Chapter 2 (4)

Chapter 2 (4)

1 John 2:20-23

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

20. Et vos unctionem habetis a Sancto, et novistis omnia.

21. I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.

21. Non scripsi vobis, quia non noveritis veritatem; sed quia novistis eam, et quia omne mendacium ex veritate non est.

22. Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.

22. Quis est mendax, nisi qui negat Jesum esse Christum? Hic est antichristus, qui negat Patrem et Filium.

23. Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.

23. Omnis qui negat Filium, neque Patrem habet.

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

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

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

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

Note 70. “From the Holy One,” from the Father, say some; from the Son, say others; from the Holy Spirit, according to a third party. By comparing this verse with the 27th and the 28th verse, we see reason to conclude that the “Holy One” is Christ, who had promised the Spirit to teach his people. The unction, or the anointing, is the act of the Spirit by which the truth is taught. — Ed.

21 And that no lie is of the truth. He concedes to them a judgment, by which they could distinguish truth from falsehood; for it is not the dialectic proposition, that falsehood differs from truth, (such as are taught as general rules in the schools;) but what is said is applied to that which is practical and useful; as though he had said, that they did not only hold what was true, but were also so fortified against the impostures and fallacies of the ungodly, that they wisely took heed to themselves. Besides, he speaks not of this or of that kind of falsehood; but he says, that whatever deception Satan might contrive, or in whatever way he might attack them, they would be able readily to distinguish between light and darkness, because they had the Spirit as their guide.

22 Who is a liar He does not assert that they alone were liars who denied that the Son of God appeared in the flesh, lest no one in unloosing the knot should above measure torment himself; but that they surpassed all others, as though he had said, that except this be deemed a lie, no other could be so reckoned; as we are wont commonly to say, “If perfidy towards God and men is not a crime, what else can we call a crime?”

Note 71. Taking this view of the passage, we may give this rendering, — “Who is a liar, except it be he who denies that Jesus is the Christ?” — Ed.

What he had generally said of false prophets, he now applies to the state of his own time; for he points out, as by the finger, those who disturbed the Church. I readily agree with the ancients, who thought that Cerinthus and Carpocrates are here referred to. But the denial of Christ extends much wider; for it is not enough in words to confess that Jesus is the Christ, except he is acknowledged to be such as the Father offers him to us in the gospel. The two I have named gave the title of Christ to the Son of God, but imagined him to be man only. Others followed them, such as Arius, who, adorning him with the name of God, robbed him of his eternal divinity. Marcion dreamt that he was a mere phantom. Sabellius imagined that he differed nothing from the Father. All these denied the Son of God; for not one of them really acknowledged the true Christ; but, adulterating, as far as they could, the truth respecting him, they devised for themselves an idol instead of Christ. Then broke out Pelagius, who, indeed, raised no dispute respecting Christ’s essence, but allowed him to be true man and God; yet he transferred to us almost all the honor that belongs to him. It is, indeed, to reduce Christ to nothing, when his grace and power are set aside.

So the Papists, at this day, setting up freewill in opposition to the grace of the Holy Spirit, ascribing a part of their righteousness and salvation to the merits of works, feigning for themselves innumerable advocates, by whom they render God propitious to them, have a sort of fictitious Christ, I know not what; but the lively and genuine image of God, which shines forth in Christ, they deform by their wicked inventions; they lessen his power, subvert and pervert his office.

We now see that Christ, is denied, whenever those things which peculiarly belong to him, are taken away from him. And as Christ is the end of the law and of the gospel, and has in himself all the treasures of wisdom and knowledge, so he is the mark at which all heretics level and direct their arrows. Therefore the Apostle does not, without reason, make those the chief impostors, who fight against Christ, in whom the full truth is exhibited to us.

He is Antichrist He speaks not of that prince of defection who was to occupy the seat of God; but all those who seek to overthrow Christ, he puts them among that impious band. And that he might amplify their crime, he asserts that the Father, no less than the Son, is denied by them; as though he had said, “They have no longer any religion, because they wholly cast away God.” And this he afterwards confirms, by adding this reason, that the Father cannot be separated from the Son.

Now this is a remarkable sentence, and ought to be reckoned among the first axioms of our religion. yea, when we have confessed that there is one true God, this second article ought necessarily to be added, that he is no other but he who is made known in Christ. The Apostle does not here treat distinctly of the unity of essence. It is, indeed, certain, that the Son cannot be disunited from the Father, for he is of the same essence, (ὁμοούσιος;) but another thing is spoken of here, that is, that the Father, who is invisible, has revealed himself only in his Son. Hence he is called the image of the Father, (Hebrews 1:3,) because he sets forth and exhibits to us all that is necessary to be known of the Father. For the naked majesty of God would, by its immense brightness, ever dazzle our eyes; it is therefore necessary for us to look on Christ. This is to come to the light, which is justly said to be otherwise inaccessible.

