"YOURSELVES"

“YOURSELVES”

1 John 2: 27; John 13: 35; Mark 9: 8

In thinking of this meeting, dear brethren, and taking account of the occasion of it, these verses came into my mind because of the word “yourselves” or “themselves”.

The apostle John in his epistle speaks in this way, as the matter of spiritual teaching came before him. He begins the verse with this pronoun “yourselves” as if to rest on that word before proceeding to speak of the Spirit as the anointing; so we should ponder or dwell on the great distinction by which heaven marks us off, that is christians, from the world. Many christians do not accept the distinction which God has put upon us as marking us off from the world. The idea arises in Exodus where we have the plague of gnats or lice inflicted on the Egyptians. The thought in that plague is life, but life in creatures which are not regarded as desirable, but as despicable and peculiarly objectionable. These little creatures were inflicted upon the Egyptians as one of the plagues in order that the world should loosen its hold on the saints, on the Israelites. That plague is never said to have been withdrawn; others are, and this means, spiritually, the continuance of the saints here on earth according to the will of God, however objectionable they may be. We are not withdrawn from the world until the will of God requires it; the Lord prayed for us saying, “I do not demand that thou shouldest take them out of the world” (John 17: 15). Some, as they get old, wish to go to be with the Lord; this may he sentiment, or feeling, or from suffering, but the safe thing, dear brethren, is to accept the will of God. That is, as our birth is on His calendar, so is our death, if we are to die. If it be translation, or if it be quickening on account of God’s Spirit which dwells in us, that also is on the divine ^[p. 15] calendar, and will not take place until the time appointed. This chapter speaks of those who do the will of God, and they abide for ever, whether it be down here or in heaven, they abide for ever. Doing the will of God implies that we recognise His will in regard to our histories, whether it be births, new births, or our dissolutions, or our translations into heaven as quickened by the Spirit. Quickening of our bodies by the Spirit, I may say here, dear brethren, refers to our living bodies; rising refers to our dead bodies. Whether it be the one or the other, all is a question of the will of God.

And so the plague of gnats or lice is not said to have been withdrawn; obviously because God intends that His people should continue on here at His will, whatever the world may think. They do not like us. The two witnesses in the book of Revelation witnessed to this fact; they witnessed so many days and at the end of that time they were slain, but it was not until the end of that time, the end of the allotted time. They were slain; as soon as the world’s hand is released it will inflict persecution upon the people of God.

Now this is very important as to the plague of gnats because it typically is the saints now as living. They lived; they were formed of the dust of the earth and made to live. The dust of the earth is not appreciated by this world at all. They said, “Away with such a one as that from the earth, for it was not fit he should live” (Acts 22: 22), but Paul did live for many years after. It is a question of the will of God, whatever the world may think. And then after that plague we have this distinguishing mark — “I will put a separation”, says Jehovah, “between my people and thy people” (Exodus 8: 23). The word may be translated ‘redemption’, which would imply that the rights of God were asserted in claiming this people. What a precious thing that is! But Jehovah would say that His people were distinct from the Egyptians in the way of life. They ^[p. 16] were marked off. And so John speaks thus; he says “yourselves”. One can understand how in his affections for the saints, the apostle would rest in that word “yourselves”. How precious it is to be in that class, designated formally in this way, “yourselves”, a class by yourselves. Let every young christian here understand it: “yourselves”.

