In the epistles to Timothy and Titus, God has specially the title and character of God the Saviour, with its importance to all men.
Titus
Titus had been commissioned to set in order things which were wanting in the assembly, and ordain elders.. We get a full statement of what may be called the Christian scheme in chapter 2:11-14 – directions and sound doctrine. Chapter 3 gives us exhortations as to patience with all, through the sense of grace bestowed on ourselves.
In the epistles to Timothy and Titus, God has specially the title and character of God the Saviour, with its importance to all men.
Philemon
Grace enters into the Christian’s conduct, and does not merely rest on doctrine. Leaving the recognised authorities of the world where they are, this letter leads the individual Christian to act in grace in the relationships into which he was found.
Originally by JND. Lightly edited by Sosthenes, September 2014
In 1 Thessalonians, we get the Lord’s coming for the blessing of saints; in 1 Thessalonians we get the judgment of unbelievers.
1 Thessalonians
In 1 Thessalonians, we get the Lord’s coming for the blessing of saints; in 1 Thessalonians we get the judgment of unbelievers.
In the first epistle, the saints are associated with the Father, the one true God. They had formerly been used to false gods they were used to, and hostile to the gospel. Now they are converted, in al very lively state, and, through their faith, are a witness in all the world. They serve the living and true God, and wait for His Son from heaven. They, Gentiles, enjoy the revelation of the Father, and His grace, and are active in service – ‘your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ’ (ch1:3)
In chap. 2, the coming of the Lord Jesus is connected with the apostle’s joy and crown in the saints who had been blest. In chapter 3, His coming is connected with holiness before the Father, and in chapter 4, we have the full explanation of the rapture of the church to meet Christ at His coming. Verses 15-18 are to a parenthesis, ch. 4:14 linking directly with ch. 5:1, The character of Christ’s coming to the saints is contrasted with His coming to the world. Paul exhorts them and prays that God should keep them till Christ comes.
2 Thessalonians
In 2 Thessalonians the saints had been confused, believing the dreadful persecutions they were in were the day of the Lord. Paul sets them right, as in that day that they would be at rest, and the wicked troubled. ln chapter 2, the apostle writes of Christ’s coming, and their gathering together to Him. This is proof that the day must be future. He then shows them how wickedness on the earth would develop before that day comes. In the last chapter he asks their prayers, and gives them divers exhortations.
Originally by JND. Lightly edited by Sosthenes, September 2014
We get the double headship of Christ over creation and the body, along with His divine glory, in three particulars:
He is the image of the invisible God
All things consist by Him
All the fulness is pleased to dwell in Him
The Colossians seemed not to have held the Head very fast. Paul therefore brings out the Head’s personal glory, the Christian’s hope being in heaven. The saints are not seen sitting there yet. The life of the new man is brought out especially. Where we have much of the Spirit in Ephesians, He is only mentioned once in Colossians, ‘your love in the Spirit.’ (Ch.1:8)
We get the apostle’s prayer for them: to walk worthy of the Lord Himself and according to His power. Now they are viewed as meet for the inheritance of the saints in light. We get the double headship of Christ over creation and the body, along with His divine glory. In -particular:-
He is the image of the invisible God
All things consist by Him
All the fulness is pleased to dwell in Him
You then get the double reconciliation: the saints reconciled already and of the creation in a day to come. You also get the double ministry of Paul: the gospel to every creature under heaven, and the gospel to the church. The hitherto hidden mystery is made good among the Gentiles by Christ, the hope of glory, dwelling in them.
In chapter 2 the Colossians are warned against philosophy and the spirit of ordinances, separating them from the Head. All the fullness of the godhead dwells in Him, and the saints are complete in Him. Hostile powers are overcome by Him: they (believers) are dead and risen, so as not to be subject to fleshly ordinances. Their liberty is founded on their being dead in Christ: the whole of Christian life is founded being risen with Christ, who is our life, as we are entirely associated with Him in this condition. Christ is all, and in all (chap. 3); and whatever we do, we are to do it in the name of the Lord Jesus.
Originally by JND. Lightly edited by Sosthenes, September 2014
In Philippians, sin and the flesh are never mentioned, except to reject righteousness in the flesh. It is Christian experience, and a man is superior to everything in this world. Chapter 2 speaks especially of the gracious and obedient character of Christ’s descent, His being obedient to death. This is in contrast with the first man.
In chapter 3 we have the energy of divine life, looking to Christ glorified as its object.
In Philippians, sin and the flesh are never mentioned, except to reject righteousness in the flesh. We have Christian experience – superior to everything in this world. Chapter 2 speaks especially of the gracious and obedient character of Christ’s descent, His being obedient to death. This is in contrast with the first man.
