Darby said ‘I do believe the Brethren have something special. But what is important is, not ‘the Brethren,’ but the truth they have. Darby says that God, though full of gracious patience, could set the Brethren aside – if they are not faithful – and spread His truth by others. Their place is to remain in obscurity and devotedness, not to think of ‘Brethren’ (it is always wrong to think of ourselves), but of souls, in Christ’s name and love, and of His glory and truth. Their place is not to press Brethrenism, but to deal with each soul according to its need for Christ’s sake.’
This is based on part of a letter written by JN Darby from America to a Mr J Leslie. The original is in his Collected Writings Volume 31 (Doctrinal 9) entitled Correspondence on recent matters. It is also in JND’s letters Vol. 51 page 339.
John Nelson Darby
Darby thought that Brethren were entering into a new phase of their existence, which increased their responsibility, bringing greater dangers to them. It arose from the general feeling that Brethren have something that other Christians have not got.
What they have is often refuted, hated and opposed. It may be also often be a matter of curiosity, or there may be genuine inquiry. May there be more! But this feeling is real. Worldly people feel it, and would use it to show the inconsistency of the public profession, citing Scripture inaccurately. Other Christians, still clinging to the professing church with partial apprehension of the truth and holding much error, boast that they can have what the Brethren have, without leaving the systems they are in.
The Brethren probably do have something special. But what is important is, not ‘the Brethren,’ but the truth they have. Darby says that God, though full of gracious patience, could set the Brethren aside – if they are not faithful – and spread His truth by others. Their place is to remain in obscurity and devotedness, not to think of ‘Brethren’ (it is always wrong to think of ourselves), but of souls, in Christ’s name and love, and of His glory and truth. Their place is not to press Brethrenism, but to deal with each soul according to its need for Christ’s sake.
But if, through grace, they possess more of the truth, they have greater responsibility. Therefore, if they are not more devoted, they would be a stumbling-block to others. Unworldliness, nonconformity to the world, self-denial, and love to others, is called for: The end of what is enjoined is love out of a pure heart and a good conscience and unfeigned faith. (1 Tim 1:5). Let brethren walk in love, in the truth, humble, lowly, unworldly, holding all for Christ. May they be as little as when they began, and be content about it. Then God will bless them. If not, their candlestick may go – and, oh, after such grace, what sorrow and confusion of face that would be!
Let there be no mixing with the church-world. May the brethren show grace toward it, as beacon-lights, taking the precious from the vile. Then they will be as God’s mouth. May they be a testimony against it, with that earnest gospel of God’s free love to souls that Christ has for His own. May they do the work of evangelists, humble, lowly, devoted, and simple in ministry, devoted in heart and separated to Christ.
Brethren should rejoice in evangelical activity outside of themselves: it is one of the signs of the time. God is sovereign, and can work in love where and how He pleases, and they should rejoice in it. But in general there is no separation from evil in many places. Indeed there is so much indifference to the truth, especially in America. They even exchange pulpits with infidels. For a year or two, at the beginning, Darby and others would preached wherever they were invited. Though the trumpet was giving an uncertain sound, the gospel was fully preached and some were brought out. Now the testimony has to be clearer, but still the fullest preaching of the gospel and of the assurance of salvation must continue.
We should not be on the attack, but to be superior, in grace, for the truth. Peter never attacked the chief priests, but went on his own way. The high ground of the truth and a full gospel preached in grace should distinguish us. The testimony against evil should be in our own walk and ways. Patience, truth, holiness, and love in the truth and for the truth’s sake, characterise Christ’s revelation of Himself. He influences us in the last days.
God has no need of us, but He does have need of a people who walk in the truth in love and holiness. In the Old Testament it says, ‘I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of Jehovah’ (Zeph 3:12). The same spirit is in Jude, who speaks of the mixture which would bring on judgment: ‘But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.’ (v. 20-21) We may, and must, rejoice in the gospel. That only makes the testimony of Brethren outside the camp more necessary than ever – but the testimony must be real. May we be waiting and watching for Jesus, because we do so love Him!
Original letter written by John Nelson Darby, New York, April 8th, 1875.
Edited for easier reading by Sosthenes, September 2014.
Romans unfolds the gospel of God as the testimony of the righteousness of God. It testifies of God’s wrath from heaven, and begins with the depravity of the Gentiles, the hypocrisy of moralisers, and the guilt of the Jews. It concludes that all are under sin, and that our guilt is met by the blood of Christ through faith. This proves at the same time the righteousness of God in bearing with the sins of the past saints, and lays the present foundation of divine righteousness for the future.
From chapter 4 the apostle connects faith with the resurrection, Christ having been delivered for our offences. In chapter 5 he applies this to justification and peace in the assurance of God’s love, and traces all up to Adam on one side, and to Christ as head on the other, the law only coming in by the bye. In chapter 6 he applies it to a godly life, and in chapter 7 to the law. He unfolds in chapter 8 the full life and liberty the Christian obtains through the presence of the Holy Spirit. God secures all by what He is for us, all this being made good to us through Christ. And nothing shall be able to separate us from it. There are three parts in chapter 8:
The Spirit as life, going on to the resurrection of the body (v. 1-11);
The Holy Spirit as a separate Person, dwelling in us for joy, and sympathy with us in infirmities (v. 12-27);
God for us – life, God in us, and God for us (v. 28 to the end.
Note that except just for bringing in Christ’s intercession, you never get His ascension in Romans. Hence we do not have the unity of the body, which is only alluded in ch. 12 as to in its practical effects, but we have the relationship of the individual with God on the ground of grace reigning through righteousness – God’s righteousness being very definitely brought out in contrast with man’s, man having the law for his rule, convicting him of transgression, lust, and his powerlessness to do good, despite willing otherwise.
From chapters 9 to 11, Paul reconciles special promises to the Jews with the no-difference doctrine of divine righteousness. In chapter 9, while professing his own love to the Jews, he recognises all their privileges and the absolute sovereignty of God. This was proved in their own history by the exclusion of Ishmael and Esau, despite their being sons of Abraham and Isaac. It was only the sovereign mercy of God which had spared them at Sinai: likewise it was this sovereign mercy in God’s call of Gentiles as well as Jews, confirmed by quotations from Hosea. He then shows that the rejection of the Jews was foretold by prophets – that it is founded on a pretension to human righteousness. In chapter 10, he contrasts the righteousness of the law with that of faith, showing the title of the Gentiles to the latter. The call involved preaching to them, Jews having rebelled, convicted, by their own scriptures.
