John Nelson Darby: Defender of the Faith

Dr. Larry Cruchfield

Few today whowould identify themselves as Fundamentalists have ever heard of John NelsonDarby or the Plymouth Brethren. Yet as Ernest R. Sandeen correctly observes in The Roots ofFundamentalism, "much of the thought and attitudes of those who are known asFundamentalists can be mirrored in the teachings of this man."[1]

Darbyflourished at a time when the winds of higher criticism were sweeping throughthe established churches of the British Isles. Christians firmly rooted in orthodoxy were appalled to seeunregenerate clergy not only paid out of state coffers, but openly attackingthe inspiration and authority of the Word of God. A general disenchantment and despair over the state of theorganized church caused many to withdraw and seek fellowship elsewhere.

Anumber of movements sprang up to bid for the moral high ground of biblicalChristianity. One of these was theBible society movement begun in 1804 with the establishment of the British andForeign Bible Society in London by a group of theologically conservativeAnglicans. Another was theill-fated anti-liberalism Oxford movement which itself became entangled in ananti-Reformation Romanism. Yetanother reaction against the established church, which was to leave itsimportant but largely anonymous signature upon the Fundamentalist movement of alater time, was the movement begun by the "brethren" who were to eventuallybecome known for their meetings at Plymouth. The chief architect and theologian of this movement was theIrish clergyman, J. N. Darby.

JohnNelson Darby, namesake of family friend and famed British admiral, Lord Nelson,was born in London of Irish parents on November 18, 1800. Ireland furnished the backdrop for hisearliest years of development and education. In 1819 at the age of eighteen, Darby graduated from TrinityCollege Dublin as a Classical Medalist.

Brilliant,gifted, and with all the right connections, Darby had been groomed for and waspractically assured a successful career in law. But a deep spiritual struggle gripped the budding youngbarrister in his eighteenth year and caused him to abandon that professionafter only one year of practice between 1822 and 1823. Darby's spiritual odyssey lasted until1825 when he received ordination as deacon in the Church of England. The following year, he was elevated tothe priesthood and assigned a curacy in remote County Wicklow, Ireland.

Takingup residence in a peasant's cottage on a bog, Darby covered the great untamedexpanse of his ecclesiastical responsibility on horseback in the manner of JohnWesley. His gentleness of spiritand saintly bearing and conduct quickly earned him a place in the hearts of hispoor parishioners. So committedwas Darby to the instruction of the peasantry in the Word of God that he wasseldom found at his own humble dwelling before midnight. His labors did not go unrewarded. Although he expended most of his modestwages and personal inheritance on the local schools and charities, by Darby'son account Catholics were "becoming protestants at the rate of 600 to 800 aweek."[2] Darby's standard of reward and gain wasalways in terms of souls won for the kingdom, never silver added to the purse.

Forsome time the young circuit-riding cleric had been troubled by the condition ofthe established church, but his demanding duties had prevented any decisiveaction. He was to receive time forundisturbed reflection on the issue, however, when his horse bolted during onejourney through the parish, throwing its rider with tremendous force against adoorjamb. The ensuing lengthyconvalescence from the required surgery in Dublin, served as an incubator forDarby's discontent.

Darbysays, "During my solitude, conflicting thoughts increased; but much exercise ofsoul had the effect of causing the scriptures to gain complete ascendancy overme. I had always owned them to bethe Word of God . . . the careful reading of the Acts afforded me a practical pictureof the early church; which made me feel deeply the contrast with its actualpresent state; though still, as ever beloved by God."[3] After only twenty-seven months with theChurch of England and thoroughly dissatisfied with what he viewed as rampant Erastianismand clericalism, Darby sought fellowship and ministry outside the establishedchurch.

Eventually,Darby made the acquaintance of a group of like-minded believers, members of theChurch of England in Dublin, and met with them for prayer and Bible studyduring the winter of 1827-28. Itwas this group which would later become known as the Plymouth Brethren. The two guiding principles of themovement were to be the breaking of bread every Lord's Day, and ministry basedupon the call of Christ rather than the ordination of man. While Darby was not the founder of thisgroup, he quickly emerged as its spiritual leader and dominant force.

By1840, the Plymouth movement had grown to 800 strong and would reach more than1200 within the next five years. Even though Darby disliked denominational labels, preferring rather thesimple biblical designation "brethren," it was perhaps inevitable that these"brethren" who met at Plymouth, should become known as the "Plymouth Brethren."