I say, again, that there is not here a distinct discussion respecting the eternal essence of Christ, which he has in common with the Father. This passage is, indeed, abundantly sufficient to prove it: but John calls us to this practical part of faith, that as God has given himself to us to be enjoyed only in Christ, he is elsewhere sought for in vain; or (if any one prefers what is clearer) that as in Christ dwells all the fullness of the Deity, there is no God apart from him. It hence follows, that Turks, Jews, and such as are like them, have a mere idol and not the true God. For by whatever titles they may honor the God whom they worship, still, as they reject him without whom they cannot come to God, and in whom God has really manifested himself to us, what have they but some creature or fiction of their own? They may flatter themselves as much as they please, with their own speculations, who, without Christ, philosophize on divine things; it is still certain that they do nothing but rave and rant, because, as Paul says, they hold not the Head. (Colossians 2:19.) It is obvious, hence, to conclude how necessary is the knowledge of Christ.

Many copies have the opposite sentence, “He who confesses the Son,” etc. But as I think that a note by some copyist has crept into the text, I hesitated not to omit it. But if its insertion be approved, the meaning would be, that there is no right confession of God except the Father be acknowledged in the Son.

Note 72. The words are found in most of the MSS., and in most of the versions, and in many of the Fathers. Besides, they wholly comport with the usual style of the Apostle, whose common practice it was to state things positively and negatively, and vice versa. Sec especially chap. 5:12. — Ed.

Were any one to object and say, that many of the ancients thought rightly of God, to whom Christ was not known: I allow that the knowledge of Christ has not been always so explicitly revealed, nevertheless, I contend that it has been always true, that as the light of the sun comes to us by its rays, so the knowledge of God has been communicated through Christ.

1 John 2:24-29

24. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.

24. Ergo quod audistis ab initio, in vobis maneat: si in vobis manserit quod ab initio audistis, et vos in Patre et Filio manebitis.

25. And this is the promise that he hath promised us, even eternal life.

25. Atque haec est promissio, quam ipse nobis promisit, nempe vitae eternae (vel, quam nobis pollicitus est vitam eternam.)

26. These things have I written unto you concerning them that seduce you.

26. Haec scripsi vobis de iis qui seducunt vos.

27. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

27. Et unctio quam accepistis ab eo, in vobis manet; neque opus habetis ut quis vos doceat; sed quemadmodum unctio docet vos de omnibus, et veritas est, et non est mendacium; et quemadmodum docuit vos, manete in eo (vel, in ea.)

28. And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

28. Et nunc filioli, manete in eo, ut quum apparuerit, habeamus fiduciam, neque pudefiamus ab ejus praesentia.

29. If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

29. Si nostis quod justus sit, cognoscite quod quisquis facit justitiam ex eo genitus est.

24 Let that therefore abide in you He annexes an exhortation to the former doctrine; and that it might have more weight, he points out the fruit they would receive from obedience. He then exhorts them to perseverance in the faith, so that they might retain fixed in their hearts what they had learnt.

But when he says, from the beginning, he does not mean that antiquity alone was sufficient to prove any doctrine true; but as he has already shown that they had been rightly instructed in the pure gospel of Christ, he concludes that they ought of right to continue in it. And this order ought to be especially noticed; for were we unwilling to depart from that doctrine which we have once embraced, whatever it may be, this would not be perseverance, but perverse obstinacy. Hence, discrimination ought to be exercised, so that a reason for our faith may be made evident from God’s word: then let inflexible perseverance follow.

The Papists boast of “a beginning,” because they have imbibed their superstitions from childhood. Under this pretense they allow themselves obstinately to reject the plain truth. Such perverseness shews to us, that we ought always to begin with the certainty of truth.

In that which ye have heard Here is the fruit of perseverance, that they in whom God’s truth remains, remain in God. We hence learn what we are to seek in every truth pertaining to religion. He therefore makes the greatest proficiency, who makes such progress as wholly to cleave to God. But he in whom the Father dwells not through his Son, is altogether vain and empty, whatever knowledge he may possess. Moreover, this is the highest commendation of sound doctrine, that it unites us to God, and that in it is found whatever pertains to the real fruition of God.

In the last place, he reminds us that it is real happiness when God dwells in us. The words he uses are ambiguous. They may be rendered, “This is the promise which he has promised to us, even eternal life.” You may, however, adopt either of these renderings, for the meaning is still the same. The sum of what is said is, that we cannot live otherwise than by nourishing to the end the seed of life sown in our hearts. John insists much on this point, that not only the beginning of a blessed life is to be found in the knowledge of Christ, but also its perfection. But no repetition of it can be too much, since it is well known that it has ever been a cause of ruin to men, that being not content with Christ, they have had a hankering to wander beyond the simple doctrine of the gospel.

Note 73. This, which is our version, is, no doubt, the best construction. “Promise” is a metonymy for what is promised: “This is the promise, which he hath promised to us, even eternal life.” “Eternal life” is in apposition with “which.” — Ed.