In chapter 11, Paul raises the question, Has Israel as a people, finally and definitely, been rejected? No. He gives three proofs
In his own person.
The declaration that the Gentiles will be called would provoke them (Israel) to jealousy, and therefore that they would not be finally rejected.
The positive declaration of scripture that the Redeemer would come to Zion, and turn away ungodliness from Jacob.
In connection with this, he puts the Gentiles, introduced on the principle of faith, upon their own responsibility, showing them that if they did not continue in God’s goodness, they would also be cut off from the tree of promise on the earth, as so many of the Jews then were. God could graft the Jews in again, this being the testimony to the wisdom of God. God hath concluded them all in unbelief, that he might have mercy upon all. (V.32)
In the subsequent part we get exhortations. Only that in chapter 15 Paul resumes the doctrine. Jesus Christ was “a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God for his mercy.” (v. 8-9)
Originally by JND. Lightly edited by Sosthenes, July 2014
The Acts of the Apostles embraces the revelation of the gift of the Holy Spirit and His workings: first, at Jerusalem, where He is rejected by Israel; next, in His free operation outside Israel; and, lastly, in Paul, connected with the revelation of the church among the Gentiles at large, closing with his being delivered by the Jews to the Gentiles and his being sent a prisoner to Rome.
This book follows on from the close of Luke. We find the disciples acting in the intelligence of the scriptures, though not yet having been given the power of the Holy Spirit. The Acts of the Apostles embraces the revelation of the gift of the Holy Spirit and His workings: first, at Jerusalem, where He is rejected by Israel; next, in His free operation outside Israel; and, lastly, in Paul, connected with the revelation of the church among the Gentiles at large, closing with his being delivered by the Jews to the Gentiles and his being sent a prisoner to Rome.
The coming of the Holy Spirit, overleaps Babel in grace by the gift of tongues: the first sign of His presence. We see the moral effects of His presence in devotedness and unity, and, forming the assembly, the remnant in Israel are added to it. “The Lord added to the church daily such as should be saved.” But He still proposes to Israel the return of Christ (founded on Christ’s intercession on the cross) upon their repentance; while declaring that the heavens must receive Him till the times when all that the prophets had said should be established. But Israel rejects His testimony. Christ is exalted and the Holy Spirit comes down. The disciples pursue their testimony in patience in spite of Israel’s opposition, and are confirmed in the power of the Holy Spirit. The Spirit is manifested in power, as God’s presence in the assembly on earth, searching the hearts of men. He ministers to unity and order even in temporal things, acting now in liberty according to faith and faithfulness in instruments of His own choice.
This free action of the Holy Spirit calls out the final judgment of Israel, on every principle of relationship of God with man, but their conduct is characterised throughout by resistance to the Holy Spirit. This is accompanied by the opening of heaven to Stephen, who was filled with the Holy Spirit and gave the testimony that they now resisted. His thorough likeness to Christ, through seeing Him in glory, is beautifully brought out; his death on the earth, and his being received into heaven. The making good church blessings in connection with Israel plainly becomes impossible. Here it is that Saul, the enemy, first comes in.
And now, before turning to any more positive facts, you get the free action of the Holy Spirit extending the gospel outside Jerusalem, consequent on persecution. Next, we find Saul, the apostle of enmity against Christ, broken and brought down by Christ, revealed in supreme heavenly glory, but identifying all Christians with Himself, as being Himself, “why persecutest thou me?”
Peter’s testimony to Christ has been that the Messiah, the Prince of life, whom they had rejected, had been exalted by God. Paul immediately preached that He is the Son of God. Peter never preached Him as Son of God. Paul’s preaching consequently embraces heavenly glory and the unity of the saints with Christ.
But Saul, while owned of the disciples, is laid aside for a time. Peter’s ministry continues; and the first Gentile is added to the church, whilst maintaining its constituted unity. The previous free action of the Holy Spirit outside Jerusalem at Samaria had been connected with it by Peter and John going down, and the disciples’ receiving the Holy Spirit by the laying on of their hands.
We now find the same free action of the Holy Spirit going to mere Gentiles in the great Grecian capital, Antioch. The connection with Jerusalem is still kept up by the apostles sending Barnabas there. He goes and fetches Saul. We have then the testimony through prophets (another sign of the Holy Spirit), this same connection being maintained in another way, The prophets come from Jerusalem, and in result they of Antioch send help to those in Judea. We have then the proof of the service of angels to the church. This closes this part of the Acts.
We now have Paul’s ministry. The Holy Spirit now calls, separating Barnabas and Saul for the work to which He had called them, and they are sent forth by the Holy Spirit. It is a new kind of apostle. The first thing we find is a figure of the total blinding of the Jews who resist the Holy Spirit, and the eyes of Gentiles opened to believe. Notwithstanding this, Paul (for he is now called Paul) according to the Lord’s mind always goes first to the Jews, and afterwards to the Greeks. John Mark leaves them. After having preached round, they choose elders for the churches. It is only among the Gentiles that we read of this. He then returns to Antioch, and there we find what the result of the laying on of their hands had been. They had been recommended to the grace of God for the work which they had now fulfilled. “And there they abode long time with the disciples.”
The church having now been freely established on heavenly principles outside Jerusalem, Satan seeks to introduce confusion by bringing in the law. ; God, to maintain unity, causes the matter to be referred to Jerusalem, so that the apostles there, and the church, should themselves declare the Gentiles free. The points to which they were subjected were not introduced by the law, but expressed the title of God in Himself and to all life, and the maintenance of the original purity in which God had originally constituted man upon earth. I see authority here within the church in the apostles. “It seemed good to the Holy Spirit and to us,” with perfect liberty of ministry.
