Warning Concerning Antichrists
1 John 2:20 "But ye have an unction from the Holy One, and ye know all things."
have an unction... In the verse above, means anointing. This would mean an anointing from the Holy Spirit of God. The Holy Spirit is our teacher and guide.
Unction... Greek: chrisma, anything smeared on; a scented unguent or ointment of thicker consistency than muron, sweet oil or perfume. Translated unction (1Jhn. 2:20) and anointing (1Jhn. 2:27). Compare the verb chrio (Luke 4:18; Acts 4:27; 10:38; 2Cor. 1:21; Heb. 1:9). The ointment here refers to the Holy Spirit from whom flows all the gifts and graces of the church. He is typified in Exo. 29:7; 30:23-25 (cp. Psm. 45:7).
An
unction
(χρίσμα)
The
word means that with which the anointing is performed - the unguent
or ointment.
In the New Testament only here and 1Jhn. 2:27. Rev., an anointing.
The root of this word and of Χριστός,
Christ,
is the same. See on Mat. 1:1. The anointing
is from the Anointed.
Christ
(Χριστός)
Properly
an adjective, not a noun, and meaning anointed
(Χρίω,
to
anoint). It is a translation of the Hebrew Messiah,
the
king and spiritual ruler from David's race, promised under that name
in the Old Testament (Psm. 2:2; Dan. 9:25, 9:26). Hence Andrew says
to Simon, We have found the Messiah, which is, being interpreted,
Christ (John 1:41; compare Acts 4:27; 10:38; 19:28). To us Christ has
become a proper name, and is therefore written without the definite
article; but, in the body of the gospel narratives, since the
identity of Jesus with the promised Messiah is still in question with
the people, the article is habitually used, and the name should
therefore be translated the
Christ. After the resurrection, when the recognition of Jesus as
Messiah has become general, we find the word beginning to be used as
a proper name, with or without the article. In this passage it omits
the article, because it occurs in the heading of the chapter, and
expresses the evangelist's own faith in Jesus as the Messiah.
Anointing
was applied to kings (1Sam. 9:16; 10:1), to prophets (1Kgs. 19:16),
and to priests (Exo. 29:29; 40:15; Lev. 16:32) at their inauguration.
The Lord's anointed was a common title of the king (1Sam. 12:3, 12:5;
2Sam. 1:14, 1:16). Prophets are called Messiahs, or anointed ones
(1Chr. 16:22; Psm. 105:15). Cyrus is also called the Lord's Anointed,
because called to the throne to deliver the Jews out of captivity
(Isa. 45:1). Hence the word Christ was representative of our Lord,
who united in himself the offices of king, prophet, and priest.
It
is interesting to see how anointing attaches to our Lord in other and
minor particulars. Anointing was an act of hospitality and a sign of
festivity and cheerfulness. Jesus was anointed by the woman when a
guest in the house of Simon the Pharisee, and rebuked his host for
omitting this mark of respect toward hint (Luke 7:35, 7:46). In the
Epistle to the Hebrews (Heb. 1:8, 1:9), the words of the Messianic
psalm (Psm. 45:7) are applied to Jesus, God, even thy God, hath
anointed thee with the oil of gladness above thy fellows.
Anointing
was practised upon the sick (Mark 6:13; Luke 10:34:; Jas. 5:14).
Jesus, the Great Physician, is described by Isaiah (Isa. 61:1, 61:2;
compare Luke 4:18) as anointed
by
God to bind up the broken-hearted, and to give the mournful the oil
of joy for
mourning. He himself anointed the eyes of the blind man (John 9:6,
9:11); and the twelve, in his name, anointed with oil many that were
sick, and healed them (Mark 6:13).
Anointing
was practised upon the dead. Of her who break the alabaster upon his
head at Bethany, Jesus said, she hath anointed my body aforehand for
the burying (Mark 14:8; see, also, Luke 23:56).
John refers to the indwelling presence of the Holy Spirit (John 14-16). Yet Scripture does not suggest that God’s Spirit works in hearts apart from God’s Word (Jas. 1:18, 21).
This unction, then, predisposes John’s readers to recognize and respond to God’s truth, but not to arrive at it independently of the biblical and apostolic Word. Had the readers been capable of knowing all things apart from written and spoken instruction, 1 John would not need to have been written.
ye know all... All things necessary to salvation and the Christian life in general, so you do not need the so-called superior knowledge of the Gnostics and others who seek to deceive you (1Jhn. 2:26-27).
KNOWING
ALL THINGS
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
Apostle’s 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
Jeremiah’s 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. John’s 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 Church’s 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 Church’s 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 anti-Christianity 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. John’s 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 Master’s 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. (John
14:26)
The express limitation of the Saviour’s promise is the implied
limitation of St. John’s 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 super-added 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. (1Cor.
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.
The
readers were well fortified against the antichrists, however, since
they had an
anointing from the Holy One
i.e., from God. The anointing is no doubt the Holy Spirit since,
according to 1Jhn. 2:27, the anointing teaches. This clearly suggests
that the anointing is conceived of as a Person. Jesus Himself was
anointed with the Holy Spirit (cf. Acts 10:38).
