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
In Mark, as he reveals Christ’s present service, we have in the parable of the sowing Christ’s activity in the field at the beginning, and its cessation till the end, when He is again active in the harvest. All the intermediate particulars given by Matthew are omitted here.
In Mark we get the Lord’s service (and therefore nothing of His birth), especially His service as prophet. Matthew brings out the order of the facts, with a view to the development of principles, while Mark gives them chronologically. Luke has the same chronology as Mark, where he has any at all.
In Mark, as he reveals Christ’s present service, we have in the parable of the sowing Christ’s activity in the field at the beginning, and the harvest at the end, All the intermediate particulars given by Matthew are omitted.
In the prophecy on the Mount of Olives we have more references than in Matthew to the disciples’ service. The commission in Mark is to preach the gospel to every creature.
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.
ADOSS has been going for a year, and it’s been blessed. Thank God for the guidance of the Holy Spirit in selecting the articles to be summarised, and for help in doing the work. Thank God too for bringing so many interested and interesting people to the website (about 200 hits a day), and for the correspondence that I have been able to enter into.
What have been the results? I can leave that with God. Somebody sarcastically wrote to me saying, ‘And how many have found the assembly?’ First – 99% of people who write are already in it. Second – I don’t know what they have found practically, but I am happy if they understand a little more that our calling collectively is a heavenly one, that the leader of the church is Christ Himself, and that what is here does not need human organisation.
Christianity or Islam?
I received an email from a gentleman in Pakistan (I believe) saying that he wants to convert from being a Muslim to Christianity. This prompted me to think a bit about what that means.
Does it matter what I am called? Despite having been a servant of the Lord for years Paul said, ‘I am a Pharisee!’ That was his religion. It didn’t matter to him – it was dead. So if somebody says ‘I’m a Christian’, or Roman Catholic, or Anglican, or Jewish, or Buddhist, or Muslim – it can be equally as dead.
Life is alone in Jesus. He said ‘I am the way, the truth, and the life’ (John 14:6) . He said ‘Ye will not come to me, that ye might have life.’ (John 5:40).
I have recently published an article – Establishing, or Planting Churches – based on J N Darby’s paper – ‘On the Formation of Churches’. In it Darby looked at the various attempts there were to reform the position, creating more and more sectarian divisions. The universality of the church had been lost sight of.
There is an expression that is current now, (not in Darby’s time) as to the planting of churches. But a ‘planted church’ from another nearby one presumes that there was no assembly of God in the target locality. This is almost never the case.
How are we to meet then? Doing nothing is not an option. But before doing anything, we must feel deeply the ruined state of the church, acting with less presumption and more diffidence.
We must separate ourselves from evil, (2 Tim 2:19) i.e. what is at variance with the word. We do not plant a church, we just assemble together. Jesus aaid, ‘For where two or three are gathered together in my name, there am I in the midst of them.’ (Matt.18:20). We must acknowledge our weakness and dependence upon God. God is sufficient for His church. Despite the ruin, power is available. So if we call upon Him, He will raise up whatever is needed for the blessing of the saints. Let us acknowledge the authority of Christ, for He rules as Son over His house (whose house are we), whilst the Spirit of God is the sole power in the church. Anything else is pretence, under the domination of man. There is no promise in favour of the system by which men organise churches, but there is the promise of the Lord’s presence for those who ‘assemble together’. Such is the position, humble it may be, but it is blessed by God, even if it is despised by men
An Outline to the Bible
John Nelson Darby is well known for his Synopsis, but he also produced a very concise summary of each book. I have reproduced most of these outlines, lightly edited – see A Brief Outline of the Books of the Bible.
Have a Pleasant Holiday
We are still down here, so we enjoy temporal blessings too. A few of our brethren are suffering – fleeing from ISIS terrorists for example. But most readers of ADOSS readers are able to travel around freely. The holiday season is an opportunity to meet other brothers and sisters in their own places and share with them the joy of being in the fellowship of God’s Son.
Dead religion is dead religion. Paul said I’m a Pharisee!’ That was his religion.
I have been thinking: Suppose I was in Iraq and my town was overrun by the ISIS terrorists, forcing me, along with all other Christians to flee. Or worse, I was captured, what would I do?
Dead religion is dead religion. Paul said I’m a Pharisee!’ That was his religion.
I have been thinking: Suppose I was in Iraq and my town was overrun by the ISIS terrorists, forcing me, along with all other Christians to flee. Or worse, I was captured, what would I do?
Assuming I was not shot, they might say ‘Will you convert to Islam?’ How would I answer? Of course I could say ‘No way!’ – so I would be shot – absent from the body and present with the Lord – a blessed end, but is this the end that God would have wanted for me?
I thought about the Lord before Pontius Pilate. He stood His ground – not compromising, but not incriminating Himself. Even more Paul – maybe he overstepped the mark in guile (not like the Lord), when he split the Pharisees and Sadducees, but he said that he was a Pharisee. It did not matter to him if he ws classed as belonging to just another Jewish sect – in the way which they call sect, so I serve my fathers’ God. (Acts 24:14)
So I could say ‘I’m under islam’ (small-s – but I would be speaking anyway). Let’s face it: ‘islam’ means submission [to the will of God and obedience to His law]. I have no problem with that.
Of course if they asked me to deny my Saviour I could not do that. But what if I am told to recite ‘La illaha illa Allah’ – There is no God but God (Arab Christians call God Allah) – I could even say – and Mohammed is a prophet of a god (small-g). Would they notice?