In chapter 3 we have the energy of divine life, looking to Christ glorified as its object. In every respect Paul is superior to circumstances: his bonds only furthering the gospel. When Christ is preached of contention, he rejoices in it, and it will all turn to his salvation. Salvation, all through this epistle, is the attainment of the ultimate result in glory, and this is the force of the word “Saviour” in chapter 3:20. Life and death are both so blessed that self disappears, because he can have no wish, though in itself dying is far better. He decides his own trial for his life by the perception of what is for the good of the church. To him to live is Christ. Everything else is dross or dung compared with the excellency of the knowledge of Christ; Paul presses on to glory. Though for four years he was chained to a soldier, he knew what it was to rejoice always in the Lord, being careful for nothing (chap. 4).
God’s peace keeps his heart, so as to be instructed in all things, whether full or hungry, whether abounding or suffering want. He is able to do all things through Him who strengthens him. He counts on his God for a blessing upon the Philippians.
Originally by JND. Lightly edited by Sosthenes, September 2014
In Ephesians we have the relationships of the saints with God the Father, and with the ascended Christ.
In Ephesians we have the relationships of the saints with God the Father, and with the ascended Christ.
First we have our calling, involving our relationships with God and with the Father. Then we have our acquaintance with all God’s plans, everything being headed up in Christ. Hence we know our inheritance, and our place as heirs, the Holy Spirit having been given as earnest till the redemption of the inheritance.
In chap.1, Paul prays to the God of our Lord Jesus Christ (Christ being looked at as man), that the saints might know what God’s calling and inheritance is, and that we might appreciate the power that works in us. This power was shown in Christ, when God raised Him from the dead and set Him at His own right hand, setting Him over all things, and making the church His body and completeness.
Then, in sovereign grace, we are quickened, raised, and made to sit in heavenly places in Christ. This shows the exceeding riches of His kindness to us. The Gentiles were afar off; the Jews were dispensationally near, all forming one new man in Chris – the dwelling-place of God on earth by the Spirit. Thus we have the assembly connected both with Christ as His body on high, and as God’s dwelling-place on earth by His Spirit.
The mystery is now introduced for the first time. It is a witness of the all-various wisdom of God in heavenly places. The apostle then prays to the Father of our Lord Jesus Christ that we may realise the full blessedness of this, Christ dwelling in our hearts by faith. Being rooted and grounded in love, we are to be able to comprehend the infinitely wide extent of the character of God’s glory, and to know the love of Christ. So we can at the centre of it all according to the fullness of God Himself. With this he ascribes glory to God in the church in all ages, implying the distinct, continuous existence of the assembly.
Note that in chapter 3:15 read “every family,” instead of “the whole family.” (As in Darby version) In verse 18, the breadth, and depth, and length, and height is not “of the love.” The whole of chapter 3 is parenthetic, and the first words of chapter 4 connect themselves with the beginning of chapter 3.
At the start of chapter 4 the apostle unfolds, in connection with the headship of Christ, the various unities into which we are brought. There are three unities: a real one, one of profession, and a universal one in God. First, one body, one Spirit and one hope. Secondly, one Lord, one faith, one baptism. Thirdly, one God and Father of all, who is above all, through all, and in us all. We are to walk in lowliness, so as to endeavour to keep the unity of the Spirit in the bond of peace.
Then we have the gifts – instruments of building and edification. The gifts are from the ascended Man, who overcame Satan and led him captive, so as to gather and perfect the make those who were formerly Satan’s captives, the instruments of His own warfare in power. At the same time He who ascended is the One who first descended into the lower parts of the earth, so as to fill all things. The measure to which the saints are to be brought up is that of the stature of the fullness of Christ Himself; the body being fitted together, and supplied by every joint in order for its own building up. We start with the individual. Then we get exhortations connected with the new man being created of God in righteousness and true holiness. It is only the new man which has to do with righteousness and holiness.
We are to be imitators of God, and act as Christ Himself has acted in love – the perfect expression of God – the new man. Furthermore, in this new man we are light in the Lord. The measure of our walk and works is the light itself, of which Christ, if we are awake, is to us the perfect outshining. Hence we are to be wise in the midst of this world. In going through our relative duties, Paul speaks of the relationship of the church to Christ, founded on the working of His love. He first gives Christ’s giving Himself for it; next, Christ sanctifies and cleanses it by the word; and, thirdly, He presents it to Himself a glorious church, without spot or wrinkle or any such thing. Two things are to be noted:
That, in the analogy with Adam and Eve, Christ stands in the place both of Adam and God.
The intimate connection between Christ’s present operation and the glory.
He sanctifies and cleanses the church, so that He might present it to Himself. Then, the church, as well as being His wife, is presented as His body. According to the analogy of Eve. Christ is looked at as nourishing and cherishing it, as a man would his own flesh (chap. 5).
Finally, Christians are exhorted to put on the whole armour of God, and in His might enter into combat, entirely dependent on Him (chap. 6).
Originally by JND. Lightly edited by Sosthenes, September 2014
Galatians contrasts law with God’s promises, grace, and the Holy Spirit. It does not refer so much to righteousness, but shows that the law came between the promise and Christ.