Manyother Brethren groups formed in Britain and subsequently in other parts of theworld. As a result of hisextensive travels, Darby himself was responsible for the spread of Brethrendoctrine to other countries. Hemade several trips to preach and teach in Germany, France, Switzerland, Italy,and Holland. Between 1859 and1874, Darby made six trips to the United States and Canada where he ministeredin all the major cities and in some of the smaller ones as well. Included also in Darby's itinerary werevisits to the West Indies and New Zealand.

WhereverDarby went, he never tired of expounding his views on the doctrine of thechurch and future things. He wasconvinced both that the organized church was in a state of ruin and thatChrist's return to rapture the saints and establish the millennial kingdom wasimminent. While Darby's call for aradical response to the apostate condition of the church was met with relativeindifference, his teachings on eschatological themes were heartily embraced andprovided much of the substance for the Bible conference movement of the latenineteenth and early twentieth centuries. But more than any one doctrine, it was Darby and the Brethren'sfundamental orthodoxy that appealed to Bible believing Christians everywhere.

Anyportraiture of Darby the man must be painted in sharp black and white tones,never in shades of gray. He was aman of incredible intensity. Firstand foremost, he was intensely committed to the gospel of Jesus Christ. It was his only love and all-consumingpassion. He cared for little thatthis world had to offer. Thoughmeticulous in personal cleanliness, for example, Darby wore only simpleclothing and those to the point of shabbiness. It is said that on one occasion while he slept, some kindlyfriends seized the opportunity to substitute new clothing for old. Upon waking, Darby donned the newapparel without remark or even apparent notice.

Darbywas kind and humble in nature and his compassion and generosity towards thepoor was without bounds. Heobserved that "Christ preferred the poor; ever since I have been converted sohave I. Let those who like societybetter have it. If I ever get intoit . . . I return sick at heart. Igo to the poor; I find the same evil nature as in the rich, but I find thisdifference: the rich, and thosewho keep their comforts and their society, judge and measure how much of Christthey can take and keep without committing themselves; the poor, how much ofChrist they can have to comfort them in their sorrows. That, unworthy as I am, is where I amat home and happy." Darby in noway felt intellectually ill-equipped for cultivated society, it was just thatgiven the choice, he rejected it all in preference for the cross.[4]

Kindlyin disposition and humble in spirit though Darby was, his absolute devotion tothe Word of God and demand for unflinching fidelity to its truth, as heunderstood it, made him ready prey for controversy. His limitless patience with the honest ignorance of the poorand unlearned was legendary. Butso was his wrath against those among the well educated who played fast andloose with the truth of the gospel of Christ.

Afull twenty-five years after one "heterodox teacher" had felt the brunt ofDarby's indignation, he was to write, "J.N.D. writes with a pen in one hand anda thunderbolt in the other." Butas Darby's biographer, W. G. Turner points out, "it was only fundamental errorwhich roused his deepest grief and indignation, his patience with honestblunderers being proverbial."[5]

Ifever the epithet, "fighting Fundamentalist" applied to anyone, it applied to J.N. Darby. At the same time, it istrue that Darby derived no pleasure from controversy and often expressed hislove for the object of his more potent polemics. But in his view, faced with a choice between peace on theone hand and truth on the other, there could be no alternative but to defendthe truth.

WhereverDarby went, whether peasant's home or hallowed halls of Oxford, his noblenessof character, keenness of mind, dedication to Christ, and commanding presencemade him the focus of attention. The great Bible teacher and preacher, G. Campbell Morgan recounts as oneof the "cherished recollections" of his boyhood his encounter with Darby whohad come to visit his father. "Hevividly recalls the almost reverential awe that lay upon him in the presence ofthat truly great man, and how the awe gave place and the reverence remained,when the visitor spoke kindly to him about his studies."[6]

Darbyis called by many the father of modern dispensational theology, a theology madepopular first by the Scofield Reference Bible[7]and more recently by the Ryrie Study Bible. It is a theology that has gained wide influence through thepublications and educational efforts of institutions like Dallas TheologicalSeminary and Moody Bible Institute. Yet while Darby is the center of almost every controversy over theorigin of this theological system, his works are little known and seldomread. This is true among the criticsand champions of dispensational theology alike. This neglect is unfortunate, for Darby is credited with muchof the theological content of the Fundamentalist movement. There is little doubt too, that Darbyhad a tremendous part in the systematization and promotion of dispensationaltheology.