They dismiss Judas and Silas; and then we get another thing: Paul gathers fellow-labourers round himself: first Silas, then Timothy, whom he circumcises. T his was completely illegal. He never rose more above the law than here. Now, we get the direct guidance of the Holy Spirit in the carrying out of his ministry; but he had to be guided by divine intimations. Then we have Paul pursuing his ministry – kept of God everywhere – the very demons forced to own him – and as competent as the other apostles to confer the Holy Spirit: free ministry, under the guidance of God’s Spirit, still going on.
As Paul, returns to Jerusalem, he intimates that it was the close of his ministry in those parts to the elders of Ephesus at Miletus. He predicted the efforts of Satan, and calling upon them to watch and labour with the same earnestness and energy as had marked his own labours amongst them. He expected the elders to maintain themselves. He now returns to Jerusalem, the Holy Spirit warning him, and the disciples telling him by the Spirit, not to go up. On the suggestion of the elders at Jerusalem, he accommodates himself to Jewish ceremonies, the believers at Jerusalem being all zealous of the law. This brings him into captivity; but the effect of the captivity is to bring him into the place of testimony before the Jews, who refuse grace to the Gentiles, and then before Lysias, Felix, Festus, Agrippa, and Nero. But he is a prisoner all the time, and as such he worked at Rome. This closes the testimony to the Jews; and thus the history of the dissemination of the gospel in apostolic times.
Originally by JND. Lightly edited by Sosthenes, September 2014
In John we have the divine person of the Lord as life and light. We also have the sending of the Comforter down here in His place. Finally John gives us a brief view of the whole course of the dispensation until the millennial kingdom.
In John we have the divine person of the Lord as life and light. We also have the sending of the Comforter down here in His place. Finally John gives us a brief view of the whole course of the dispensation until the millennial kingdom.
Chapter 1
John 1:1-18 presents the person of the Lord Jesus. Though largely shown to be God, the Lord is, from v.14 onwards, always looked at in John as a man living on earth, manifesting the Father.
in verses 1-5 – abstractedly, as to His nature, and the effect of His appearing
verses 6-11, John’s testimony to this, and the effect of his coming
verses 12, 13, the effect and way of grace
verses 14-18, the Word made flesh;
Then:
verses 19-34, John’s testimony to what He would be as to His work and effectual power for man – Lamb of God, Baptiser with the Holy Ghost, owned here Son of God by the Holy Ghost descending on Him
verses 35-42, John’s testimony historically gathering to Him (this is the first day of active gathering)
verse 43 to end, the Lord’s gathering
This embraces God’s dealing with the remnant during the life of Christ’s here, and afterwards, till He is owned by the remnant at the end. This is represented by Nathanael. He is owned as Son of God, King of Israel, but takes a wider title too, that of Son of man, on whom the angels wait.
Note in v. 38-42 that Christ is the divine centre, God is manifest in flesh; and secondly we have the only path through the world when Jesus says, “Follow me”.
The world is condemned,
Christ separates His own out of it to Himself, as
God is revealed
Heaven is opened on Him, and the angels wait upon Him as Man.
Note, we have our part as Stephen had – heaven opened, and He, the Son of man, there. Note too, that Christ does not have an object to look at, but we have one – He is the object.
Chapter 2 v.1-22 gives the millennial character of the third-day concerning Israel:
the marriage
purifying judgment.
In v. 23-25 the Lord does not accept a present reception according to the intelligence of flesh.
However, in chapter 3, a man must be born again. This is true even for the earthly promises made to Israel. But the thoughts of God for man go on to heaven, for the divine Son of man came down from heaven and He speaks of it. God loves the world, and gives us to believe in Him by faith individually so as not to perish. This introduces the cross, the Son of man lifted up like the serpent – the Son of God given. Condemnation hangs on believing or not in the Son of God; for light has come into the world, but men love darkness. This is a great moral truth altogether outside Israel. Jesus has fully revealed heaven as He knows it, and made man, by believing in Him, fit for it. John then bears witness to Christ, in contrast to himself and his testimony, as divine and heavenly: the One to whom His Father has given all. Those who believe in Him have life; those who do not believe, will not see life and wrath abides on them. All this ministry was prior to His entering on His public ministry, for this took place after John had been cast into prison.
Chapter 4: The jealousy of the Jews drives Him from Judea. The woman of Samaria, who is outside and independent of Judaism is brought in. God is present there to give the living water. The Lord humbly asks her for a drink: this blessedly inspires confidence for her to ask for it, He having already given her the desire. Now she has a spiritual spring rising up to eternal life within her. But nature cannot receive spiritual things. God reaches the conscience by the word. This is recognised as of Him, and then Christ is known and owned as Saviour of the world. And though salvation be of the Jews, God, who is a Spirit, must be worshipped in spirit and in truth. And the Father (the name now revealed in grace) seeks such to worship Him, meeting a needy soul. This is Jesus’ joy in grace.
In Chapter 5 we find that law, with all its ordinances, can do nothing through the weakness of the flesh. The truth however is, that the Father and the Son are working, not man. The Jews cannot have their sabbath in sin and misery. But as the Father has life in Himself, so He has given to Jesus the Son to have life in Himself, and He quickens whom He will; and committed all judgment to the Son, that all should honour Him as they honour the Father. There is no confusion in these ways of honouring Him. He who hears His word, and believes on the Father who sent Him, has everlasting life, and does not come into judgment, but is passed from death unto life. There is then a resurrection to life, and another to judgment (see v. 30-47). Jesus is presented as life to the responsible man, witnessed by John Baptist, the Lord’s works, the Father, and the scriptures. But the Jews, who rejected Moses’ writings speaking of Christ, would not receive Him or His works. When the false one comes in his own name, they will receive him.
Chapter 6 gives a picture of the order of God’s ways in Christ. Already Prophet, He would not be King, but goes on high alone to pray. During this time the disciples are toiling without Him against the wind; He rejoins them, and they are at land. This is in connection with the passover, and Christ’s proving Himself the Jehovah of Psalm 132. (Arise, Jehovah, into thy rest, thou and the ark of thy strength) v.8JND. Instead of that now, He is the bread coming down from heaven to give life to the world, and must be received spiritually and inwardly as the One incarnate, but also as dying, as there is no life in any man. Also He, the Son of man was going up to where He was before.
