001.36. Chapter 36
Chapter 36 OUR ANOINTING
“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.” In this verse and the next one the apostle continues and virtually completes what he had said upon the saints’ abiding in Christ. Though our text be by no means free of difficulty, yet by carefully noting its coherence with the context its meaning is more or less obvious. In view of the defection of so many (1 John 2:19) and the continued activities of antichrists to draw away others, John had addressed their responsibility and bade them persevere in the faith, and heed not those who sought to entice them away from it. It was their duty to store the Truth in their minds and treasure it in their hearts, to yield their entire beings to its sway and reduce its substance to practice. Abandon it not for any specious novelty (1 John 2:24). In 1 John 2:25 an incentive was supplied to encourage and stimulate them in the performance of that duty. In 1 John 2:26 a solemn warning is added for the purpose of showing the necessity for their compliance therewith. The apostle’s design, then, in the verse now before us is threefold: explanatory, consolatory, cautionary. First, he states the reason why believers had stood firm under the testing which had shaken and overthrown so many of their fellows.
It was not because of any superior native sagacity, but was to be attributed solely unto the gracious and effectual provision which God has made for the preservation of His children from the deceits of Satan. In 1 John 2:20 John had stated implicitly how it was that the saints had been delivered from serious error; now he affirms explicitly that they would continue to be kept from receiving lying vanities. Here, as everywhere else in the writings of the apostles, the grand end in view was to remove all ground for boasting from the saints and to move them to ascribe all the glory unto their Redeemer. Our security for abiding in God—in the Father and the Son—is here attributed to that which is imparted to us at regeneration: there is now that within us which preserves from the evil without us; we have been given a sure antidote against the poison of the serpent. At the new birth we received that which ensures our abiding in Christ.
Second, whereas that clear statement redounded to the honour of Christ, for it was from Him that the preservative benefit was received, it could not fail to comfort and assure the hearts of those to whom it was addressed. It must not be overlooked that, at that time, those believers were in special need of solace. They had been witnessing a most mysterious and distressing spectacle. They had seen a large number of their professing brethren forsaking the churches to which they belonged, and not a few of the ministers themselves apostatizing. That was enough thoroughly to discourage mature Christians, and much more so the babes of the family. How strengthening then to their faith to be Divinely assured that the anointing which they had received from Christ was no temporary thing or evanescent experience which would soon wear off, but a durable and effective one, that would stand them in good stead unto the close of their earthly pilgrimage.
How comforting to be authoritatively informed that the same Divine illumination which taught them at the beginning and which had imparted to them the saving knowledge of Christ would remain to instruct them so that they would be kept steadfast in the faith and would most certainly abide in Christ.
Third, the above declaration was also intended to animate them unto increased watchfulness and diligence. While our last-made remarks stand in need of no qualification, they do need amplification, lest they be perverted to a wrong use.
Such an assurance must not be abused to rashness and self-confidence. However sound and extensive their spiritual knowledge, they had real need of more. There is no remaining stationary in the Christian life: unless we progress, we retrogress.
Unless we make good use of what God has given us, we are in real danger of losing what we seem to have (Luke 8:18). In order to grow in grace and in the knowledge of the Lord and Saviour Jesus Christ, we are required to make daily use of the means which God has provided. This anointing is not given to slothfulness and laziness. It is a vile perversion of this heavenly privilege to make God the patron of negligence and the indulger of the ease of the flesh. This Divine gift increases our obligations: “for unto whomsoever much is given, of him shall be much required” (Luke 12:48). Nor must it be abused unto pride and self-sufficiency, so that we look contemptuously upon the more ignorant, for we have nothing good but what we have received (1 Corinthians 4:7). But we must now inquire into the precise nature of this inestimable gift. Some have thought that by this “anointing” the Truth itself is intended, that the doctrine of the Gospel which they had received would preserve them from the seducers warned against. But such a view accords not with either the text or the context, for the truth of the Gospel was the very thing which the antichrists were attacking, and it was a true and experiential knowledge thereof which constituted the saint’s safeguard. This “anointing” is here said to abide in those who were the favoured recipients of the same, whereas strictly speaking we are said to abide in the Truth. Again, this anointing is said to teach us all things, whereas the Truth is that which we are taught: thus we must distinguish between that which instructs and that wherein we are instructed.
