1Jo 2:18-20 | Barnes | STEP | Verse 18. Little children . See . It is the last time . The closing period or dispensation; that dispensation in which the affairs of the world are ultimately to be wound up. The apostle does not, however, say that the end of the world would soon occur, nor does he intimate how long this dispensation would be. That period might continue through many ages or centuries, and still be the last dispensation, or that in which the affairs of the world would be finally closed. ; ; . Some have supposed that the "last time" here refers to the destruction of Jerusalem, and the end of the Jewish economy; but the more natural interpretation is to refer it to the last dispensation of the world, and to suppose that the apostle meant to say that there were clear evidences that that period had arrived. And as ye have heard that antichrist shall come . The word antichrist occurs in the New Testament only in these epistles of John, . The proper meaning of anti (αντι) in composition is, (1.) over against , as αντιταττειν; (2.) contrary to , as αντιλεγειν; (3.) reciprocity , as ανταποδιδωμι; (4.) substitution , as αντιβασιλευς, in the place of the king, or ανθυπατος-- proconsul . The word antichrist , therefore, might denote any one who either was or claimed to be in the place of Christ, or one who, for any cause, was in opposition to him. The word, further, would apply to one opposed to him, on whatever ground the opposition might be; whether it were open and avowed, or whether it were only in fact , as resulting from certain claims which were adverse to his, or which were inconsistent with his. A vice-functionary , or an opposing functionary , would be the idea which the word would naturally suggest. If the word stood alone, and there were nothing said further to explain its meaning, we should think, when the word antichrist was used, either of one who claimed to be the Christ, and who thus was a rival; or of one who stood in opposition to him on some other ground. That which constituted the characteristics of antichrist, according to John, who, only has used the word, he has himself stated. , "Who is a liar, but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son." , "And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; and this is that spirit of antichrist." , "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist." From this it is clear, that John understood by the word all those that denied that Jesus is the Messiah, or that the Messiah has come in the flesh. If they held that Jesus was a deceiver, and that he was not the Christ, or if they maintained that, though Christ had come, he had not come in the flesh, that is, with a proper human nature, this showed that such persons had the spirit of antichrist. They strayed themselves against him, and held doctrines which were in fact in entire opposition to the Son of God. It would appear then that John does not use the word in the sense which it would bear as denoting one who set up a rival claim, or who came in the place of Christ, but in the sense of those who were opposed to him by denying essential doctrines in regard to his person and advent. It is not certainly known to what persons he refers, but it would seem not improbable to Jewish adversaries, (see Suicer's Thesaurus. voc.,) or to some forms of the Gnostic belief. . The doctrine respecting antichrist, as stated in the New Testament, may be summed up in the following particulars: (1.) That there would be those, perhaps in considerable numbers, who would openly claim to be the Christ, or the true Messiah, . (2.) That there would be a spirit, which would manifest itself early in the church, that would strongly tend to some great apostasy under some one head or leader, or to a concentration on an individual, or a succession of individuals, who would have eminently the spirit of antichrist, though for a time the developement of that spirit would be hindered or restrained, , seq. (3.) That this would be ultimately concentrated on a single leader -- "the man of sin"--and embodied under some great apostasy, at the head of which would be that "man of sin," . It is to this that Paul particularly refers, or this is the view which he took of this apostasy, and it is this which he particularly describes. (4.) That, in the mean time, and before the elements of the great apostasy should be concentrated and embodied, there might not be a few who would partake of the same general spirit, and who would be equally opposed to Christ in their doctrines and aims; that is, who would embody in themselves the essential spirit of antichrist, and by whose appearing it might be known that the last dispensation had come. It is to these that John refers, and these he found in his own age. Paul