26 These things have I written unto you The apostle excuses himself again for having admonished them who were well endued with knowledge and judgment. But he did this, that they might apply for the guidance of the Spirit, lest his admonition should be in vain; as though he had said, “I indeed do my part, but still it is necessary that the Spirit of God should direct you in all things; for in vain shall I, by the sound of my voice, beat your ears, or rather the air, unless he speaks within you.”

When we hear that he wrote concerning seducers, we ought always to bear in mind, that it is the duty of a good and diligent pastor not only to gather a flock, but also to drive away wolves’ for what will it avail to proclaim the pure gospel, if we connive at the impostures of Satan? No one, then, can faithfully teach the Church, except he is diligent in banishing errors whenever he finds them spread by seducers. What he says of the unction having been received from him, I refer to Christ.

27 And ye need not Strange must have been the purpose of John, as I have already said, if he intended to represent teaching as useless. He did not ascribe to them so much wisdom, as to deny that they were the scholars of Christ. He only meant that they were by no means so ignorant as to need things as it were unknown to be taught them, and that he did not set before them anything which the Spirit of God might not of himself suggest to them. Absurdly, then, do fanatical men lay hold on this passage, in order to exclude from the Church the use of the outward ministry. He says that the faithful, taught by the Spirit, already understood what he delivered to them, so that they had no need to learn things unknown to them. He said this, that he might add more authority to his doctrine, while every one repeated in his heart an assent to it, engraven as it were by the finger of God. But as every one had knowledge according to the measure of his faith, and as faith in some was small, in others stronger, and in none perfect, it hence follows, that no one knew so much, that there was no room for progress.

There is also another use to be made of this doctrine, — that when men really understand what is needful for them, we are yet to warn and rouse them, that they may be more confirmed. For what John says, that they were taught all things by the Spirit, ought not to be taken generally, but to be confined to what is contained in this passage. He had, in short, no other thing in view than to strengthen their faith, while he recalled them to the examination of the Spirit, who is the only fit corrector and approver of doctrine, who seals it on our hearts, so that we may certainly know that God speaks. For while faith ought to look to God, he alone can be a witness to himself, so as to convince our hearts that what our ears receive has come from him.

And the same is the meaning of these words, As the same anointing teaches you of all things, and is truth; that is, the Spirit is like a seal, by which the truth of God is testified to you. When he adds, and is no lie, he points out another office of the Spirit, even that he endues us with judgment and discernment, lest we should be deceived by lies, lest we should hesitate and be perplexed, lest we should vacillate as in doubtful things.

As it hath taught you, ye shall abide in him, or, abide in him. He had said, that the Spirit abode in them; he now exhorts them to abide in the revelation made by him, and he specifies what revelation it was, “Abide,” he says, “in Christ, as the Spirit hath taught you.” Another explanation, I know, is commonly given, “Abide in it,” that is, the unction. But as the repetition which immediately follows, cannot apply to any but to Christ, I have no doubt but that he speaks here also of Christ; and this is required by the context; for the Apostle dwells much on this point, that the faithful should retain the true knowledge of Christ, and that they should not go to God in any other way.

He at the same time shews, that the children of God are for no other end illuminated by the Spirit, but that they may know Christ. Provided they turned not aside from him, he promised them the fruit of perseverance, even confidence, so as not to be ashamed at his presence. For faith is not a naked and a frigid apprehension of Christ, but a lively and real sense of his power, which produces confidence. Indeed, faith cannot stand, while tossed daily by so many waves, except it looks to the coming of Christ, and, supported by his power, brings tranquillity to the conscience. But the nature of confidence is well expressed, when he says that it can boldly sustain the presence of Christ. For they who indulge securely in their vices, turn their backs as it were on God; nor can they otherwise obtain peace than by forgetting him. This is the security of the flesh, which stupefies men; so that turning away from God, they neither dread sin nor fear death; and in the meantime they shun the tribunal of Christ. But a godly confidence delights to look on God. Hence it is, that the godly calmly wait for Christ, nor do they dread his coming.

29. If ye know that he is righteous He again passes on to exhortations, so that he mingles these continually with doctrine throughout the Epistle; but he proves by many arguments that faith is necessarily connected with a holy and pure life. The first argument is, that we are spiritually begotten after the likeness of Christ; it hence follows, that no one is born of Christ but he who lives righteously. It is at the same time uncertain whether he means Christ or God, when he says that they who are born of him do righteousness. It is a mode of speaking certainly used in Scripture, that we are born of God in Christ; but there is nothing inconsistent in the other, that they are born of Christ, who are renewed by his Spirit.

Note 74. It is the character of John’s style that he often passes as it were abruptly from the Son to the Father, and from the Father to the Son; and often the antecedent is not the next preceding word, but one at some distance: we find this to be the case by what the sentence contains, as in the present instance; the new birth is never ascribed to the Son, referred to in the foregoing verse, but to the Father or to the Spirit. Hence we must conclude that the righteous one spoken of here, who together with the Son is mentioned in the 22d verse, is the Father. As the intervening verses, with the exception of the 23d, which is only explanatory of the previous verse, apply to the Son, so this verse seems to refer to the Father, consistently with a mode of writing common in Scripture. — Ed.