Finally, it must be borne in mind that everywhere else in Scripture the Holy Spirit is said to be the Teacher of the saints, the One who establishes them in the Truth, and there is nothing whatever in our text or the context which requires us to adopt any other signification. The Greek word for “anointing” in our text is identical with the one rendered “unction” in 1 John 2:20, and has reference to one and the same thing. In our exposition of that verse we showed, first, that under the Old Testament economy prophets, priests and kings were appointed unto and confirmed in their office by being anointed with the holy oil, and that they typified the anointing of Christ Himself, with the Holy Spirit (Isaiah 61:1; Acts 10:38). It was from that enduement He was denominated “the Christ,” which means “the Anointed One.” At His incarnation His humanity received a fullness of the Spirit’s grace, being born “that holy thing” (Luke 1:35); at His baptism and entrance upon His public ministry He received a fullness of the Spirit’s gifts (Isaiah 11:2; Matthew 3:17); while at His ascension He was anointed with the oil of gladness (Psalms 45:7; Acts 2:33). “And of His fullness have we all received, and grace for grace” (John 1:16)—the grace in us answering (according to our proportion) to the grace which is in Him: foreshadowed of old in the anointing of Israel’s high priest, concerning which we read, “The precious ointment upon the head, that ran down upon the beard... that went down to the skirts of his garments” (Psalms 133:2), reaching to the lowest of his members. In like manner, the believer’s anointing is an emanation from Christ.
Christ is our Anointer, and the anointing which believers receive from Him is the Holy Spirit, and thus are the members conformed to their glorious Head, yet with this difference: He was anointed with the Spirit without measure (John 3:34), we “according to the measure of the gift of Christ” (Ephesians 4:7). This “anointing,” then, is nothing less than the gift of the Holy Spirit and supply of grace which is received from the Anointed One, who is “full of grace and truth” (John 1:14). It is an invaluable blessing which cannot be too highly esteemed. It is a Divine gift, “without repentance” (Romans 11:29), never to be recalled or rescinded. It is incorruptible, and cannot be destroyed, being that good part which shall continue with them and which none can take away. This is the “oil in their vessels” (that is, in their hearts) which distinguishes the wise virgins from the foolish ones (Matthew 25:4). Both had the “lamp” in their hands; that which differentiates the gracious soul from the graceless professor is something within, namely the indwelling Spirit. By this Divine unction the regenerate receive light into the sacred mysteries of the Gospel, so that they have a saving and satisfying acquaintance with and experience thereof, which effectually preserves them from being imposed upon by counterfeits. The figure of “anointing” is a very comprehensive one, which more plainly appears when we compare all the passages where the holy oil was used under the Old Testament economy. It was employed with the design of dedicating a thing or a person unto God (Genesis 22:18). It was provided for the purpose of illumination, to furnish light (Exodus 25:6). It was designed to lubricate and refresh: “oil to make his face to shine” (Psalms 104:15). Since it was compounded of sweet spices (Exodus 30:24-25), it produced a fragrance in those using the same. In the blessing pronounced on Asher it was said, “let him dip his foot in oil. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be” (Deuteronomy 33:24-25), which, in figurative language, signified the Spirit supplying power for the walk. Now in all these respects the antitypical substance is communicated by Christ through the unction of the Spirit. Thereby believers are set apart and consecrated to God, illuminated and instructed, quickened and comforted, made a sweet savour unto God and unto one another. There are two beautiful allusions unto the last in the Song of Solomon. First, the Spouse says of her Beloved, “Thy love is better than wine. Because of the savour of Thy good ointments Thy name is as ointment poured forth” (Song of Solomon 1:2-3); while He in turn declares, “How fair is thy love, My sister, My spouse! how much better is thy love than wine! and the smell of thine ointments than all spices” (Song of Solomon 4:10), where He admires the graces which the Spirit has wrought in her.
Now it is the second aspect of the above which is principally in view in our text, “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.” No less than seven things are here predicated of this anointing. First, it was from Christ that it proceeded. Those unto whom John was writing had remained steadfast in the Truth, unshaken by heresy, and he would have them know the reason for this or from whence their constancy originated: they were indebted to the Holy One for His unction. Thus were fulfilled the several promises which He made to His disciples ere He departed from this world. “But when the Comforter is come, whom I will send unto you from the Father... for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you” (John 15:26; John 16:7). It was the bestowment of the risen Saviour, for when He ascended on high He “gave gifts unto men” (Ephesians 4:8)—an earnest of which was imparted when He “breathed on them, and saith unto them, Receive ye the Holy Spirit” (John 20:22).
Second, this enduement was a subjective one: it “abideth in you.” It is a gracious experience in the inner man, which is entirely beyond the cognizance of the unregenerate. As the Lord Jesus had announced, “the Spirit of truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you” (John 14:17). This is made good when it can be said, “For our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance” (1 Thessalonians 1:5). The external Word is now applied internally. The mind is Divinely illumined, so as to receive a clear, convincing, contenting knowledge of the Truth. At the same time the affections are purified and the heart turned unto God, so that it is fitted for spiritual and heavenly things: this is that “washing of regeneration, and renewing of the Holy Spirit” (Titus 3:5). Then it is that the Word is received “in much affliction [as we are convicted of our sins], with joy of the Holy Spirit” (1 Thessalonians 1:6) as He makes known to us our Divine pardon. In the latter respect this anointing is “the oil of gladness” (Psalms 45:7), for the Spirit is a Comforter as well as a Sanctifier. Combine Divine illumination, purification and consolation, and what a sure means are they for establishing in the Truth!
