We ought to remember what we are in ourselves, when we talk about exercising discipline – it is an amazingly solemn thing. When I reflect, that I am a poor sinner, saved by mere mercy, standing only in Jesus Christ for acceptance, in myself vile, it is, evidently, an awful thing to take discipline into my own hands.
Excerpts from a Paper by J N Darby entitled ‘On Discipline’
John Nelson Darby
We ought to remember what we are in ourselves, when we talk about exercising discipline – it is an amazingly solemn thing. When I reflect, that I am a poor sinner, saved by mere mercy, standing only in Jesus Christ for acceptance, in myself vile, it is, evidently, an awful thing to take discipline into my own hands.
But the church may be forced to exercise discipline, as in the case of the Corinthians, 1 Cor. 5. I believe there is never a case of church discipline but to the shame of the whole body. In writing to the Corinthians, Paul says, “Ye have not mourned,” etc.: they all were identified with it. Like some sore on a man’s body, it tells of the disease of the body, of the constitutional condition. The assembly is never prepared, or in the place to exercise discipline, unless having first identified itself with the sin of the individual. If it does not do it in that way, it takes a judicial form, which will not be the ministration of the grace of Christ. Its priestly character in the present dispensation is one of grace.
All discipline until the last act is restorative. The act of putting outside, of excommunication, is not (properly speaking) discipline, but the saying that discipline is ineffective, and there is an end of it; the church says, “I can do no more.”
As to the nature of all this, the spirit in which it should be conducted, it is priestly; and the priests ate the sin-offering within the holy place, Lev. 10. I do not think any person or body of Christians can exercise discipline, unless as having the conscience clear, as having felt the power of the evil and sin before God, as if he had himself committed it. If that which is done is not done in the power of the Holy Ghost, it is nothing.
It is a terrible thing to hear sinners talking about judging another sinner, sinners judging sinners, but a blessed thing to see them exercised in conscience about sin come in among themselves. It must be in grace. I no more dare act, save in grace, than I could wish judgment to myself. “Judge not, that ye be not judged; for with what measure ye mete, it shall be measured to you again,” Matt. 7:1, 2. If we go to exercise judgment, we shall get it.
THIS world is a wilderness wide;
I have nothing to seek nor to choose;
I’ve no thought in the waste to abide;
I’ve nought to regret nor to lose.
John Nelson Darby
THIS world is a wilderness wide;
I have nothing to seek nor to choose;
I’ve no thought in the waste to abide;
I’ve nought to regret nor to lose.
The Lord is Himself gone before;
He has marked out the path that I tread;
It’s as sure as the love I adore;
I have nothing to fear nor to dread.
There is but that one in the waste,
Which His footsteps have marked as His own;
And I follow in diligent haste
To the seats where He’s put on His crown.
For the path where my Saviour is gone
Has led up to His Father and God,
To the place where He’s now on the throne;
And His strength shall be mine on the road.
And with Him shall my rest be on high,
When in holiness bright I sit down,
In the joy of His love ever nigh,
In the peace that His presence shall crown.
‘Tis the treasure I’ve found in His love
That has made me a pilgrim below;
And ’tis there, when I reach Him above,
As I’m known, all His fulness I’ll know.
And, Saviour! ’tis Thee from on high
I await till the time Thou shalt come,
To take him Thou hast led by Thine eye
To Thyself in Thy heavenly home.
Till then, ’tis the path Thou hast trod
My delight and my comfort shall be;
I’m content with Thy staff and Thy rod,
Till with Thee all Thy glory I see.
John Nelson Darby (1800-1882)
Written 1849
Edited version in Little Flock Hymn Book (1962, 1973) and in Psalms and Hymns and Spiritual Songs 1978 – No 139
Wherever two or three are gathered together in Christ’s name, He is in the midst.
If anyone, through the flesh, separated from two or three walking godlily before God in the unity of the whole body of Christ, it would not merely be an act of schism, he would … deprive himself of the blessing of God’s presence.
If the evil is not put away, but persisted in, is the Spirit of God with those who continue in the evil, or with him who will not? Or is the doctrine of the unity of the body to be made a cover for evil?
I cannot stay in evil to preserve unity.
If any Christians now set up to be the church, or did any formal act which pretended to it, I should leave them as being a false pretension.
A Letter by J N Darby on Separation
I am not so afraid of leaving an assembly, or setting up another table, as some other brethren
Wherever two or three are gathered together in Christ’s name, He is in the midst.
