1 John 2:20

Here, I. The apostle encourages the disciples (to whom he writes) in these dangerous times, in this hour of seducers; he encourages them in the assurance of their stability in this day of apostasy: But you have an unction from the Holy One, and you know all things. We see, 1. The blessing wherewith they were enriched - an unguent from heaven: You have an unction. True Christians are anointed ones, their name intimates as much. They are anointed with the oil of grace, with gifts and spiritual endowments, by the Spirit of grace. They are anointed into a similitude of their Lord's offices, as subordinate prophets, priests, and kings, unto God. The Holy Spirit is compared to oil, as well as to fire and water; and the communication of his salvific grace is our anointing. 2. From whom this blessing comes - from the Holy One, either from the Holy Ghost or from the Lord Christ, as Rev 3:7, These things saith he that is holy - the Holy One. The Lord Christ is glorious in his holiness. The Lord Christ disposes of the graces of the divine Spirit, and he anoints the disciples to make them like himself, and to secure them in his interest. 3. The effect of this unction - it is a spiritual eye-salve; it enlightens and strengthens the eyes of the understanding: "And thereby you know all things (Jo1 2:20), all these things concerning Christ and his religion; it was promised and given you for that end," Joh 14:26. The Lord Christ does not deal alike by all his professed disciples; some are more anointed than others. There is great danger lest those that are not thus anointed should be so far from being true to Christ that they should, on the contrary, turn antichrists, and prove adversaries to Christ's person, and kingdom, and glory.

II. The apostle indicates to them the mind and meaning with which he wrote to them. 1. By way of negation; not as suspecting their knowledge, or supposing their ignorance in the grand truths of the gospel: "I have not written unto you because you know not the truth, Jo1 2:21. I could not then be so well assured of your stability therein, nor congratulate you on your unction from above." It is good to surmise well concerning our Christian brethren; we ought to do so till evidence overthrows our surmise: a just confidence in religious persons may both encourage and contribute to their fidelity. 2. By way of assertion and acknowledgment, as relying upon their judgment in these things: But because you know it (you know the truth in Jesus), and that no lie is of the truth. Those who know the truth in any respect are thereby prepared to discern what is contrary thereto and inconsistent therewith. Rectum est index sui et obliqui - The line which shows itself to be straight shows also what line is crooked. Truth and falsehood do not well mix and suit together. Those that are well acquainted with Christian truth are thereby well fortified against antichristian error and delusion. No lie belongs to religion, either natural or revealed. The apostles most of all condemned lies, and showed the inconsistency of lies with their doctrine: they would have been the most self-condemned persons had they propagated the truth by lies. It is a commendation of the Christian religion that it so well accords with natural religion, which is the foundation of it, that it so well accords with the Jewish religion, which contained the elements or rudiments of it. No lie is of the truth; frauds and impostures then are very unfit means to support and propagate the truth. I suppose it had been better with the state of religion if they had never been used. The result of them appears in the infidelity of our age; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion; but the greatest actors and sufferers for the Christian revelation would assure us that no lie is of the truth.

III. The apostle further impleads and arraigns these seducers who had newly arisen. 1. They are liars, egregious opposers of sacred truth: Who is a liar, or the liar, the notorious liar of the time and age in which we live, but he that denieth that Jesus is the Christ? The great and pernicious lies that the father of lies, or of liars, spreads in the world, were of old, and usually are, falsehoods and errors relating to the person of Christ. There is no truth so sacred and fully attested but some or other will contradict or deny it. That Jesus of Nazareth was the Son of God had been attested by heaven, and earth, and hell. It should seem that some, in the tremendous judgment of God, are given up to strong delusions. 2. They are direst enemies to God as well as to the Lord Christ: He is antichrist who denieth the Father and the Son, Jo1 2:22. He that opposes Christ denies the witness and testimony of the Father, and the seal that he hath given to his Son; for him hath God the Father sealed, Joh 6:27. And he that denies the witness and testimony of the Father, concerning Jesus Christ denies that God is the Father of the Lord Jesus Christ, and consequently abandons the knowledge of God in Christ, and thereupon the whole revelation of God in Christ, and particularly of God in Christ reconciling the world unto himself; and therefore the apostle may well infer, Whosoever denies the Son the same has not the Father (Jo1 2:23); he has not the true knowledge of the Father, for the Son has most and best revealed him; he has no interest in the Father, in his favour, and grace, and salvation, for none cometh to the Father but by the Son. But, as some copies add, he that acknowledgeth the Son has the Father also, Jo1 2:23. As there is an intimate relation between the Father and the Son, so there is an inviolable union in the doctrine, knowledge, and interests of both; so that he who has the knowledge of, and right to, the Son, has the knowledge of, and right to, the Father also. Those that adhere to the Christian revelation hold the light and benefit of natural religion withal.

IV. Hereupon the apostle advises and persuades the disciples to continue in the old doctrine at first communicated to them: Let that therefore abide in you which you have heard from the beginning, Jo1 2:24. Truth is older than error. The truth concerning Christ, that was at first delivered to the saints, is not to be exchanged for novelties. So sure were the apostles of the truth of what they had delivered concerning Christ, and from him, that after all their toils and sufferings they were not willing to relinquish it. The Christian truth may plead antiquity, and be recommended thereby. This exhortation is enforced by these considerations: -

1. From the sacred advantage they will receive by adhering to the primitive truth and faith. (1.) They will continue thereby in holy union with God and Christ: If that which you have heard from the beginning shall remain in you, you also shall continue in the Son and in the Father, Jo1 2:24. It is the truth of Christ abiding in us that is the means of severing us from sin and uniting us to the Son of God, Joh 15:3, Joh 15:4. The Son is the medium or the Mediator by whom we are united to the Father. What value then should we put upon gospel truth! (2.) They will thereby secure the promise of eternal life: And this is the promise that he (even God the Father, Jo1 5:11) hath promised us, even eternal life, Jo1 2:25. Great is the promise that God makes to his faithful adherents. It is suitable to his own greatness, power, and goodness. It is eternal life, which none but God can give. The blessed God puts great value upon his Son, and the truth relating to him, when he is pleased to promise to those who continue in that truth (under the light, and power, and influence of it) eternal life. Then the exhortation aforesaid is enforced,

2. From the design of the apostle's writing to them. This letter is to fortify them against the deceivers of the age: "These things have I written to you concerning those that seduce you (Jo1 2:26), and therefore, if you continue not in what you have heard from the beginning, my writing and service will be in vain." We should beware lest the apostolical letters, yea, lest the whole scripture of God, should be to us insignificant and fruitless. I have written to him the great things of my law (and my gospel too), but they were counted as a strange thing, Hos 8:12.

3. From the instructive blessing they had received from heaven: But the anointing which you have received from him abideth in you, Jo1 2:27. True Christians have an inward confirmation of the divine truth they have imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is meet that the Lord Jesus should have a constant witness in the hearts of his disciples. The unction, the pouring out of the gifts of grace upon sincere disciples, is a seal to the truth and doctrine of Christ, since none giveth that seal but God. Now he who establisheth us with you (and you with us) in Christ, and hath anointed us, is God, Co2 1:21. This sacred chrism, or divine unction, is commended on these accounts: - (1.) It is durable and lasting; oil or unguent is not so soon dried up as water: it abideth in you, Jo1 2:27. Divine illumination, in order to confirmation, must be something continued or constant. Temptations, snares, and seductions, arise. The anointing must abide. (2.) It is better than human instruction: "And you need not that any man teach you, Jo1 2:27. Not that this anointing will teach you without the appointed ministry. It could, if God so pleased; but it will not, though it will teach you better than we can: And you need not that any man teach you, Jo1 2:27. You were instructed by us before you were anointed; but now our teaching is nothing in comparison to that. Who teacheth like him?" Job 36:22. The divine unction does not supersede ministerial teaching, but surmount it. (3.) It is a sure evidence of truth, and all that it teaches is infallible truth: But as the same anointing teacheth you of all things, and is truth, and is no lie, Jo1 2:27. The Holy Spirit must needs be the Spirit of truth, as he is called, Joh 14:17. The instruction and illumination that he affords must needs be in and of the truth. The Spirit of truth will not lie; and he teacheth all things, that is, all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. And, (4.) It is of a conservative influence; it will preserve those in whom it abides against seducers and their seduction: "And even as it hath taught you you shall abide in him, Jo1 2:27. It teaches you to abide in Christ; and, as it teaches you, it secures you; it lays a restraint upon your minds and hearts, that you may not revolt from him. And he that hath anointed us is God, who also hath sealed us for himself, and given the earnest of the Spirit in our hearts." Co2 1:21, Co2 1:22.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Jn_2:20

But ye have an unction from the Holy One, and ye know all things

The guileless spirit amid anti-Christian defections, established by a messianic unction and illumination

I.

The anointing--Ye have an unction. This anointing, or being anointed with oil, you have from the Holy One; from Christ Jesus our Lord. There is great significancy in the unction thus viewed as coming from this Holy One. Antichrists are spoken of. These are antagonists to Christ, to Him who is anointed to be the Holy One. You, on the other hand, have anointing from Him. They are antichrists, you are joint christs; for you have an unction from Him as the Holy One, making you holy as He is holy. The holiness here meant is consecration. It is what the Lord indicates in His farewell prayer, Sanctify them through Thy truth: Thy word is truth. The anointing is with the Holy Ghost. He is the anointing oil; the oil of gladness with which God has anointed Christ above His fellows. The unction, therefore, which you have from the Holy One is His own unction; it is identically the same with what was His. He sheds forth upon you and in you the very same presence, power, and influence of the Holy Ghost that was shed forth upon and in Himself when He was about the business for which, as the Holy One, He was consecrated. In His case that unction was real, sensible, manifest. If we have it from Him, it must be so in ours also. In Jesus this unction was, on the one hand, His having always the Holy Spirit helping, comforting, and strengthening Him. The unction which we have from Him as the Holy One is our being in the same way upheld by the Holy Spirit in all our goings; our being enabled therefore to show the meekness and gentleness of Christ; our making it thus manifest that the same mind is in us that was also in Him. Again, on the other hand, in Jesus the Holy One, this unction was His constant and abiding apprehension or realisation of the Spirit moving Him to the work for which He was sent into the world. The unction which we have from Him, that we may be consecrated to be holy ones as He is the Holy One, is our feeling and owning the inward call of the Holy Spirit, moving us in our sphere to give ourselves to the same lifework that always occupied Him; to carry out the great design of His coming into the world; to be His wholly and unreservedly, as He was always and altogether the Fathers.

II. As thus anointed, we know all things. This is not, of course, omniscience, but full and complete knowledge of the mailer in hand, as opposed to knowledge that is fragmentary and partial. The anointing of Jesus, His being the Christ--what it is and what it means; His consecration as the Holy One; His oneness as the Son with the Father; all that we know. And we know it, not by catching at some one aspect of the mighty plan--the great mystery of godliness, God manifest in the flesh--that may happen to suit our convenience, or to strike our fancy, but by a calm, clear, and comprehensive insight into all that it unfolds of the highest glory of God, and all that it contemplates of highest good to man. We look at this great theme, or rather this great fact, in all its bearings; as it vindicates the righteous sovereignty of the Lord of all, while it secures full and free salvation to the worst and guiltiest of His creatures, if they will but own that sovereignty and submit to it.

III. The unction which we have from the Holy One, and our knowing all things, are intimately connected. It is only He who is spiritual who judgeth all things, who can know them so as to judge them. For He alone is in a position and has the capacity to form a fair estimate or judgment of the relations among the things of God. And it is by their mutual relations that things are really known and judged. This is a maxim true in all sciences, slid not least manifestly so in the science of divinity. If, in the science of astronomy we would know all its things, all its truths, to any satisfactory end, theoretical or practical, we must get, not the eye of a clown or vulgar stargazer, nor that of Chaldean sage or poetic dreamer, nor that of one to whom the clear, calm midnight sky is a confused galaxy of bright gems, a brilliant shower of diamonds shed in rich disorder on the dark brow of natures sleeping beauty, but the eye of Newtons scholar and Laplaces, who has learned of them to calculate planetary magnitudes and distances and forces, and to bring the whole splendid chaos under the sway of the one simple law that reigns supreme throughout all space. So, in the region of what is spiritual and Divine, the faculty of seeing things in their true relations is not elsewhere or otherwise to be acquired than in the school and under the teaching of the Holy Ghost.

IV. The security which our having an unction from the Holy One, and knowing all things, affords, in trying times, must now surely be seen to be very ample and firm. Others may go out from us; it being thus made manifest that they were not of us, and may become antichrists, or the prey of antichrist. But will ye also go away?--ye who share the very unction and the very knowledge which the Holy One Himself has? Is not this your preservative against all error and apostasy? Is it not a sufficient preservative? (R. S. Candlish, D. D.)

The anointing

I. What the anointing is.

II. Where this anointing is. It abideth. Other anointings do not abide. The fragrance of other unguents soon passes off. But here is an anointing which, like the ointment of the right hand, which bewrayeth itself, abideth, abideth in you. But you say it is not true; nothing is more plain than that ardent Christians get cold, and those who lived Christ may grow self-willed and self-assertive. How can St. John say that the unction abideth? Well, I suppose he wants to call attention to the Divine side of the case, to show us that whatever we may do, or whatever we may be, God remaineth faithful.

III. What doth the anointing? He teacheth, and, saith St. John, He has every right to teach, for He is truth and no lie. Besides, He hath already taught you, and what you have learned of Him should give you confidence in Him for what you may have yet to learn. Read your Bibles, but read them in His light; listen to your teachers, but listen to them with continual application to a higher Teacher. It is to that higher Teacher you owe the greatest blessing you ever received in the world, the blessing which made you a Christian. Remember to trust to Him as Guide and Counsellor, to ask Him what to believe on every subject.

IV. What is the outcome of all this? It is, Ye shall abide in Him. (J. B. Figgis, M. A.)

The unction from the Holy One

I. The Holy One. Who is He? Christ. It had been repeatedly ascribed to Him before, not only by men, but by voices falling from another world (see Psa_16:10; Isa_43:14; Isa_34:15; Isa_49:7; Luk_7:35; Mar_10:24; Act_3:14). And, although all ransomed spirits are called Gods holy ones, the term applies in its highest truth to Christ alone; for to which of the sons of men could you everpoint and say, Behold the Holy One of God! But the evangelist is not now speaking merely in a general way of Christ, but of Christ as our High Priest. A priest who could be charged with the slightest infraction of the law would have been no Saviour. In Him, for the first time on our earth, holiness shone forth in its perfect brightness, and yet in a shape which man could bear to see. In Christ, holiness is our friend; it gives our crown, guards our safety, and inspires our joy. We can give thanks, not at the remembrance of love alone, but at the remembrance of holiness, through the redemptive death of Him who is the Holy One of God.

II. The unction from the Holy One. What does that expression mean? The Spirit of God is here intended; not as to His nature, but as to tits agency; not in His essential attributes, but in His emanations. Now mark three things.

1. This unction comes down from Christ to all His people. Again and again did He seek to quicken the languid attention of His followers to the fact that this influence would come to them as the very consequence of His own departure (Joh_16:7). Now, remember Christ is not only our Priest, He is our Head. Combine these ideas, and you catch the spirit of the metaphor. As the body of the priest received the unction from the Head, we have received an unction from the Holy One; for we are members of His body, His flesh, and His bones. The Spirit was given without measure to Him; and from Him it flows to all who are identified with His life.

2. This influence from Christ makes all His members holy. A holy influence must have a holy effect, and this effect must be the true test of your character. I say not that Christians, to verify their high vocation, must all at once be perfectly holy men, but that they must be the recipients of a holy influence--an influence that will show the traces of its presence, and work effects accordant with its nature.

3. Christ, by giving this unction to all His people, shows their essential unity with Himself and with each other.

III. Ye know all things. This holy influence has an enlightening virtue. It rested upon Christ as the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. It made Him of quick understanding in the fear of the Lord. Communicated by Him to us, it must have similar effects. The expression used to declare this fact startles us by its boldness.

1. Things that are holy are meant. The emphasis here on the word holy suggests that the knowledge spoken of must be knowledge of holy things. Without holiness you may indeed understand Hebrew as well as Caiaphas did; Latin as well as Pilate did; the Greek as well as that Athenian did who charged Paul with setting forth strange gods; the geography and antiquities of Palestine as perfectly as the proudest Pharisee that ever wore phylacteries; but Gods book will be a sealed book to you: and, though you may have a grammatical knowledge of the words which reveal holy things, you will never know the things themselves.