And another thing is, as you rest in this great fact, this distinction, you do not need that any one should teach you. I need not say that this word “teach” does not refer to ordinary grammar or high school education. Such education is necessary today at least in order that young persons should get a livelihood. We ought to be simple and sober in our interpretation of Scripture. God is practical in all He says, and Scripture is practical; so that what I have to say about this teaching does not refer to children going to grammar school or high school, but rather spiritual teaching, that the young christian is notified here that he does not need that any one should teach him. Now that word “one” has also to be understood. It is used very frequently in Scripture and very often refers to christians, and indeed, refers to Christ Himself; He is called a Man; so that it does not mean that we cannot be taught by man spiritually, for John was a teacher and he was a man. But we are not to be taught by men as men. An unconverted man may go to a college or seminary or university and acquire what is called theological training, theological ability. That is what is alluded to. You do not need any such teaching. That is what is meant. The Spirit of God foresaw that such ability would be in great demand, and it has become in great demand in the history of the assembly. It has taken a very great place, and children and young boys and girls, young men and young women are greatly exposed to danger from natural ability in that sense. The apostle is concerned in saying “yourselves”. Rest in that. You do not need that teaching. So that young ^[p. 17] people, going to high school particularly, are to be warned against this insidious influence that is so prevalent; that whilst you may learn physical things and practical every-day things in order to acquire a livelihood, you shut out all teaching that is regarded as spiritual, from such men. Such teaching as God intends for all young christians, is by the anointing. The apostle uses this word, undoubtedly, with great skill and great spiritual understanding. Instead of saying the Spirit, he uses this well-known word, “anointing”, or “unction”, which always gives distinction to the person or persons concerned; so it is that the young christian is notified here that he has that distinction; even over against his most learned teacher or professor he has that distinction. How often it happens that a child of some christian household, brought up in the truth, born again, believing the gospel and having the Spirit, can say what is far beyond anything that the most learned unconverted professor can say. He has the anointing and as he speaks the dignity is there, and what a thought it is for you young people, you young children going to school, that God has put dignity upon you that the most learned of your teachers has not. I am not saying that there are not teachers who are christians, but I am using the words as Scripture uses the word “one”. As the apostle had to tell the Corinthians, they were partisan, they were just like men; that is, natural, unconverted men. The young child in the school may be able to speak of Christ; to speak of God, and the things of God in such a way as the most learned teacher cannot understand. The natural man does not understand the things of God, “he cannot know them because they are spiritually discerned” (1 Corinthians 2: 14). Only he who has the Spirit of God knows the things of God. And that is what John has in mind.

Now, he says, “And yourselves, the unction which ye have received from him abides in you”. May each question himself as to whether he has received this precious thing called “the unction”. “The same unction teaches you”, it says, “as to all things”. The Spirit of God is here, dear brethren, for that express purpose, and particularly now. I speak to the little children because they are addressed in this section of the chapter. The Spirit of God is here with you to teach you, as the apostle says. “But as the same unction teaches you as to all things, and is true and is not a lie, and even as it has taught you, ye shall abide in him”.

Now, you see the force of the word “lie” here. It alludes today to what is called modernism or other such terms — very attractive, very flattering to men, especially the term called ‘higher criticism’ — very flattering. But it is a lie. The apostle John here, by the Spirit, is telling us that the anointing teaches us of all things, and is truth, and is not a lie. You cannot get it anywhere else, but by the Spirit’s teaching. All human teaching is permeated by the lie. There is a lying twist in the best of it; hence, dear young people, the importance of understanding the dignity of the word “unction” here, and knowing that you have received it. It speaks to christians, little children, of Christ, as verse 18 tells us. This paragraph, beginning with that verse, is for the little children, spiritually. It is addressed to them. It is a dignifying thing, and it teaches them of all things, everything relating to God; all moral things that you need to know in relation to God and His things, and in which you are to be taught, and rightly taught by the Spirit. Otherwise you will drink in the lie, you will drink in the falsehood, and as you grow up it will increase.

Now, that is the first thought I had in mind, dear brethren, in regard to “yourselves”. I do earnestly ask you to rest in that, the distinction God has put upon yourselves, although you may be very young in the truth, that you may be entirely apart from human ^[p. 19] teaching, from what man provides in the things of God. The anointing is here, as the Lord says, “The Comforter, the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and will bring to your remembrance all the things” (John 14: 26). What a thought that is, beloved brethren, that a divine Person is here, actually here, carrying on this wonderful service day and night. What an incentive that is to put yourselves in school, whatever way He teaches, whether it be in Bible readings, or addresses, or private reading, or prayer, or printed ministry. What an incentive it is to go in for it and refuse all else!