In chapter 7, the Jews (His brethren) do not believe on Him, and He cannot show Himself to the world. This is the feast of tabernacles. He promises the Spirit to those who believe: instead of His visible presence, as rivers of living water, springing up unto eternal life. The Jews (of Judea) and people (Galilee, etc.) are distinguished.
Chapter 8 gives the word rejected; chapter 9 the works.
In chapter 8 Christ is the light of the world and the Light to lead. He deals with conscience in contrast with the difference between gross sins and sinfulness. His word is the absolute expression of Himself. He is from above; unbelieving man is of the devil from beneath, The devil is a liar and a murderer, and abides not in the truth. Jesus is God, and the Jews reject Him.
In chapter 9 He gives eyes to see. This is by incarnation, which in itself gives no spiritual sight. However, by the Spirit and word, He is known as the sent One, there is sight. He is confessed as Prophet, and then through the word received, He is believed on as the Son.
Chapter 10 gives us His care of the sheep. They are put out, but He goes before. He comes in by, and is, the appointed way, giving salvation, liberty, and pasture. He lays down His life for the sheep; He knows them, and they Him, as His Father knew Him, and He His Father. In laying down His life, He becomes the special object and motive for His Father’s love. He has other sheep (Gentiles), and there is to be one flock (not fold), one Shepherd. He goes from His obedient lowliness to being one with His Father. Father and Son are the names of grace.
In chapter 11 He is declared Son of God by resurrection power. He is the Resurrection and the Life. When He is present, the dead live, and the living do not die. But while showing divine power, He is the dependent Son as man. He feels for and with us, but He is always heard.
In chapter 12 He is the Son of David. The time of His glory as Son of man has come. But then He must die. Before this, He is received at Bethany, where the taught remnant enter into His death. This lays the ground for the new thing, while the enmity ripens. His death, as rejected by the hopeless and judicially blinded hostility of Israel, now comes fully before us.
Chapter 13: His departure does not close His service to His disciples. He fits them to be with Him when He cannot stay with them. This is essentially necessary according to His true nature and glory. He came from God, and went to God; the Father had given all things into His hand. His human nature continued in divine purity and perfectness, whereas man was traitorously hostile. He loved His own who were in this world absolutely and He loved them through all, to the end. Having regenerated them by the word, He washes their feet as their servant, and gives them an example in service. He shows His personal love to them, the advantage of habitual nearness to Him to be able to know His mind. After Judas had gone out, He shows that the foundation of the new, but essential and everlasting, relationship with God is laid in the cross, under the title of Son of man. The Son of man is glorified in it, with all the essential attributes of God seen in Him. God is glorified in Him, but does not wait for the kingdom. He glorifies Him in Himself, and does so immediately. He then tells them to love to one another, but warns Peter he could not follow Him now. The path was through death, destruction, and wrath for man, as having only natural life. Note, in the washing: at first one is washed or bathed all over. This cannot be repeated. It is the feet which pick up dirt in the walk; but the believer is fundamentally clean, once and for all
In chapter 14, the Lord first shows that, though absent, He is an object of faith as God is. He was not going to heaven to be at ease, and though they were distressed, He said, ‘Let not your heart be troubled’. If that had been the end, He would have told them. But He went to prepare a place for them in His Father’s house, and would come again and receive them. Then we learn what they had in His presence, and what they would have after His departure. They knew where He went, for He was going to the Father, and they had seen the Father in Him. They knew the way, for in coming to Him they found the Father. He could not stay, but on His going He would ask, and the Father would send, another Comforter to stay and dwell in them. He had as yet been only among them. Now they would know Him. If a man kept His words, His Father would love him, and He, Jesus, would manifest Himself to Him. If he kept His word, His Father and He would come and make their abode with him. He left peace with them, giving them His own peace. Next, he expected in His disciples such love that they should be glad that He went, that is that they should be interested in His happiness, an immense witness of His nearness.
In chapter 15 Christ replaces Israel, the old but not the true vine on the earth; the disciples are branches, clean through the word. The Father purified the fruit-bearing, cutting off the unfruitful branches. They were to abide in Him, and He in them. If a man (not they) did not, he would be cast out and burnt. If they abode in Him, and His words abode in them, they would be endowed with power. Dependence and confidence (Christ’s words) are first; desires and thoughts come next. In bearing fruit they would resemble Him.
Next, they were to abide in His love: this by obedience, and all this that their joy might be full. They were to love one another, as He had loved them. He laid down His life for His friends: they were such (not He their friend – that He is Friend to sinners; but they are His friends) – that they might love one another. The world would hate them, as it had Him. Next, the Comforter would come, and testify of Him. As glorified, The Father would send Him; and they would testify of Christ as having been with Him.
Note that in chapter 14 the Father sends the Comforter. He brings to their remembrance that all He had said to them. Thus their witness was made good. But He would also reveal His heavenly glory, sending the Spirit from the Father.
Chapter 16 gives the Comforter, as present down here and His work in the world and in the church, in contrast with the disciples’ own state in a hostile world and with blinded Judaism. The disciples, absorbed with their loss, did not look to what God was bringing about; yet the Comforter’s presence was worth His leaving. He would demonstrate to the world sin, righteousness, and judgment:
Sin in rejecting Christ; for His presence proved the rejected one, gone to the Father.
Righteousness, as He was deservedly God’s righteousness, and the world (disciples and all), who had rejected Him, would never see Him again. The breach was absolute.
Judgment: the world was convinced of judgment, because its prince, who had led it against Christ, was judged. That was the proof of Christ’s power over him and his wickedness. Satan’s position was a judged one already.
The Comforter would guide the disciples into all the truth. He would show them things to come – Christ’s things, all the Father had. However soon He would see them again (that is, after His resurrection), and they would enter into the consciousness of their relationship with the Father. As yet they would be scattered, and He would be left alone; but He had the Father with Him. They might be of good cheer because He had overcome the world.
In chapter 17 Christ addresses the Father before He departs.
Verses 1-5: He lays the ground of all He has to ask. Having finished the work, He is to be glorified as Son. He establishes the glorious relationship, and our title to enter into it. He has power over all flesh, and gives eternal life to those saints that the Father had given Him. The knowledge of the Father, and of Him as sent, is eternal life.
