Many of the New Testament writers speak of the ruin of the Christian testimony in the last days. When such a state of hopeless disarray exists, we cannot expect to see the whole Church of God practicing the truth. But this does not mean that those who desire to practice it cannot; all the truth of God can still be practiced in its entirety today. God has anticipated this day and has made a provision for those who are exercised in what could be called “a remnant testimony.”
The Principle of a Remnant Testimony
The thought of a “remnant” in Scripture comes out when the mass of God’s people have corrupted themselves. A great principle on which God acts, when that which He has committed into the hands of men in testimony fails, is that He reduces its size, strength, glory, and numbers, and carries it on thereafter in a remnant form. After separating a remnant to Himself, the Lord lets the mass go its way to follow its corrupted principles and practices. It doesn’t mean that He ceases to love those who are connected with various unscriptural practices, but that He does not identify with them in a corporate sense. If He were to identify with the corrupted state of the mass, it would appear before the world as though He condoned the fallen state of His people. Instead, He falls back upon His sovereign power and grace to maintain a remnant testimony to the truth, and works with it. God has acted on the principle of a remnant testimony in Israel in the past, when the mass had given themselves over to idolatry. He will do it again with the Jewish remnant in a coming day when the mass of the nation will receive the Antichrist. And He is doing it today in the Christian testimony when the mass has departed from the truth.
The word “remnant” means a part of what remains of the whole. The remnant in Christianity is really all true believers amidst the mass of lifeless professors, but on account of the ruin, we cannot expect that they will all be involved in a remnant testimony.
The Remnant in Israel
In the case of Israel, the Lord’s great desire was that all of the children of Israel would be together in one place to offer their sacrifices and worship. He placed “His Name” and “His habitation” there, and said to His people, “Thither shalt thou come” (Deut. 12:1-16; 16:161These are the statutes and judgments, which ye shall observe to do in the land, which the Lord God of thy fathers giveth thee to possess it, all the days that ye live upon the earth. 2Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: 3And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. 4Ye shall not do so unto the Lord your God. 5But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: 6And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks: 7And there ye shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the Lord thy God hath blessed thee. 8Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes. 9For ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth you. 10But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; 11Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord: 12And ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you. 13Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: 14But in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee. 15Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the Lord thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart. 16Only ye shall not eat the blood; ye shall pour it upon the earth as water. (Deuteronomy 12:1‑16)
16Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the Lord empty: (Deuteronomy 16:16)). The place, we know, was Jerusalem (1 Kings 8:1, 29; 9:3; 11:32; 14:21; 15:41Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the Lord out of the city of David, which is Zion. (1 Kings 8:1)
29That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. (1 Kings 8:29)
3And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. (1 Kings 9:3)
32(But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) (1 Kings 11:32)
21And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord did choose out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess. (1 Kings 14:21)
4Nevertheless for David's sake did the Lord his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem: (1 Kings 15:4); 2 Kings 21:4, 74And he built altars in the house of the Lord, of which the Lord said, In Jerusalem will I put my name. (2 Kings 21:4)
7And he set a graven image of the grove that he had made in the house, of which the Lord said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever: (2 Kings 21:7); Psa. 132:13-1413For the Lord hath chosen Zion; he hath desired it for his habitation. 14This is my rest for ever: here will I dwell; for I have desired it. (Psalm 132:13‑14)). This was the Lord’s great desire for all of the children of Israel whom He had redeemed out of Egypt.
As their history in the land unfolds, we find that the children of Israel forsook the Lord and worshipped the gods of the heathen nations. This was true of the king as well as the people (1 Kings 11:9-11, 339And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice, 10And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the Lord commanded. 11Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. (1 Kings 11:9‑11)
33Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. (1 Kings 11:33)). Thus, the nation corrupted itself and failed to maintain a true testimony before the world of the one true God. As a consequence, the Lord removed many of His people (the mass) from being connected with His testimony in Jerusalem. He caused ten of the tribes of Israel to be taken away (1 Kings 11:29-3629And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: 30And Ahijah caught the new garment that was on him, and rent it in twelve pieces: 31And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: 32(But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) 33Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. 34Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes: 35But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. 36And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. (1 Kings 11:29‑36)). When king Rehoboam attempted to recover them, the Lord intervened through a prophet and told him to desist, because it was “from the Lord” that the ten tribes should be carried away (1 Kings 12:15, 2415Wherefore the king hearkened not unto the people; for the cause was from the Lord, that he might perform his saying, which the Lord spake by Ahijah the Shilonite unto Jeroboam the son of Nebat. (1 Kings 12:15)
24Thus saith the Lord, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the Lord, and returned to depart, according to the word of the Lord. (1 Kings 12:24)). It was a governmental action of God.
