1Jo 2:20, 5:20 | Barnes | STEP | 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, ( ; compare ;) 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," ( ,) and as a "royal priesthood," , ;) 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. ; . 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 , and the Notes on that passage. , , Compare . (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. . (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" (c) "know"

1 John 2:20

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

1 John 5:20

Verse 20. And we know that the Son of God is come. We know this by the evidence that John had referred to in this epistle, 1Jn 1:1-4; 1Jn 5:6-8.

And hath given us an understanding. Not an "understanding" considered as a faculty of the mind, for religion gives us no new faculties; but he has so instructed us that we do understand the great truths referred to. Lk 24:45. All the correct knowledge which we have of God and his government, is to be traced directly or indirectly to the great Prophet whom God has sent into the world, Jn 1:4,18, 8:12; Jn 9:5, Heb 1:1-3, Mt 11:27.

That we may know him that is true. That is, the true God. Jn 17:3.

And we are in him that is true. That is, we are united to him; we belong to him; we are his friends. This idea is often expressed in the Scriptures by being "in him." It denotes a most intimate union, as if we were one with him or were a part of him--as the branch is in the vine, Jn 15:4,6. The Greek construction is the same as that applied to "the wicked one," 1Jn 5:19, (εντωαληθινω.)

This is the true God.* There has been much difference of opinion in regard to this important passage; whether it refers to the Lord Jesus Christ, the immediate antecedent, or to a more remote antecedent--referring to God, as such. The question is of importance in its bearing on the doctrine of the divinity of the Saviour; for if it refers to him, it furnishes an unequivocal declaration that he is Divine. The question is, whether John meant that it should be referred to him? Without going into an extended examination of the passage, the following considerations seem to me to make it morally certain that by the phrase "this is the true God," etc., he did refer to the Lord Jesus Christ.

(1.) The grammatical construction favours it. Christ is the immediate antecedent of the pronoun this--ουτος. This would be regarded as the obvious and certain construction so far as the grammar is concerned, unless there were something in the thing affirmed which led us to seek some more remote and less obvious antecedent. No doubt would have been ever entertained on this point, if it had not been for the reluctance to admit that the Lord Jesus is the true God. If the assertion had been that "this is the true Messiah;" or that "this is the Son of God;" or that "this is he who was born of the Virgin Mary," there would have been no difficulty in the construction. I admit that this argument is not absolutely decisive; for cases do occur where a pronoun refers, not to the immediate antecedent, but to one more remote; but cases of that kind depend on the ground of necessity, and can be applied only when it would be a clear violation of the sense of the author to refer it to the immediate antecedent.

(2.) This construction seems to be demanded by the adjunct which John has assigned to the phrase "the true God"--" ETERNAL LIFE." This is an expression which John would he likely to apply to the Lord Jesus, considered as life, and the source of life, and not to God as such. "How familiar is this language with John, as applied to Christ! 'In him (i.e. Christ) was Life, and the LIFE was the light of men--giving LIFE to the world--the bread of LIFE.--my words are spirit and LIFE --I am the way, and the truth, and the LIFE. This LIFE (Christ) was manifested, and we have seen it, and do testify to you, and declare the ETERNAL LIFE which was with the Father, and was manifested to us,' 1Jn 1:2."--Prof. Stuart's Letters to Dr. Channing, p. 83. There is no instance in the writings of John, in which the appellation LIFE, and eternal Life, is bestowed upon the Father, to designate him as the author of spiritual and eternal life; and as this occurs so frequently in John's writings as applied to Christ, the laws of exegesis require that both the phrase "the true God," and "eternal life," should be applied to him.

(3.) If it refers to God as such, or to the word "true"--τοναληθινον [θεον]--it would be mere tautology, or a mere truism. The rendering would then be, "That we may know the true God, and we are in the true God: this is the true God, and eternal life." Can we believe that an inspired man would affirm gravely, and with so much solemnity, and as if it were a truth of so much magnitude, that the true God is the true God?

(4.) This interpretation accords with what we are sure John would affirm respecting the Lord Jesus Christ. Can there be any doubt that he who said, "In the beginning was the Word, and the Word was with God, and the Word was God;" that he who said "all things were made by him, and without him was not anything made that was made;" that he who recorded the declaration of the Saviour, "I and my Father are one," and the declaration of Thomas, "my Lord and my God," would apply to him the appellation the true God!

(5.) If John did not mean to affirm this, he has made use of an expression which was liable to be misunderstood, and which, as facts have shown, would be misconstrued by the great portion of those who might read what he had written; and, moreover, an expression that would lead to the very sin against which he endeavours to guard in the next verse--the sin of substituting a creature in the place of God, and rendering to another the honour due to him. The language which he uses is just such as, according to its natural interpretation, would lead men to worship one as the true God who is not the true God, unless the Lord Jesus be Divine. For these reasons, it seems to me that the fair interpretation of this passage demands that it should be understood as referring to the Lord Jesus Christ. If so, it is a direct assertion of his divinity, for there could be no higher proof of it than to affirm that he is the true God.

And eternal life. Having "life in himself," (Jn 5:26,) and the source and fountain of life to the soul. No more frequent appellation, perhaps, is given to the Saviour by John, than that he is life, and the source of life. Comp. Jn 1:4, 5:26,40, 10:10, 6:33,35,48,51,53,63; Jn 11:25, 14:6, 20:31, 1Jn 1:1,2, 5:12.

* Many MSS. here insert the word God--"the true God"--τοναληθινονθεον, this is also found in the Vulgate, Coptic, AEthiopic, and Arabic versions, and in the Complutensian edition of the New Testament. The reading, however, is not so well sustained as to be adopted by Griesbach, Tittman, or Hahn. That it may be a genuine reading is indeed possible, but the evidence is against it. Lucke supposes that it is genuine, and endeavours to account for the manner in which it was omitted in the MSS. --Commentary, p. 349.

(a) "understanding" Lk 24:45 (b) "This" Isa 9:6