2. Things that are essential are meant. Spiritual men, however mistaken they may be on marginal and subsidiary questions, know all essential things. If they are wrong in other respects they will not repair to the wrong Refuge, or plunge in the wrong Fountain, or follow the wrong Shepherd. (C. Stanford, D. D.)

The unction front the Holy One

I. This is a common Christian endowment. It is to a body of Christian disciples that John is writing; not to the highly gifted among them, not even to the elder Christians who have acquired a long experience and grown prudent through a lifes discipline, but to all. Simple conscientiousness is of more practical value than the readiest ability. A plain unlettered man will often see the falsity which ensnares men in their long-drawn reasonings. A childs discernment of character is proverbial; the simple soul is repelled from a hidden impurity or ungraciousness that escapes the subtle observation. Ye have an unction from the Holy One, and ye know all things. A mind like Christ is given to you in the very consecration of yourselves to Him; and that mind abideth in you, and teacheth you all things. You have an inward and unfailing standard, which tests all sayings, all traditions and maxims, all the suggestions that may come to you, all the ways of the world.

II. What this spirit is which is gives us in our consecration, and by which we are enabled to discern the truth of things.

1. It is the spirit of the consecration itself. This involves Gods revelation to us of a Divine service, and His call to us to serve Him; Gods endowment of us for the service into which He bids us enter. It involves our recognition of His purpose, our acceptance of His will, and all the influence upon our character of the acceptance of it. Decision of purpose is the secret of directness of judgment. When you resolved that you would follow Christ, and obey Him in all your future, did you not feel at once a new power to discern the evil and good of all things? You looked on old confusing motives, and pronounced them base. Doubt cleared itself from your vision; the scales of selfishness fell from your eyes; you felt that you had attained a new power of judgment. A truer spirit, a spirit clearer and more confident, was yours in your consecration. You had an unction from the Holy One, and you knew all things.

2. It is the spirit of Christ. Ye have an unction from the Holy One; a chrism from Christ. Here, then, is the virtue of our consecration; this our defence against all antichrists, this our power to discern all things: the spirit in sympathy with Jesus, that feels with and for Him. A personal life is a surer standard than all reasonings; sympathy is at once responsive, or is at once repelled. The habit of fellowship with Christ; the culture of our sympathies, the formation of all our judgments by His; the bringing of every maxim and of all conduct to the standard of the life of Jesus, will have its result in clear directness of thought and feeling. It will give thoroughness and practicalness to our character; will demand not only truth upon the whole, but truth in everything, truth in even minor matters, truth throughout.

3. The spirit of consecration is the spirit of devotedness to our fellows. Whatever destroys our reverence for men, whatever denies their redemption and restrains our sympathies with them; whatever leads us to distrust the power of the gospel to elevate and save from folly, and from selfishness, and from sin, any class of men, or race of men, or any individual of all mankind, must be condemned by us as owning the spirit of antichrist. Our fellowship is with Christs love and hopefulness; a spirit devoted like His to men is given us, and by this spirit we discern all things. (A. Mackennal, D. D.)

The omniscience of holiness--an unction from the Holy One

In some minds the love of knowledge is very strong. It is the supreme desire. As the warrior thirsts for glory, as the miser thirsts for gold, as the hart panteth for the water brooks, so do they long to know--to possess truth. Compared with this, life itself is cheap, It is more to be desired than gold, yea, than fine gold. He who really loves and is loyal to the truth will make any sacrifice for it. With scanty income, he is sometimes found starving the body that he may feed the soul. Even to extend our knowledge of this physical globe, what hardships will not men encounter! Knowledge is happiness; and man seeks to know. How deep the satisfaction of a Columbus when, after long tossing on the treacherous sea, and wearisome expostulations with mutinous men, he saw the new world arise from the deep! We experience something of this joy when we are brought, in the works of others, to new principles and thoughts--when we come into the possession of a great and true definition that casts a flood of light upon everything around us. Knowledge is power, and man seeks to know. The desire of power has led great kings at certain times to attempt the conquest of the world, and the founding of a universal empire. That was great ambition, but there is a greater still; even that of the man who aspires to universal knowledge. The text contains the astounding statement that true Christians know all things. We take the words all things in their widest comprehension, as including all existence and all events--the whole universe, material and spiritual. It is of all these we understand the assertion to be made; and it is admitted that, at first sight, such an assertion seems extravagant. For how can we know that which we have never seen; and the greater part of the universe we have not seen? How can we know that in the past of which we have never heard? How can we know the future which does not yet exist in relation to us? Here we must inquire into the nature of our knowledge--what it is to know. Our present knowledge is different in its character from Gods. God comprehends all things fully and perfectly. God sees truth face to face. But while it cannot be said that the Christian knows all things as God knows them, it still remains true that He knows all things in a sense similar to that in which He can be said to know anything. To know one thing fully is to know all things fully. Take a piece of rock. To know that fully implies a knowledge of the history and formation of all rocks; and that implies a knowledge of the whole structure of the world, which again implies a knowledge of creation or the full and perfect knowledge of everything. The reason why the full knowledge of one thing implies a full knowledge of all things is that every object of knowledge is more or less directly connected with every other. Nothing in the universe stands alone, and therefore nothing can be understood alone. The statement in the text is not more astonishing or difficult to understand than another more common statement, which is accepted without qualification or hesitation, namely that the Christian knows God. God is infinitely greater than the universe, and infinitely deeper in the significance of His being; and therefore of the two statements, Ye know all things, and Ye know God, the latter is by far the greater and more wonderful of the two. What, then, does the Bible mean when it says the Christian knows God? It does not mean that he knows God fully or absolutely--that he has fathomed the unfathomable, or comprehended the infinite; for only God can thus know God. What the Scriptures mean by knowing God is, that we stand in a just relation to Him--that we are in a true sense related personally to Him--our mind being truly related to His mind, our heart to His heart, and our will to His will. We are in a true relation to His righteousness, justice, and mercy, and so of all the other aspects of His being. This is what is meant by knowing God in our present state, and seems to be the character of all our knowledge. As we advance in Divine truth, our knowledge will not change in this respect. It will only increase in depth and compass, in fulness and degree. Further, in order to sustain a true relation to the universe, we must sustain a true relation to God; for, since there is not a gulf between God and His works--seeing He continually sustains an intimate and living relation to them--to be justly related to Him is to sustain a similar relation to them; and to know Him is to know them. At the Fall man lost both the knowledge of God and the true meaning of the world. When the highest light went out all the lower lights were extinguished. Now Jesus Christ came to restore us to such a righteous relation to God, and to take that enmity and unbelief out of the heart which distorts for us the whole character of God. He says, I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in Thy sight. This agrees with what St. Paul says, that ungodly men are ever learning, and yet never able to come to the knowledge of the truth--a remarkable statement, distinguishing, as it does, between learning and knowledge. To learn is to collect information merely. To know is to understand the nature and relationships of things. Men may increase in knowledge as to the letter of Gods word, as the Scribes and Pharisees of old did--they may have a form of knowledge, and of truth in the law; but if they have not the light of life, which is the key to all learning, in their own souls, they are still walking in darkness, and know not whither they are going. All such are enlarging their information, but not extending their true understanding. They are building up pyramids of learning which may be only pyramids of falsehood. They are ever learning, and never able to come to the knowledge of the truth. But what God has hid from the wise and prudent He has revealed unto babes. Jesus makes this great declaration--No man knoweth the Father but through the Son; and hence for every true idea of God we possess, we are indebted to Christ Jesus. He said unto Philip, He that hath seen Me hath seen the Father. Therefore, when we know Jesus Christ, we know God, and not till then. But in order to know Christ, we must truly see Him, and to see Him we must sustain a right relation to Him. How then are we brought into a right relation to the Son of God? It is by His own anointing. Ye have an unction from the Holy One. The Holy One from whom the unction cometh is the Lord Jesus. The unction itself--which is not the act of anointing, but the oil or ointment used in anointing--is the influence of the Holy Spirit in the heart. Let us gather out of this subject a few general principles or inferences. First, with regard to the nature of knowledge; and second, with regard to the line of duty.

I. With regard to the nature of knowledge. Absolute knowledge is the comprehension of existence. It is the circle which embraces all things. Relative knowledge consists in sustaining the right point of view, which is to stand in the centre of the circle. God absolutely comprehends all things. Man understands all things, when he stands in the absolute centre--when he is in God and God in him. Knowledge implies the three ultimate ideas of the universe--being, existence, and thought. Being is that which lies within or beneath--the invisible ground of existence. It is the spiritual material, or uncreated substance from which thought proceeds, and out of which existence stands. Existence is that which stands out, as the etymology of the word shows. It stands out of being, which is its ground, and from which it is created or developed by thought. Being, in itself considered, is the absolute nothing: that is, being, in itself, cannot be thought. Thought is the process or energising power by which being comes forth from itself into existence. It is the method by which being, which is essentially invisible, translates itself into existence, which is essentially visible. A thing is that which can be thought. All things, is all that can be thought. It is the believers destiny, then, in the light of God, to think out the universe. To know even as He is known!

II. With regard to duty.

1. Notice, here, the identity of knowledge and holiness. This is set before us in other Scriptures besides the text (Pro_28:5; 1Co_2:15; 1Jn_2:27; 1Jn_3:2-3; Mat_5:8). Knowledge being the perfect reflection in the mind of man of the thought of God, it is evident that the mind must be as a perfectly polished mirror, or a perfectly pure lake, in order to receive and give the perfect image.

2. Notice, further, the identity of thought and sanctification. The process of sanctification is the same as that of thought. It is first negative, or a separation. It is a coming out of Egypt, and a cleansing from all filthiness of the flesh and spirit. But it is also positive, or a union--a going into the Holy Land. The drawing away from sin implies a drawing nearer to God.

3. Notice, again, the identity of ignorance and sin. They are one in being confusion. Ignorance is blindness to the distinctions of things, or the confounding of what ought to be clearly separated in thought. Sin is the same in act or life. It is the confounding of what ought to be kept apart. It thus produces at once a false separation, and a false union. Now, the Word of God, which is the key to the whole universe, and the basis of all science, has been given to affect at once the thought and life of man--to make him at once think correctly and live purely. These cannot be separated. A man thinks correctly just to the extent of his being holy. (F. Ferguson, D. D.)

Knowledge by Divine unction

I. Jesus Christ is the Holy One from whom the unction comes. It is very remarkable that on several occasions, in His life as spent among men, He seemed to be the sinful one. He was made in the likeness of sinful flesh, but it was in the likeness only.

1. This truth appears, first, when He was circumcised.

2. When He was presented in the temple, the Virgin Mary brought Him in her arms, and Joseph attended with the two turtle doves. This ceremony was for the sinful, who had need of cleansing, and was according to the law the means of their purification.

3. When He came to be baptized of John in the Jordan, John said, I have need to be baptized of Thee, and comest Thou to me? Jesus said, Suffer it to be so now; for thus it becometh us to fulfil all righteousness.

4. He appeared in this likeness, when He was about to be crucified; when Barabbas, a man who had committed murder, and was guilty of insurrection in the city, was chosen to be set at liberty, in preference to Christ. Christ is the Holy One. See what testimony was borne to Him. The devils said, We know Thee who Thou art, the Holy One of God. The centurion said, Truly this was the Son of God. Christ was carried to the grave as the Holy One. And because He was the Holy One He saw no corruption. As the Holy One He rose from the dead, and was declared to be the Son of God with power.

II. The unction in the Holy Ghost. I suppose the reference to be to the sacred oil of anointing which was prepared in a special manner by Gods appointment. In connection with this oil there was another special and peculiar perfume for the altar of incense. Here, we suppose, is a new type of Christ and His mediation. That pure incense, burnt before God, represented Christs intercession for His Church, and the complacency with which it is regarded by the Father. Before the Holy One gives the Holy Ghost in this particular form other works are elected by Him. There must be something preparatory to His communications. You must be washed. Then you must be sprinkled with blood: without shedding of blood there is no remission. By water and blood we are first cleansed; then comes the unction.

1. It marks out and defines the objects of Divine choice. The Church is a chosen generation, a royal priesthood, a peculiar people; so every member is elect according to the foreknowledge of God the Father. As surely as you receive the unction, and are touched by the Divine power, you are a child of God, marked out for His own in Christ Jesus. You belong to the society and fellowship of the anointed ones.

2. The unction denotes separation from the common mass and multitude. So Aaron and his sons were separated from all the people of Israel. And through this unction we are separated--sanctified by Christ--called out of the world.

3. The third thing denoted by this unction is qualification for office. We are revived and illumined by the unction. The unction qualifies for holy exploits and for elevated duty.

4. The comparison denotes the consummation of heavenly joy. Every morning, as you have need, you are to seek fresh oil; fresh, like the virgin beams of the morning light; fresh oil, like the flowers of the early spring; fresh oil, like the blood of the sacrifice newly spilt, and presented before God upon the altar. Fresh influence, help, and succour, is to be sought to the last hour of our life from the Holy One of God.

5. We receive the Holy Ghost to establish and to preserve us. Of some the Apostle John affirms, They went out from us, but they were not of us. In contrast to this, where the unction comes, it is abiding.

6. Finally, the unction comes to make you useful. It will be like an odour that is not to be hidden: it fills all the room. You will be a prophet to teach, shedding light by your example. You will be a priest, to offer the sacrifice of praise. You will be a king, having rule over your own spirit.

III. As we have the unction from the Holy One, we know all things. There is a self-evidencing power in truth by which we know all these blessed subjects of Divine revelation. We know that we are of God by His Spirit which is in us. If I feel in my mind the influence of Christ, producing penitence and love, and desires after holiness and heaven, I may say, It is by the Holy Ghost. (James Stratten.)

An unction from the Holy One

1. First, it is observable that the text contains an affirmation represented to be peculiarly descriptive of genuine believers.

2. It is more important, however, to observe that the text accounts for this peculiarity of genuine believers, and teaches us both what it is and whence it arises. But ye have an unction from the Holy One.

3. We now proceed to that which is most prominent in the text, the result of the unction of the Holy One in the experience and life of the believer--Ye know all things. It is with great appropriateness this effect of the indwelling of the Spirit is introduced here. It is as the best and only safeguard against error and those who seek to promote it. The believer is so under the influence of the Spirit, that error does not find ready entrance to his mind. We are all acquainted with the use and exercise of instinct in the lower creation. They are placed in a luxuriant herbage, part of which would be to them poison and death, and other portions nutritious and necessary food. They are not much in danger of mistaking the one for the other. However closely they may resemble one another, they can tell which they are to use and which they are to shun. Men, with all their sagacity, may err, but the untaught quadruped seldom hesitates or goes astray. His Creator has taught him, and in this department of His works he knows all things that he needs to know. If we go to the winged creation, they are instructed, not merely with what they are to regale themselves, but they know to perfection how to protect themselves and their offspring from the inclement season. Of all these creatures there is a sense in which it may be truly said, they know all things. There is, however, another and a higher illustration to be found among men themselves. As there is instinct in the inferior creation, there is what may be called taste in the intellectual world. It is very diversified in different persons. Some have a powerful propensity for certain objects or engagements which are just as much disrelished by others. Take, for example, the fine arts, or any of the sciences. One is enamoured with them from his youth, and another is indifferent to them, while neither can tell why it is so. But mark the readiness with which the former becomes a proficient in that which pleases him, and compare it with the difficulty which the latter finds it impossible to overcome. The one readily knows all things appertaining to his favourite study, and the other is only confounded and disheartened by all his attempts. Thus there is a sense in which it may be said of the natural taste with which God is pleased to endow us, it readily knows all things appertaining to the object of its interest and delight. There is still another illustration of the same propensity of the human mind. Observe the effect of experience. In the various forms of handicraft or other engagements, whether mental or manual, the power of habit is remarkable. Whatever relates to the accustomed exercise is perceived and understood at once. Practice, it is said, makes perfect. Now let these illustrations be applied to the subject under consideration. The Holy Spirit visits the soul with His unction. By His influence the mind is enlightened to apprehend the truth, the heart is sanctified through the belief of it, and the life is spent under the power of it. What is the consequence? The soul participates in the benefits of its own decided tastes and cherished habits. A sanctified instinct may be said to be formed in it by which it chooses what is good and refuses the evil. It does not need in every case to pause, and reason, and consider. Without any such process, it feels instinctively what is the course to be either pursued or shunned. This heavenly taste is usually the best casuist. It is the product of an enlightened conscience. And the expression is not too strong when it is said of those who yield themselves to its habitual influence, Ye have an unction from the Holy One, and ye know all things. (James Morgan, D. D.)