Verses 6-8 put the disciples in their position. He manifested the Father’s name to them: so the relationship would be founded. They knew Him as having all things from the Father, not Messiah’s Jewish glory from Jehovah. All that the Father had communicated to Him in His position, He had given to them, so that they might enjoy it fully as well as having it.
In verses 9-13 He prays the disciples – those who had been given Him by the Fathe. He does not pray for the world. They are the Father’s (all is mutually possessed), and He, Christ, is glorified in them. The object is that they might have His joy complete in them.
In verses 14-19 they are put into the place of His testimony. The word (not words) was in connection with the place of relationship: not of the world. Christ was not of the world: they were not to be taken out of it, but kept from evil. They were to be morally set apart to the Father by the truth, the Father’s word. They are sent by Christ into the world as He had been sent by the Father. And He set Himself apart to the Father as the heavenly Man. The Holy Spirit might set them apart. It was Christ as well as truth, but still truth.
In verses 20, 21, He prays that those that believe through their word should be one in the Father and Son: that the world may believe.
In verses 22, 23, He has given them the glory, in order that they might be one in the display of that glory, and that the world may know it.
In verses 24-26 He would have them where He is: He who was loved before the world was. They are loved as He was. He had and would declare the Father’s name, that they might enjoy it, He being in them.
Chapter 18: We have to remark the character both of Gethsemane and the cross. It is the Son of God above the temptation, seen out of the suffering. There is no “if it be possible let the cup pass“, no “why hast thou forsaken me?” Those who had been sent to take Him go backward and fall to the ground. He puts Himself forward that the disciples might escape untouched.
In chapter 19, He heals in the garden, but Peter denies Him. In calm superiority, He answers the chief priests and Pilate, who witnessed that He was truth. Yet He submits to him as to power given from above, but Pilate leaves it to the priests to settle the matter. The Jews deny having any king but Caesar. The Jews are treated with slight, as everywhere in this Gospel.
On the cross, knowing that one scripture had yet to be fulfilled, He commends His mother to the beloved disciple, and charges him to be to her as a son. He then gives up His spirit. Of Him not a bone is broken, but He is with the rich in His death.
Chapter 20 gives us a picture of the whole time, from the remnant, through the church period and on to the converted remnant when they see the Lord. Mary Magdalene, who represents the remnant, called as a sheep by her name, is attached personally to the Lord. Then the disciples are now called brethren, in the same relationship to God and the Father as Himself. They are gathered and are told ‘Peace be unto you’ (v.19). They receive the Holy Spirit, and are sent by Christ for remission of sins. Lastly the remnant (Thomas), who did not believe at first, does on seeing. But they who have believed without seeing, are especially blessed. Twice therefore, He had shown Himself.
In Chapter 21 we have the great gathering of the millennial time: the net does not break at all. Christ had some fish on shore already; these had been brought in from the great waters. Peter, restored, has to care for Christ’s sheep, especially the Jewish flock. Thus we have the Peter’s ministry to the Jewish church. John is left to watch in his ministry over the saints and witness of God till Christ comes. This carries us on to the Apocalypse. John’s epistles and the Revelation refer to Christ’s appearing. Paul’s ministry comes in between, and speaks of the hidden mystery, the church and the rapture, before the appearing.
Originally by JND. Lightly edited by Sosthenes, July 2014
Still, Lord, to see Thy face,
Thy voice to hear;
To know Thy present love
For ever near;
To gaze upon Thyself,
So faithful known,
Long proved in secret help
With Thee alone;
John Nelson Darby
OH, bright and blessed hope!
When shall it be
That we His face, long loved,
Revealed shall see?
Oh! when, without a cloud,
His features trace,
Whose faithful love so long
We’ve known in grace;
That love itself enjoy,
Which, ever true,
Did in our feeble path
Its work pursue?
O Jesus, not unknown,
Thy love shall fill
The heart in which Thou dwell’st,
And shalt dwell still.
Still, Lord, to see Thy face,
Thy voice to hear;
To know Thy present love
For ever near;
To gaze upon Thyself,
So faithful known,
Long proved in secret help
With Thee alone;
To see that love, content,
On me flow forth,
For ever Thy delight,
Clothed with Thy worth!
O Lord, ’twas sweet the thought
That Thou wast mine;
But brighter still the joy
That I am Thine!
Thine own, O Lord, the fruit,
The cherished fruit,
Of Thine all perfect love!
No passing root
Of evil e’er will dim
Thy cloudless rays;
But a full heart pour forth
Thine endless praise!
Nor what is next Thy heart
Can we forget –
Thy saints, O Lord, with Thee
In glory met,
(Perfect in comeliness
Before Thy face –
Th’eternal witness all
Of Thine own grace),
Together then their songs
Of endless praise,
With one harmonious voice,
In joy shall raise!
O joy supreme and full,
Where sunless day
Sheds forth, with light divine,
Its cloudless ray!
John Nelson Darby (1800-1882)
Wriiten 1879 Parts of the above are in Hymns for the Little Flock 1962 and 1973 and in Psalms and Hymns and Spiritual Songs 1978 – No 160
In Luke we get a beautiful exhibition of the state of the pious remnant in Israel at the time of our Lord’s first appearing. We also get the working of the Spirit of God among them, and at the same time the public state of the nation under the Gentile
In Luke we get a beautiful exhibition of the state of the pious remnant in Israel at the time of our Lord’s first appearing. We also get the working of the Spirit of God among them, and at the same time the public state of the nation under the Gentiles (chap. 1).
We get the whole political world set in motion to bring a carpenter to Bethlehem (chap. 2).
In connection with the remnant, John the Baptist comes, announcing Him who is to baptise with the Holy Spirit and with fire (chap. 3). We now get the genealogy from Adam. Luke gives us Christ as the Son of man in perfect moral display upon earth. He also gives us the grace of God, displayed in His coming, yet still serving in the midst of Israel.
This service in grace, with particular reference to its moral elements, is unfolded in chapters 4-7. Jesus shows its extension to the Gentiles, and the breaking of covenant relations with the Jews. We have not merely the character of the remnant, but the disciples as the remnant, “Blessed are ye poor,” (Ch 6:20) etc. (4-7).