Since Israel had given themselves over to the worship of the gods of the heathen, the Lord could no longer associate Himself with them in power and glory as He had done during the reigns of David and Solomon. The nations around Israel would have received a false testimony of Jehovah. The ways of God were such that He would carry on His testimony in Israel thereafter in a “remnant” (1 Kings 12:2323Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying, (1 Kings 12:23)). He caused “one tribe” to remain and be “a light” before Him (1 Kings 11:13, 29-36; 12:2013Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen. (1 Kings 11:13)
29And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: 30And Ahijah caught the new garment that was on him, and rent it in twelve pieces: 31And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: 32(But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) 33Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. 34Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes: 35But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. 36And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. (1 Kings 11:29‑36)
20And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. (1 Kings 12:20)).
The people under the rebellious leader (Jeroboam) were led into division. Going up to Jerusalem (God’s center for sacrifice and worship) had the effect of uniting the tribes of Israel (1 Kings 12:2727If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. (1 Kings 12:27)). Jeroboam established other places of worship of his own devising, so that the people would be gathered after him in division (1 Kings 12:25-3325Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. 26And Jeroboam said in his heart, Now shall the kingdom return to the house of David: 27If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. 28Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. 29And he set the one in Beth-el, and the other put he in Dan. 30And this thing became a sin: for the people went to worship before the one, even unto Dan. 31And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. 32And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Beth-el, sacrificing unto the calves that he had made: and he placed in Beth-el the priests of the high places which he had made. 33So he offered upon the altar which he had made in Beth-el the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. (1 Kings 12:25‑33)). Thus, he solidified the division in Israel, which remained throughout their history. It was “a great sin” (2 Kings 17:2121For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the Lord, and made them sin a great sin. (2 Kings 17:21)), and will not be healed until after the Lord comes—His appearing (Ezek. 37:15-2815The word of the Lord came again unto me, saying, 16Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: 17And join them one to another into one stick; and they shall become one in thine hand. 18And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? 19Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. 20And the sticks whereon thou writest shall be in thine hand before their eyes. 21And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: 22And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 23Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. 24And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. 26Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. (Ezekiel 37:15‑28); Isa. 11:1313The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. (Isaiah 11:13)).
From that time forward, God chose to have only a remnant testimony in Israel. At that time “Lo-ammi” (meaning “not My people”) was written over the ten tribes (Hos. 1:99Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God. (Hosea 1:9)). Thus, He outwardly disassociated himself from them in their departure from Jerusalem. Throughout the history of the ten tribes we find that God would not identify Himself publicly with their position. On more than one occasion we are reminded of the solemn fact that “the Lord is not with Israel [the ten tribes]” (2 Chron. 25:77But there came a man of God to him, saying, O king, let not the army of Israel go with thee; for the Lord is not with Israel, to wit, with all the children of Ephraim. (2 Chronicles 25:7)). He would not identify Himself with them, because in doing so, He would be condoning their position in separation (2 Chron. 13:1212And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the Lord God of your fathers; for ye shall not prosper. (2 Chronicles 13:12); 2 Kings 17:20-2120And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. 21For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the Lord, and made them sin a great sin. (2 Kings 17:20‑21)). While the Lord did not identify Himself outwardly with their divided position, He still worked in mercy among them with prophets and manifestations of His power in grace. Prophets such as Elijah sought to call them to return to the Lord at Jerusalem, and a few did return (2 Chron. 11:13-17; 30:1113And the priests and the Levites that were in all Israel resorted to him out of all their coasts. 14For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto the Lord: 15And he ordained him priests for the high places, and for the devils, and for the calves which he had made. 16And after them out of all the tribes of Israel such as set their hearts to seek the Lord God of Israel came to Jerusalem, to sacrifice unto the Lord God of their fathers. 17So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they walked in the way of David and Solomon. (2 Chronicles 11:13‑17)
11Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem. (2 Chronicles 30:11)). The Lord still loved and cared for them, but He could not outwardly identify with them in their divided position.