fixed the eye on future times, when the spirit of antichrist should be embodied under a distinct and mighty organization; John on his own time, and found then essentially what it had been predicted would occur in the church. He here says that they had been taught to expect that antichrist would come under the last dispensation; and it is implied that it could be ascertained that it was the last time, from the fact that the predicted opposer of Christ had come. The reference is probably to the language of the Saviour, that before the end should be, and as a sign that it was coming, many would arise claiming to be Christ, and, of course, practically denying that he was the Christ. , "Many shall come m my name, saying, I am Christ ; and shall deceive many." Verse 24, "And there shall arise false Christs, and false prophets; and they shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect." This prediction it is probable the apostles had referred to wherever they had preached, so that there was a general expectation that one or more persons would appear claiming to be the Christ, or maintaining such opinions as to be inconsistent with the true doctrine that Jesus was the Messiah. Such persons, John says, had then in fact appeared, by which it could be known that they were living under the closing dispensation of the world referred to by the Saviour. , seq. Even now are there many antichrists . There are many who have the characteristics which it was predicted that antichrist would have; that is, as explained above, there are many who deny that Jesus is the Messiah, or who deny that he has come in the flesh. If they maintained that Jesus was an impostor and not the true Messiah, or if, though they admitted that the Messiah had come, they affirmed, as the Docetae did, ( ,) that he had come in appearance only, and not really come in the flesh, this was the spirit of antichrist. John says that there were many such persons in fact in his time. It would seem from this that John did not refer to a single individual, or to a succession of individuals who should come previous to the winding up of the affairs of the world, as Paul did, ( , seq.,) but that he understood that there might be many at the same time who would evince the spirit of antichrist. Both he and Paul, however, refer to the expectation that before the coming of the Saviour to Judge the world there would be prominent adversaries of the Christian religion, and that the end would not come until such adversaries appeared. Paul goes more into detail, and describes the characteristics of the great apostasy more at length, ( , seq.; , seq.; , seq.;) John says, not that the appearing of these persons indicated that the end of the world was near, but that they had such characteristics as to show that they were living in the last dispensation. Paul so describes them as to show that the end of the world was not to be immediately expected, ( , seq.;) John, without referring to that point, says that there were enough of that character then to prove that the last dispensation had come, though he does not say how long it would continue. Whereby we know it is the last time . They have the characteristics which it was predicted many would have before the end of the world should come. The evidence that it was "the last time," or the closing dispensation of the world, derived from the appearing of these persons, consists simply in the fact that it was predicted that such persons would appear under the Christian, or the last dispensation, , . Their appearance was to precede the coming of the Saviour, though it is not said how long it would precede that; but at any time the appearing of such persons would be an evidence that it was the closing dispensation of the world, for the Saviour, in his predictions respecting them, had said that they would appear before he should return to judgment. It cannot now be determined precisely to what classes of persons there is reference here, because we know too little of the religious state of the times to which the apostle refers. No one can prove, however, that there were not persons at that time who so fully corresponded to the predictions of the Saviour as to be a complete fulfilment of what he said, and to demonstrate that the last age had truly come. It would seem probable that there may have been reference to some Jewish adversaries, who denied that Jesus was the Messiah, (Rob. Lex.,) or to some persons who had already broached the doctrine of the Docetae , that thought Jesus was the Messiah, yet that he was a man in appearance only, and had not really come in the flesh. Classes of persons of each description abounded in the early ages of the church. (+) "Little children" "My children" (f) "last time" (g) "ye have heard"