We get (in the demoniac of Gadara – chap. 8) a special picture
of the healing of the remnant in Israel,
of the ruin of the people,
the mission of the delivered remnant, left as a witness instead of going with Him.
In the transfiguration (chap. 9), we find special reference to His intercourse with Moses and Elias as to His decease. Son of man is to be delivered up. The unbelief of the whole generation, including His disciples, will close His whole connection with Israel. Then we see the claim of absolute devotedness to Himself. Meanwhile He insists on the judgment of self in all its forms.
The patient service of Christ to Israel is seen in sending out the seventy (Chap. 10). Israel is warned as to final judgment: whatever power He gave them in connection with the kingdom, their delight should be rather that they belonged to heaven. We then get, further, the principle of grace in dealing as a neighbour, instead of the claim of God towards a neighbour.
The word and prayer with the gift of the Holy Spirit is given to those who ask the Father who hears our prayers. After that, we have the judgment of scribes and Pharisees for the blasphemy against the Holy Spirit, for He had proved that the kingdom of God had come among them. The power of the enemy is bound, so that He could deliver all who were under it. Now, in the state in which the nation was, He was the test of its deliverance and of its going right. The nation would be left to the power of Satan, in whose power the Lord had been accused of acting.
Hearing the word is more important than being associated with Israel according to the flesh – more than any fleshly tie. Thus the men of Nineveh and the Queen of Sheba would rise up in judgment against that generation, and the blood of all the prophets should be found in them. They should be tested by apostles and prophets being sent to them; but these they would slay.
He then teaches the disciples to trust in God for everything, and to confess Him, the Lord Jesus, in the presence of all this opposition. The Holy Spirit would be given to them; so that they who resisted and blasphemed the Holy Spirit in them should be judged.
He taught them (the disciples) that all things should be made manifest. They were to be careful for nothing, but to seek the kingdom which it was the Father’s good pleasure to give them. They were to have their treasure in heaven, and wait for the Lord. He then gives the character of the faithful and unfaithful servant in His absence. He shows that His testimony will bring in division among men, even in families, and warns the people to take notice of the signs of the times. They ought to judge what was right, Jehovah being as one going with them to judgment, and they must agree with Him by the way (chap. 12).
We have in chapters 13 and 14, both in a parabolical way and in direct instructions, the setting aside of Israel, and the letting in of the Gentiles. In order to follow Him, men must take up their cross, and be the salt of the earth.
In chapters 15 and 16, the ways of God in grace we have with sinners, still connected with the setting aside of Judaism. Thus we have,
grace seeking and receiving sinners
future hopes substituted for present enjoyment
the veil drawn aside, so that what is heavenly is contrasted with all that had in Judaism been promised to such as were outwardly faithful.
We then get warnings against being an occasion of stumbling to little ones; and, on the other hand, if we are offenced, exhortations to forgive. We have the power of faith in the disciples, but whatever is done, it is no more than duty.
Liberty from Israel is then shown to be the privilege when the Lord is owned in Christ’s person. The kingdom was among them in His person; but He would come unexpectedly in His glory, and execute judgment. Meanwhile we are to know how to discern the righteous from the wicked. In the distress of that day, and at all times, men were to persevere in calling on God, and reckoning on His answer. We are to be meek and lowly in mind in respect to our faults. The Lord points out the danger of riches, as a hindrance to entering the kingdom, and assures us of the blessing of giving up all for Christ (chaps. 17, 18).
He now goes up to Jerusalem by Jericho. In all the three synoptic Gospels there is a distinct chronological point when He begins to deal again, and finally, with the Jews. Luke brings out grace in Zacchaeus; and though a publican, the Lord owns him as a son of Abraham. He is owned as Son of David, yet brings in grace; “for the Son of man is come to seek and save that which was lost.” (Chap. 19:10).
Next the parable of the servants to whom money is entrusted differs in Luke, in that the responsibility of man is more brought out. Each gets the same sum, but receives a different reward according to what he has gained; whereas in Matthew He gives to each according to his wisdom and the capacity of each and they all get the same reward.
In His riding into Jerusalem we notice the expression, “Peace in heaven,” (v.38) which is peculiar to Luke. Christ destroys Satan’s power in heaven, and settles peace there, in order to introduce the kingdom. He weeps over Jerusalem – the historical place for the incident.
Chap. 20: We see the various sects – Pharisees, Sadducees, Herodians etc. In the Lord’s answer to the Sadducees, we have the introduction of the power of the first resurrection, as the proof of being the children of God. Here, as in Matthew, we get His exaltation to the right hand of God, and that confounds the Pharisees as to all their expectations of the kingdom. He judges the scribes, and owns the poor widow who puts in her mite as better than all the rich.
Then in the prophecy (chap. 21) He does take notice, which Matthew does not, of the soon coming destruction of Jerusalem. He does not speak of the abomination of desolation, but of Jerusalem being compassed with armies, thus referring to the first destruction in AD70. The times of the Gentiles are fulfilled. He enters a great deal more into the spirit in which His disciples are to give their testimony, and how to meet difficulties as they arise.
We find at the Passover the extreme evil of man’s heart: strife among the disciples as to which of them should be the greatest. There is sifting by Satan, with special reference to Simon, for whom Christ had prayed.
Circumstances change now from those of the time in which He exercised power, so as to secure His disciples on the earth.
In chaps. 22 and 23 we have the scenes at Gethsemane and on the cross. The Lord Jesus is presented much more fully as Man in His own perfectness, faithfulness, and grace. It is not here Jehovah smiting His fellow, as in Matthew, but we see Him sweating as it were great drops of blood. It is the suffering man: the perfection of faith and grace.
This characterises Luke all through; We often find Him praying, of which His baptism and His transfiguration are particular examples. Another characteristic of Luke’s gospel is the bringing together circumstances into a single general expression, each bringing out some great moral beauty and truth, such as in the journey to Emmaus.
We have in Luke, Pilate and Herod becoming friends through their enmity to Christ. His opens paradise immediately to the thief on the cross. This is in contrast with the kingdom, and His intercession for the Jews. I may add, natural feeling for Christ is useless unless He is not followed.
We may remark the power of Christ in unspent unexhausted life when commending His spirit to the Father. The centurion owns Him here as the righteous man, and we see the effect also on the spectators and on Joseph the councillor.