Unction from the Holy One

I. The unction is the gift of the Holy Ghost.

II. That unction is promised to every believer (Joh_3:5-6; Act_2:38; Act_8:15; Act_19:2; 2Co_1:22; 2Co_5:5; Eph_1:13-14; Eph_4:30; also Rom_8:15; 1Co_2:12; 1Co_12:13; Gal_3:2-3, etc.).

III. It is imparted to us by various channels.

1. Baptism is a channel whereby the unction is conveyed (Joh_3:5; Act_2:38; 1Co_12:13; Tit_3:5-6).

2. Confirmation is a means of fresh and fuller unction (Act_8:17-18; Act_19:6, by comparison with 1Ti_4:14; 2Ti_1:6).

3. The holy communion renews this unction.

4. The ministry of the Word imparts this unction (Gal_3:2; Act_10:44; 1Co_2:4; 1Co_2:13; 1Co_3:2; 2Co_3:3; 2Co_3:6; 2Co_3:8-9).

5. None of these means are efficacious apart from prayer (Act_2:42; Act_4:29; Act_6:4; Act_9:15; 1Co_10:16; Eph_6:18-19; Col_4:3-4; 2Th_3:1).

IV. The gift is inward, and not outward.

1. It is not outward.

2. The outward is not altogether excluded.

3. The decision comes from within. The ultimate court of appeal for each one of us is his own conscience.

V. The unction consecrates us to be--

1. Prophets.

2. Priests.

3. Kings (Rev_5:10; Rev_20:6; Rev_22:5).

VI. The ointment is fragrant (Exo_30:22-33).

1. With the fragrance of sacrifice to God (2Co_2:15-16; Php_4:18).

2. With the fragrance of a holy life. (J. J. Lias, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Jn 2:20. But ye have an unction — Χρισμα, a chrism, (perhaps so termed in opposition to the name of antichrist,) an inward teaching from the Holy Ghost, whereby ye know all things — Necessary for your preservation from these seducers, and for your eternal salvation. There seems to be no proof that the apostle here, as some suppose, was addressing those of the primitive Christians only who were endowed with extraordinary gifts, especially the gift of discerning spirits. It rather appears, that through the whole epistle he is addressing true Christians in general, that is, divinely illuminated, justified, and regenerated persons, all of whom are represented in this very epistle as dwelling in God, and God in them, and as knowing that he dwelt in them by the Spirit which he had given them, 1Jn 3:24; 1Jn 4:16; which is perfectly agreeable to the doctrine of the other apostles, particularly of St. Paul, who represents believers in general as the temple of God, having the Spirit of God dwelling in them, 1Co 3:16; 1Co 6:19; 2Co 6:16; Eph 2:22 : and who declares positively, that if any man have not the Spirit of Christ he is none of his, Rom 8:9; and that only they who are led by the Spirit of God are the sons of God, Rom 8:14. Now, this Spirit, which all true believers possess, at least in his ordinary graces, as a Spirit of light and life, of love, peace, and joy, of holiness and happiness, is a Spirit of truth as well of grace, and leads those on whom he is conferred into at least all essential truth; all the grand leading doctrines of the gospel, which would sufficiently secure those to whom the apostle wrote against the seducing teachers, the antichrists here referred to.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5. The purifying unction will preserve you from uniting with the antichristic revolt, 1Jn_2:20-29.

20. But—Rather, και, and. It connects with continued, and proceeds to show how his readers may continue in the catholic body; namely, by unction of the Spirit; by using their perfect knowledge of the true apostolic doctrine; and by a firm determination of the will to abide.

Unction—A chrism or anointing oil. The anointing with oil in the dry climate of the east is a means of bodily health and comfort. Hence the anointing-oil became a symbol of divine benediction. In this view, not only in ancient Israel, but even in ancient Egypt, the anointing ceremony was used in inducting kings and priests into their sacred office. Compare Exo_40:15; Num_3:3; Jdg_9:8; Jdg_9:15; 1Sa_9:16; 1Sa_10:1; 1Ki_1:34; 1Ki_1:39. “The Lord’s anointed” was, indeed, the king’s title. The word Christ signifies anointed, as chrism signifies the oil or the anointment. Note on Mat_1:1. And here the unction, or chrism, is used in contrast to the antichrists, who left Christ and became antichrists, because they had no such sanctifying chrism.

Know all things—All, the whole doctrine of Christ; missing which the antichrists revolted.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

1Jn_2:20. Unction from the Holy One.—Or, “anointing.” The association of the Spirit coming to a man, when anointed to a Divine office, may be seen in the case of the kings Saul and David. Each believer, in the early Church, received an anointing from God in the gifts and graces of the Holy Spirit. Know all things.—Led by the Spirit into all truth, and therefore guarded against the attractions of error. Some read, “you all know”—that is, “you are in possession of the true knowledge” (Joh_16:13).

1Jn_2:22. A liar.—Better, “the liar.” The Christ.—I.e. the Messiah. Denieth the Father and the Son.—Three tests by which the spirit of antichrist may be recognised. It will be found to oppose the Messiahship, and the Sonship of Jesus, and the Fatherhood of God. These tests of orthodoxy are seldom applied now, or indeed regarded as sufficient.

1Jn_2:23.—The second part of this verse the R.V. preserves, and reads thus, “he that confessed the Son hath the Father also.”

MAIN HOMILETICS OF THE PARAGRAPH.—1Jn_2:20-23

The First and Supreme Christian Truth.—“Jesus is the Christ.” But this is repeated and explained. St. John shows how much is involved in it.

I. Jesus is the Christ.—This is the first apprehension of Jesus that can be gained. This begins the differentiation of Jesus from other men. There were other men named Jesus (Joshua), but this man stands out distinct from them all. He appeared before the Jews, and the first thing they were asked to do was to recognise in Him their long-expected Messiah. St. Peter expressed what all should have felt, when he said, “Thou art the Christ [Messiah] of God.” This first faith concerning Christ does not of course come so freshly and so powerfully to us as it did to the Jews of our Lord’s time; but we may apprehend what is always the first call of faith to us, if we express it in this form—we must believe in Jesus as the sent One. Jesus is commonplace and ordinary until we have that belief concerning Him. Then he becomes intensely interesting to us. He has a message: it may be that He is a message. We must know concerning this unique Man.

II. Jesus is the Son.—Fix exclusive attention upon Him, watch His doings, listen to His words, and it will increasingly be impressed upon you that what He is embodying in a human life is sonship; and it is so evidently beyond anything ever attainable by man, that you are compelled to call it a Divine Sonship. You find your faith claimed for the truth that He is “the Son of God.”

III. The Son implies the Father.—When Jesus is known, you find that God is known. The Son implies that He who sent Him is the Father. And so you gain the truth that is “worthy of all acceptation,” and in the acceptance of which is eternal life. “The Father sent the Son to be the Saviour of the world.”

SUGGESTIVE NOTES AND SERMON SKETCHES

1Jn_2:20. The Unction from the Holy One.—The word rendered “unction” signifies “anointing oil.” Its reference is to the anointing of men who were set apart to special Divine service. The act of anointing was the symbolical act of consecration; the oil symbolised the endowments with which God fitted them for their work. The sacred oil with which the priests were consecrated, compounded of rich and varied medicaments, was the symbol of the manifold endowments of the Holy Spirit which should be given to all God’s consecrated people. The virtue of Christian consecration, and specially its power to discern between truth and error, is the present subject. The word “unction” might be changed to “chrism,” which immediately suggests the word “Christ.” John is intending to contrast the “chrism” with the “antichrist,” the Spirit with which Christians are endowed because of their fellowship with Christ with the spirit of error that is opposed to Him. The coming of antichrist was the sign of the last times. We too witness many antichrists, subtle signs of a spirit opposed to Christ revealing itself in many and diverse ways. We know that we are exposed to these seductions,—falsehood wearing the garb of truth; many a time-honoured habit and tradition concealing an essential denial of Christ; a spirit and a tone in society, and in the Church itself, and sanctioned by venerated names, which involve nothing less than the rejection of the precepts and teachings of the gospel. And John here affirms that we are safe against these things in the possession of the Spirit of Christ. In our consecration to Him, in our fellowship with His anointing, is given us a Spirit that cannot be deceived.

I. This is a common Christian endowment.—It is to a body of Christian disciples that John is writing. So simple are some of them that he calls them “little children.” John speaks of a gift bestowed upon all alike in their very consecration to Christ, and involved in that consecration,—the endowment of a Spirit, the Spirit of the Holy One, in which all are sharers; a Divine instinct, which enables those who receive it to look on what is true and good, and recognise it; to look on error, and on evil, and at once detect it.

II. Observe what this Spirit is which is given us in our consecration, and by which we are enabled to discern the truth of things.—

1. It is the spirit of the consecration itself. Decision of purpose is the secret of directness of judgment. We shake ourselves free from the influence of many a deluding motive; we are able to look right through plausibilities and discern hidden falsehood; we are delivered from confusion in the simple fact of our acceptance of one aim in life. When you resolved that you would follow Christ, you felt that you had attained a new power of judgment. A truer spirit, a spirit clearer and more confident, was yours in your consecration.

2. It is the Spirit of Christ—a chrism from Christ, who was Himself the anointed One. The mind that was in Christ is given to us; we are partakers of the Spirit of Jesus.

3. The spirit of consecration is the spirit of devotedness to our fellows. Priests and kings were anointed in symbol of their dedication to the service of their brethren. The Spirit of the Lord was on Christ, endowing Him for service. We share in Christ’s consecration; His purpose is ours; ours too is the Spirit that dwelt in Him. The devotion to men which we have learnt from Christ will be our protection. Our fellowship is with Christ’s love and hopefulness; a Spirit devoted to men like His to men is given us, and by this Spirit we discern all things. Christian character is the director of Christian life. The true heart of Christ within us is never-failing discernment, clearness of decision, promptitude of resolve, and stability of will. The Spirit of Christ is the possession of all who consecrate themselves to Him.—A. Mackennal, B.A., D.D.

The Oil of the Spirit.—I need not remind you how, in the old system, prophets, priests, and kings were anointed with consecrating oil, as a symbol of their calling, and of their fitness for their special offices. The reason for the use of such a symbol would lie in the invigorating, and in the supposed, and possibly real, health-giving effect of the use of oil in those climates. Whatever may have been the reason for the use of oil in official anointings, the meaning of the act was plain. It was a preparation for a specific and distinct service. And so, when we read of the oil of the Spirit, we are to think that it is that which fits us for being prophets, priests, and kings, and which calls us because it fits us for these functions. You are anointed to be prophets, that you may make known Him who has loved and saved you, and may go about the world evidently inspired to show forth His praise, and make His name glorious. That anointing calls and fits you to be priests, mediators between God and man—bringing God to men, and, by pleading and persuasion, and the presentation of the truth, drawing men to God. That unction calls and fits you to be kings, exercising authority over the little monarchy of your own natures, and over the men around you, who will bow in submission whenever they come in contact with a man evidently aflame with the love of Jesus Christ, and filled with His Spirit. The world is hard and rude; the world is blind and stupid; the world often fails to know its best benefactors; but there is no crust of stupidity so crass and dense but that through it there will pass the penetrating shafts of light that ray from the face of a man who walks in fellowship with Jesus.—A. Maclaren, D.D.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Acts

THE FOURFOLD SYMBOLS OF THE SPIRIT

Act 2:2 - Act 2:3, Act 2:17. - 1Jn 2:20.

Wind, fire, water, oil,-these four are constant Scriptural symbols for the Spirit of God. We have them all in these fragments of verses which I have taken for my text now, and which I have isolated from their context for the purpose of bringing out simply these symbolical references. I think that perhaps we may get some force and freshness to the thoughts proper to this day [Footnote: Whit Sunday.] by looking at these rather than by treating the subject in some more abstract form. We have then the Breath of the Spirit, the Fire of the Spirit, the Water of the Spirit, and the Anointing Oil of the Spirit. And the consideration of these four will bring out a great many of the principal Scriptural ideas about the gift of the Spirit of God which belongs to all Christian souls.

I. First, ‘a rushing mighty wind.’

Of course, the symbol is but the putting into picturesque form of the idea that lies in the name. ‘Spirit’ is ‘breath.’ Wind is but air in motion. Breath is the synonym for life. ‘Spirit’ and ‘life’ are two words for one thing. So then, in the symbol, the ‘rushing mighty wind,’ we have set forth the highest work of the Spirit-the communication of a new and supernatural life.

We are carried hack to that grand vision of the prophet who saw the bones lying, very many and very dry, sapless and disintegrated, a heap dead and ready to rot. The question comes to him: ‘Son of man! Can these bones live?’ The only possible answer, if he consult experience, is, ‘O Lord God! Thou knowest.’ Then follows the great invocation: ‘Come from the four winds, O Breath! and breathe upon these slain that they may live.’ And the Breath comes and ‘they stand up, an exceeding great army.’ ‘It is the Spirit that quickeneth.’ The Scripture treats us all as dead, being separated from God, unless we are united to Him by faith in Jesus Christ. According to the saying of the Evangelist, ‘They which believe on Him receive’ the Spirit, and thereby receive the life which He gives, or, as our Lord Himself speaks, are ‘born of the Spirit.’ The highest and most characteristic office of the Spirit of God is to enkindle this new life, and hence His noblest name, among the many by which He is called, is the Spirit of life.

Again, remember, ‘that which is born of the Spirit is spirit.’ If there be life given it must be kindred with the life which is its source. Reflect upon those profound words of our Lord: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. So is every one that is born of the Spirit.’ They describe first the operation of the life-giving Spirit, but they describe also the characteristics of the resulting life.

‘The wind bloweth where it listeth.’ That spiritual life, both in the divine source and in the human recipient, is its own law. Of course the wind has its laws, as every physical agent has; but these are so complicated and undiscovered that it has always been the very symbol of freedom, and poets have spoken of these ‘chartered libertines,’ the winds, and ‘free as the air’ has become a proverb. So that Divine Spirit is limited by no human conditions or laws, but dispenses His gifts in superb disregard of conventionalities and externalisms. Just as the lower gift of what we call ‘genius’ is above all limits of culture or education or position, and falls on a wool-stapler in Stratford-on-Avon, or on a ploughman in Ayrshire, so, in a similar manner, the altogether different gift of the divine, life-giving Spirit follows no lines that Churches or institutions draw. It falls upon an Augustinian monk in a convent, and he shakes Europe. It falls upon a tinker in Bedford gaol, and he writes Pilgrim’s Progress. It falls upon a cobbler in Kettering, and he founds modern Christian missions. It blows ‘where it listeth,’ sovereignly indifferent to the expectations and limitations and the externalisms, even of organised Christianity, and touching this man and that man, not arbitrarily but according to ‘the good pleasure’ that is a law to itself, because it is perfect in wisdom and in goodness.

And as thus the life-giving Spirit imparts Himself according to higher laws than we can grasp, so in like manner the life that is derived from it is a life which is its own law. The Christian conscience, touched by the Spirit of God, owes allegiance to no regulations or external commandments laid down by man. The Christian conscience, enlightened by the Spirit of God, at its peril will take its beliefs from any other than from that Divine Spirit. All authority over conduct, all authority over belief is burnt up and disappears in the presence of the grand democracy of the true Christian principle: ‘Ye are all the children of God by faith in Jesus Christ’; and every one of you possesses the Spirit which teaches, the Spirit which inspires, the Spirit which enlightens, the Spirit which is the guide to all truth. So ‘the wind bloweth where it listeth,’ and the voice of that Divine Quickener is,

‘Myself shall to My darling be

Both law and impulse.’

Under the impulse derived from the Divine Spirit, the human spirit ‘listeth’ what is right, and is bound to follow the promptings of its highest desires. Those men only are free as the air we breathe, who are vitalised by the Spirit of the Lord, for ‘where the Spirit of the Lord is, there,’ and there alone, ‘is liberty.’