The Remnant of Jews in the Great Tribulation
When we look into the prophetic Scriptures we find that the Lord will deal with the Jews on this very same principle. In the Great Tribulation, the mass of the nation will enter into a covenant with the Beast and accept the idolatry that he and the Antichrist will introduce. As a result, the nation will be thoroughly corrupted (Rev. 13:11-1811And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. (Revelation 13:11‑18); Matt. 12:43-4543When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. (Matthew 12:43‑45)). When the mass of the Jews are sunk in idolatry, the Lord will not openly identify Himself with them in their wicked alliance (Isa. 18:44For so the Lord said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest. (Isaiah 18:4)). The reason will be the same—so as not to give a wrong impression to the world. He will separate a remnant (Isa. 66:22For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. (Isaiah 66:2)) and give the mass over to the idolatry that they desire (Psa. 106:1515And he gave them their request; but sent leanness into their soul. (Psalm 106:15)). During that time, God will maintain a remnant testimony amidst the great apostasy. “Many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among My disciples” (Isa 8:11-1811For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, 12Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. 13Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. 14And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. 15And many among them shall stumble, and fall, and be broken, and be snared, and be taken. 16Bind up the testimony, seal the law among my disciples. 17And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. 18Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. (Isaiah 8:11‑18); Isa. 10:21-22; 11:1121The remnant shall return, even the remnant of Jacob, unto the mighty God. 22For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. (Isaiah 10:21‑22)
11And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. (Isaiah 11:11); Joel 2:32; 3:1-232And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. (Joel 2:32)
1For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, 2I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land. (Joel 3:1‑2); Mic. 4:77And I will make her that halted a remnant, and her that was cast far off a strong nation: and the Lord shall reign over them in mount Zion from henceforth, even for ever. (Micah 4:7); Zeph. 3:1313The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid. (Zephaniah 3:13)). In spite of the appearance of the Lord giving up His professing people, He will deal with the remnant and will bring to pass His purposes for the nation in regard to the kingdom.
Remnant Testimony in the Christian Profession
Revelation 2–3 gives us an outline of the prophetic history of the Church from its early days, just after the apostles, right down to its last days. Following the course of things as depicted in these addresses to the seven churches, we see a downward course in the Christian testimony, until finally, a point of no recovery is reached, and thereafter the Lord acts on the principle of a remnant testimony.
In Ephesus, we learn that “the angel of the church” (the responsible leaders) rightly judged all that was inconsistent with the Lord. It says that they would not “bear them which are evil.” But sadly, their heart was not with the Lord in it (Rev. 2:2-42I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: 3And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted. 4Nevertheless I have somewhat against thee, because thou hast left thy first love. (Revelation 2:2‑4)).
In Smyrna, any further slide downward was temporarily stayed by the great persecutions that came over the Church. The severity of the trial cast them back on the Lord.
In Pergamos, when the times of great persecution were ended, “the angel of the church” began tolerating some who held “the doctrine of Balaam,” which is worldliness and idolatry. The angel also tolerated them that had “the doctrine of the Nicolaitans,” which is clericalism (see page 39). The angel was not charged with holding these doctrines, but the Lord found fault with them because they did not denounce the evil, as did the angel at Ephesus.
In Thyatira, a worse condition prevailed. “The angel of the church” allowed the same evil doctrine and practice that was held by some in Pergamos to be taught! (Compare Rev. 2:1414But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. (Revelation 2:14) with 2:20) What started out as some holding evil doctrine resulted in many teaching the evil doctrine. This shows that if the holding of evil is not judged, it will lead to the propounding of it. In Thyatira, the teaching of this evil had developed into a system of things called “Jezebel,” which surely answers to Catholicism. In the Middle Ages, that wicked system had such a tyrannical grip on the Church at large, with its strength and organization, that it controlled the angel! Those who were in the place of responsibility had failed to deal with it when they could have, and now it had grown into a monster that controlled them! (Compare Acts 27:14-1514But not long after there arose against it a tempestuous wind, called Euroclydon. 15And when the ship was caught, and could not bear up into the wind, we let her drive. (Acts 27:14‑15). The “Euroclydon”—a great Mediterranean wind—swept over the sailing ship, and the sailors could do nothing but “let her drive.”) The figure of “Jezebel” is aptly used here because that woman not only brought idolatry into Israel formally, but she also controlled and manipulated her husband, king Ahab.