In chap. 24 we see the two going to Emmaus. Jesus unfolds the scriptures to them, and makes Himself known in the breaking of bread – the sign of death. He presents Himself very fully as the same Man, Jesus, and eats in the presence of His disciples. He insisted that the scriptures – the Old Testament (law, prophets, and psalms) had being fulfilled in that day. He opened their understanding to understand the scriptures, emphasising ‘thus it is written’ (v.46). He gives them the mission to preach repentance and the remission of sins in His name to all the Gentiles, beginning at Jerusalem. They were to be His witnesses, but they had to wait for the promise of the Father, the Holy Spirit from heaven. Then, in the act of blessing them, He ascends.
We have nothing here of Galilee, which we have in Matthew and John, where we have the Jewish thing. That was the connection with the remnant of Israel; here His connection is with heaven.
Originally by JND. Lightly edited by Sosthenes, July 2014
Some account of what took place at the time of the decease and funeral of dear J.N.D.
The dear servant of the Lord fell asleep at 11.05 am on Saturday, April 29th 1882, with the quietness and peace which had characterised him in his long and devoted life at the ? home of our beloved brother Mr. Hammond at Bournemouth whom God graciously allowed to minister comfort and care to His ministering one in his closing days.
He had scarcely said anything for the previous 36 hours except a word recognising his attendant (Bro. —): He took a little nourishment at 4.00 pm on Friday and three or four times during the night as usual: in the morning he was thought to be sinking very rapidly:-
Brothers Hammond, Stuart, Lowe, A. Burton, L. Hewer and Guillaume were gathered round his bedside when his spirit passed away to be with the Lord.
He had said on the Thursday: “I feel just like a bird ready to fly away!” He was also said to have remarked to his attendant and Brother?: “If you see anything in me that is not Christ-like, rebuke me for it.”
On the morning of the funeral we arrived at the house for a prayer meeting at 11.45 am. I suppose quite a hundred of us were closely packed in the large room at our brother’s house. As we entered, in the hall was the coffin containing the precious remains: – on the brass plate was engraved:
JOHN NELSON DARBY
BORN NOVEMBER 18TH 1800
DIED IN THE LORD
29TH APRIL 1882
In passing, the solemn, sad fact for us was: He was gone! A great one had fallen asleep: God’s chosen vessel who had toiled and laboured to feed His flock and unfold the truths and glories of His word and His Christ was gone to his well-earned rest:- his work was done!
The bereaved saints gathered in the room (where his last words in a Reading Meeting were heard on the closing verses of Ephesians 3 – “Christ dwelling in the heart by faith”.) waiting on God in silence, with much manifest sorrow and a blessed sense of the Lord’s presence:
Our dear Bro.C. S. gave out Hymn 79 “Rest of the saints above” – this was followed by Mr.McAdam leading the saints in thanksgiving to God first: for that bright glory before us and which cannot be taken from us; then: for the all-sufficiency of Christ and the certainty of His blessed presence all the way through the wilderness.
Next: Prayer by H. H. S. that the removal of our beloved brother might be used to our blessing in leading us to more occupation with Christ and devotedness to Him.
Next: Prayer by Mr. Lowe, very touchingly thanking God for His gift to the Church: for his faithful stewardship and his devoted and consistent life … … (our dear brother was so much affected that He was unable to continue in prayer).
Next: Prayer by C. S. Thanksgiving for the blessing that he had been to the whole Church of God: supplication that his death might be used to speak to the hearts of His saints, not only in our fellowship, but at large to those who knew him; and that his writings might continue to be largely blessed to the Church of God.
Next: Prayer by Mr. Kingscote Senior. Mr. McAdam then gave out hymn 284 “Thou hidden source of calm repose”.
At the suggestion of a brother, Mr. Darby’s last written words to his brethren were then read.
The funeral was arranged for 3.30 at the cemetery – the departed one’s great desire was: that there should be no demonstration:- To avoid it brethren gathered at the cemetery:- eight or nine hundred (some say over a thousand) were thought to be present:- some who loved him from Ireland, Scotland as well as from far and near parts of England came: from London perhaps three or four hundred were present
———
Epitaph on JND’s Grave
JOHN NELSON DARBY
“As unknown yet well known”
Departed to be with Christ
29th April 1882
2 Cor 5:21
Lord! let me wait for Thee alone:
My life be only this –
To serve Thee here on earth, unknown;
Then share Thy heavenly bliss.
In Hosea we have here the rejection of the house of Israel and the house of – Lo-ruhamah and Lo-ammi. The door is secretly opened to the Gentiles. Israel endures the long deprivation of everything. Then comes the restoration of the whole under Jehovah and David in the latter days. Paul quotes chapter 1:10, and 2:23; Peter only the latter. From chapter 4 we get the most earnest dealing with the conscience of Israel. The book closes with their return in repentance to the sure blessings of Jehovah. It is the testimony of the ways of the Lord.
Joel
Under the figure of the desolation left by a plague of insects we have announced the inroad of the northern armies in the last days, and the coming in of the whole power of man against God’s people. Then Joel gives us the consequent coming in of Jehovah to judge the whole power of man in the day of the Lord, and the valley of decision. Meanwhile, the pouring out of the Holy Ghost upon all flesh, and the promise of certain deliverance to whoever called on the name of the Lord.
You may add, the summons to repentance of all who have ears to hear.
Amos
Amos gives the patience of God’s dealings and ways, which he rehearses in connection with the precise pointing out of the iniquity of Israel’s ways. He marks out the punishment of bordering nations on the same ground of definite moral evil. He notices the rejection of a testimony against the evil, and declares the sure, infallible, unescapable judgment of Jehovah on the whole people. The righteous remnant are certainly saved. The prophecy closes with the promise of building up the tabernacle of David, as head of the nation, and blessing the people.
Obadiah
Obadiah is the judgment of Edom for their hatred of Israel, warning them that the day of the Lord is upon all the heathen, while deliverance should be in Mount Zion, and thence holiness and blessing, and the kingdom be the Lord’s.