1 John 2:18-20

Verse 18. Little children. See 1Jn 2:1.

It is the last time. The closing period or dispensation; that dispensation in which the affairs of the world are ultimately to be wound up. The apostle does not, however, say that the end of the world would soon occur, nor does he intimate how long this dispensation would be. That period might continue through many ages or centuries, and still be the last dispensation, or that in which the affairs of the world would be finally closed. Isa 2:2; Acts 2:17; Heb 1:2. Some have supposed that the "last time" here refers to the destruction of Jerusalem, and the end of the Jewish economy; but the more natural interpretation is to refer it to the last dispensation of the world, and to suppose that the apostle meant to say that there were clear evidences that that period had arrived.

And as ye have heard that antichrist shall come. The word antichrist occurs in the New Testament only in these epistles of John, 1Jn 2:18,22, 4:3, 2Jn 1:7. The proper meaning of anti (αντι) in composition is,

(1.) over against, as αντιταττειν;

(2.) contrary to, as αντιλεγειν;

(3.) reciprocity, as ανταποδιδωμι;

(4.) substitution, as αντιβασιλευς, in the place of the king, or ανθυπατος--proconsul. The word antichrist, therefore, might denote any one who either was or claimed to be in the place of Christ, or one who, for any cause, was in opposition to him. The word, further, would apply to one opposed to him, on whatever ground the opposition might be; whether it were open and avowed, or whether it were only in fact, as resulting from certain claims which were adverse to his, or which were inconsistent with his.

A vice-functionary, or an opposing functionary, would be the idea which the word would naturally suggest. If the word stood alone, and there were nothing said further to explain its meaning, we should think, when the word antichrist was used, either of one who claimed to be the Christ, and who thus was a rival; or of one who stood in opposition to him on some other ground. That which constituted the characteristics of antichrist, according to John, who, only has used the word, he has himself stated. 1Jn 2:22, "Who is a liar, but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son." 1Jn 4:3, "And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; and this is that spirit of antichrist." 2Jn 1:7, "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist." From this it is clear, that John understood by the word all those that denied that Jesus is the Messiah, or that the Messiah has come in the flesh. If they held that Jesus was a deceiver, and that he was not the Christ, or if they maintained that, though Christ had come, he had not come in the flesh, that is, with a proper human nature, this showed that such persons had the spirit of antichrist. They strayed themselves against him, and held doctrines which were in fact in entire opposition to the Son of God. It would appear then that John does not use the word in the sense which it would bear as denoting one who set up a rival claim, or who came in the place of Christ, but in the sense of those who were opposed to him by denying essential doctrines in regard to his person and advent. It is not certainly known to what persons he refers, but it would seem not improbable to Jewish adversaries, (see Suicer's Thesaurus. voc.,) or to some forms of the Gnostic belief. 1Jn 4:2. The doctrine respecting antichrist, as stated in the New Testament, may be summed up in the following particulars:

(1.) That there would be those, perhaps in considerable numbers, who would openly claim to be the Christ, or the true Messiah, Mt 24:5,24.

(2.) That there would be a spirit, which would manifest itself early in the church, that would strongly tend to some great apostasy under some one head or leader, or to a concentration on an individual, or a succession of individuals, who would have eminently the spirit of antichrist, though for a time the developement of that spirit would be hindered or restrained, 2Thes 2:1, seq.

(3.) That this would be ultimately concentrated on a single leader -- "the man of sin"--and embodied under some great apostasy, at the head of which would be that "man of sin," 2Thes 2:3,4,8,9,10. It is to this that Paul particularly refers, or this is the view which he took of this apostasy, and it is this which he particularly describes.

(4.) That, in the mean time, and before the elements of the great apostasy should be concentrated and embodied, there might not be a few who would partake of the same general spirit, and who would be equally opposed to Christ in their doctrines and aims; that is, who would embody in themselves the essential spirit of antichrist, and by whose appearing it might be known that the last dispensation had come. It is to these that John refers, and these he found in his own age. Paul fixed the eye on future times, when the spirit of antichrist should be embodied under a distinct and mighty organization; John on his own time, and found then essentially what it had been predicted would occur in the church. He here says that they had been taught to expect that antichrist would come under the last dispensation; and it is implied that it could be ascertained that it was the last time, from the fact that the predicted opposer of Christ had come. The reference is probably to the language of the Saviour, that before the end should be, and as a sign that it was coming, many would arise claiming to be Christ, and, of course, practically denying that he was the Christ. Mt 24:5, "Many shall come m my name, saying, I am Christ; and shall deceive many." Verse 24, "And there shall arise false Christs, and false prophets; and they shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect." This prediction it is probable the apostles had referred to wherever they had preached, so that there was a general expectation that one or more persons would appear claiming to be the Christ, or maintaining such opinions as to be inconsistent with the true doctrine that Jesus was the Messiah. Such persons, John says, had then in fact appeared, by which it could be known that they were living under the closing dispensation of the world referred to by the Saviour. 2Thes 2:2, seq.