In this symbol there lies not only the thought of a life derived, kindred with the life bestowed, and free like the life which is given, but there lies also the idea of power. The wind which filled the house was not only mighty but ‘borne onward’-fitting type of the strong impulse by which in olden times ‘holy men spake as they were “borne onward”‘ {the word is the same} ‘by the Holy Ghost.’ There are diversities of operations, but it is the same breath of God, which sometimes blows in the softest pianissimo that scarcely rustles the summer woods in the leafy month of June, and sometimes storms in wild tempest that dashes the seas against the rocks. So this mighty lif-giving Agent moves in gentleness and yet in power, and sometimes swells and rises almost to tempest, but is ever the impelling force of all that is strong and true and fair in Christian hearts and lives.

The history of the world, since that day of Pentecost, has been a commentary upon the words of my text. With viewless, impalpable energy, the mighty breath of God swept across the ancient world and ‘laid the lofty city’ of paganism ‘low; even to the ground, and brought it even to the dust.’ A breath passed over the whole civilised world, like the breath of the west wind upon the glaciers in the spring, melting the thick-ribbed ice, and wooing forth the flowers, and the world was made over again. In our own hearts and lives this is the one Power that will make us strong and good. The question is all-important for each of us, ‘Have I this life, and does it move me, as the ships are borne along by the wind?’ ‘As many as are impelled by the Spirit of God, they’-they-’are the sons of God.’ Is that the breath that swells all the sails of your lives, and drives you upon your course? If it be, you are Christians; if it be not, you are not.

II. And now a word as to the second of these symbols-’Cloven tongues as of fire’-the fire of the Spirit.

I need not do more than remind you how frequently that emblem is employed both in the Old and in the New Testament. John the Baptist contrasted the cold negative efficiency of his baptism, which at its best, was but a baptism of repentance, with the quickening power of the baptism of Him who was to follow him; when he said, ‘I indeed baptise you with water, but He that cometh after me is mightier than I. He shall baptise you with the Holy Ghost and with fire.’ The two words mean but one thing, the fire being the emblem of the Spirit.

You will remember, too, how our Lord Himself employs the same metaphor when He speaks about His coming to bring fire on the earth, and His longing to see it kindled into a beneficent blaze. In this connection the fire is a symbol of a quick, triumphant energy, which will transform us into its own likeness. There are two sides to that emblem: one destructive, one creative; one wrathful, one loving. There are the fire of love, and the fire of anger. There is the fire of the sunshine which is the condition of life, as well as the fire of the lightning which burns and consumes. The emblem of fire is selected to express the work of the Spirit of God, by reason of its leaping, triumphant, transforming energy. See, for instance, how, when you kindle a pile of dead green-wood, the tongues of fire spring from point to point until they have conquered the whole mass, and turned it all into a ruddy likeness of the parent flame. And so here, this fire of God, if it fall upon you, will burn up all your coldness, and will make you glow with enthusiasm, working your intellectual convictions in fire not in frost, making your creed a living power in your lives, and kindling you into a flame of earnest consecration.

The same idea is expressed by the common phrases of every language. We speak of the fervour of love, the warmth of affection, the blaze of enthusiasm, the fire of emotion, the coldness of indifference. Christians are to be set on fire of God. If the Spirit dwell in us, He will make us fiery like Himself, even as fire turns the wettest green-wood into fire. We have more than enough of cold Christians who are afraid of nothing so much as of being betrayed into warm emotion.

I believe, dear brethren, and I am bound to express the belief, that one of the chief wants of the Christian Church of this generation, the Christian Church of this city, the Christian Church of this chapel, is more of the fire of God! We are all icebergs compared with what we ought to be. Look at yourselves; never mind about your brethren. Let each of us look at his own heart, and say whether there is any trace in his Christianity of the power of that Spirit who is fire. Is our religion flame or ice? Where among us are to be found lives blazing with enthusiastic devotion and earnest love? Do not such words sound like mockery when applied to us? Have we not to listen to that solemn old warning that never loses its power, and, alas! seems never to lose its appropriateness: ‘Because thou art neither cold nor hot, I will spue thee out of My mouth.’ We ought to be like the burning beings before God’s throne, the seraphim, the spirits that blaze and serve. We ought to be like God Himself, all aflame with love. Let us seek penitently for that Spirit of fire who will dwell in us all if we will.

The metaphor of fire suggests also-purifying. ‘The Spirit of burning’ will burn the filth out of us. That is the only way by which a man can ever be made clean. You may wash and wash and wash with the cold water of moral reformation, you will never get the dirt out with it. No washing and no rubbing will ever cleanse sin. The way to purge a soul is to do with it as they do with foul clay-thrust it into the fire and that will burn all the blackness out of it. Get the love of God into your hearts, and the fire of His Divine Spirit into your spirits to melt you down, as it were, and then the scum and the dross will come to the top, and you can skim them off. Two powers conquer my sin: the one is the blood of Jesus Christ, which washes me from all the guilt of the past; the other is the fiery influence of that Divine Spirit which makes me pure and clean for all the time to come. Pray to be kindled with the fire of God.

III. Then once more, take that other metaphor, ‘I will pour out of My Spirit.’

That implies an emblem which is very frequently used, both in the Old and in the New Testament, viz., the Spirit as water. As our Lord said to Nicodemus: ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.’ The ‘water’ stands in the same relation to the ‘Spirit’ as the ‘fire’ does in the saying of John the Baptist already referred to-that is to say, it is simply a symbol or material emblem of the Spirit. I suppose nobody would say that there were two baptisms spoken of by John, one of the Holy Ghost and one of fire,-and I suppose that just in the same way, there are not two agents of regeneration pointed at in our Lord’s words, nor even two conditions, but that the Spirit is the sole agent, and ‘water’ is but a figure to express some aspect of His operations. So that there is no reference to the water of baptism in the words, and to see such a reference is to be led astray by sound, and out of a metaphor to manufacture a miracle.

There are other passages where, in like manner, the Spirit is compared to a flowing stream, such as, for instance, when our Lord said, ‘He that believeth on Me, out of his belly shall flow rivers of living water,’ and when John saw a ‘river of water of life proceeding from the throne.’ The expressions, too, of ‘pouring out’ and ‘shedding forth’ the Spirit, point in the same direction, and are drawn from more than one passage of Old Testament prophecy. What, then, is the significance of comparing that Divine Spirit with a river of water? First, cleansing, of which I need not say any more, because I have dealt with It in the previous part of my sermon. Then, further, refreshing, and satisfying. Ah! dear brethren, there is only one thing that will slake the immortal thirst in your souls. The world will never do it; love or ambition gratified and wealth possessed, will never do it. You will be as thirsty after you have drunk of these streams as ever you were before. There is one spring ‘of which if a man drink, he shall never thirst’ with unsatisfied, painful longings, but shall never cease to thirst with the longing which is blessedness, because it is fruition. Our thirst can be slaked by the deep draught of ‘the river of the Water of Life, which proceeds from the Throne of God and the Lamb.’ The Spirit of God, drunk in by my spirit, will still and satisfy my whole nature, and with it I shall be glad. Drink of this. ‘Ho! every one that thirsteth, come ye to the waters!’

The Spirit is not only refreshing and satisfying, but also productive and fertilising. In Eastern lands a rill of water is all that is needed to make the wilderness rejoice. Turn that stream on to the barrenness of your hearts, and fair flowers will grow that would never grow without it. The one means of lofty and fruitful Christian living is a deep, inward possession of the Spirit of God. The one way to fertilise barren souls is to let that stream flood them all over, and then the flush of green will soon come, and that which is else a desert will ‘rejoice and blossom as the rose.’

So this water will cleanse, it will satisfy and refresh, it will be productive and will fertilise, and ‘everything shall live whithersoever that river cometh.’

IV. Then, lastly, we have the oil of the Spirit.

‘Ye have an unction,’ says St. John in our last text, ‘from the Holy One.’ I need not remind you, I suppose, of how in the old system, prophets, priests, and kings were anointed with consecrating oil, as a symbol of their calling, and of their fitness for their special offices. The reason for the use of such a symbol, I presume, would lie in the invigorating and in the supposed, and possibly real, health-giving effect of the use of oil in those climates. Whatever may have been the reason for the use of oil in official anointings, the meaning of the act was plain. It was a preparation for a specific and distinct service. And so, when we read of the oil of the Spirit, we are to think that it is that which fits us for being prophets, priests, and kings, and which calls us to, because it fits us for, these functions.

You are anointed to be prophets that you may make known Him who has loved and saved you, and may go about the world evidently inspired to show forth His praise, and make His name glorious. That anointing calls and fits you to be priests, mediators between God and man, bringing God to men, and by pleading and persuasion, and the presentation of the truth, drawing men to God. That unction calls and fits you to be kings, exercising authority over the little monarchy of your own natures, and over the men round you, who will bow in submission whenever they come in contact with a man all evidently aflame with the love of Jesus Christ, and filled with His Spirit. The world is hard and rude; the world is blind and stupid; the world often fails to know its best friends and its truest benefactors; but there is no crust of stupidity so crass and dense but that through it there will pass the penetrating shafts of light that ray from the face of a man who walks in fellowship with Jesus. The whole nation of old was honoured with these sacred names. They were a kingdom of priests; and the divine Voice said of the nation, ‘Touch not Mine anointed, and do My prophets no harm!’ How much more are all Christian men, by the anointing of the Holy Spirit, made prophets, priests, and kings to God! Alas for the difference between what they ought to be and what they are!

And then, do not forget also that when the Scriptures speak of Christian men as being anointed, it really speaks of them as being Messiahs. ‘Christ’ means anointed, does it not? ‘Messiah’ means anointed. And when we read in such a passage as that of my text, ‘Ye have an unction from the Holy One,’ we cannot but feel that the words point in the same direction as the great words of our Master Himself, ‘As My Father hath sent Me, even so send I you.’ By authority derived, no doubt, and in a subordinate and secondary sense, of course, we are Messiahs, anointed with that Spirit which was given to Him, not by measure, and which has passed from Him to us. ‘If any man have not the Spirit of Christ, he is none of His.’

So, dear brethren, all these things being certainly so, what are we to say about the present state of Christendom? What are we to say about the present state of English Christianity, Church and Dissent alike? Is Pentecost a vanished glory, then? Has that ‘rushing mighty wind’ blown itself out, and a dead calm followed? Has that leaping fire died down into grey ashes? Has the great river that burst out then, like the stream from the foot of the glaciers of Mont Blanc, full-grown in its birth, been all swallowed up in the sand, like some of those rivers in the East? Has the oil dried in the cruse? People tell us that Christianity is on its death-bed; and the aspect of a great many professing Christians seems to confirm the statement. But let us thankfully recognise that ‘we are not straitened in God, but in ourselves.’ To how many of us the question might be put: ‘Did you receive the Holy Ghost when you believed?’ And how many of us by our lives answer: ‘We have not so much as heard whether there be any Holy Ghost.’ Let us go where we can receive Him; and remember the blessed words: ‘If ye, being evil, know how to give good gifts to your children, how much more will your Heavenly Father give the Holy Spirit to them that ask Him’!

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 12

KNOWING ALL THINGS

1Jn_2:20

THERE is little of the form of logical argument to which Western readers are habituated in the writings of St. John, steeped as his mind was in Hebraic influences. The inferential "therefore" is not to be found in this Epistle. Yet the diligent reader or expositor finds it more difficult to detach any single sentence, without loss to the general meaning, than in any other writing of the New Testament. The sentence may look almost as if its letters were graven brief and large upon a block of marble, and stood out in oracular isolation-but upon reverent study it will be found that the seemingly lapidary inscription is one of a series with each of which it is indissolubly connected-sometimes limited, sometimes enlarged, always coloured and influenced by that which precedes and follows.

It is peculiarly needful to bear this observation in mind in considering fully the almost startling principle stated in the verse which is prefixed to this discourse. A kind of spiritual omniscience appears to be attributed to believers. Catechisms, confessions, creeds, teachers, preachers, seem to be superseded by a stroke of the Apostles pen, by what we are half tempted to consider as a magnificent exaggeration. The text sounds as if it outstripped even the fulfilment of the promise of the new covenant contained in Jeremiahs prophecy-"they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them."

The passages just before and after St. Johns splendid annunciation in our text are occupied with the subject of Antichrist, here first mentioned in Scripture. In this section of our Epistle Antichrist is

(1) revealed, and

(2) refuted.

(1) Antichrist is revealed by the very crisis which the Church was then traversing. From this especially, from the transitory character of a world drifting by them in unceasing mutation, the Apostle is led to consider this as one of those crisis hours of the Churchs history, each of which may be the last hour, and which is assuredly- in the language of primitive Christianity-a last hour. The Apostle therefore exclaims with fatherly affection-"Little children, it is a last hour."

Deep in the heart of the Apostolic Church, because it came from those who had received it from Christ, there was one awful anticipation. St. John in this passage gives it a name. He remembers Who had told the Jews that "if another shall come in his own name, him ye will receive." He can announce to them that "as ye have heard this Antichrist cometh, even so now" (precisely as ye have heard) "many antichrists have come into existence and are around you, whereby we know that it is a last hour." The name Antichrist occurs only in these Epistles, and seems purposely intended to denote both one who occupies the place of Christ, and one who is against Christ. In "the Antichrist" the antichristian principle is personally concentrated. The conception of representative men is one which has become familiar to modern students of the philosophy of history. Such representative men, at once the products of the past, moulders of the present, and creative of the future, sum up in themselves tendencies and principles good and evil, and project them in a form equally compacted and intensified into the coming generations. Shadows and anticipations of Antichrist the holiest of the Churchs sons have sometimes seen, even in the high places of the Church. But it is evident that as yet the Antichrist has not come. For wherever St. John mentions this fearful impersonation of evil, he connects the manifestation of his influence with absolute denial of the true Manhood, of the Messiahship, of the everlasting sonship of Jesus. of the Father, Who is His and our Father. In negation of the Personality of God, in the substitution of a glittering, but unreal, idea of human goodness and active philanthropy for the historical Christ, we of this age may not improbably hear his advancing footsteps, and foresee the advent of a day when antichristianity shall find its great representative man.

(2) Antichrist is also refuted by a principle common to the life of Christians and by its result.

The principle by which he is refuted is a gift of insight lodged in the Church at large, and partaken of by all faithful souls.

A hint of a solemn crisis had been conveyed to the Christians of Asia Minor by secessions from the great Christian community. "They went out from us, but they were not of us; for if they had been of us, they would have continued with us (which they did not, but went out) that they might be made manifest that not all are of us." Not only this. "Yea further, ye yourselves have a hallowing oil from Him who is hallowed, a chrism from the Christ, an unction from the Holy One, even from the Son of God." Chrism (as we are reminded by the most accurate of scholars) is always the material with which anointing is performed, never the act of anointing; it points to the unction of prophets, priests, and kings under the Old Testament, in whose sacrifices and mystic language oil symbolises the Holy Spirit as the spirit of joy and freedom. Quite possibly there may be some allusion to a literal use of oil in Baptism and Confirmation, which began at a very early period; though it is equally possible that the material may have arisen from the spiritual, and not in the reverse order. But beyond all question the real predominant reference is to the Holy Ghost. In the chrism here mentioned there is a feature characteristic of St. Johns style. For there is first a faint prelusive note which (as we find in several other important subjects) is faintly struck and seems to die away, but is afterwards taken up, and more fully brought out. The full distinct mention of the Holy Spirit comes like a burst of the music of the "Veni Creator," carrying on the fainter prelude when it might seem to have been almost lost. The first reverential, almost timid hint, is succeeded by another, brief but significant-almost dogmatically expressive of the relation of the Holy Spirit to Christ as His Chrism, "the Chrism of Him." We shall presently have a direct mention of the Holy Ghost. "Hereby we know that He abideth in us, from the Spirit which He gave us."

Antichrist is refuted by a result of this great principle of the life of the Holy Spirit in the living Church. "Ye have" chrism from the Christ; Antichrist shall not lay his unhallowing disanointing hand upon you. As a result of this, "ye know all things."

How are we to understand this startling expression?

If we receive any teachers as messengers commissioned by God, it is evident that their message must be communicated to us through the medium of human language. They come to us with minds that have been in contact with a Mind of infinite knowledge, and deliver utterances of universal import. They are therefore under an obligation to use language which is capable of being misunderstood by some persons. Our Lord and His Apostles so spoke at times. Two very different classes of men constantly misinterpret words like those of our text. The rationalist does so with a sinister smile; the fanatic with a cry of hysterical triumph. The first may point his epigram with effective reference to the exaggerated promise which is belied by the ignorance of so many ardent believers; the second may advance his absurd claim to personal infallibility in all things spiritual.

