| Barnes' Notes on the Bible 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, (1 Samuel 10:1; 1 Samuel 16:13; Exodus 28:41; Exodus 40:15; compare the notes at Matthew 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," Revelation 1:6; Revelation 5:10, and as a "royal priesthood" 1 Peter 2:5, 1 Peter 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 John 16:13 note; 1 Corinthians 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 1 Corinthians 2:14-15, and the notes at that passage. Compare John 16:13-14. (2) it is a matter of fact that it is so. continued...
Clarke's Commentary on the BibleBut 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 Psalm 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, Exodus 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 Exodus 30:23-25 (note). And for the reason of this anointing see the note on Exodus 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 των πλανωντων in 1 John 2:26, those who are deceiving or misleading you; and in the same sense should παντων, 1 John 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, 1 John 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.
Gill's Exposition of the Entire BibleBut 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 Matthew 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, 2 Corinthians 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 1 John 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.
Vincent's Word StudiesAn unction (χρίσμα) The word means that with which the anointing is performed - the unguent or ointment. In the New Testament only here and 1 John 2:27. Rev., an anointing. The root of this word and of Χριστός, Christ, is the same. See on Matthew 1:1. The anointing is from the Anointed. The Holy One Christ. See John 6:69; Acts 3:14; Acts 4:27, Acts 4:30; Revelation 3:7. Ye know all things (οἴδατε πα.ντα) The best texts read πάντες, 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."
Geneva Study Bible{21} But ye have an {p} unction from the {q} Holy One, and ye know all things. (21) Thirdly, he comforts them, to make them stand fast, as they are anointed by the Holy Spirit with the true knowledge of salvation. (p) The grace of the Holy Spirit, and this is a borrowed type of speech taken from the anointings used in the law. (q) From Christ who is peculiarly called Holy.
People's New Testament 2:20 But ye have an unction from the Holy One. 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. And ye 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 (Joh 14:22,23).
Wesley's Notes 2:20 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, 1Jo 3:24; 4:13; 5:6.
Jamieson-Fausset-Brown Bible Commentary20. But-Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists (1Jo 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, 1Jo 3:24; 4:13; 5:6), which they ("ye" is emphatical in contrast to those apostates, 1Jo 2:19) have "from the Holy One, Christ" (Joh 1:33; 3:34; 15:26; 16:14): "the righteous" (1Jo 2:1), "pure" (1Jo 3:3), "the Holy One" (Ac 3:14) "of God"; Mr 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.
Matthew Henry's Concise Commentary2:18-23 Every man is an antichrist, who denies the Person, or any of the offices of Christ; and in denying the Son, he denies the Father also, and has no part in his favour while he rejects his great salvation. Let this prophecy that seducers would rise in the Christian world, keep us from being seduced. The church knows not well who are its true members, and who are not, but thus true Christians were proved, and rendered more watchful and humble. True Christians are anointed ones; their names expresses this: they are anointed with grace, with gifts and spiritual privileges, by the Holy Spirit of grace. The great and most hurtful lies that the father of lies spreads in the world, usually are falsehoods and errors relating to the person of Christ. The unction from the Holy One, alone can keep us from delusions. While we judge favourably of all who trust in Christ as the Divine Saviour, and obey his word, and seek to live in union with them, let us pity and pray for those who deny the Godhead of Christ, or his atonement, and the new-creating work of the Holy Ghost. Let us protest against such antichristian doctrine, and keep from them as much as we may.
Matthew Henry's Whole Bible CommentaryVerses 20-27 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 (v. 20), all these things concerning Christ and his religion; it was promised and given you for that end," Jn. 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, v. 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, v. 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, Jn. 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 (v. 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, v. 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, v. 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, v. 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, Jn. 15:3, 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, ch. 5:11) hath promised us, even eternal life, v. 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 (v. 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, v. 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, 2 Co. 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, v. 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, v. 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, v. 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, v. 27. The Holy Spirit must needs be the Spirit of truth, as he is called, Jn. 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, v. 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." 2 Co. 1:21, 22. |