If any Christians now set up to be the church, or did any formal act which pretended to it, I should leave them as being a false pretension.
John Nelson Darby
I write rather because of the importance of the point than for any immediate occasion of circumstances: I mean leaving an assembly, or setting up, as it is called, another table. I am not so afraid of it as some other brethren, but I must explain my reasons. If such or such a meeting were the church here, leaving it would be severing oneself from the assembly of God. But though wherever two or three are gathered together in Christ’s name, He is in the midst, and the blessing and responsibility, of the church are, in a certain sense also, if any Christians now set up to be the church, or did any formal act which pretended to it, I should leave them as being a false pretension, and denying the very testimony to the state of ruin which God has called us to render. It would have ceased to be the table of the people and testimony of God, at least intelligently. It might be evil pretension or ignorance; it might call for patience, if it was in ignorance, or for remedy, if that was possible: but such a pretension I believe false, and I could not abide in what is false. I think it of the last importance that this pretension of any body should be kept down: I could not own it a moment, because it is not the truth.
If anyone, through the flesh, separated from two or three walking godlily before God in the unity of the whole body of Christ, it would not merely be an act of schism, he would … deprive himself of the blessing of God’s presence.
But then, on the other hand, united testimony to the truth is the greatest possible blessing from on high. And I think that if anyone, through the flesh, separated from two or three walking godlily before God in the unity of the whole body of Christ, it would not merely be an act of schism, but he would necessarily deprive himself of the blessing of God’s presence. It resolves itself, like all else, into a question of flesh and Spirit. If the Spirit of God is in and sanctions the body, he who leaves in the flesh deprives himself of the blessing, and sins. If, on the contrary, the Spirit of God does not sanction the body, he who leaves it will get into the power and liberty of the Spirit by following Him. That is the real way to look at it. There may be evil, and yet the Spirit of God sanction the body (not, of course, its then state), or at least act with the body in putting it away.
If the evil is not put away, but persisted in, is the Spirit of God with those who continue in the evil, or with him who will not? Or is the doctrine of the unity of the body to be made a cover for evil?
I cannot stay in evil to preserve unity.
But if the Spirit of God, by any faithful person, moves in this, and if the evil is not put away, but persisted in, is the Spirit of God with those who continue in the evil, or with him who will not? Or is the doctrine of the unity of the body to be made a cover for evil? That is precisely the delusion of Satan in popery, and the worst form of evil under the sun. If the matter, instead of being brought to the conscience of the body, is maintained by the authority of a few, and the body of believers despised, it is the additional concomitant evil of the clergy, which is the element also of popery. Now, I believe myself, the elements of this have been distinctly brought out at [Plymouth?]; and I cannot stay in evil to preserve unity. I do not want unity in evil but separation from it. God’s unity is always founded on separation, since sin came into the world. “Get thee out” is the first word of God’s call: it is to Himself. If one gets out alone it may require more faith, but that is all; one will be with Him, and that, dear brother, is what I care most about, though overjoyed to be with my brethren on that ground. I do not say that some more spiritual person might not have done more or better than I: God must judge of that. I am sure I am a poor creature; but at all cost I must walk with God for myself. . . .
Some get hold of a particular evil which galls their flesh, and they leave. Do you think that the plea of unity will heal? Never. All are in the wrong.
I should not break bread till the last extremity: and if I did, it would be in the fullest, openest testimony, that I did not own the others then to be the table of the Lord at all.
Suppose clericalism so strong that the conscience of the body does not act at all, even when appealed to; is a simple saint who has perhaps no influence to set anything right, because of this very evil, therefore to stay with it? What resource has he? I suppose another case. Evil goes on, fleshly pretension, a low state of things on all sides. Some get hold of a particular evil which galls their flesh, and they leave. Do you think that the plea of unity will heal? Never. All are in the wrong. Now this often happens. Now the Lord in these cases is always over all. He chastens what was not of Him by such a separation, and shews the flesh in detail even where, in the main, His name was sought. If the seceders act in the flesh, they will not find blessing. God governs in these things, and will own righteousness where it is, if only in certain points. They would not prosper if it were so; but they might remain a shame and sorrow to those they left. If it be merely pride of flesh, it will soon come to nothing. “There must be also heresies among you, that they which are approved may be made manifest.” If occasion has been given in any way, the Lord, because He loves, will not let go till the evil be purged out. If I do not act with Him, He will (and I should thank Him for it) put me down in the matter too. He loves the church, and has all power in heaven and earth, and never lets slip the reins.