Such being the case of the public state of the Church, where there remained no power to deal with evil, the Lord separated a remnant, saying, “But unto you I say, the rest [remnant]...” (Rev. 2:2424But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. (Revelation 2:24)), and thereafter let the mass go. Here, we have the word “remnant” used in connection with the Christian testimony. From that time, the Lord worked with a remnant that would hear what the Spirit said to the churches. It is significant that He did not put on them “the burden” of setting right the confusion in the Christian testimony in an attempt to bring it back to where it once was. Instead, He turned their focus forward to His coming, saying, “Hold fast till I come” (Rev. 2:2525But that which ye have already hold fast till I come. (Revelation 2:25)).
From that point forward, a marked change in the Lord’s ways with the Church is seen. Up to this point, the voice of the Spirit was to the whole Church. “What the Spirit saith unto the churches” preceded the promise to the overcomer in the first three churches. In the first three churches the reward to the overcomer was set before the whole Church, because the Lord was still dealing with it at large, to bring it, if possible, back to its point of departure. But from this point onward that order is reversed. The call to “hear what the Spirit saith unto the churches” follows the promise to the overcomer. This is the order in the latter four churches. This means that what the Spirit has to say is no longer given to the mass, because the mass is not expected to hear; only a remnant will hear and respond. Paul’s prediction to Timothy that the masses would “turn away their ears from the truth” has come to pass (2 Tim. 4:2-42Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 3For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4And they shall turn away their ears from the truth, and shall be turned unto fables. (2 Timothy 4:2‑4)), and therefore the Spirit is no longer speaking to the body at large in regard to Church truth.
Remarking on this change, J. N. Darby said that the body at large is “dropped” from this point onward because the public mass in the Christian profession is treated as being incapable of hearing and repenting. W. Kelly said, “The Lord thenceforth puts the promise [to the overcomer] first, and this is because it is vain to expect the Church as a whole to receive it ...a remnant only, overcome, and the promise is for them; as for the others, it is all over.” As a result, all thought of recovering the Church at large is abandoned because it has reached a point of no recovery. In keeping with this, the Spirit of God is not necessarily speaking to every person in Christendom today in regard to the truth of gathering. With most, He is letting them go their own way in regard to their ecclesiastical affiliations.
Working with a remnant testimony from that time, the Lord has recovered the truth that was lost through the Church’s carelessness in the centuries before. However, He has not seen fit to recover all the truth at once. The remnant referred to in Revelation 2:24-2924But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. 25But that which ye have already hold fast till I come. 26And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 28And I will give him the morning star. 29He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 2:24‑29) are the Waldenses, and others like them who separated from the evil of “Jezebel” in Medieval times. They were told to “hold fast” to what little truth they did have. Sometime later, leading up to the Reformation, the Lord allowed a little more truth to be recovered—such as the supremacy of the Bible and faith in Christ alone for salvation. But that movement of the Spirit was impeded by the Reformers turning to certain national governments for help against the persecutions of the Church of Rome. This was tantamount to turning to the flesh and the world for help instead of relying on the Lord (Jer. 17:55Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. (Jeremiah 17:5); Psa. 118:8-98It is better to trust in the Lord than to put confidence in man. 9It is better to trust in the Lord than to put confidence in princes. (Psalm 118:8‑9); Isa. 31:11Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! (Isaiah 31:1)). The result was the formation of the great national churches in Christendom, and the deadness of Protestantism began, as depicted in the church at Sardis (Rev. 3:1-61And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. 6He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 3:1‑6)).
It was not until the early 1800s that the Lord gave a full recovery of the truth. It happened when men stepped away from all formal, man-made organization in the Church. This is depicted in the Lord’s address to the church at Philadelphia (Rev. 3:7-137And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; 8I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 9Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10Because thou hast kept the word of my patience, 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. 11Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 12Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. 13He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 3:7‑13)). At this time, God established a corporate testimony to the truth of the one body. Prior to this time, the remnant had been individuals who sought to go on faithfully in separation from the corruption of the Roman Church. We are now in days when every man is doing that which is right in his own eyes (Judges 21:2525In those days there was no king in Israel: every man did that which was right in his own eyes. (Judges 21:25)), and most are complacent in their low state. This is depicted in the church at Laodicea (Rev. 3:14-2214And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; 15I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 18I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. 19As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. 21To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 3:14‑22)).
The point for us to see here is that the Christian testimony has reached a point of irremediable ruin, and this has called for a change in the Lord’s ways with it. He has let go of any attempt to restore the public state of the Church at large and is working now in a remnant testimony. Those gathered to the Lord’s name are not exactly the remnant. Properly speaking, all true believers among the mass of mere professors in Christendom are that, but ecclesiastically, they occupy a remnant position in testimony, and are where the remnant (all true believers) should be, as gathered to the Lord’s name.