Yet an Apostle calmly says "ye have an unction from the Holy One, and ye know all things." This, however, is but another asterisk directing the eye to the Masters promise in the Gospel, which is at once the warrant and the explanation of the utterance here. "The Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you." {Joh_14:26} The express limitation of the Saviours promise is the implied limitation of St. Johns statement. "The Holy Ghost has been sent, according to this unfailing pledge. He teaches you (and, if He teaches, you know) all things which Christ has said, as far as their substance is written down in a true record-all things of the new creation spoken by our Lord, preserved by the help of the Spirit in the memories of chosen witnesses with unfading freshness, by the same Spirit unfolded and interpreted to you."

We should observe in what spirit and to whom St. John speaks.

He does not speak in the strain which would be adopted by a missionary in addressing a convert lately brought out of heathenism into the fold of Christ. He does not like a modern preacher or tract writer at once divide his observations into two parts, one for the converted, one for the unconverted; all are his "dear ones" as beloved, his "sons" as brought into close spiritual relationship with himself. He classes them simply as young and old, with their respective graces of strength and knowledge. All are looked upon as "abiding"; almost the one exhortation is to abide unto the end in a condition upon which all have already entered, and in which some have long continued. We feel throughout the calmness and assurance of a spiritual teacher writing to Christian men who, had either been born in the atmosphere of Christian tradition, or had lived in it for many years. They are again and again appealed to on the ground of a common Christian confidence-"we know." They have all the articles of the Christian creed, the great inheritance of a faithful summary of the words and works of Christ. The Gospel which Paul at first preached in Asia Minor was the starting point of the truth which remained among them, illustrated, expanded, applied, but absolutely unaltered. What the Christians whom St. John has in view really want is the revival of familiar truths, not the impartation of new. No spiritual voyage of discovery is needed; they have only to explore well known regions. The memory and the affections must be stimulated. The truths which have become "cramped and bed ridden" in the dormitory of the soul must acquire elasticity from exercise. The accumulation of ashes must be blown away, and the spark of fire beneath fanned into flame. This capacity of revival, of expansion, of quickened life, of developed truth, is in the unction common to the faithful, in the latent possibilities of the new birth. The same verse to which we have before referred as the best interpreter of this should be consulted again. There is an instructive distinction between the tenses-"as His unction is teaching" -" as it taught you." The teaching was, once for all, the creed definite and fixed, the body of truth a sum total looked upon as one. "The unction taught." Once for all the Holy Spirit made known the Incarnation and stamped the recorded words of Christ with His seal. But there are depths of thought about His person which need to be reverently explored. There is an energy in His work which was not exhausted in the few years of its doing, and which is not imprisoned within the brief chronicle in which it is written. There are a spirit and a life in His words. In one aspect they have the strength of the tornado, which advances in a narrow line; but every foot of the column, as if armed with a tooth of steel, grinds and cuts into pieces all which resists it. Those words have also depths of tenderness, depths of wisdom, into which eighteen centuries have looked down and never yet seen the last of their meaning. Advancing time does hut broaden the interpretation of the wisdom and the sympathy of those words. Applications of their significance are being discovered by Christian souls in forms as new and manifold as the claims of human need. The Church collectively is like one sanctified mind meditating incessantly upon the Incarnation; attaining more and more to an understanding of that character as it widens in a circle of glory round the form of its historical manifestation-considering how those words may be applied not only to self, but to humanity. The new wants of each successive generation bring new help out of that inexhaustible store. The Church may have "decided opinions"; but she has not the "deep slumber" which is said to accompany them. How can she be fast asleep who is ever learning from a teacher Who is always supplying her with fresh and varied lessons? The Church must be ever learning, because the anointing which "taught" once for all is also ever "teaching."

This profound saying is therefore chiefly true of Christians as a whole. Yet each individual believer may surely have a part in it. "There is a teacher in the heart who has also a chair in heaven." "The Holy Spirit who dwells in the justified soul," says a pious writer, "is a great director." May we not add that He is a great catechist? In difficulties, whether worldly, intellectual, or spiritual, thousands for a time helpless and ignorant, in presence of difficulties through which they could not make their way, have found with surprise how true in the sequel our text has become to them. For we all know how different things, persons, truths, ideas may become, as they are seen at different times and in different lights, as they are seen in relation to God and truth or outside that relation. The bread in Holy Communion is unchanged in substance; but some new and glorious relation is superadded to it. It is devoted by its consecration to the noblest use manward and Godward, so that St. Paul speaks of it with hushed reverence as "The Body." {1Co_11:29} It seems to be a part of the same law that some one-once perhaps frivolous, commonplace, sinful-is taken into the hand of the great High Priest, broken with sorrow and penitence, and blessed; and thereafter he is at once personally the same, and yet another higher and better by that awful consecration to another use. So again with some truth of creed or catechism which we have fallen into the fallacy of supposing that we know because it is familiar. It may be a truth that is sweet or one that is tremendous. It awaits its consecration, its blessing, its transformation into a something which in itself is the same, yet which is other to us. That is to say, the familiar truth is old, in itself: in substance and expression. It needs no other, and can have no better formula. To change the formula would be to alter the truth; but to us it is taught newly with a fuller and nobler exposition by the unction which is "ever teaching," whereby we "know all things."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2:20-23 for the Holy One has given you his Spirit: The Holy Spirit gives believers the ability to understand and recognize spiritual truth (see Isa 61:1; Acts 10:38; 2 Cor 1:21-22). Those who have the Spirit know the truth about the Father and the Son and can detect what does not accord with the truth of the apostles’ teaching.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Jn 2:20. Καὶ ὑμεῖς χρισμα ἔχετε ἀπὸ τοῦ ἁγίου, and ye have an unction from the Holy One) An abbreviated expression (as Joh 1:18; Joh 14:10, notes), with this meaning: you have an anointing (a chrism) from Christ; you have the Holy Spirit from the Holy One. But the title of anointing (chrism) has an allusion to the name of antichrist, in an opposite sense: 1Jn 2:18; ὁ χρίσας, Θεός, He who hath anointed us is God, 2Co 1:21; Χριστὸς, Christ, the Anointed, is the Son of God, Act 4:26-27; Χρίσμα, the anointing, is the Holy Spirit; Heb 1:9. Τὰ παιδία, the little children, have this spiritual anointing; for together with baptism, which they received, was joined the gift of the Holy Spirit; and for the sake of signifying this, it appears to have been a subsequently received practice, from this very passage, for the bodies of the baptized to be anointed with oil. See Suicer’s Thesaurus on the word χρίσμα. He speaks respecting the Holy Spirit more plainly, ch. 1Jn 3:24, 1Jn 4:13, 1Jn 5:6. For this is often the custom of John, to touch upon any subject immediately, intending to handle it more plainly and fully after some interval. Thus, is born, 1Jn 2:29, comp. with ch. 1Jn 3:9; thus, liberty or confidence, ch. 1Jn 3:21, comp. with ch. 1Jn 5:14.—ἀπὸ τοῦ ἁγίου, from the Holy One) the Righteous, 1Jn 2:1; 1Jn 2:29; the Son of God, Joh 10:36. See respecting the anointing of the most Holy, Dan 9:24. Formerly there was a sacred ointment of a material nature, Exo 30:25; now it is of a spiritual kind.—καὶ) and from thence.—πάντα) all things, which it is most needful for you to know. Seducers were to be repelled with this answer: just as a prudent man answers an importunate vender, I want nothing.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Jn_2:20-21. Testimony that the believers, to whom the apostle writes, know the truth.

καὶ ὑμεῖς χρῖσμα ἔχετε] The apostle writes this neither as a captatio benevolentiae (Lange), nor as a justification of the brevity of his writing on the foregoing subject (a Lapide), nor for the purpose of quieting his readers, who at the appearance of so many Antichrists might possibly be alarmed for the safety of their own faith (Lücke), but in order to make the warning contained in his words in reference to the antichristian lie the more forcible; see on 1Jn_2:12.

Most commentators take καί here as particula adversativa (so even de Wette; more cautiously Lücke: the logical relationship of this verse to 1Jn_2:19 is that of an antithesis, therefore καί becomes logically adversative); the incorrectness of this view is recognised indeed by Düsterdieck and Ebrard, yet they maintain the antithetical reference of this verse to the preceding one; and of course in itself there is nothing against the supposition of a connection of adversative ideas by the simple copula; but that an adversative relationship occurs here is very much to be doubted, for the apostle did not now need to say to his readers that they, as such as have the χρῖσμα, were in opposition to the antichrists, and, besides, in the sequel that idea is not further followed up.[165] It is more suitable to the context to connect the first part of this verse closely with the second, and in this two-claused sentence to find the presupposition stated for what is said in the following verse (so also Brückner).

ΧΡῖΣΜΑ appears in the N. T. only here and in 1Jn_2:27; according to Greek usus loquendi, it is the anointing oil; as in the O. T., for example Exo_29:7; Exo_30:31. In the O. T. the holy anointing oil is constantly the type of the Holy Spirit, both where anointing appears as a figurative action (besides the passages quoted, in 1Sa_10:1 ff; 1Sa_16:13-14) as well as where it appears in figurative language (Psa_45:8; Isa_61:1). But that which in the O. T. is presented in type and shadow, in the N. T. has appeared in truth and substance (Besser); χρῖσμα is therefore a symbolical expression for the Holy Spirit, as χρίειν, moreover, is frequently used of the gift of the Holy Spirit; comp. Act_4:27; Act_10:38; 2Co_1:21. With this most of the commentators agree, only that ΧΡῖΣΜΑ is usually incorrectly explained as the act: unctio, anointing, and this is then taken as a description of the Holy Spirit; so by Augustin, and even by de Wette, Ewald, Sander, and Erdmann. It is erroneous to understand ΧΡῖΣΜΑ of the true tradition about Christ, vividly transmitted, proceeding from the apostles (Köstlin, p. 243), or of the working of the Holy Spirit (Didymus: charitas, quae diffunditur in cordibus nostris per spiritum sanctum; Socinus: divinum beneficium cognoscendi ipsas res divinas, quatenus homini est opus; Emanuel Sa: christianismus), or of the act in which the Spirit is given to Christians, thus of baptism (Ewald) or of confirmation. Oecumenius wrongly finds here (ἘΛΆΒΕΤΕ ΔΙᾺ ΤΟῦ ΒΑΠΤΊΣΜΑΤΟς ΤῸ ΧΡῖΣΜΑ ΤῸ ἹΕΡΌΝ, ΚΑῚ ΔΙᾺ ΤΟΎΤΟΥ ΤῸ ΕἸς ΠᾶΣΑΝ ΤῊΝ ἈΛΉΘΕΙΑΝ ὉΔΗΓΟῦΝ ὙΜᾶς ΘΕῖΟΝ ΠΝΕῦΜΑ) an allusion to the old custom of anointing the candidate for baptism; this custom does not belong to the apostolic age, but was probably first introduced by this passage, as Bengel has observed.[166] It is, on the whole, less likely that John was here thinking of the communication of the Spirit by means of baptism, as is usually supposed, than that he was thinking of that by means of the preaching of the gospel (Düsterdieck), as in the whole context there is nothing to suggest the former.[167] That John uses just the word χρῖσμα is not without meaning; as in the O. T. not only kings, but also priests and (sometimes) prophets were anointed, he reminds believers thereby of their high honour, calling, office, and glory (Sander).[168] If it be the case that there is also an allusion in it to the name of the Antichrist (Bengel, Düsterdieck), then the apostle wanted to bring out that believers in possession of the ΧΡῖΣΜΑ are enabled fully to know the antichristian ψεῦδος in its contradiction to the ἈΛΉΘΕΙΑ; see 1Jn_2:21.

ἜΧΕΤΕ ἈΠῸ ΤΟῦ ἉΓΊΟΥ] For ἜΧΕΤΕ, in 1Jn_2:27, ἘΛΆΒΕΤΕ is put; the possession rests upon a reception, and this, indeed, ἈΠῸ ΤΟῦ ἉΓΊΟΥ; Ὁ ἍΓΙΟς isfollowing the correct interpretation of ΧΡῖΣΜΑnot the Holy Spirit (Didymus, Lorinus, Semler), but either God (Rickli, Besser, Neander: ἀπό indicates the source; which, however, is not always the case),comp. Joh_14:16; 1Co_6:19 : ΤΟῦ ἉΓΊΟΥ ΠΝΕΎΜΑΤΟς, ΟὟ ἜΧΕΤΕ ἈΠῸ ΘΕΟῦ,or more probably, as most commentators think, Christ; comp. Joh_15:26 : ὁ παράκλητος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός; and Joh_6:69, where Christ (according to the overwhelming authorities) is called Ὁ ἍΓΙΟς ΤΟῦ ΘΕΟῦ; in favour of which is the fact that John, in 1Jn_2:29, calls Christ ΔΊΚΑΙΟς, and in chap. 1Jn_3:3, ἍΓΝΟς (comp. also Act_3:14; Rev_3:7).

That the bestower of the ΧΡῖΣΜΑ is called by John Ὁ ἍΓΙΟς (whether it be God or Christ) arises from this, that the anointing with the Spirit is an act of making holy, i.e. of separation from the world; but he only can make holy who himself is holy.

καὶ οἴδατε πάντα] Bengel, according to the sense, explains ΚΑΊ correctly by: et inde; the possession of the ΧΡῖΣΜΑ is the reason of the ΕἸΔΈΝΑΙ ΠΆΝΤΑ.

ΠΆΝΤΑ is not masculine (Syrus: omnes; Bede: discernitis inter probos et improbos), but neuter. Calvin rightly says: omnia, non universaliter capi, sed ad praesentis loci circumstantiam restringi debet; still it must not be restricted merely to those things (quae sunt) necessaria agnoscendis antichristis et cavendis illorum insidiis (Bengel), but it embraces along with these ΤῊΝ ἈΛΉΘΕΙΑΝ in general (1Jn_2:21); comp. Joh_14:26; Joh_16:13 : ΠᾶΣΑΝ ΤῊΝ ἈΛΉΘΕΙΑΝ. In the possession of the whole truth Christians are also enabled to distinguish lies and truth.[169]

[165] By this, however, it is not meant that the apostle, when he turns to his readers with ὑμεῖς, does not contrast them at all with the antichrists, but only that he does not do it in this sense, that he wishes thereby to emphasize a contrast between them. Had the apostle intended this, he would certainly not have used καί, for in such antitheses καί is only suitable when the predicates exactly correspond with one another (e.g. they have τὸ πνεῦμα τοῦ ἀντιχρίστου, and ye have τὸ πνεῦμα Θεοῦ); but even then usually δέ is used (comp. Mat_5:21-22, and many other passages), or no particle at all (comp. Joh_3:31, etc.).

[166] As Bengel thinks that this whole section is addressed to the children, he says: Eam unctionem spiritualem habent τὰ παιδία pueruli; namque cum baptismo, quem susceperunt, conjunctum, erat donum Spiritus s., cujus significandi causa ex hoc ipso loco deinceps usu receptum esse videtur, ut oleo corpora baptizatorum ungerentur.How in modern times this passage is misused as a proof of the post-apostolic origin of the Epistle, see the Introduction, sec. 3.

[167] As quite arbitrary interpretations, we may further mention here that of Semler and that of J. J. Hess (Flatts and Susskinds Magaz. vol. xiv.); the former, on the false assumption that the Epistle is addressed especially to the presbyters also, explains χρῖσμα by: legitima auctoritas docendi, and adds: χρῖσμα est idem ac χάρισμα illud, cujus auctor spiritus s., qui per apostolos impertitur doctoribus; and the latter understands by it the instruction which the Churches of Asia Minor received about Antichrist through the Apocalypse.

[168] Neander: That which in the Old Covenant was connected only with individuals to whom in some way the guidance of Gods people was entrusted, with individuals who thereby were singled out from the mass of the rest of the people, this under the New Covenant is connected with the people of God in general.… There are therefore no longer among the people of God any such distinctions as there were in the Old Covenant between kings, prophets, priests, and people.… They are one kingly priestly race, whose nobility and high destination all share; all are prophets by virtue of that common enlightenment by the Holy Spirit.