I should not break bread till the last extremity: and if I did, it would be in the fullest, openest testimony, that I did not own the others then to be the table of the Lord at all. I should think worse of them than of sectarian bodies, because having more pretension to light. “Now ye say we see.” But I should not (God forbid!) cease to pray continually, and so much the more earnestly, for them, that they might prosper through the fulness of the grace that is in Christ for them . . . .
We need to watch ourselves, lest, after having been preserved from the corruption of the age by the very precious truths revealed to us in our weakness, we should be taken in the net of presumption, or thrown into insubordination. These are things which God can never recognise or tolerate, since we are called to “keep the unity of the Spirit in the bond of peace.”
John Nelson Darby
This article by John Nelson Darby was published in JND’s Collected Writings Miscellaneous 5.
‘They that sow in tears shall reap in joy.’ (Psalm 126:5); ‘
For where two or three are gathered together in my name, there am I in the midst of them.‘ (Matthew 18:20)
Man’s pretensions and energy manifest themselves strongly, But to learn to be still in a clay of grace, and know that God is God, is completely above the education of the flesh.
The spirit of the age affects many Christians, who labour to restore old things for the service of God. They should be broken before Him with the sense of their downfall.
To confess openly that which we are in the presence of that which God is, is always the way to peace and blessing. Even when only two or three are together before God, there will be no disappointments nor deluded hopes. God’s word for the remnant is, “Sanctify the Lord God in your hearts.” (1 Peter 3:15) He is the only centre of gathering.
The Holy Spirit does not gather saints around mere views, however true they may be. It is not q question of what the church on the earth is, or has been, or may yet be; He always gathers saints around that blessed Person, who is the same yesterday, today, and forever. “Where two or three are gathered together in My name, there am I in the midst of them.” Matt. 18:20.
We need to be watchful against boasting, as people do in these days. We need to be still, in the presence of God. There is much independence and self-will almost everywhere.
If anyone speaks of separation from evil, without being humiliated, let him take care lest his position becomes simply sectarian, and produces doctrinal heresy. Sectarianism is the most natural weed of the human heart. (Sectarianism is getting an interest in a little circle round ourselves.) Nearness to Christ would keep us from that.
Now I know, at the present time, of no service which is worthy of Him, if it is not done in humiliation. This is not the time to speak of a place for ourselves. If the church of God, so dear to Christ, is dishonoured in this world; if it is scattered, ignorant, afflicted, the person who has the mind of Christ will always take the lowest place. True service of love will seek to give according to the need, and because of the need, he will never think of slighting the objects of the Master’s love because of their necessity.
Men taught of God, for His service, go forth from a place of strength, where they have learned their own weakness and their own nothingness. They find that Jesus is everything in the presence of God, and Jesus is everything for them in all things, and everywhere. Such men, in the hands of the Holy Spirit, are real helps for the children of God, and they will not contend for a place, or a distinction, or for authority, among the scattered flock. A man in communion with God about the church will show his willingness to be nothing in himself, and he rejoice in his heart to spend and to be spent. He is faithful in the path of separation, in sorrow, and in the conflicts he is obliged to pass through.
When persons think of the church, they would rather think of the church in power. We can learn from the conduct of Zerubbabel, recounted in the book of Ezra. Also, despite the position Solomon had occupied, as heir, in days of his prosperity and glory, he did not speak of either his birth or his rights.
If we speak of our testimony upon the earth, it will soon be evident that totally in weakness. Like the seed by the wayside, the testimony will likewise ends in shame.
Neither the anger, prudence, or pretensions of man can do anything, in the state of confusion in which the church is now. I freely own that I have no hope in the efforts which many make to assure themselves an ecclesiastical position. When the house is ruined in its foundations by an earthquake, it matters little how one tries to make it an agreeable dwelling place. We had better remain where we first discovered of the ruin of things by man’s action – with our faces in the dust. S uch is the place which belongs to us by right, After all, it is the place of blessing.
I have read of a time when several were gathered together in such sorrow of heart, that for a long time they could not utter a single word; but the floor of the meeting room was wet with their tears. If the Lord would grant us such meetings again, it would be our wisdom to frequent these houses of tears. “They that sow in tears, shall reap in joy.” Psa. 126:5.
This is not just true for the earthly remnant; it is also written for us. I would willingly take a long journey to join these afflicted ones; but I would not go a step to to receive power from men, however excellent, to overturn the present and reconstruct the future.