Then I could go on testifying to Jesus – maybe even those terrorist might be brought to repentance,
In Matthew we have Christ presented as the Messiah: the son of Abraham and son of David. According to the promise, He is Jehovah Emmanuel. He brings in the testimony of the kingdom and its healing power,
In Matthew we have Christ presented as the Messiah: the son of Abraham and son of David. According to the promise, He is Jehovah Emmanuel. He brings in the testimony of the kingdom and its healing power, laying down the principles on which men (in the character of the remnant) could enter into it. Then He displayed the various power which characterised and verified His coming. He passes on, in enduring patience – patience which endures till He comes again – to His rejection by the nation, and the setting up of the kingdom in a mysterious way in the absence of the King. He continues His ministrations till His hour was come, and reveals the kingdom in glory, set up by His presence. He goes up to Jerusalem, arraigns the nation as a whole and in its various classes. Then He subjects Himself to the whole distress and power of evil and of Satan which reigned in Israel. The Lord of Hosts was smitten in the cup which He had to drink. He is raised from the dead; He meets His disciples on the old prophetic ground of the remnant in Galilee, and commands them to make disciples of all nations in the new name of Father, Son, and Holy Spirit. But we do not have His ascension into heaven.
In chapter 10 He gives a testimony exclusively to Israel, embracing all the time from His presence there to His coming as Son of man,the Jews being in the land.
In chapter 23, in speaking to His disciples, He recognizes as occupying Moses’ seat.
In chapter 21 He presents Himself as King, riding on an ass, according to Zechariah. then, having, recognised Moses’ seat, He declares the utter judgment of that generation as guilty of the blood of all the righteous.
He puts His disciples in the place of the persecuted testimony, the house being left empty till they own Him as coming in the name of Jehovah.
All time until the setting up of abomination of desolation is passed over. After the great tribulation, He appears in glory, and gathers all Israel. We have also parenthetically the various forms of the judgment of those who profess His name in His absence, and then the judgment of the nations on His return.
Originally by JND. Lightly edited by Sosthenes, July 2014
i want to convert my religion (currently I am muslim but know i want to convert in christian) so please help me how can i do
The Question
The other day I received a message from a young man. He did not say where from – Pakistan maybe. He said:
I want to convert my religion (currently I am Muslim) but know I want to convert in Christian. So please help me how can I do.
My Answer
Dear M
Thank you for your interesting question. You would think I would be delighted that you want to change your religion. In fact I am not! Why?
Because I want you to get to know Jesus yourself, and find Him to be your own personal Saviour.
That is not a matter of religion.
You are, no doubt a good Muslim. From that I mean that you obey the Koran, you do what your Imams and Mullahs tell you. And they tell you that if you obey you will go to heaven when you die.
If you convert to Christianity as another religion you will want to be a good Christian. From that I mean that you obey the ten commandments, you do what your priests and bishops tell you. And they tell you that if you obey you will go to heaven when you die.
What’s the difference? It is just one religion for another – and you will be very disappointed – disillusioned even.
So what is it then?
Religion is based on fear. True Christianity is based on love. –There is no fear in love; but perfect love casts out fear(The Bible: John’s first letter – chapter 4, verse 18)
The Bible tells us: (I hope you have one – if not give me your address and I will send one). Read Paul’s letter to the Romans where he works out the whole matter of why we need salvation. It says in Romans chapter 5
1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
This means that we believe God – that is faith – we are justified before God – so God does not look on what sins or good deeds that we have done – however many or few they might be – because He does not accept us on that basis. Our good deeds cannot save – the prophet Isaiah described them as filthy rags (See Isaiah chapter 64 verse 6). The wages of sin is death. (See Paul’s letter to the Romans, chapter 6 verse 23) Jesus (who is also called Emmanuel – God with us – Yes, God become Man) died for our sins – He paid the penalty for us – so that we might live. God therefore sees us on the basis of what Jesus has done and what Jesus is – not what we have done and what we are. Indeed justification means that God sees me as if I had done nothing wrong at all.
Let me tell you a story. I used to have business dealings with a very rich, but devout Muslim gentleman. He had given a lot of money to charity. One day he said to me – “I hope God accepts me for what I’ve done’ My reply was, ‘My dear friend, I know that God has already accepted me because of what Jesus has done.” – you see the difference.
2 By whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.
– God’s grace – God coming to us in love and blessing us when we had no right even for forgiveness ourselves. It is all from God’s side.
3 And not only so, but we glory in tribulations also: knowing that tribulation works patience;
– God didn’t promise us an easy path
4 And patience, experience; and experience, hope:
– But there’s hope.
5 And hope makes not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us
– God even dwells in the Christian because the Holy Spirit is God. This may be difficult for a Muslim (rightly taught that there is only one God) to understand, but we know God as Father, Son and Holy Spirit – three Persons – one God. Just accept this by faith. That is how God has revealed Himself.
6For when we were yet without strength, in due time Christ died for the ungodly.
– Jesus came here and died so that we might not. Either Jesus will come, or we will fall asleep in Jesus.
7 For scarcely for a righteous man will one die: yet perhaps for a good man some would even dare to die.
8 But God commends his love toward us, in that, while we were yet sinners, Christ died for us.
– You cannot say that of Mohammed.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
– Nothing to fear.
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
– God loves His enemies – He gave Jesus to save them. That is why Christians are taught to love their enemies and do good to those who hate them (See Matthew chapter 5).
11 And not only so, but we also rejoice in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
– Reconciliation. Religions try to bridge the gap between God and man. Christianity does not bridge the gap – it removes it. That is what is meant by reconciliation.
God has come to us in Jesus.
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John’s gospel – chapter 3 verse 16.
I hope that I have answered some of your questions. You may have more, please write.
But I cannot do anything myself. Yes, I will pray for you. But you must turn to God yourself. Tell Him that you need a Saviour, and He will tell you – ‘You can have a Saviour – that is Jesus’
May you get to know Jesus personally, my dear friend.
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.