Even now are there many antichrists. There are many who have the characteristics which it was predicted that antichrist would have; that is, as explained above, there are many who deny that Jesus is the Messiah, or who deny that he has come in the flesh. If they maintained that Jesus was an impostor and not the true Messiah, or if, though they admitted that the Messiah had come, they affirmed, as the Docetae did, (1Jn 4:2,) that he had come in appearance only, and not really come in the flesh, this was the spirit of antichrist. John says that there were many such persons in fact in his time. It would seem from this that John did not refer to a single individual, or to a succession of individuals who should come previous to the winding up of the affairs of the world, as Paul did, (2Thes 2:2, seq.,) but that he understood that there might be many at the same time who would evince the spirit of antichrist. Both he and Paul, however, refer to the expectation that before the coming of the Saviour to Judge the world there would be prominent adversaries of the Christian religion, and that the end would not come until such adversaries appeared. Paul goes more into detail, and describes the characteristics of the great apostasy more at length, (2Thes 2:2, seq.; 1Timm 4:1, seq.; 2Ti 3:1, seq.;) John says, not that the appearing of these persons indicated that the end of the world was near, but that they had such characteristics as to show that they were living in the last dispensation. Paul so describes them as to show that the end of the world was not to be immediately expected, (2Thes 2:1, seq.;) John, without referring to that point, says that there were enough of that character then to prove that the last dispensation had come, though he does not say how long it would continue.

Whereby we know it is the last time. They have the characteristics which it was predicted many would have before the end of the world should come. The evidence that it was "the last time," or the closing dispensation of the world, derived from the appearing of these persons, consists simply in the fact that it was predicted that such persons would appear under the Christian, or the last dispensation, Mt 24:5, Mt 24:24-27. Their appearance was to precede the coming of the Saviour, though it is not said how long it would precede that; but at any time the appearing of such persons would be an evidence that it was the closing dispensation of the world, for the Saviour, in his predictions respecting them, had said that they would appear before he should return to judgment. It cannot now be determined precisely to what classes of persons there is reference here, because we know too little of the religious state of the times to which the apostle refers. No one can prove, however, that there were not persons at that time who so fully corresponded to the predictions of the Saviour as to be a complete fulfilment of what he said, and to demonstrate that the last age had truly come. It would seem probable that there may have been reference to some Jewish adversaries, who denied that Jesus was the Messiah, (Rob. Lex.,) or to some persons who had already broached the doctrine of the Docetae, that thought Jesus was the Messiah, yet that he was a man in appearance only, and had not really come in the flesh. Classes of persons of each description abounded in the early ages of the church.

(+) "Little children" "My children" (f) "last time" Heb 1:2 (g) "ye have heard" Mt 24:24, 1Timm 4:1 Verse 19. They went out from us. From the church. That is, they had once been professors of the religion of the Saviour, though their apostasy showed that they never had any true piety. John refers to the fact that they had once been in the church, perhaps to remind those to whom he wrote that they knew them well, and could readily appreciate their character. It was a humiliating statement that those who showed themselves to be so utterly opposed to religion had once been members of the Christian church; but this is a statement which we are often compelled to make.

But they were not of us. That is, they did not really belong to us, or were not true Christians. Mt 7:23. This passage proves that these persons, whatever their pretensions and professions may have been, were never sincere Christians. The same remark may be made of all who apostatize from the faith, and become teachers of error. They never were truly converted; never belonged really to the spiritual church of Christ.

For if they had been of us. If they had been sincere and true Christians.

They would no doubt have continued with us. The words "no doubt" are supplied by our translators, but the affirmation is equally strong without them: "they would have remained with us." This affirms, without any ambiguity or qualification, that if they had been true Christians they would have remained in the church;, that is, they would not have apostatized. There could not be a more positive affirmation than that which is implied here, that those who are true Christians will continue to be such; or that the saints will not fall away from grace. John affirms it of these persons, that if they had been true Christians they would never have departed from the church, he makes the declaration so general that it may be regarded as a universal truth, that if any are truly "of us," that is, if they are true Christians, they will continue in the-church, or will never fall away. The statement is so made also as to teach that if any do fall away from the church, the fact is full proof that they never had any religion, for if they had had they would have remained steadfast in the church. But they went out, that they might be made manifest that they were not all of us. It was suffered or permitted in the providence of God that this should occur, in order that it might be seen and known that they were not true Christians, or in order that their real character might be developed. It was desirable that this should be done,