As it was in Israel, to maintain a remnant testimony today to the truth of the one body, the Lord does not need every Christian in the world gathered to His name, though it is His desire for them (1 Tim. 2:44Who will have all men to be saved, and to come unto the knowledge of the truth. (1 Timothy 2:4)). As mentioned, the very meaning of the word “remnant” implies that not all are there. In divine prerogative and grace, God is taking one here and one there, and He is gathering them to the Lord’s name so that this remnant testimony may be carried on.
Second Timothy 2:19-22
The word “remnant” is not used in 2 Timothy 2:19-2219Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:19‑22), but this passage does give the principle of it. It focuses on the exercises we need to have to be led to a remnant position in a day when the Christian testimony is in disarray. Paul laid out the path for Timothy, and for us. He said, “Let every one who names the name of the Lord withdraw from iniquity. But in a great house there are not only gold and silver vessels, but also wooden and earthen; and some to honour and some to dishonour. If therefore one shall have purified himself from these, in separating himself from them, he shall be a vessel to honour, sanctified, serviceable to the Master, prepared for every good work. But youthful lusts flee, and pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart” (2 Tim. 2:19-2219Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:19‑22)).
It has often been said that this passage is the charter for the believer in a day of ruin and failure. The ruined condition of the Christian profession is likened to “a great house.” The house is seen in disorder and characterized by a mixture of things in it—some honourable and some dishonourable. The vessels of “gold and silver” would speak of true believers, and the “wooden and earthen” vessels of false professors. They are seen as all mixed together. Since association with evil defiles (1 Cor. 15:3333Be not deceived: evil communications corrupt good manners. (1 Corinthians 15:33); 1 Tim. 5:2222Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22); Haggai. 2:10-14; Deut. 7:1-41When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; 2And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them: 3Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 4For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly. (Deuteronomy 7:1‑4); Josh. 23:11-1311Take good heed therefore unto yourselves, that ye love the Lord your God. 12Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you: 13Know for a certainty that the Lord your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the Lord your God hath given you. (Joshua 23:11‑13); 1 Kings 11:1-81But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 2Of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. 3And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 4For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father. 5For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father. 7Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. 8And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods. (1 Kings 11:1‑8), etc.), the vessels of gold and silver are seen as defiled by their association with the wood and earthen vessels. The defilement may emanate from association either with the persons themselves or their erroneous principles and practices—whether it is doctrinal, moral, or ecclesiastical.
When the Apostle referred to the vessels “to honour” and “to dishonour,” it appears that he is indicating the state of the vessels. While all who are mere professors in the house are surely vessels to dishonour, not all true believers may be in honour either. If believers are not going on well with the Lord they could also be classified as vessels to dishonor. Even fewer still are the vessels to honor that are sanctified.
The point is not to be a vessel “to honour” merely, but to be a “sanctified” vessel “to honour.” This involves the purging of oneself from the mixture by separation. These verses clearly teach that it is impossible for us to be a sanctified vessel if we remain in fellowship with the corruption in the house. The mere association with the evil doctrine and practice is enough to taint us, even if we personally do not hold or practice the evil. Therefore, the great exercise for the believer desiring to be faithful is to “withdraw” himself from the unrighteousness and iniquity in the house by separating from the mixture. Thus, he becomes a “sanctified” vessel to honour. It is a separation that is to be practiced in the house of God. The believer is not called to leave the house, for this would mean to abandon the Christian profession altogether, but to separate from the disorder there. (Compare Proverbs 25:2424It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house. (Proverbs 25:24).) Nor is he called to “purge” the house of all that dishonours the Lord, but rather to “purge” himself from the mixture in the house.
“From These” and “With Them”
The exercise is twofold: first to dissociate, and then to associate. This is indicated in the words, “from these” (vs. 21), and “with them” (vs. 22). The believer is to separate from the mixture in the house, and follow “with them that call on the Lord out of a pure heart.” This order is consistent throughout Scripture (Isa. 1:16-1716Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. (Isaiah 1:16‑17); Rom. 12:9; 13:129Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. (Romans 12:9)
12The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. (Romans 13:12); Psa. 34:1414Depart from evil, and do good; seek peace, and pursue it. (Psalm 34:14); 3 John 1111Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God. (3 John 11)). Scholars tell us that “from these” is in the genitive plural in the Greek, which means that it is broad in application and could include persons, principles, and things—i.e. the whole mixed state of things in the house. It means that the faithful believer is to disassociate himself from all that is contrary to the truth of God, from all that denies what the true Church is under Christ the Head, and from all that denies the Holy Spirit His true place as Guide. By doing this, the believer becomes a “sanctified” vessel “to honour.”