J.N.D.
Lightly edited by Sosthenes – May 2014
I am indebted to our brother Jeff in Illinois for bringing this article to my attention. S.
Here are a few note to bear in mind wen reading A Day of Small Things.
Some articles are shown in full – this applies to letters, poems and some articles, especially those not by J N Darby. If no indication is shown then you may assume that the article is reproduced in full and unedited.
Here are a few note to bear in mind wen reading A Day of Small Things.
Some articles are shown in full – this applies to letters, poems and some articles, especially those not by J N Darby. If no indication is shown then you may assume that the article is reproduced in full and unedited.
Light Editing
These articles have been subject to very minor editing. Darby’s writings are often difficult to follow, especially for a 21st century reader. There is archaic language, construction and spelling; words have been changed. There are some very long sentences; these have been broken up, sometimes with changed sequence to make it easier for the modern reader. Often he was writing for the benefit of learned academics or clerics, so additional references are given to ensure the item is intelligible. It is still safe, in the author’s opinion, to quote from this, though you would be well advised to check with the original, generally on the Stem Publishing website. We have kept the same titles and headings.
Summaries – Darby Simplified
Here, we have substantially rewritten articles. With God’s help we trust we have preserved the meaning (comments always welcome!), and not left out anything significant, and kept to the same dignified style as the original. However the length of the article will have been reduced by 60-70%, and the language simplified. We try to keep to a consistent person and tense; Darby changes frequently from ‘we’ to ‘you’ and from past to present. Sentences which are well written and clear may be reproduced unchanged.
The reader should use the utmost care in quoting from these summaries. I have no objection to your doing so, but please make it clear that you are quoting from an ADOSS summary. NEVER make it look as if you are quoting from the original.
It is for that reason that I change the tittle of a summary. For example JND’s ‘The Faith once delivered to the Saints’ is rendered ‘Knowing where we are, and what God wants us to do, in the Confused State of Christendom’.
May you be blessed in reading ADOSS. Whatever happens, keep near the Lord
We have had subsequent to the history, the moral development of the heart of man, and of the Spirit of God working in various ways in his heart. Especially in Ecclesiastes, the heart of man makes itself a centre, and tries to feed itself, In Canticles, the heart is getting out of itself into the heart of Christ.
PROVERBS.
Here is the wisdom of God showing its path to man, in contrast with the corruption and violence in man. The first eight chapters give us the principle, showing Christ as wisdom. The remainder of Proverbs enters into details. It is addressed to man in a remarkable way. A man of the world escapes by knowing the crookedness of the world: this book enables a man to escape without knowing it – wise in that which is good, simple concerning evil.
ECCLESIASTES
Here is the result of the pursuit of happiness under the sun. Man’s wisdom, as man, is God’s law.
CANTICLES or SONG OF SONGS
The Song gives us the relationship, and the affections of the heart of the spouse, with Christ. This special form of the relationship, is to be realised properly in Israel, though we may apply this book, abstractedly, to the church and to the individual. (What Canticles treats of is not relationship, but desires, faith, getting the joy of the relationship with occasional glimpses, but not an established known relationship. The place of the church, though the marriage is not come, is that of being in the relationship. Israel will not have this.)
There is a kind of progress observable. (1) “My beloved is mine” – this is the lowest point. (2) “I am my beloved’s” – this is the consciousness of belonging to Him. (3) “I am my beloved’s, and his desire is towards me.”
_______
We have had subsequent to the history, the moral development of the heart of man, and of the Spirit of God working in various ways in his heart. Especially in Ecclesiastes, the heart of man makes itself a centre, and tries to feed itself, In Canticles, the heart is getting out of itself into the heart of Christ.
In the Psalms we have the Spirit of Christ working and developing itself in the remnant of Israel in the latter day. They are divided into five books.
In the Psalms we have the Spirit of Christ working and developing itself in the remnant of Israel in the latter day. It shows His personal relationship, taken, whether in laying the ground for them, or in exercising sympathy with them. The Psalms continue up to the border of the millennium, but do not enter it except prophetically. They are divided into five books.
In Job we have the possibility of the relationship of a man with God, in the great conflict referring to good and evil between God and the power of darkness.
In Job we have the possibility of the relationship of a man with God, in the great conflict referring to good and evil between God and the power of darkness. That involves the discipline of saints, in contrast with the allegedly present righteous government of the world (typified by Job’s three friends) The necessity of a Mediator is intimated, but He is not revealed. The power of Satan over the world is made known, and his character as accuser of the brethren pointed out.