(a.) in order that the church might be purified from their influence--comp. Jn 15:2;

(b.) in order that it might not be responsible for their conduct, or reproached on account of it;

(c.) in order that their real character might be developed, and they might themselves see that they were not true Christians;

(d.) in order that, being seen and known as apostates, their opinions and conduct might have less influence than if they were connected with the church;

(e.) in order that they might themselves understand their own true character, and no longer live under the delusive opinion that they were Christians and were safe, but that, seeing themselves in their true light, they might be brought to repentance. For there is only a most slender prospect that any who are deceived in the church will ever be brought to true repentance there; and slight as is the hope that one who apostatizes will be, such an event is much more probable than it would be if he remained in the church. Men are more likely to be converted when their character is known and understood, than they are when playing a game of deception, or are themselves deceived. What is here affirmed of these persons often occurs now; and those who have no true religion are often suffered to apostatize from their profession for the same purposes. It is better that they should cease to have any connexion with the church than that they should remain in it; and God often suffers them to fall away even from the profession of religion, in order that they may not do injury as professing Christians. This very important passage, then, teaches the following things:

(1.) That when men apostatize from the profession of religion, and embrace fatal error, or live in sin, it proves that they never had any true piety.

(2.) The fact that such persons fall away cannot be adduced to prove that Christians ever fall from grace, for it demonstrates nothing on that point, but proves only that these persons never had any real piety. They may have had much that seemed to be religion; they may have been zealous, and apparently devoted to God, and may even have had much comfort and peace in what they took to be piety; they may have been eminently "gifted" in prayer, or may have even been successful preachers of the gospel, but all this does not prove that they ever had any piety, nor does the fact that such persons apostatize from their profession throw any light on a question quite foreign to this--whether true Christians ever fall from grace. Comp. Mt 7:22,23.

(3.) The passage before us proves that if any are true Christians they will remain in the church, or will certainly persevere and be saved. They may indeed backslide grievously; they may wander far away, and pain the hearts of their brethren, and give occasion to the enemies of religion to speak reproachfully; but the apostle says, "if they had been of us, they would have continued with us."

(4.) One of the best evidences of true piety is found in the fact of continuing with the church. I do not mean nominally and formally, but really and spiritually, having the heart with the church; loving its peace and promoting its welfare; identifying ourselves with real Christians, and showing that we are ready to co-operate with those who love the Lord Jesus and his cause.

(5.) The main reason why professing Christians are suffered to apostatize is to show that they had no true religion. It is desirable that they should see it themselves; desirable that others should see it also. It is better that it should be known that they had no true religion than that they should remain in the church to be a burden on its movements, and a reproach to the cause. By being allowed thus to separate themselves from the Church, they may be brought to remember their violated vows, and the church will be free from the reproach of having those in its bosom who are a dishonour to the Christian name. We are not to wonder, then, if persons apostatize who have been professors of true religion; and we are not to suppose that the greatest injury is done to the cause when they do it. A greater injury by far is done when such persons remain in the church.

(a) "for if they had been of us" 2Ti 2:19 (a1) "manifest" 2Ti 3:9 Verse 20. 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 dishonour 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 (χρισμα) 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, (1Sam 10:1, 16:13, Ex 28:41, 40:15; compare Mt 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, 5:10,) and as a "royal priesthood," 1Pet 2:5, 1Pet 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. Jn 17:13; 1Cor 2:15. 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 of 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 be 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; not 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 men have not also the natural faculty for perceiving. The difficulty with men 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 adaptedness 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 repellent 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 1Cor 2:14,15, and the Notes on that passage. 1Cor 2:14, 1Cor 2:15, Compare Jn 16:13,14.

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

(a.) Men 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 developement 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. Comp. Jn 7:15, Acts 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?

(b) "unction" 2Cor 1:21 (c) "know" 1Cor 2:15