This means that we will have to separate from some true believers who are unconcerned about their association with the error and confusion. If true believers are content to go on in fellowship with the confusion, we have no choice but to separate from them too. This is a painful thing, and a real test of our willingness to act on the principles of Scripture. Since it is true believers that we are separating from, we should feel it deeply. Nevertheless, the Lord’s call has precedence over love for brethren. In fact, the proof of our love for our brethren will be seen in our obedience to God. “By this we know that we love the children of God, when we love God, and keep His commandments” (1 John 5:22By this we know that we love the children of God, when we love God, and keep his commandments. (1 John 5:2)). Notwithstanding, let us be on guard against an attitude of thinking that we are better or more spiritual than those from whom we separate. The right spirit in purging oneself from the mixture of vessels in the house involves self-judgment, not self-righteousness.
When the believer has done this, then the Lord will guide him into fellowship “with them” where he can practice all the truth of God—such as the truth of the one body in practice—albeit, this will be in a remnant. Notice also that the exercise of dissociating oneself is pressed on us first. The path of associating “with them that call on the Lord out of a pure heart” will not be found until we have acted on the light that we have in separating from what we know is inconsistent with the Scriptures in the house. It is only then that the Lord will give us further light.
Associating “with them” shows that the answer to the hopeless confusion in the house is not going off into isolation. We may be tempted to throw up our hands in frustration and resign ourselves to going on just as individuals, but separation should not lead to isolation. Verse 22 shows that the Lord will provide some with whom we can walk and practice the truth. It will not be with all the members of the body, but there will be some—a remnant testimony. If a person is truly exercised, we believe that the Lord will direct him in the path. Notice also, it does not say, “Follow ... them,” for that would be merely following men. It says, “Follow ... with them,” which implies that they also are following, and that we are to join “with them” in following the Lord and the principles of His Word.
Christians Scripturally Gathered to the Lord's NameAre Not God’s Remnant in Christianity
We must not take from this that Christians Scripturally gathered to the Lord's name are God's remnant today. Properly speaking, all true believers among the mass of mere professors in Christendom are God's remnant today. Those Scripturally gathered simply occupy a remnant position in testimony, and are where all the remnant (all true believers) should be, as gathered to the Lord’s name. Hence, it is a testimony to Scriptural gathering, and should bear the marks of a remnant testimony.
The General Characteristics of a Remnant
Under normal conditions, in a day of ruin, if the state of those in a Scripturally gathered assembly is good, they will bear the same characteristics that the remnant in the book of Ezra had. Some of these characteristics are as follows:
They Felt and Confessed the Common Failure of The People of God—Daniel 9:3-193And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: 4And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; 5We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: 6Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. 7O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. 8O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. 9To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; 10Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. 11Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. 12And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. 13As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. 14Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. 15And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. 16O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. 17Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake. 18O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. 19O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. (Daniel 9:3‑19); Ezra 9-10:1
The exercises of the remnant that returned to Jerusalem in the book of Ezra started with the prayer and humiliation of Daniel. Deuteronomy 30:1-61And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, 2And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; 3That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. 4If any of thine be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: 5And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. 6And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. (Deuteronomy 30:1‑6) and 1 Kings 8:46-5046If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near; 47Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; 48And so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: 49Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause, 50And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them: (1 Kings 8:46‑50) state that when the people of God have failed and their enemies have carried them away captive, that if they prayed in true repentance, God would effect deliverance and a return to their land. Daniel prayed this prayer and God kept His promise. He sovereignly caused a return of a remnant of Jews to Jerusalem (Ezra 1).
Similarly, those in Scripturally gathered assemblies will own their part in the sad and God-dishonouring confusion that exists in the Christian profession. They will confess that they have failed along with all the people of God and have contributed to the ruin and common failure in Christendom. They will not lift themselves up as being better than other Christians, but will be marked by true humiliation (Isa. 66:22For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. (Isaiah 66:2)).