Well, now, I go on to the scripture read in the gospel of John. “By this shall all know that ye are disciples of mine, if ye have love amongst yourselves” — yourselves. This section of John’s gospel contemplates the Lord Jesus about to depart out of this world to the Father. The chapter begins thus, He is going away. It is said that, having loved His own which were in the world, He loved them to the end. They were in the world. Later He says, “I do not demand that thou shouldest take them out of the world, but that thou shouldest keep them out of evil” (John 17: 15). They are in the world, in it, but not of it. We are always to understand Scripture textually, and when the Lord says His own, which are in the world, He means in the world, but not of it. Some are in it and of it, but the christian is in it and not of it. That is the Lord’s thought, and so the word “yourselves” again contemplates us in distinction. “Love amongst yourselves” is not what is called universal love or love merely for humanity, but it is amongst yourselves, which means christians, disciples of the Lord Jesus. “Love one to another”, of course, is the idea too, to a point, but I am sure that “love amongst yourselves” is the fuller and better translation, because it contemplates us as a class, “yourselves”. Christians are in a class, which is to be known in this world as disciples ^[p. 20] of Jesus. You understand that what I have been speaking about already from John’s epistle enters into this because what I know I have learnt from someone. The disciple is one who has learnt from another, and John makes much of the Lord’s teaching. The first disciples that are spoken of as following Jesus in this gospel call Him Teacher, and they say, “Where abidest thou?”

Some are willing to go to a meeting like this, listen to a word and enjoy it in measure, and that is the end of it. Who the speaker may be, or where he abides is a matter of little consequence. That is to say, you do not wish to go further. Now, the divine idea in all these matters is that if I receive anything of God, whether it be teaching or whatever it be, I go further. That is what God loves; that you do not rest in what is just presented. You go further. And so the two disciples that heard Jesus speak, of whom we often speak ourselves, “followed Jesus” (John 1: 37). And it says that He turned around and saw them following — a beautiful sight in His eyes — disciples following Him. He says, “What seek ye?” not ‘Whom seek ye’, but “what;” that is a challenge to our hearts. What are people seeking? What is your objective? What are you after? When you come to a meeting like this, what is in your mind? Is it a question of soul education? Is it a question of knowing more about God, or is it a matter of hearing someone that you have not heard before, for we do love variety in that way, which is of little value. Indeed, the Lord challenged them. He says, “What seek ye?” They say, “Rabbi”. They expressed what was needful in their hearts; they needed instruction, and that is the dire need of the moment, beloved brethren, amongst the saints of God. I do not mean those that we know immediately here, but generally. But God says, “My people are destroyed for lack of knowledge” (Hosea 4: 6): a most serious matter.

And so the Lord says, “What seek ye?” They say, “Rabbi (which ... signifies Teacher), where abidest thou?” That is not merely a matter of coming into contact with a person of distinction; we want to know where you abide; we want to go further. Oh, I do urge those young people here, if you hear anything that helps your soul today, go further. There is more beyond. It is only an incentive, an indication to you. They say, “Where abidest thou?” He says, “Come and see”. He never gave them the house, or the street, or the number at all. It is all spiritual. He says, “Come and see”, and they came to where he abode and remained with Him that day for it was about the tenth hour. It is as if the Spirit of God would rest in it. It is enough to satisfy them, at least for the moment, as to what the abiding place was like. Would they go back again? Yes, indeed, beloved brethren, they would go back again. It is to open up the great abiding place of Christ. He says, “In my Father’s house are many abodes; were it not so, I had told you” (John 14: 2), as if to say, ‘You have already asked about it and I am telling you now that My Father’s house is transcendently great and there are many abiding places in it, and I go to prepare one for you’. What a thought that is! You see the point is, let us go further; let us go in for the thing completely. John opens up the great eternity to us; that is what he is after. Let us then go further.

And so one of the most distinguished disciples at the end of the gospel is Mary Magdalene. There are several Marys in the New Testament. Mary Magdalene is outstanding: out of her, we are told, had gone seven demons. What a history! What a monument of grace! But one of her last recorded words is “Rabboni”. She says to Jesus, “Rabboni” which means ‘my teacher’. That is to say, she has appropriated what is available. What a great fact that is! How much is available to us and we should appropriate it fully and go to the end ^[p. 22] of it. God is the end of everything for the christian, and John’s gospel is to lead us to God; the Lord says, “My Father and your Father ... my God and your God”, a Man speaking thus to men here. Dear brethren, that is the great end.