[169] The genuinely Catholic interpretation of Estius is worthy of notice: habetis episcopos et presbyteros, quorum cura ae studio vestrae ecelesiae satis instructao sunt in iis, quae pertinent ad doctrinae christianae veritatem.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Jn 2:20 . An expression of confidence in his readers: they will not be led astray; they have received “a chrism,” the enlightening grace of the Holy Spirit, “which He poured forth upon us richly through Jesus Christ our Saviour” (Tit 3:6 ). Baptism was called χρῖσμα in later days (Greg. Naz. Orat. xl. 4) because of the rite of baptismal anointing ( cf. Tert. De Bapt. 7: “Exinde egressi de lavacro perungimur benedicta unctione de pristina disciplina, qua ungi oleo de cornu in sacerdotium solebant”; Aug.: “Unctio spiritalis ipse Spiritus sanctus est, cujus sacramentum est in unctione visibili”)’, but there is no reference here to this rite, which was of a later date and was derived from our passage. χρῖσμα is suggested by ἀντίχριστοι . “They are ἀντίχριστοι , you are χριστοί .” Cf. Psalms 105 :(104: LXX) 15: μὴ ἅψησθε τῶν χριστῶν μου . τοῦ Ἁγίου , not the Holy Spirit. St. John has τὸ Πνεῦμα in Epp. and Rev., but never τὸ Πνεῦμα τὸ Ἅγιον . Either (1) Christ ( cf. Rev 3:7 ) or (2) God the Father ( cf. Act 10:38 ; Heb 1:9 ). The latter is preferable. The Spirit παρὰ τοῦ Πατρὸς ἐκπορεύεται (Joh 15:26 ) from ( ἀπό ) the Father through ( διά ) Christ ( cf. Tit 3:6 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Jn 2:29 to 1Jn 5:12. GOD IS LOVE

There seems to be no serious break in the Epistle from this point onwards until we reach the concluding verses which form a sort of summary (1Jn 5:13-21). The key-word ‘love’ is distributed, and not very unevenly, over the whole, from 1Jn 3:1 to 1Jn 5:3. Subdivisions, however, exist and will be pointed out as they occur. The next two subdivisions may be marked thus; The Children of God and the Children of the Devil (1Jn 2:29 to 1Jn 3:12); Love and Hate (1Jn 3:13-24). The two, as we shall find, are closely linked together, and might be placed under one heading, thus; The Righteousness of the Children of God in their relation to the Hate of the World (1Jn 2:29 to 1Jn 3:24).

20. For καὶ οἴδατε πάντα ([497][498][499][500], Memphitic, Vulgate) we should perhaps read καὶ οἴδατε πάντες ([501][502]) or οἴδατε πάντες ([503], Thebaic). Comp. 1Jn 2:14. The reading remains uncertain.

[497] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

[498] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1Jn 1:1 to 1Jn 4:2; 3Jn 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

[499] 9th century. All three Epistles.

[500] 9th century. All three Epistles.

[501] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.

[502] 9th century. A palimpsest. All three Epistles excepting 1Jn 3:19 to 1Jn 5:1. There is a facsimile of a portion in Hammond’s Outlines of Textual Criticism showing the late leaning uncial letters of the 9th century (Act 4:10-15), with cursives of the 13th (Heb 7:17-25) written over them.

[503] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

20. καὶ ὑμεῖς χρῖσμα ἔχετε. And ye have an anointing (as in 1Jn 2:27) from the Holy One. S. John, in his manner, puts two contrasted parties side by side, the Antichrist with his antichrists, and the Christ with His christs; but the fact of there being a contrast does not warrant us in turning S. John’s simple ‘and’ (καί) into ‘but.’ Tyndale holds fast to ‘and’, in spite of Wiclif’s ‘but’ and the Vulgate’s sed. Just as the Antichrist has his representatives, so the Anointed One, the Christ, has His. All Christians in a secondary sense are what Christ is in a unique and primary sense, the Lord’s anointed. ‘These anointed’, says the Apostle to his readers, ‘ye are’. The ‘ye’ is not only expressed in the Greek, but stands first after the conjunction for emphasis: ‘ye’ in contrast to these apostates. The word for ‘anointing’ or ‘unction’ (χρῖσμα) strictly means the ‘completed act of anointing’: but in LXX. it is used of the unguent or anointing oil (Exo 30:25); and Tyndale, Cranmer and the Genevan have ‘oyntment’ here. In N.T. it occurs only here and 1Jn 2:27. Kings, priests, and sometimes prophets were anointed, in token of their receiving Divine grace. Hence oil both in O. and N.T. is a figure of the Holy Spirit (Psa 45:6-7; Psa 105:15; Isa 61:1; Act 10:38; Heb 1:9; 2Co 1:21). It is confusing cause and effect to suppose that this passage was influenced by the custom of anointing candidates at baptism: the custom though ancient (for it is mentioned by Tertullian, C. A.D. 195, De Bapt. VII., and by S. Cyril of Jerusalem, C. A.D. 350, Catech. Lect. XXI. 3, 4), is later than this Epistle. More probably the custom was suggested by this passage. The opening of S. Cyril’s 21st Lecture throws much light on this passage. “Having been baptized into Christ and … being made partakers of Christ, ye are properly called christs, and of you God said, Touch not My christs, or anointed. Now ye were made christs by receiving the emblems of the Holy Spirit; and all things were in a figure wrought in you, because ye are figures of Christ. He also bathed Himself in the river Jordan, and … came up from the waters; and the Holy Spirit in substance lighted on Him, like resting upon like. In the same manner to you also, after you had come up from the pool of the sacred streams, was given the unction, the emblem of that wherewith Christ was anointed; and this is the Holy Spirit”. Similarly S. Augustine; “In the unction we have a sacramental sign (sacramentum); the virtue itself is invisible. The invisible unction is the Holy Spirit” (Hom. III. 12). Comp. Eph 1:13.

It may be doubted whether S. John in this verse makes any allusion to the anointing which was a feature in some Gnostic systems.

ἀπὸ τοῦ ἁγίου. This almost certainly means Christ, in accordance with other passages both in S. John and elsewhere (Joh 6:69; Rev 3:7; Mar 1:24; Act 3:14; Ps. 20:10), and in harmony with Christ being called δίκαιος in 1Jn 2:1; 1Jn 2:29, and ἁγνός in 1Jn 3:3. Moreover in Joh 14:26; Joh 15:26; Joh 16:7; Joh 16:14 Christ promises to give the Holy Spirit. It may possibly mean God the Father (Hab 3:3; Hos 11:9; 1Co 6:19). It cannot well mean the Holy Spirit, unless some other meaning be found for χρῖσμα. The meaning then is “a chrism from the Christ.”

καὶ οἴδατε πάντα. The reading is profoundly uncertain: see critical notes. Here, as in 1Jn 2:14, it is possible that [571] and the Thebaic Version preserve the original reading: οἴδατε πάντες with a colon after τοῦ ἁγίου. In which case the meaning may be either ‘Ye all know this’; or ‘Ye all know—I have not written to you because ye know not the truth, but because ye know it’, with a very intelligible anacoluthon. “The harmony between [572] and the Thebaic in characteristic readings, for which they stand almost or quite alone, is well worth notice: e.g. Act 27:37; Rom 13:13; Col 3:6; Heb 3:2; 1Jn 2:14; 1Jn 2:20” (Scrivener). If A.V. and R.V. are right with καὶ οἴδατε πάντα, the meaning will be, ‘It is you (and not these antichristian Gnostics who claim it) that are in possession of the true knowledge, in virtue of the anointing of the Spirit of truth. Christians possess the truth in a far higher sense than any unchristian philosopher. The unbeliever’s knowledge is all out of balance and proportion. The material side is exaggerated, the spiritual is distorted or ignored. Whichever reading we adopt, the meaning is strictly in harmony with the promise of Christ; ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ Πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν—into all the truth (Joh 16:13). Similarly S. Ignatius writes; ὧν οὐδὲν λανθάνει ὑμᾶς, ἐὰν τελείως εἰς Ἰησοῦν Χρ. ἔχητε τὴν πίστιν καὶ τὴν ἀγάπην (Eph. XIV. 1): and S. Polycarp; οὐδὲν ὑμᾶς λέληθεν (XII.). Comp. οἱ δὲ ζητοῦντες τὸν Κύριον συνήσουσιν ἐν παντί (Pro 28:5), and see 1Ti 4:9.

[571] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

[572] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

The whole verse is very remarkable as being addressed by the Apostle to the Christian laity, and is in marked contrast to the clerical exclusiveness of some later teachers.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Thirdly, he comforteth them to make them stand fast, insomuch as they are anointed by the holy Ghost with the true knowledge of salvation.

From Christ who is peculiarly called holy.

The grace of the holy Ghost, and this is a borrowed kind of speech taken from the anointings used in the Law.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But--Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists (Jo1 2:18), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, Jo1 3:24; Jo1 4:13; Jo1 5:6), which they ("ye" is emphatical in contrast to those apostates, Jo1 2:19) have "from the Holy One, Christ" (Joh 1:33; Joh 3:34; Joh 15:26; Joh 16:14): "the righteous" (Jo1 2:1), "pure" (Jo1 3:3), "the Holy One" (Act 3:14) "of God"; Mar 1:24. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as Jesus, except we become truly Christians, and so be in Him as Christ, anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. "It appears that we all are the body of Christ, because we all are anointed: and we all in Him are both Christ's and Christ, because in some measure the whole Christ is Head and body."

and--therefore.

ye know all things--needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. But ye have an unction] The word χρισμα signifies not an unction, but an ointment, the very thing itself by which anointing is effected; and so it was properly rendered in our former translations. Probably this is an allusion to the holy anointing oil of the law, and to Ps 14:7: God hath anointed thee with the oil of gladness-he hath given thee the plenitude of the Spirit, which none of thy fellows-none of the prophets, ever received in such abundance. By this it is evident that not only the gifts of the Spirit, but the Holy Spirit himself, is intended. This Spirit dwelt at that time in a peculiar manner in the Church, to teach apostles, teachers, and all the primitive believers, every thing requisite for their salvation; and to make them the instruments of handing down to posterity that glorious system of truth which is contained in the New Testament. As oil was used among the Asiatics for the inauguration of persons into important offices, and this oil was acknowledged to be an emblem of the gifts and graces of the Holy Spirit, without which the duties of those offices could not be discharged; so it is put here for the Spirit himself, who presided in the Church, and from which all gifts and graces flowed. The χρισμα, chrism or ointment here mentioned is also an allusion to the holy anointing ointment prescribed by God himself, Ex 30:23-25, which was composed of fine myrrh, sweet cinnamon, sweet calamus, cassia lignea, and olive oil. This was an emblem of the gifts and graces of the Divine Spirit. See the notes on the above place. And for the reason of this anointing See Clarke on Ex 29:7.

Ye know all things.] Every truth Of God necessary to your salvation and the salvation of man in general, and have no need of that knowledge of which the Gnostics boast.

But although the above is the sense in which this verse is generally understood, yet there is reason to doubt its accuracy. The adjective παντα, which we translate all things, is most probably in the accusative case singular, having ανθρωπον, man, or some such substantive, understood. The verse therefore should be translated: Ye have an ointment from the Holy One, and ye know or discern EVERY MAN. This interpretation appears to be confirmed by τωνπλανωντων in 1Jo 2:26, those who are deceiving or misleading you; and in the same sense should παντων, 1Jo 2:27, be understood: But as the same anointing teacheth you παντων, not of all things, but of ALL MEN. It is plain, from the whole tenor of the epistle, that St. John is guarding the Christians against seducers and deceivers, who were even then disturbing and striving to corrupt the Church. In consequence of this he desires them to try the spirits whether they were of God, 1Jo 4:1. But how were they to try them? Principally by that anointing-that spiritual light and discernment which they had received from God; and also by comparing the doctrine of these men with what they had heard from the beginning. The anointing here mentioned seems to mean the spirit of illumination, or great knowledge and discernment in spiritual things. By this they could readily distinguish the false apostles from the true.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

20 But ye have an unction. The Apostle modestly excuses himself for having so earnestly warned them, lest they should think that they were indirectly reproved, as though they were rude and ignorant of those things which they ought to have well known. So Paul conceded wisdom to the Romans, that they were able and fit to admonish others. He at the same time shewed that they stood in need of being reminded, in order that they might rightly perform their duty. (Romans 15:14, 15.) The Apostles did not, however, speak thus in order to flatter them; but they thus wisely took heed lest their doctrine should be rejected by any, for they declared what was suitable and useful, not only to the ignorant, but also to those well instructed in the Lord’s school.

Experience teaches us how fastidious the ears of men are. Such fastidiousness ought indeed to be far away from the godly; it yet behooves a faithful and wise teacher to omit nothing by which he may secure a hearing from all. And it is certain that we receive what is said with less attention and respect, when we think that he who speaks disparages the knowledge which has been given us by the Lord. The Apostle by this praise did at the same time stimulate his readers, because they who were endued with the gift of knowledge, had less excuse if they did not surpass others in their proficiency.

The state of the case is, that the Apostle did not teach them as though they were ignorant, and acquainted only with the first elements of knowledge, but reminded them of things already known, and also exhorted them to rouse up the sparks of the Spirit, that a full brightness might shine forth in them. And in the next words he explained himself, having denied that he wrote to them because they knew not the truth, but because they had been well taught in it; for had they been wholly ignorant and novices, they could not have comprehended his doctrine.

Now, when he says that they knew all things, it is not to be taken in the widest sense, but ought to be confined to the subject treated of here. But when he says that they had an unction from the Holy One, he alludes, no doubt, to the ancient types. The oil by which the priests were anointed was obtained from the sanctuary; and Daniel mentions the coming of Christ as the proper time for anointing the Most Holy. (Daniel 9:24.) For he was anointed by the Father, that he might pour forth on us a manifold abundance from his own fullness. It hence follows that men are not rightly made wise by the acumen of their own minds, but by the illumination of the Spirit; and further, that we are not otherwise made partakers of the Spirit than through Christ, who is the true sanctuary and our only high priest.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

20. But ye have an unction from the holy One] Better, as R.V., And ye have an anointing (as in 1Jn_2:27) from the Holy One. S. John, in his manner, puts two contrasted parties side by side, the Antichrist with his antichrists, and the Christ with His christs; but the fact of there being a contrast does not warrant us in turning S. John’s simple ‘and’ (καί) into ‘but’. Tyndale holds fast to ‘and’, in spite of Wiclif’s ‘but’ and the Vulgate’s sed. Just as the Antichrist has his representatives, so the Anointed One, the Christ, has His. All Christians in a secondary sense are what Christ is in a unique and primary sense, the Lord’s anointed. ‘These anointed’, says the Apostle to his readers, ‘ye are’. The ‘ye’ is not only expressed in the Greek, but stands first after the conjunction for emphasis: ‘ye’ in contrast to these apostates. The word for ‘anointing’ or ‘unction’ (χρίσμα) strictly means the ‘completed act of anointing:’ but in LXX. it is used of the unguent or anointing oil (Exo_30:25); and Tyndale, Cranmer and the Genevan have ‘oyntment’ here. In N.T, it occurs only here and 1Jn_2:27. Kings, priests, and sometimes prophets were anointed, in token of their receiving Divine grace. Hence oil both in O. and N.T. is a figure of the Holy Spirit (Psa_45:6-7; Psa_105:15; Isa_61:1; Act_10:38; Heb_1:9; 2Co_1:21). It is confusing cause and effect to suppose that this passage was influenced by the custom of anointing candidates at baptism: the custom though ancient (for it is mentioned by S. Cyril of Jerusalem, c. a.d. 350, Catech. Lect, XXI. 3, 4), is later than this Epistle. More probably the custom was suggested by this passage. The opening of S. Cyril’s 21st Lecture throws much light on this passage. “Having been baptized into Christ and … being made partakers of Christ, ye are properly called christs, and of you God said, Touch not My christs, or anointed. Now ye were made christs by receiving the emblem of the Holy Spirit; and all things were in a figure wrought in you, because ye are figures of Christ. He also bathed Himself in the river Jordan, and … came up from them; and the Holy Spirit in substance lighted on Him, like resting upon like. In the same manner to you also, after you had come up from the pool of the sacred streams, was given the unction, the emblem of that wherewith Christ was anointed; and this is the Holy Spirit”. Similarly S. Augustine; “In the unction we have a sacramental sign (sacramentum); the virtue itself is invisible. The invisible unction is the Holy Spirit (Hom. III. 12).