Today,however, Darby's theological distinctives have virtually been reduced to hisdoctrine of the church in ruins, the premillennial return of Christ-withspecial emphasis upon Israel and the church's role in that kingdom age-and therapture of the church. Asimportant as these doctrines are in Darby's theology, they were but anoutgrowth of other doctrines which must be considered the bedrock of his andthe Brethren's teaching. It is thebedrock upon which orthodox Christianity has stood since Pentecost and uponwhich Fundamentalists made their stand shortly after the turn of the century.

Inspiration andInfallibility of Scripture

Darbywas unswerving in his belief that the Bible was the inspired, infallible Wordof God, absolutely authoritative[8]and faithfully transmitted from the original autographs.[9] If the world itself were to disappearand be annihilated, asserts Darby, "and the word of God alone remained as aninvisible thread over the abyss, my soul would trust in it. After deep exercise of soul I wasbrought by grace to feel I could entirely. I never found it fail me since. I have often failed; but I never found it failed me."

Oncequestioned as to whether he might not allow that some parts of the NewTestament may have had only temporary significance, Darby retorted, "'No! everyword, depend upon it, is from the Spirit and is for eternal service!'" Darby felt compelled to affirm hisfidelity to the Word of God because "In these days especially . . . theauthority of His written word is called in question on every side . . . "[10]

Onthe deity of Christ, Darby is no less compromising than he is on the place ofScripture in the believer's life. "The great truth of the divinity of Jesus, that He is God," says Darby,"is written all through scripture with a sunbeam, but written to faith. I cannot hesitate in seeing the Son,the Jehovah of the Old Testament, the First and the Last, Alpha and Omega, andthus it shines all through. But Hefills all things, and His manhood, true, proper manhood, as true, properGodhead, is as precious to me, and makes me know God, and so indeed only as theother, He is 'the true God and eternal life.'"[11] If Christ is not God, concludes Darby,then "I do not know Him, have not met Him, nor know what He is."[12] As one of the truths connected with theperson and work of Christ, Darby cites the "miraculous birth of the Saviour,who was absolutely without sin . . ."[13]

Justas the doctrine of the deity of Christ is written all through the Bible, Darbymaintains that the propitiation secured by the sacrificial death of Christ "isa doctrine interwoven with all Scripture, forms one of the bases ofChristianity, is the sole ground of remission-and there is none withoutshedding blood-and that by which Christ has made peace; Col. 1:20."[14]

Darbyis convinced that without the atoning work of Christ, man must bear the guiltof his sin, and remain at a distance from God without knowledge of Him or ofHis love. But thankfully that isnot the case, for as Darby points out, "There is death in substitution-He 'boreour sins in his own body on the tree'-'died for our sins according to thescriptures' . . ."[15]

Resurrection of Christ

ForDarby, "the Person of Christ regarded as risen," is the pivot around which "allthe truths found in the word revolve."[16] "Many have, perhaps, been able, inlooking at the Church's hope in Christ," says Darby, "to see the importance ofthe doctrine of the resurrection. But the more we search the Scriptures, the more we perceive, in thisdoctrine, the fundamental truth of the gospel-that truth which gives toredemption its character, and to all other truths their real power." It is the victory of Christ over deathwhich gives the certainty of salvation.[17] It is the resurrection, asserts Darby,which "leaves behind, in the tomb, all that could condemn us, and ushers theLord into that new world of which he is the perfection, the Head, and theglory."[18] Consequently, this doctrine characterizedapostolic preaching.[19]

Darbybelieved that it was essential that the church have a right hope. That hope he understood to be thesecond coming of Christ. At hiscoming, Darby maintained, Christ would take the saints to glory with Him, tobecome the bride, the wife of the Lamb.[20]

Darbyinsists that "Nothing is more prominently brought forward in the New Testamentthan the second coming of the Lord Jesus Christ." He points out that it was the promise of Christ's returnwhich was first offered to the sorrowing disciples as they witnessed theascension of their Lord as recorded in Acts 1:11. Furthermore, says Darby, "It was not at all a strangething-immediately after conversion to the living God-'to wait for his Son fromheaven, even Jesus, who delivered us from the wrath to come.'"[21]