Jonah
Jonah is the witness that, though God has chosen Israel, He has not given up His right as a faithful Creator in mercy over all the earth. Those that are connected with Him must be subject to His power and bow to His grace, otherwise the sense of favour is unfaithfulness and self-exaltation. At the same time we get a type of death and resurrection as the way of blessing.
Micah
In Micah we have the general judgment of the Samaria and Jerusalem, for their transgressions, iniquities, idolatry, and their rejection of the testimony of God. The whole land is therefore treated as polluted, and no longer the rest of His people, who must arise and depart. He judges the princes and their prophets, brings in the power of the Spirit to judge even the chosen city of the Lord, but announces its re-establishment by Jehovah in grace in the last days. He brings in the siege of Jerusalem by the heathen, in fulfilment of God’s counsels, in consequence of the rejection of Christ, on account of which they were given up.
He also shows that the same Christ stands as their peace and defence, when the Assyrian comes in, in the last days. The remnant of Israel becomes the people of blessing to, and power over, others, while all evil in it is judged and destroyed, as well as the heathen who have come up against it. Having spoken of the restoration in the last days he returns and insists on the righteousness of God’s ways, contrasting the attempt at ceremonially pleasing Him with the practising of iniquity which He hates. Micah closes looking to God to restore and feed His people – the God who passes by iniquity.
Nahum
The power of the world, or man as such, is put down for ever in Nahum. We have the testimony of the faithfulness of the Lord in the midst of His vengeance, resulting in blessing to those that trust in Him and wait for Him. It is still the Assyrian. Babylon is another thing altogether.
Habakkuk
Habakkuk gives the soul exercised by the iniquity of God’s people – first, with indignation at the iniquity, and then with distress at their being destroyed by those who are God’s rod to chasten them.
He then gets the answer of God, showing that He knows the pride of the wicked, and will judge it, and that the righteous man must live by trusting in Him. Lastly, he rises above all to the glorious power of God, exercised in the salvation of His people, so that he trusts in Him, come what will.
Zephaniah
In Zephaniah we get the utter judgment of the land and of all the neighbouring nations around, at the great day of the Lord, because of iniquity, hypocrisy, and idolatry. Man’s natural power is dealt with. Because of her iniquity, Jerusalem is distinctly brought out as the special object of displeasure.
The prophecy then singles out the remnant in a very distinct and definite way, calling on them to wait on the Lord, who leaves them as an afflicted and poor people. They are delivered by the judgments which He executes, and rest in His love over Jerusalem, making it a name and praise among all people.
Originally by JND. Lightly edited by Sosthenes, July 2014
Haggai is occupied with the house, and declares that its latter glory will be greater than its first. Zechariah is particularly occupied with Jerusalem. He shows the Lord dealing with all nations, having Jerusalem as a centre. Malachi – Here we have the testimony of the restored Jews’ total failure.
In these books, Haggai and Zechariah, the Jews are never called God’s people, except in prospect of the future.
Haggai
Haggai is occupied with the house, and declares that its latter glory will be greater than its first. God says that shakes all nations, and encourages them to build, declaring that His Spirit went with them’ as it was when Israel left Egypt. God will overthrow the throne of all kingdoms, and establish Christ under the name of Zerubbabel, as the elect Man, as the signet on His right hand.
Zechariah
Zechariah is particularly occupied with Jerusalem. He shows the Lord dealing with all nations, having Jerusalem as a centre, using one nation to cast out another, till His purposes are accomplished. Then, when the glory has come, He establishes Himself at Jerusalem. In the person of Joshua, the high priest, He justifies her against the adversary; He declares that He will come, and He puts all wisdom, the omniscience of His government, in Jerusalem. He prophesies as to the perfection of the administrative order in the kingdom and priesthood, and the judgment of all corrupt pretension to it, which is shown to be Babylonish. He builds the temple of the land by means of the Branch, judging the hostile power of the world, using all this to encourage them at that time in building the temple. Thus far is one prophecy (chaps. 1-6).
In the next prophecy he takes occasion, by those who inquire whether they should fast for the ruin of Jerusalem, to promise her restoration (now, for the present, on the ground of responsibility). He declares that He will protect His house against all surrounding enemies. He brings in Christ in humiliation, and carries on to the time of glory. He foresees Chris’s executing judgment by Judah upon Greece (Javan), gathering all the scattered ones. In chapters 11-14 we have the details of Christ’s rejection, and the foolish and idolatrous shepherd, when He judges all the nations as meddling with Jerusalem. He defends Jerusalem, bringing them to repentance, and opens the fountain for their cleansing. In contrast to the false spirit of prophecy, we get Christ’s humiliation and the sparing of a remnant, when the body of the people are cut off from Judea at the end. We have the final deliverance and the sanctifying of Jerusalem by the presence of the Lord, making her the centre of all worship upon earth.
In chapter 13:5 we see Christ as the servant of man, the rejected one of the Jews, and the smitten of Jehovah. “For man possessed me from my youth.” It then appears that it was among His friends that He was wounded in His hands. The great secret of all comes out, that He was Jehovah’s fellow, and smitten of Him. (Note, where Christ is owned as God, He calls the saints His fellows; and where, as here, He is in deepest humiliation, God calls Him His fellow.)
Malachi
Here we have the testimony of the restored Jews’ total failure. This was in spite of God’s electing love, which He still maintained. Then the Lord comes, sending a messenger before His face. He comes in thoroughly sifting and purifying judgment, owning the remnant who spake one to another in the fear of the Lord, in the midst of the wickedness. He lifts them up, and sets them over the power of the wicked, the Sun of Righteousness rising upon them for healing. But at the same time He calls them back to the law of Moses, with the promise of sending them Elijah the prophet to turn their hearts.
Originally by JND. Lightly edited by Sosthenes, July 2014
The history of the Gentile empires, beginning with Nebuchadnezzar, the head of gold.
Daniel’s special vision
Daniel has two parts:
The history of the Gentile empires, beginning with Nebuchadnezzar, the head of gold.
Daniel’s special vision (beginning with chap. 7), marking out the condition and circumstances of the saints in relation to these empires. We have the coming of judgment to set them all aside in favour of Israel. But he only comes to the door of the millennium without unfolding it.
Originally by JND. Lightly edited by Sosthenes, July 2014