It may be doubted whether S. John in this verse makes any allusion to the anointing which was a feature in some Gnostic systems.

from the holy One] This almost certainly means Christ, in accordance with other passages both in S. John and elsewhere (Joh_6:69; Rev_3:7; Mar_1:24; Act_3:14; Ps. 20:10), and in harmony with Christ being called ‘righteous’ in vv,. 1, 29, and ‘pure’ in 1Jn_3:3. Moreover in Joh_14:26; Joh_15:26; Joh_16:7; Joh_16:14 Christ promises to give the Holy Spirit. It may possibly mean God the Father (Hab_3:3; Hos_11:9; 1Co_6:19). It cannot well mean the Holy Spirit, unless some other meaning be found for ‘anointing’.

and ye know all things] There is very high authority for reading and ye all know (this), or, omitting the conjunction and placing a colon after ‘Holy One’, ye all know (this). If the reading followed in A.V. and R.V. be right, the meaning is, ‘It is you (and not these antichristian Gnostics who claim it) that are, in virtue of the anointing of the Spirit of truth, in the possession of the true knowledge’. Christians are in possession of the truth in a far higher sense than any unchristian philosopher. All the unbeliever’s knowledge is out of balance and proportion. The assertion here is strictly in harmony with the promise of Christ; ‘When He, the Spirit of truth is come, He shall guide you into all the truth’ (Joh_16:13). In the same spirit S. Ignatius writes, “None of these things is hidden from you, if ye be perfect in your faith and love towards Jesus Christ” (Eph. xiv. 1); and similarly S. Polycarp, “Nothing is hidden from you” (Phil. xii. 1). Comp. ‘They that seek the Lord understand all things’ (Pro_28:5).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But ye have an unction from the Holy One,.... Meaning the Spirit, and his graces, with which Christ, the head, is anointed without measure, and his members in measure; from whence he is called Christ, and they Christians. These were really the Lord's anointed ones; they were true believers; were the wise virgins who had oil in their vessels with their lamps, which would never go out. The grace of the Spirit is called a chrism, or an ointment, or an anointing, in allusion to the anointing oil under the law; See Gill on Mat 25:3; of which anointing oil the Jews say (h), that it continues all of it, "to time to come", (i.e. to the times of the Messiah,) as it is said, Exo_30:31. Now this these saints had, "from the Holy One"; or that Holy One; meaning, not the Holy Spirit of God, though it is true that this anointing, or these graces, were from him; he is the author of them, and may truly be said to anoint with them; nor the Father, who is holy in his nature, and in his works, and is the God of all grace, and is said to anoint the saints too, Co2 1:21, but rather the Lord Jesus Christ, who is holy, both as God and man, and from whose fulness all grace is had. This oil, or ointment, was first poured on him without measure, and from him it descends to all the members of his mystical body, as the ointment poured on Aaron's head descended to his beard, and to the skirts of his garments; see Jo1 2:27;

and ye know all things; for this anointing is a teaching one; it makes persons of quick understanding; it enlightens their understandings, refreshes their memories, and strengthens all the powers and faculties of the soul; it leads into the knowledge of all spiritual things, into all the mysteries of grace, and truths of the Gospel, into all things necessary for salvation; for these words are not to be taken in the largest sense, in which they are only applicable to the omniscient God, but to be restrained to the subject matter treated of, and to those things chiefly in which the antichrists and deceivers cited; and regard not a perfect knowledge, for those that know most of these things, under the influence of this unction, know but in part. The Syriac version reads, "all men", and so refers to that discerning of spirits, of the Spirit of truth, from the spirit of error; a gift which was bestowed on many in the primitive times, by which they could distinguish hypocrites from true believers, and antichrists and deceivers from the faithful ministers of the word. One of Stephens's copies reads, "and ye all know".

(h) T. Hieros. Horayot, fol. 47. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 But ye have an unction from the Holy One, and ye know all things.

Ver. 20. But ye have an unction] That oil of gladness, the Holy Ghost. In derision thereof, Domitian, the tyrant, cast St John into a caldron of boiling oil, but he by a miracle came forth unhurt.

Ye know all things] Not all things knowable, but all things needful to be known.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But ye have an unction from the Holy One - The apostle in this verse evidently intends to say that he had no apprehension in regard to those to whom he wrote that they would thus apostatize, and bring dishonor on their religion. They had been so anointed by the Holy Spirit that they understood the true nature of religion, and it might be confidently expected that they would persevere. The word “unction” or “anointing” (χρίσμα chrisma) means, properly, “something rubbed in or ointed;” oil for anointing, “ointment;” then it means an anointing. The allusion is to the anointing of kings and priests, or their inauguration or coronation, (1Sa 10:1; 1Sa 16:13; Exo 28:41; Exo 40:15; compare the notes at Mat 1:1); and the idea seems to have been that the oil thus used was emblematic of the gifts and graces of the Holy Spirit as qualifying them for the discharge of the duties of their office. Christians, in the New Testament, are described as “kings and priests,” Rev 1:6; Rev 5:10, and as a “royal priesthood” 1Pe 2:5, 1Pe 2:9; and hence they are represented as “anointed,” or as endowed with those graces of the Spirit, of which anointing was the emblem. The phrase “the Holy One” refers here, doubtless, to the Holy Spirit, that Spirit whose influences are imparted to the people of God, to enlighten, to sanctify, and to comfort them in their trials. The particular reference here is to the influences of that Spirit as giving them clear and just views of the nature of religion, and thus securing them from error and apostasy.

And ye know all things - That is, all things which it is essential that you should know on the subject of religion. See the Joh 16:13 note; 1Co 2:15 note. The meaning cannot be that they knew all things pertaining to history, to science, to literature, and to the arts; but that, under the influences of the Holy Spirit, they had been made so thoroughly acquainted with the truths and duties of the Christian religion, that they might be regarded as safe from the danger or fatal error. The same may be said of all true Christians now, that they are so taught by the Spirit of God, that they have a practical acquaintance with what religion is, and with what it requires, and are secure from falling into fatal error. In regard to the general meaning of this verse, then, it may he observed:

I. That it does not mean any one of the following things:

(1) That Christians are literally instructed by the Holy Spirit in all things, or that they literally understand all subjects. The teaching, whatever it may be, refers only to religion.

(2) It is not meant that any new faculties of mind are conferred on them, or any increased intellectual endowments, by their religion. It is not a fact that Christians, as such, are superior in mental endowments to others; nor that by their religion they have any mental traits which they had not before their conversion. Paul, Peter, and John had essentially the same mental characteristics after their conversion which they had before; and the same is true of all Christians.

(3) It is not meant that any new truth is revealed to the mind by the Holy Spirit. All the truth that is brought before the mind of the Christian is to be found in the Word of God, and “revelation,” as such, was completed when the Bible was finished.

(4) It is not meant that anything is perceived by Christians which they had not the natural faculty for perceiving before their conversion, or which other people have not also the natural faculty for perceiving. The difficulty with people is not a defect of natural faculties, it is in the blindness of the heart.

II. The statement here made by John “does” imply, it is supposed, the following things:

(1) That the minds of Christians are so enlightened that they have a new perception of the truth. They see it in a light in which they did not before. They see it as truth. They see its beauty, its force, its adapted less to their condition and wants. They understand the subject of religion better than they once did, and better than others do. What was once dark appears now plain; what once had no beauty to their minds now appears beautiful; what was once repellant is now attractive.

(2) They see this to be true; that is, they see it in such a light that they cannot doubt that it is true. They have such views of the doctrines of religion, that they have no doubt that they are true, and are willing on the belief of their truth to lay down their lives, and stake their eternal interests.

(3) Their knowledge of truth is enlarged. They become acquainted with more truths than they would have known if they had not been under the teaching of the Holy Spirit. Their range of thought is greater; their vision more extended, as well as more clear.

III. The evidence that this is so is found in the following things:

(1) The express statements of Scripture. See 1Co 2:14-15, and the notes at that passage. Compare Joh 16:13-14.

(2) It is a matter of fact that it is so.

(a) People by nature do not perceive any beauty in the truths of religion. They are distasteful to them, or they are repulsive and offensive. “The doctrine of the cross is to the Jew a stumbling-block, and to the Greek foolishness.” They may see indeed the force of an argument, but they do not see the beauty of the way of salvation.

(b) When they are converted they do. These things appear to them to be changed, and they see them in a new light, and perceive a beauty in them which they never did before.

(c) There is often a surprising development of religious knowledge when persons are converted. They seem to understand the way of salvation, and the whole subject of religion, in a manner and to an extent which cannot be accounted for, except on the supposition of a teaching from above.

(d) This is manifest also in the knowledge which persons otherwise ignorant exhibit on the subject of religion. With few advantages for education, and with no remarkable talents, they show an acquaintance with the truth, a knowledge of religion, an ability to defend the doctrines of Christianity, and to instruct others in the way of salvation, which could have been derived only from some source superior to themselves. Compare Joh 7:15; Act 4:13.

(e) The same thing is shown by their “adherence to truth” in the midst of persecution, and simply because they perceive that for which they die to be the truth. And is there anything incredible in this? May not the mind see what truth is? How do we judge of an axiom in mathematics, or of a proposition that is demonstrated, but by the fact that the mind “perceives” it to be true, and cannot doubt it? And may it not be so in regard to religious truth - especially when that truth is seen to accord with what we know of ourselves, our lost condition as sinners, and our need of a Saviour, and when we see that the truths revealed in the Scriptures are exactly adapted to our wants?

(See also the supplementary note under 1Co 2:14.)

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

You have an unction from the holy one. You are sufficiently instructed by the grace and spirit of God against such false teachers. (Witham) --- An unction, &c. That is, grace and wisdom from the Holy Ghost. (Challoner) --- And you know all things, as to what you ought to believe and practise, and therefore I have not written to you as to ignorant persons. (Witham) --- The true children of God’s Church, remaining in unity, under the guidance of their lawful pastors, partake of the grace of the Holy Ghost, promised to the Church and her pastors; and have in the Catholic Church all necessary knowledge and instruction, so as to have no need to seek it elsewhere, since it can be only found in that society of which they are members. (Challoner)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "1Jo 2:27".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The thought of many antichrists suggests that of many Christs; i.e., many who have been anointed cristoi by the Christ himself. "The false teachers have the spirit of antichrist; ye have a chrism from the Christ." The Johannine kai places the two antithetical groups side by side, while the emphatic uJmeiv (comp. 1Jn_4:4) accentuates the contrast. And ye have an anointing from the Holy One. The unction or chrism is the Holy Spirit (Joh_1:33; 1Jn_3:24 1Jn_2:27) As Christ was anointed with the Spirit in all fullness, so each Christian is anointed with him in his measure. (2Co_1:21, 2Co_1:22) The twenty-first "Catechetical Lecture" of St. Cyril, "On the Holy Chrism," should be read in illustration of this verse. "In apostolic language, each Christian is in due measure himself a Christ, empowered by the gift of the Holy Spirit to announce the truth which he has learnt, to apply the atonement which he has received, to establish the kingdom which he believes to be universal" (Westcott). The ajpo depends on ecete, not on crisma. The Holy One is Jesus Christ (Joh_6:69; Act_3:14; Rev_3:7; comp. Joh_14:26 Joh_16:7, Joh_16:13) It is hard to decide between three readings:

(1) kainta, "and ye know all things" necessary to salvation, i.e., " the truth" (verse 21; Joh_16:13)

(2) kaintev, "and ye all know" that ye have this anointing;

(3) oi]date pantev," ye all know I did not write to you because ye know not the truth." There is evidence of a fourth variation, pantav "ye know all" the antichrists. If (1) be right, it does not mean that the Christian is omniscient, but that he has the basis of all knowledge; he can see things in their right proportions. The apostle"s own disciple, St. Polycarp, writes to the Philippians Vers. 20, 27.

Unction.

Connecting link: If it be so that many who were in the Church have become ensnared by antichristian error, and have deserted the faith they once avowed, the question a very serious one suggests itself Is there or is there not any sure preservative against such apostasy in any case? The apostle had already observed, indeed, that there was a reason which would account for some deserting; viz. "they were not of us." Still, another and closer question arises What is it that makes the difference between being merely in the Church and being also of it? To this verses 20 and 27 are an answer: "And ye "ye" emphatic have an unction," etc., "a chrism, so the word is an anointing from the Holy One. Hence our topicChrism from the Christ the preservative against antichrist.

I LET US STUDY WHAT THE APOSTLE SAYS RESPECTING THIS UNCTION OR ANOINTING.

1. Whence? "From the Holy One;" i.e., from the Lord Jesus Christ himself.

(1) He is "the Holy" (cf. Rev_3:7; Joh_6:69, Revised Version; Act_3:14)

(2) He it is who promised to send another Paraclete. (Joh_16:16)

1. What is the anointing? Christ himself, the Anointed of the Father, anoints them with the Holy Ghost. Another symbolic word is used in Joh_1:33, "The same is he which baptizeth with the Holy Ghost." In Joh_16:26 the Paraclete is said to be the Holy Ghost. The anointing here referred to is not a merely official privilege, but is an enrichment of believers, as such, with an endowment of the Holy Ghost.

2. When was it given? "The gift is referred to a definite time (verse 27): oJ ejlabete; and the narrative of the Acts fixes this normally at the imposition of hands which followed on baptism. (Act_8:14, etc.) But the context shows that the word crisma is not to he understood of the material signs, but of the corresponding spiritual reality" (Westcott, in loc. ). There is no occasion to think that such a spiritual gift will synchronize in its bestowment with the time of administration of any external ordinance. Indeed, the opposite is indicated in Eph_1:13. It is given after believing. Just as the penitent may receive pardon from Christ, so the believer may receive this unction from him.

3. Where? "In you" (verse 27). Here the figure fails, and we evidently have a reality far transcending it. An unction to pervade the whole nature of the believer. The Holy Ghost takes up his abode in us. Believers are his temples.

4. For how long? Tosma menei ejn uJmin. The anointing is a permanent endowment, and not a fitful or uncertain boon. The incoming and indwelling of the Holy Ghost is assured for ever. (Joh_14:16) Some gifts of the Spirit, as e.g. his supernatural charisms, or his bestowments of wisdom upon the natural man, may be lost; but this higher chrism in true believers, never!

5. What are its effects?

(1) Direct.

(a) Enlightenment. "Ye all know" (cf. Joh_16:13; 1Co_2:9-16) Those filled with the Spirit see the truth as others cannot.

(b) Consequently, they can apply criteria of truth divinely given (verse 27).

(c) They are, in a most important sense, independent of human teaching. (Heb_8:11) The transition from a traditional faith depending upon what man says, to a living one born of God, is of vital importance (cf. Joh_4:41, Joh_4:42)

(2) Indirect.

(a) The lie of antichrist will be perceived in a moment through the supernatural light given from above. The inward guidance of the Holy Ghost enables men to detect false guides.

(b) The quick discernment of error will be the surest safeguard against it. As the anointing abides in believers, the abiding of such believers in Christ naturally follows. Kaqwdaxen uJmav menete ejn aujtw.

II HOW FAR DOES THIS UNCTION SERVE AS A SAFEGUARD AGAINST THE ANTICHRISTS OF THIS AND OF EVERY AGE? The teaching of the apostle, which in our first division we have carefully analyzed and arranged, we must now aim at using for its designed end.

1. There are now many antichrists. A legion of opposing foes set themselves in array against the Lord and against his gospel. What they are the Christian preacher knows but too well atheism, agnosticism, deism, pantheism, positivism, etc. Several forms of error range themselves under the one word "anti-supernaturalism." As in apostolic days the great stumbling-block was "the offence of the cross," in our days it largely consists in the insisting on a supernatural revelation.

2. Argument for argument, it is quite possible, and even easy, adequately to defend the Christian faith. There have never been lacking competent advocates for God"s truth, who have met the arguments of the unbeliever with complete and even crushing replies. Never was this more strikingly the case than now (A.D. 1888). Never were the enemies of the cross more daring in their denials. Never were the defenses of the faith more magnificent than now. So complete, indeed, are they, that if the unbeliever did but see how the case stands, he would know that his was a lost cause. But:

3. Something more than argument is needed for an effective guard against antichristian error. Three things are necessary.

(1) A disposition to weigh the argument.