Inlight of the foregoing, John F. Walvoord, president emeritus of DallasTheological Seminary, is certainly correct in saying that "Much of the Truthpromulgated by fundamental Christians to-day had its rebirth in the movementknown as the 'Plymouth Brethren.'"[22]

Darby's Influence

Itshould be evident from the foregoing that there is a distinct connectionbetween the doctrines of the Brethren and the Fundamentalists who rose tochallenge modernism shortly before and especially after the turn of thecentury. Well before publicationof The Fundamentals: A Testimonyof Truth in 1909, the Brethrenwere proclaiming the same basic truths of Scripture and staunchly defendingthem against all comers. The verycharacter of Brethren fellowship and beliefs is such that to entertain liberaldoctrines would destroy the movement altogether.

Manyof the greatest Fundamentalist leaders of the past have openly acknowledgedtheir indebtedness to the teachings and ministry of Darby and theBrethren. After securing thewritings of C. H. Mackintosh, the man most responsible for popularizing Darby'sworks, D. L. Moody said, "if they could not be replaced, [I] would rather partwith my entire library, excepting my Bible, than with these writings. They have been to me a very key to theScriptures."[23]

A.C. Gaebelein, contributor to The Fundamentals and one of the most potentinfluences on the life and doctrine of C. I. Scofield, says of Darby and otherBrethren writers, "I found in his writings, in the works of William Kelly,Mcintosh [Mackintosh], F. W. Grant, Bellett, and others the soul food Ineeded. I esteem these men next tothe Apostles in their sound and spiritual teachings." In the same breath Gaebelein speaks of four saints namedJohn who will be present at that great celestial meeting when Christreturns-John Calvin, John Knox, John Wesley, and John Darby.[24]

WilliamKelly, Darby's closest friend and greatest student, never tired of admonishingothers to "Read Darby!" With somefifty-three volumes to his credit-including everything from a completetranslation of the Bible to a volume of verse-there is much of Darby to read.

JohnNelson Darby continued to serve and proclaim his Savior both with the writtenand spoken word until his departure to be with Him on the 29th of April,1882. And no matter what subjecthe addressed, one theme always came to the fore-Jesus Christ. Just a few days before his home-goingDarby wrote in a final letter to the Brethren, "I can say, Christ has been myonly object; thank God, my righteousness too . . . Hold fast to Christ."[25]

[1] 1 Ernest R. Sandeen, TheRoots of Fundamentalism (Chicago: University ofChicago Press, 1970; reprinted., Grand Rapids: Baker Book House, 1978), p. xix.

[2] W. Blair Neatby. A History of the Plymouth Brethren (London: Hodder and Stoughton, 1901), p. 16.

[3] Darby as quoted in W. G. Turner,John Nelson Darby(London: C. A. Hammond, 1944), p.17.

[4] Turner, p. 77.

[5] John Nelson Darby, Letters ofJ. N. Darby, 3vols., reprint ed. (Sunbury, Penn.: Believers Bookshelf, 1971), 1:205.

[6] Turner, p. 31.

[7] John Harries, G. CampbellMorgan, The Man and His Ministry, p. 27; quoted in Turner, p. 78.

[8] For a full treatment of therelationship between Darby and Scofield's dispensational doctrines, see LarryV. Crutchfield's The Origins of Dispensationalism: The Darby Factor (Lanham, Md.: University Press of America, 1992).

[9] John Nelson Darby, CollectedWritings of J. N. Darby, 34 vols., ed. by William Kelly (Sunbury, Penn.: Believers Bookshelf, n.d.), 23:13.

[10] Ibid., 23:31.

[11] Ibid., 1:38

[12] Darby, Letters, 1:28-29.

[13] Darby, Collected Writings, 33:82.

[14] Darby, Letters, 2:432.

[15] Darby, Collected Writings, 33:82.

[16] Darby, Letters, 3:102.

[17] Ibid., 1:47.

[18] Darby, Collected Writings, 3:147.

[19] Darby, Letters, 1:47.

[20] Darby, Collected Writings, 3:147.

[21] Darby, Letters, 2:361.

[22] Darby, Collected Writings, 27:306.

[23] John F. Walvoord, review of AnHistorical Sketch of the Brethren Movement, by H. A. Ironside, in Bibliotheca Sacra, 1942, p. 378.

[24] Sandeen, p. 173.

[25] A. C. Gaebelein, Half aCentury (NewYork: Our Hope Publication Office,1930), p. 85.