They Extricated Themselves From the Confusion In Babylon by Separating From it—Ezra 2:1-601Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city; 2Which came with Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel: 3The children of Parosh, two thousand an hundred seventy and two. 4The children of Shephatiah, three hundred seventy and two. 5The children of Arah, seven hundred seventy and five. 6The children of Pahath-moab, of the children of Jeshua and Joab, two thousand eight hundred and twelve. 7The children of Elam, a thousand two hundred fifty and four. 8The children of Zattu, nine hundred forty and five. 9The children of Zaccai, seven hundred and threescore. 10The children of Bani, six hundred forty and two. 11The children of Bebai, six hundred twenty and three. 12The children of Azgad, a thousand two hundred twenty and two. 13The children of Adonikam, six hundred sixty and six. 14The children of Bigvai, two thousand fifty and six. 15The children of Adin, four hundred fifty and four. 16The children of Ater of Hezekiah, ninety and eight. 17The children of Bezai, three hundred twenty and three. 18The children of Jorah, an hundred and twelve. 19The children of Hashum, two hundred twenty and three. 20The children of Gibbar, ninety and five. 21The children of Bethlehem, an hundred twenty and three. 22The men of Netophah, fifty and six. 23The men of Anathoth, an hundred twenty and eight. 24The children of Azmaveth, forty and two. 25The children of Kirjath-arim, Chephirah, and Beeroth, seven hundred and forty and three. 26The children of Ramah and Gaba, six hundred twenty and one. 27The men of Michmas, an hundred twenty and two. 28The men of Beth-el and Ai, two hundred twenty and three. 29The children of Nebo, fifty and two. 30The children of Magbish, an hundred fifty and six. 31The children of the other Elam, a thousand two hundred fifty and four. 32The children of Harim, three hundred and twenty. 33The children of Lod, Hadid, and Ono, seven hundred twenty and five. 34The children of Jericho, three hundred forty and five. 35The children of Senaah, three thousand and six hundred and thirty. 36The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 37The children of Immer, a thousand fifty and two. 38The children of Pashur, a thousand two hundred forty and seven. 39The children of Harim, a thousand and seventeen. 40The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four. 41The singers: the children of Asaph, an hundred twenty and eight. 42The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all an hundred thirty and nine. 43The Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth, 44The children of Keros, the children of Siaha, the children of Padon, 45The children of Lebanah, the children of Hagabah, the children of Akkub, 46The children of Hagab, the children of Shalmai, the children of Hanan, 47The children of Giddel, the children of Gahar, the children of Reaiah, 48The children of Rezin, the children of Nekoda, the children of Gazzam, 49The children of Uzza, the children of Paseah, the children of Besai, 50The children of Asnah, the children of Mehunim, the children of Nephusim, 51The children of Bakbuk, the children of Hakupha, the children of Harhur, 52The children of Bazluth, the children of Mehida, the children of Harsha, 53The children of Barkos, the children of Sisera, the children of Thamah, 54The children of Neziah, the children of Hatipha. 55The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Peruda, 56The children of Jaalah, the children of Darkon, the children of Giddel, 57The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Ami. 58All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two. 59And these were they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer: but they could not show their father's house, and their seed, whether they were of Israel: 60The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two. (Ezra 2:1‑60)
Jews from all walks of life were exercised to return to Jerusalem—priests, Levites, singers, servants, etc. They “went up out” of Babylon and separated from it. Nobody coerced them to do this; it was a personal exercise on the part of the people. It was likely an emotional and painful thing, because it meant a farewell to many of their brethren who chose to stay in Babylon.
Similarly, those who have been Scripturally gathered to the Lord’s name will have passed through these same exercises, and will have separated from the confusion in the great house of Christian profession—of which Babylon is a type (2 Tim. 2:19-2219Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:19‑22)). They have not left the house of Christian profession, but have sought to return to first principles in the Word of God as to gathering.
The Jews who returned to Jerusalem acknowledged that they were but a remnant of God’s people, and therefore they made no pretension to have powers that the nation once had in its earlier days. They did not have the Shekinah glory cloud (Ex. 13:21-2221And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: 22He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. (Exodus 13:21‑22); 2 Chron. 5:13-1413It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; 14So that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God. (2 Chronicles 5:13‑14); Ezek. 8:44And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. (Ezekiel 8:4)), nor did they have the “Urim and Thummim” (Ex. 28:3030And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually. (Exodus 28:30); Ezra 2:6363And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim. (Ezra 2:63)). These symbols of power were now gone, and it cast them on the Lord for help.