God is seen as the originator of all (not of the accusations themselves, but of the whole process) for the purpose of blessing His people, while the conscience is thoroughly searched in those He blesses. This whole book has no dispensational reference. You get in Elihu the wisdom of God in His word (Christ really), and then you have the power of God (also Christ) in God answering out of the whirlwind. The book may be regarded as typical of Israel, inasmuch as it is in Israel that these ways of God are shown.
Originally by JND. Lightly edited by Sosthenes, May 2014
The re-establishment of the temple and divine service according to the law, while waiting for the Messiah. But there is no ark, no Urim, etc. It was an empty temple.
NEHEMIAH.
The re-establishment of the civil society and state under the Gentiles.
ESTHER.
The providential care of Israel when God is hidden from them, while Lo-ammi (not my people) is written on them. He takes care of them while He is hidden from them and does not own them. God’s name is never mentioned. The Gentile queen fails to shew her beauty, and the Jewish bride supersedes her.
The judicial priesthood connection is here broken. Both judge and priest go in Eli. The ark is taken – a total breach. Power is lost. Then God comes in, in His own sovereign way, by a prophet, as He had earlier when He brought them out of Egypt. (Everything on the ground of man’s responsibility was gone; but God’s sending a prophet was sovereign mercy.) Before He brings in strength (the king), He brings in prophecy – note this. Before Christ returns in power, it is the testimony of the Spirit and word, by which a connection is maintained between God and His people. From Eli to David on the throne the principle is faith and power, not succession.
But flesh requires governmental order,* and it gets what it wants. However, it breaks down under the power of the enemy. Even believers who cling to the flesh, fall with it (Jonathan). If governmental order is established without Christ, they cannot accept Christ’s coming to set it aside. The one in whom hope is (David) must be content to be as a partridge on the mountains.
Saul was raised up to put down the Philistines and Jonathan subdued them. Saul did not, and was destroyed by them. Jonathan was a believer associated with the outward order. The place of faith was with David. It is the place of the power of faith without the king.
{*It is quite true that there was a want through the misrule of Samuel’s sons. Spiritual energy had failed. The church can only stand in power: when it turned to the principle of succession, all was lost.}
2 SAMUEL
Saul falls on the mountains of Gilboa. Then we get the royalty of David, in active power, not in the reign of peace. There was the promise that God would maintain David’s house, however they conducted themselves. God would chasten them if disobedient, but not take His mercy from them. Then we get David’s personal failure when he is king.
There is another element – the ark and the temple come in question. The relationship with God is re-established first by faith, not according to order, but by spiritual power according to grace. The ark was on Mount Zion, and there they were singing, “His mercy endureth for ever”. At Gibeon there was the high place, and Solomon went there. The tabernacle was there, but not the ark. Solomon is not seen at Mount Zion till his return from Gibeon, after God answered him. Consequent on God’s interfering in deliverance and redemption, the place of ordered worship is set up, connected with earth, at the threshing-floor of Araunah the Jebusite. It was after judgment: people had been slain, and sacrifice made. God loves Jerusalem; He stays His hand in judgment, and shows by prophecy the path of reconciliation by sacrifice.
1 AND 2 KINGS.
Here we have the reign of Solomon, the figure of the great Son of David. We have the establishment of Israel in peace, and the building of the temple. This fails in Rehoboam. The book of Kings then gives us the history of Israel, not Judah, but with sufficient notices of Judah to carry on the history. You get the intervention of God in mercy, by prophets in Elijah and Elisha. In the midst of Israel, Elijah was a testimony to Israel, who had left the temple, on the ground of responsibility; Elisha was a testimony in resurrection-power.
First and Second Kings continue the history in Judah till the captivity, and then Lo-ammi (not my people) was written on the nation. There are, of course, many details and various characters. Hezekiah had faith, Josiah showed obedience, Jehoshaphat had piety, but through association with the world, there never was success.
1 AND 2 CHRONICLES
Chronicles gives us the history of the family of David – ending with the Babylonish captivity.
1 Chronicles is David himself. At the close, David has the pattern of everything by the Spirit, and leaves it to Solomon to execute.
2 Chronicles is David’s posterity.
Chronicles is more connected with the establishment of the kingdom on earth; Kings is more figurative of what is heavenly. In the temple in Chronicles there is a veil (2 Chron. 3:14), in Kings there is not. The veil will not be rent for Israel in the millennium.
