalm
Proverbs
Ecclesiastes
Song of Solomon
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
Matthew
Mark
Luke
John
Acts
Romans
1 Corinthians
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Philemon
Hebrews
James
1 Peter
2 Peter
1 John
2 John
3 John
Jude
Revelation