They Freely Gave Their Possessions to the Cause Of Furthering that Remnant Testimony—Ezra 2:64-7064The whole congregation together was forty and two thousand three hundred and threescore, 65Beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing men and singing women. 66Their horses were seven hundred thirty and six; their mules, two hundred forty and five; 67Their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty. 68And some of the chief of the fathers, when they came to the house of the Lord which is at Jerusalem, offered freely for the house of God to set it up in his place: 69They gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests' garments. 70So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities. (Ezra 2:64‑70)
The reality of the people’s faith in the book of Ezra was proved by their willingness to “freely” give their possessions in support of the testimony in a monetary way. Each “gave after their ability.”
They Sought to Act in Practical Unity in All Matters—Ezra 3
The remnant in Ezra acted together “as one man” in everything they did (vs. 1), not just in their worship, but also in their service for the Lord and their practical fellowship with one another.
• They gathered “together” (vs. 1).
• They laboured “together” (vs. 9).
• They sang “together” (vs. 11).
Similarly, those who are connected with the remnant testimony today should be marked by seeking to keep “the unity of the Spirit in the bond of peace” (Eph. 4:33Endeavoring to keep the unity of the Spirit in the bond of peace. (Ephesians 4:3)). It may be done in much weakness, but it is their aim and desire.
They Followed the Word of God In Everything They Did—Ezra 3
The remnant in Ezra was careful to follow the Word of God for everything they did in worship and service. Several times it says, “As it is written” (chap. 3:2, 4).
Likewise, the remnant testimony in Christianity should be marked by carefully following the Word of God in all things having to do with worship and service. We may not always have a specific verse for everything, but we should have a Scriptural principle to guide us.
They Experienced Opposition On Account of the Ground They Took In Separation From The Corruption In the Land—Ezra 4
The remnant in Ezra had “adversaries.” These were people in the land who were opposed to the position the faithful Jews took at Jerusalem in separation from the mixed religious principles that were being practiced around them.
They Had a Powerful Prophetic Ministry In Their Midst—Ezra 5
God raised up prophets in the midst of the remnant in Ezra to strengthen and encourage the people to continue in the work that they were doing for the Lord. They were used much of the Lord. “Haggai” addressed the moral state of the people, so that their lives would be found pleasing to the Lord. “Zechariah” turned the hearts of the people to the future—to the coming of the Lord when the kingdom would be established in power and glory.
Similarly, the Lord will use men to minister the Word of God to strengthen and edify those in that remnant position in Christianity today. These may be local brethren (1 Cor. 16:15-1815I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. 17I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. (1 Corinthians 16:15‑18); 1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)), or those who visit from other assemblies (Acts 14:21-2221And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. (Acts 14:21‑22); 1 Cor. 16:10-1210Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. 11Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 12As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time. (1 Corinthians 16:10‑12)).
They Did Not Pretend To Be All the People of God, But Owned That They Were Merely a Remnant—Ezra 6:16-2216And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, 17And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel. 18And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses. 19And the children of the captivity kept the passover upon the fourteenth day of the first month. 20For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. 21And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did eat, 22And kept the feast of unleavened bread seven days with joy: for the Lord had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel. (Ezra 6:16‑22)
The remnant in Ezra went on humbly with their worship and service. They did not pretend to be all Israel, but did offer a sin-offering for all 12 tribes of Israel. By doing this, they owned their part in the failure of the nation. It is significant, however, that they ate the Passover only with those who had separated from the defilement in the land.
Similarly, those today gathered to the Lord’s name do not pretend to be the Church of God in its entirety, nor do they think that they are God's remnant today. They recognize that they are but a few, and freely own their part in the public failure of the Church. However, they only eat the Lord’s Supper (the antitype of the Passover) with those who have separated themselves from defilement—moral, spiritual, and ecclesiastical.
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These are some of the salient features that mark a Scripturally gathered assembly. However, this will only be so when the state of the people is good and they are walking with the Lord. It is possible to be in a right position (ecclesiastically) but in a wrong condition (spiritually). The book of Malachi illustrates this. The Jews in that day had returned to God’s center (Jerusalem), but they were clearly in a wrong state of soul. Therefore, assuming that assemblies gathered to the Lord’s name are in a reasonably good state, these features seen in the remnant in Ezra will be seen in them
PART II
The Spirit’s Work in Gathering
Christians Together for
Worship and Ministry