And so the Lord, as I said, stresses the word ‘disciples’ in this gospel; He says, ‘Now it will be known by all that you are my disciples, if you have love’. They had had the teaching. I am coming now to another side of our position. We have had the teaching, but teaching does not mark us off to any great extent; we want the love. We want it amongst us, dear brethren. Someone has rightly described love, as set out in the epistle to the Corinthians, as the picture on the wall. It is a cold thing, is a picture on the wall. It is a description of love in the abstract, but you know you cannot get love like that. Love is in persons. There were no persons evidently that the apostle could call attention to in that company at Corinth that depicted love. He had been there himself; he sent Timotheus there and there were many devoted men and women there, doubtless, but as a general fact love was an abstract thought in the assembly at Corinth. Love was no doubt well and often spoken of, but it was not among themselves. “Love amongst yourselves” was not true of the Corinthian saints. But generally, as coming in among the brethren, you are made to feel this wonderful thing called love. It is there; it is not a question of being in some of our brethren; it is among the saints as such. What a great thought that is for New York: yourselves, love amongst yourselves.

Now in that picture on the wall in the letter to Corinth, we have a very accurate description of love, but, as I said, it is abstract. But we have there an accurate description of it, and one of the things stated is that it never fails — never — a very strong statement. Knowledge fails, teaching fails, prophecy fails, but there is one quantity, one quality which is to be ^[p. 23] amongst us in quantity which never fails, and that is love, dear brethren, and as having it we are distinct as disciples of Jesus. No doubt many christians come to the meetings held in this room and other rooms in this city, and see that there is a great deal of light and that there are brothers who are able to unfold the Scriptures. Thank God for them! May their ability be increased! May their proficiency be increased! People are impressed with that. But then in the letter to Corinth, the apostle goes beyond that, and distinguishes prophecy above all other services or gifts. He speaks of a person coming into the meeting (an unconverted person, an unbeliever or a simple person, not an opposer); whatever may have brought him, he has come in. The devil did not bring him in, you may be sure of that. He came into the meeting, and the brethren were prophesying, and the apostle says he will fall down and say God is in the midst of you, or amongst you, of a truth. It is the same preposition as “Love amongst yourselves”. God is in you — oh, what a great fact that is! God is amongst you. But He is amongst you in the way of conviction, in the way of searching out your heart, in the way of searching out your history, and exposing you to yourself. That is what is meant; prophecy has that power, that effect on man. God is amongst you, the man says, and he falls down. But love, beloved friends, is peculiar. The point is not that the person falls down; rather that he stands up. The presence of God is mighty. It brings in conviction. The presence of God is bound to bring in conviction for God is light: as brought to us through prophecy it convicts and what an important service it is when the person falls down. Cornelius fell down when Peter reached him; it was by prophecy, but Peter says, “Stand up”. That is what love does. Love will never accept the adulation of men; love in a servant — never! If a man falls down and repents before God, good and well. He is falling down before God; he is convicted ^[p. 24] of sin; he acknowledges it to all, but what will love do? Love will lift him up. That is what love will do. Love in God will do it, for love is of God; and it will do that — it will lift him up.

Well, that is a great matter; a quality here in quantity amongst ourselves to lift up the sinner. Prophesying brings him down; love builds him up. Have love amongst yourselves so that brothers and sisters may come into this hall, where God has often been spoken of. We may well thank Him for the hundreds of addresses and readings, in which the Spirit of God has had part, and which have been given in this hall. But then love is the point now. It is not only when the meeting progresses; not only in the meeting; that is where it shines, but love is seen where we meet each other casually: “Love amongst yourselves”. These christians loved one another. History tells us that is how they were marked off in the early days. See how these christians love one another. And so while prophesying may bring the sinner down, love will raise him up; love will set him among princes; love will make the most of him; it is a most important thing, to make the most of one another. Whatever quality another has, make the most of that — do not make the least of that, of what he has, but make the most of what a brother has. That is love and it will be observable — love amongst yourselves. It is always there. It may be in the business place, or when we meet one another on the street, or where things are contrary, but love never fails. One marked by love never fails to stop to speak to the christian, whoever he may be, master or employee; love in the master is the same as love in the employee. Love never fails. It will help the employee to be that, for the moment, and the master may have to maintain his place for the moment, but love is the same. It is amongst yourselves or ourselves, meaning master and servant, parent ant child, husband and wife, brother and sister, slave and ^[p. 25] master, whatever our occupation or calling or circumstances, it is love amongst yourselves. You will be known, says the Lord, as disciples of mine, in that ye have love amongst yourselves.