Galatians contrasts law with God’s promises, grace, and the Holy Spirit. It does not refer so much to righteousness, but shows that the law came between the promise and Christ. The law could not annul the promise: – it went only to Christ, by faith. He shows the independence of his ministry, stating that he was dead to the law which brought the curse – dead by the law, crucified with Christ, so that, as living, Christ lived in him, and he lived by the faith of the Son of God (chaps. 1, 2).
In chapter 3:20 the point is, that the fulfilment of an absolute promise depends only on the faithfulness of one. The law requires a mediator. Under Moses, two parties were implied, but God is only one. Hence, blessing under the law depends on the faithfulness of another as well as of God, and therefore, apart from Christ, all fails. The promise was confirmed before God to Christ. Christ came after the failure, and we rest on the work of the Mediator, and not on the work of a second party. The law was added to produce transgression, not sin.
Those who were under the law were delivered by Christ’s taking its curse; so that the blessing flows freely, and that they may receive the promise of the Spirit.
In Galatians, death is applied to the law, the flesh, and the world. In chapter 6 we find that the government of God applies to all men, and brings its attendant consequences.
Originally by JND. Lightly edited by Sosthenes, September 2014
In first Corinthians, we have the internal responsible ordering of the church by the guidance and power of the Spirit of God. In the second epistle he explains the power of life in Christ, connecting His work, so as to bring in the righteousness of God. He contrasts it with law in chapter 3, showing its supremacy over death in every way.
1 Corinthians
In first Corinthians, we have the internal responsible ordering of the church by the guidance and power of the Spirit of God. Paul acts with it, asserting his own authority in case of need. He begins by owning the power of the Spirit amongst them in gift, and recognises the grace that would keep them to the end. In chaps. 1 and 2, he presses the power of that Spirit in contrast with the wisdom of the flesh, asserting that we, as believers, have the Spirit to search what the eye has not seen nor the ear heard. These things are revealed by the Spirit to whomsoever God pleases, communicated by the Spirit, and received through the Spirit. We thus have revelation, inspired communication, and reception. Also an important thing is that we have the mind of Christ.
Having shown that he had rightly laid the foundation, in chap. 3, the apostle puts the building of God’s building on the responsibility of those who carry it on. He defends his own ministry and authority (chap. 4), and then faces the matter of purity and their conduct, insisting on their exercising discipline on the wicked man. He also covers going to law, marriage, and eating things offered to idols (chaps. 5-8). He again defends his own ministry, and calls their attention to the fact that they may be partakers of sacraments and be lost after all. In connection with the Lord’s supper, he presses the point of not mixing themselves up with idolatry (chaps. 9, 10). Then, in chapter 11, he treats of comeliness in spiritual service, praying or prophesying, Christ being the Head of all men, and men subordinate. From verse 17, we have order in the assembly, especially at the Lord’s supper. He contrasts God’s discipline with condemnation.
The subject of spiritual manifestation follows: the place that gifts hold, the unity of the body, and individual membership of it (chap. 12). Note that gifts are of the Spirit; administration by them is under the Lord; the operations are of God. He shows the more excellent way – love is better than the best gifts, (chap. 13). In chapter 14, he returns to the gifts, and shows that those who have gifts and understanding are subject to one another. So all are edified. Then in chap. 15 we have resurrection, Christ’s glory, an our place in it. Lastly, chap. 16, he refers to the collection for the saints. At the close we get, in the diverse salutations, the abiding liberty of individual ministry – the principle of some giving themselves up to the Lord’s service among the saints, and that all such are to be respected and submitted to.
2 Corinthians
Paul had received news from Titus that his first epistle had its effect. He had just been in danger of his life, and, now speaking freely to the Corinthians, he opens up his heart at about it, and explains why he did not come to them on his way to Macedonia. In the first five chapters he explains the power of life in Christ, connecting His work, so as to bring in the righteousness of God. He contrasts it with law in chapter 3, showing its supremacy over death in every way. In chapter 4, he shows that the practical power of life may be in earthen vessels and that this power of God. The vessel is held to be dead under the cross. Hence only eternal things are looked at; and we do not know Christ after the flesh. The Lord helps His own. Chapter 5 gives us deliverance from judgment as an occasion of fear, while it urges by the love of Christ to deal with men’s souls. We have the ministry of reconciliation, and are to be ambassadors for Christ, saying, “Be reconciled to God.”
In chapter 6, he urges entire separation from the world in order to have a relationship with the Father. He presses their perfecting holiness in the fear of God, while recognising their integrity and their repentance, the news of which had comforted his spirit (chap. 7). He next enlarges upon the collection for the saints (chaps. 8, 9), and is then, against his will, forced to legitimise his ministry by speaking of himself (chaps. 10, 11). He closes that part by reference to his being caught up to the third heaven. His strength, though, did not flow directly from that, but from the power of Christ working in his weakness. He was a little uneasy lest not all should be right, and he be forced to be what they might not like (chap. 12). Lastly, in chapter 13, he appeals to their own certainty of their being Christians as proof of Christ’s speaking by him.
Originally by JND. Lightly edited by Sosthenes, July 2014
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
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.
Titus