(2) The spiritual discernment to perceive things that are spiritual.

(3) A readiness to receive the kingdom of God as a little child to let God teach us what he will, and to let in the light from above.

1. These conditions it is not in the power of man to ensure. God will give them to every earnest prayerful seeker that he may be guided into all truth. But not the ablest pleader for God can create these conditions of success in any one with whom he pleads.

2. Only by the anointing of the Holy One can these conditions be bestowed and maintained. But by this anointing, by this rich enduing with the Holy Ghost, will that state of soul be initiated and sustained, to which the truth of God will readily find access, and by which it will be guarded against serious and fatal error, A finely cultivated taste will be a better safeguard against the violation of good taste than any technical rules apart therefrom.

3. Hence the one point at which we should constantly and prayerfully aim is the sure neutralization of error by the fullness of a Divine enlightenment and power.

(1) For the Christian advocate this is the point to aim at. If he relies on argument alone, he will fail. The Divine Spirit can create the conditions under which the right argument will have its right effect.

(2) So with the Christian. Let him plead for a discernment so accurate and quick that he will see error to be error without the need of argument about it.

(3) So with our young people as they go forth into life, and have to meet with temptations everywhere to desert the Christian comp. Their true, their only sure safeguard is the fullness of the Holy Ghost, with all his renewing, enlightening, and quickening powers. Filled with the Spirit, they are safe anywhere; without the Spirit, they are safe nowhere!

Vers. 20, 27.

The unction from the Holy One.

ye have an unction from the Holy One, and ye know all things But the anointing which ye have received," etc.

I THE NATURE OF THIS BLESSING. "Ye have an anointing from the Holy One." The "unction," or "anointing," does not signify the act of anointing, but the material which is used in the anointing the oil, or ointment, or unguent. Here it denotes the Holy Spirit, whom the Christians to whom St. John was writing had received. Prophets, priests, and kings were anointed, and Christians are spoken of in the New Testament as "kings and priests"; (Rev_1:6) but we cannot see in our text any reference to either of these aspects of Christian character and life. The apostle is rather contrasting his readers, who had received the anointing from the Holy One, with the antichrists, who were opposed to the Anointed. As Alford expresses it, "The apostle sets his readers, as cristouv, anointed of God, over against the ajnticristoi." They possessed the Holy Spirit. He was within them as their Teacher, Comforter, Sanctifier. This blessing is of unspeakable and inestimable worth.

II THE SOURCE OF THIS BLESSING. "Ye have an anointing from the Holy One;" i.e., Jesus Christ. In verse 1 St. John speaks of him as "the Righteous." In 1Jn_3:3 he says that "he is pure." St. Peter said to him, "We know that thou art the Holy One of God". (Joh_6:69) Andhe afterwards spake of him as "the Holy and Righteous One". (Act_3:14) And he spake of himself to "his servant John" as "he that is holy, he that is true". (Rev_3:7) He baptizes with the Holy Spirit. (Joh_1:33) He sends the Holy Spirit. (Joh_15:26) The outpouring of the Holy Spirit on the Day of Pentecost is ascribed to him. (Act_2:33) Therefore we conclude that he, our Lord and Saviour, is the Holy One from whom Christians receive the anointing; i.e., the Holy Spirit.

III THE EFFECT OF THIS BLESSING. "Ye know all things And ye need not that any one teach you." The "all things" calmer, of course, mean all things in science and art, in history and philosophy. An examination of the context will lead us to the true meaning. In verse 20 St. John says, "Ye know all things;" in verse 21 and the next sentence he says, "Ye know the truth;" and in the following verse and the next sentence he shows what the truth of which he had spoken is, viz. "that Jesus is the Christ." By the "all things," then, the apostle means "the truth that Jesus is the Christ." All things in the Christian system are comprised in that one great fact. "He who knows this one thing," says Ebrard, "that Jesus is the Christ, knows already in that one thing all; there is no most distant height or depth of truth which is not contained or involved in that simple proposition." This interpretation includes other interpretations which are not so clearly drawn from the context; e.g., Alford, "All things needful for right action in the matter under consideration;" Barnes, "All things which it is essential that you should know on the subject of religion;" and others, "All things necessary to salvation." These and others are comprised in the knowledge "that Jesus is the Christ." This knowledge they attained by means of "an unction from the Holy One." We do not understand that the Holy Spirit had communicated unto them new truths, or directly revealed any truth to them. But by reason of his influence they saw the truths which they had received, more clearly, and grasped them more firmly. This is well illustrated by Dr. Chalmers: The Spirit "does not tell us anything that is out of the record; but all that is within it he sends home with clearness and effect upon the mind. When a telescope is directed to some distant landscape, it enables us to see what we could not otherwise have seen; but it does not enable us to see anything which has not a real existence in the prospect before us. The natural eye saw nothing but blue land stretching along the distant horizon. By the aid of the glass there bursts upon it a charming variety of fields, and woods, and spires, and villages. Yet who would say that the glass added one feature to this assemblage? And so of the Spirit. He does not add a single truth or a single character to the book of revelation. He enables the spiritual man to see what the natural man cannot see; but the spectacle which he lays open is uniform and immutable. It is the Word of God which is ever the same." So the Holy Spirit had brought into clear and impressive light the things which they to whom this letter is addressed had learned from the sacred Scriptures and from St. John and other Christian teachers, and had enabled them to realize their importance and power. And as a matter of fact, in our own day we see persons whose educational advantages have been of the slightest, whose powers and opportunities for study have been must limited, who yet have a clear and comprehensive acquaintance with the essential truths of the gospel of Jesus Christ. And the reason of this is, they "have an anointing from the Holy One," they are enlightened by the Holy Spirit (cf. Joh_14:26 Joh_16:13, Joh_16:14; 1Co_2:13-16) But St. John writes further, "Ye need not that any one teach you a statement on which Alford remarks, "His assertions here are so many delicate exhortations, veiled under the declaration of their true ideal state of unction with the Holy Spirit who guides into all truth. If that unction were abiding in them in all its fullness, they would have no need for his or any other teaching." The reference is to their knowledge of the great comprehensive truth "that Jesus is the Christ." They were not dependent upon any one for teaching concerning this vital and fundamental fact. But generally speaking, "the Divine unction does not supersede ministerial teaching, but surmounts it.

IV THE OBLIGATION OF THIS BLESSING. More fully stated this is the obligation which is inseparable from the possession of this anointing from the Holy One. "Abide in him," i.e., in Christ, as the context clearly shows. The person spoken of in verses 27 and 28 is evidently the Lord Jesus. The exhortation to abide in him is based on the assurance that the anointing which they had received abode in them (verse 27). The "in him" must not be toned down to his doctrine, or his system, or anything of that kind. "In him" by the exercise of the faith of the heart, by the attachment of holy love, by intimate and reverent communion with him, and by participation in his life and spirit. Thus are we to abide in him (cf. Joh_15:4-7). From our subject we learn:

1. That the illumination of the Holy Spirit is indispensable to a clear and correct apprehension of the great truths of Christianity. "Words and syllables," says Cudworth, "which are but dead things, cannot possibly convey the living notions of heavenly truths to us. The secret mysteries of a Divine life, of a new nature, of Christ formed in our hearts, they cannot be written or spoken; language and expressions cannot reach them; neither can they be ever truly understood, except the soul itself be kindled from within, and awakened into the life of them" (cf. 1Co_2:10-12)

2. That the "anointing from the Holy One the influence and presence of the Holy Spirit within us is a preservative against the seductions of error. "If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. but the anointing which ye received of him abideth in you," etc.

3. That the possession of this Divine preservative is not an encouragement to presumption, but a reason for perseverance. Because the anointing which they received of Christ abode in them, St. John exhorts his readers to "abide in him. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But ye have an anointing - A chrism; perhaps so termed in opposition to the name of antichrist; an inward teaching from the Holy Ghost, whereby ye know all things - Necessary for your preservation from these seducers, and for your eternal salvation. St. John here but just touches upon the Holy Ghost, of whom he speaks more largely, chap. iii, 24; iv, 13; v, 6.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if our apostle had said, "Although there are many antichrists and seducers abroad in the world, yet the most holy God hath anointed you with his Holy Spirit, which will preserve you from pernicious error, and lead you into all necessary truth, if you obey and follow him"

Observe here, 1. A privilege enjoyed: Ye have an unction from the Holy One. By which understand the Holy Spirit in its sanctifying gifts and graces, which consecrate believers as kings and priests unto God.

Observe, 2. The advantage of that privilege declared, Ye know all things; not absolutely, but with restriction and limitation: All things: that is, all divine things, all divine things revealed, and all things revealed that are necessary to salvation: All things needful to be known, and as far as needful for you to know: all things relating to God, Christ, the Holy Spirit, ourselves, sin, Satan, the law, the gospel, grace, and glory; ye know all these things by virtue of your unction.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

20. But ye have an unction. Ye are anointed with the Holy Spirit. Christian means an anointed one; Anti-Christ would mean against the Anointed. Hence John reminds them that they have been anointed by the Holy One. Know all things. All things needful to guard against these opposers and seducing teachers. It is the privilege of those who have this anointing to know Christ experimentally (John 14:22, 23).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

In the Old Testament the word "anointing" referred to pouring oil on a person to set him apart to serve God.

But you have an anointing from the Holy One

John speaks of the Holy Spirit as if he were "an anointing" that the people have received from Jesus. The abstract noun "anointing" can be translated with a verbal phrase. AT: "But the Holy One has anointed you" or "But Jesus Christ, the Holy One, has given you his Spirit" (See: Metaphor and Abstract Nouns)

the Holy One

This refers to Jesus. AT: "Jesus, the Holy One" (See: Assumed Knowledge and Implicit Information)

the truth ... no lie is from the truth

The abstract noun "truth" can be translated as an adjective. AT: "what is true ... no lie comes from what is true" (See: Abstract Nouns)

translationWords

anoint

Holy One

true

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

20. If the readers had trusted their own knowledge and Christian experience it would have been unnecessary for the writer to point out the antichristian tendency of the false teachers who had “gone forth.” The readers would have detected it themselves. What he writes is an appeal to their knowledge rather than an attempt to supply its deficiencies by instruction. In virtue of the gift of the Holy Spirit which all had received at baptism, they all had knowledge to deal with the circumstances of the case. See Findlay, p. 223.

χρίσμα] The idea is suggested by the preceding ἀντίχριστοι. They had the true unction of which the opponents claimed to be in possession.

It is hardly correct to say that according to its form the word χρίσμα must denote, not the act of anointing, but the anointing oil (Salböl, Weiss). Words ending in -μα can certainly denote the action of the verb, regarded as a whole rather than in process, and in a sense corresponding to the use of the cognate accusative. The use of the word in the O.T., where it occurs chiefly in Exodus, points in the same way. Τὸ ἔλαιον τοῦ χρίσματος is the usual translation of שֶׁמֶן הַמִּשְׁחָה. Cf. Exo 29:7, λήψῃ τοῦ ἐλαίου τοῦ χρίσματος: 35:14, 19, 38:25 (Α, χρίσεως Β), 40:7 (χρίσεως B), 40:13, ὥστε εἶναι αὐτοῖς χρίσμα ἱερατίας εἰς τὸν αἰῶνα (לִהְיֹת לָהֶם מָשְׁחָתָם לִכְהֻנַּת עוִלָם); 30:25, ποιήσεις αὐτὸ ἔλαιον χρίσμα ἅγιον (וְעָשִׂיתָ אֹתוֹ שֶׁמֶן מִשְׁחַת קֹדֶשׁ), ἔλαιον χρίσμαἅγιον ἔσται (שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה). Thus χρίσμα denotes the act of anointing rather than the oil which is used in the action. It always translates משׁחה and not שׁמן.

Anointing was the characteristic ceremony of consecrating to an office, and of furnishing the candidate with the power necessary for its administration. It is used of priests, Exo 29:7, Exo 40:13 (15); Lev 6:22; Num 35:25: of kings, 1 S. 9:16, 10:1, 15:1, 16:3, 12; 1 K. 19:15, 16: of prophets, 1 K. 19:16; Isa 61:1. Those who were so consecrated were regarded as thereby endued with the Holy Spirit, and with divine gifts. Cf. 1 S. 16:13, ἔχρισεν αὐτὸν … καὶ ἐφήλατο πνεῦμα Κυρίου ἐπὶ Δαυεὶδ ἀπὸ τῆς ἡμέρας ἐκείνης: Isa 61:1, πνεῦμα κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν (יען) ἔχρισέν με. Under the new dispensation the special gift, which in old times was bestowed on the few, is the common possession of all. Cf. Joe 2:28 (3:1); Act_2. And in virtue of the gift of the Holy Ghost all have knowledge. The true text emphasizes the universality o. the possession among Christians (οἴδατε πάντες), and not of the knowledge which it conveys (πάντα). The possession by all of them of the knowledge which enables them to discern, and not the extent of their knowledge, is the ground of the writer’s appeal.

ἀπὸ τοῦ ἁγίου] The evidence is not decisive as to whether the writer meant these words to refer to the Father or to the Son, or, indeed, whether he was conscious of the necessity of sharply defining the distinction. All things which men receive from the Father, they have from the Son, in virtue of their connection with Him. The definition of personality which later ages found to be necessary was apparently not present to the consciousness of the writer. Sometimes he distinguishes Father and Son with absolute clearness. At other times he uses language which may be applied indifferently to either. The relation of the Son to the Father is not conceived in accordance with ideas of personality which belong to later ages.

Ὁ ἅγιος τοῦ Ἰσραήλ is frequently found as a title of God in the O.T. Cf. Ps. 70:22, 77:41; Isa 1:4, Isa 1:5:16, Isa 1:17:7, Isa 1:8, Isa 1:30:12, Isa 1:15, 37:23, 41:20: ὁ ἅγ. Ἰς., 43:3, 45:11, 49:7, 55:5. The absolute use of ὁ ἅγιος is rare, and confined to late books, Hab 3:3; Bar. 4:22, 5:2 (Α, τοῦ αἰωνίου Β); Tob. 12:12, 15 (κυρίου א).

The usage of the Apocalypse (3:7, ὁ ἅγιος ὁ ἀληθινός) favours the reference to God. On the other hand, in Mar 1:24, Joh 6:69, ὁ ἅγιος τοῦ θεοῦ is used of Christ. And the teaching of the later discourses in S.. John on the subject of the Mission of the Spirit by Christ, and in His name, makes the reference to Christ more probable. We may also compare Act 3:14, τὸν ἅγιον καὶ δίκαιον. The evidence, therefore, though not conclusive, is on the whole in favour of referring the title to Christ, if a sharp distinction ought to be made.

By their chrism they were set apart for the service of the Holy One, and endued with the powers necessary for that service. It is immaterial whether the writer speaks of God or of Christ as the immediate source of their holiness.καὶ οἴδατε πάντες] The reading of the Received Text is an obvious correction. It presents a smooth and easy text which is in reality far less suitable to the context than the reading of the older authorities. The emphasis is on “knowing.” This is brought out with greater force and clearness by the omission of the object. Under the new covenant, knowledge is the common possession of all. The chrism is no longer confined to kings and priests. The gift of the Spirit, of which it is the symbol and the “effective means,” is for all Christians alike. Incidentally also the difference between the old covenant and the new serves to emphasize the more pressing difference between the claims of a select few to have a monopoly of knowledge, and the Christian view that the gifts of the Spirit are for all. Cf. Luk 11:13, πόσῳ μᾶλλον ὁ πατὴρ ὁ ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν;

και10] sed vg.

χρισμα] χαρισμαIa 502 (116).

και20] om. B sah.

παντες א B P 9 arm. sah. Hesych.] παντα A C K L al. pler. vg. cop. syr. aeth. Did. Thphyl. Oec.

(?) om. οιδατε, ~εχετε post και 20 K500.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

An unction [χρισμα] . The word means that with which the anointing is performed - the unguent or ointment. In the New Testament only here and ver. 27. Rev., an anointing. The root of this word and of Cristov, Christ, is the same. See on Mt 1:1. the anointing is from the Anointed.

The Holy One. Christ. See Joh 6:69; Act 3:14; Act 4:27, 30; Rev 3:7. Ye know all things [οιδατε πα. ντα] . The best texts read pantev, ye all know; in which case the connection is with the following clause : "I have not written unto you because ye know not the truth, but because ye know it."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.