Well, now there is just a final thought in Mark 9. Mark, dear brethren, is the shortest of the gospels and that is not an accident. He is the levitical gospel writer. The point in his gospel is instruction for those who minister, and he is brief and always explicit and to the point. He raises a point quickly, and presents it quickly and briefly. If you are interested, says Mark, you will look somewhere else; you will get more. In no sense do I intend to confine you to what I write; if you wish to inquire further, you will find it in such and such a book. If you want to inquire, the Spirit of God always permits inquiry, and never wishes to limit us; yet it is needful not to occupy ourselves at too great a length, nor to wear out the saints of God by long perorations or prayers, but to be brief and come to the point, saying nothing that is without meaning. And so, as he says here in this graphic way, the cloud was there and the voice addressing them; as Peter tells us later “such a voice”. Then Mark says suddenly that the whole scene is changed. They look around and they saw no one, but themselves alone with Jesus. That is to say, four persons. There are four persons; there had been six: Moses and Elias and Another, if I may so speak reverently — the Voice from heaven was another Person — a scene of seven on the mount, and what volumes, beloved, could be written, and have been written on this wonderful mount of transfiguration! How much entered into it! Mark gives it to us in a few verses, and lest there should be any sentimentality about it; lest there should be any, like the servant of Elisha, in after years dwelling and hobnobbing with an unconverted man about the sayings and doings of the prophet; lest there should be anyone in that way governed by sentimentality or natural feeling, Mark just says, “And suddenly having looked around, they no longer saw anyone, but Jesus alone with themselves”. Oh, think of that company! Three of them have gone; God Himself has ceased to speak, the voice has ceased from heaven, and the cloud has gone; Moses and Elias are withdrawn — the bare mountain rocks are there and three persons and Jesus are there. That is all. Mark would say, That is all: Jesus left with themselves. That is all. Is that all for you? Are you going to leave it with that? Mark does not intend to leave you with that. He presents it quickly so as to keep it in a small compass. Do you think it was left to Mark to say how long his gospel should be? No, Mark was just an instrument. The number of chapters were allotted to him. I say that, but chapters are a modern thing; these gospels were written without chapters and verses. We know that these sixteen chapters have been divinely ordered of God. And Mark had to put these divine writings into these sixteen chapters. It was not it was a matter of paper, but a man of God writing as it was revealed to him. He was inditing for God, so to speak. This is all you have to say about this transcending event; that is all you can say — that is said to Mark. He puts it in briefly; he leaves nothing out that the levite should know, and should the levite stop there? No, the levite’s business is to open up what is in this verse, and what is involved in these four persons: Jesus alone with themselves.

Three brethren, shall we say, together for a prayer meeting. Alas, for the smallness of our prayer meetings! — the brethren sitting home lazily while their brethren are together for prayer. But there are three, meeting with Jesus alone with themselves. That is what Mark would show to encourage the levite, that he should not be discouraged with smallness of numbers. After this transcending event on the mount, there is Jesus alone with themselves. It is not that they do not ^[p. 27] wish to see more; they look around to see more, but they do not see more. Alas! We often look around to see more at our prayer meetings, but we do not see more — the brother is sitting at his home lazily. Bear the words of exhortation. But if we do not see any more coming in we are encouraged because it is just the three alone with Jesus. Let us be encouraged, dear brethren, with this view that Mark gives us of Jesus alone with themselves. That is the history of christianity from that day to this, in one sense. Man has sought to add to those three disciples with Jesus, man’s paraphernalia, ecclesiastical and otherwise, but they have detracted from the beautiful scene that Mark depicted here — Jesus alone with themselves. Let us face this, and be content with the smallness, if necessary. If the door does not open, at our meeting for prayer, let us be encouraged to go on — Jesus is with us, Jesus alone with ourselves.

May brethren in New York, in our meetings, find this and be encouraged in it to go on. Mark would encourage us with a few words to go on — “Jesus alone with themselves”.