Third, this anointing is a permanent blessing: it “abideth in you,” “that He [the Comforter] may abide with you for ever” (John 14:16). It is very much more than a fitful emotion or brief rapture of spirit which soon gives place to depression; namely, stable, and enduring. Therein it is to be distinguished from our varying frames and feelings. It is indeed exercised and manifested in different ways and directions: sometimes producing groans which cannot be uttered, sometimes bestowing sweet foretastes of celestial bliss. But beneath all surface perception it is exerting a steadying influence, keeping God and eternity before the soul, so that in the hour of temptation or tribulation it turns to Him for succour.
Fourth, this unction is, in itself, sufficient: so truly so that it is affirmed of its beneficiaries, “ye need not that any man teach you”—either to convey authority to the Truth, to impart a saving knowledge of it to the soul, or to induce the regenerate to adhere firmly unto it in love and obedience. The Gospel carries its own witness, and when, through the Spirit’s anointing, it is applied to the heart in saving power, it is received “not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Thessalonians 2:13).
Fifth, it instructs its recipients: “the same anointing teacheth you of all things.” This is fulfillment of God’s newcovenant promise: “I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And 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, saith the Lord” (Jeremiah 31:33-34). In the accomplishment of that promise the Lord works so effectually upon and within His elect that, to use the language of another apostle, they are made “partakers of the divine nature” (2 Peter 1:4). There is a peculiar power accompanying the teaching of the Lord by His Spirit: “Behold, God exalteth by His power: who teacheth like Him?” (Job 36:22). So our Lord interpreted His promise, “All thy children shall be taught of the Lord” (Isaiah 54:13), as “every man therefore that hath heard, and hath learned of the Father, cometh unto Me” (John 6:45). There is such an efficacy attending the Divine teaching that whosoever is favoured therewith is positively assured that the same is of and from God Himself, for he now has the certifying evidence of its verity within his own soul. The anointing of believers with the Spirit is for the purpose of giving them an experiential acquaintance and saving knowledge of the Gospel, enlightening their understandings and causing their hearts to receive the same with delight, casting their inner man into the holy image of the same (Romans 6:17). Thereby they are given the spirit of wisdom and revelation in the knowledge of God in Christ, the eyes of their understanding being enlightened, that they may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints (Ephesians 1:17-18). Such impressions of the holiness, righteousness, goodness and grace of God are indelibly left in their souls that Satan can no longer deceive them with lying substitutes. As another apostle said, “Ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart” (2 Corinthians 3:3). They have received the Spirit which is of God, that they may know the things which are freely given to them by God (1 Corinthians 2:12), that they may be assured of their reality, convinced of their value, appropriate, enjoy and embody them in their lives. They now have a spirit of discernment, but flee from hirelings (John 10:5).
Sixth, it is genuine and wholesome: “and is truth, and is no lie”—no darkness mars the light. Thus it is simple or pure blessing, no heresy being mixed with it. Therefore it is reliable and trustworthy. The Spirit is like a seal, by which the Truth is testified and certified to the soul. “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” (Calvin). The added words “and is no lie” signify that God has so endowed the regenerate with sound judgment and discernment that they will not be deceived by falsehoods, or even left in a state of uncertainty and vacillation about them. There is no danger, no possibility, of anyone being misled by what this holy unction teaches; no erring while we walk according to this direction. Therefore we are to measure everything by what the Spirit teaches in the Word. Thus not only is it thorough and complete—for “By this teaching of God Himself, they were instructed in all things essential to salvation, and could not be deceived” (Thos. Scott)—it also conveys a conviction which cannot be called into question or shaken by man or devil.
“There is truth and no lie in what the Spirit shows you of the love of God in Christ, and sheds abroad in your heart of that love. Be sure of that, and be not afraid to act upon the assurance of it. There is truth and no lie in what the Spirit opens up to you of the freeness and fullness of the Father’s overtures of mercy in the Son. Be sure of that, and be not afraid to act upon the assurance of it. There is truth and no lie in what the Spirit would have you grasp of the peace which passeth understanding, the hope that maketh not ashamed, the joy unspeakable that is full of glory. Be sure of that, and be not afraid to act upon the assurance of it. There is truth and no lie in that which ye have heard from the beginning, so abiding in you that you abide in the Son and in the Father. That really is the anointing which is truth and no lie. Be sure of that, and be not afraid to act out and out upon the assurance of it” (Robert Candlish).
Instead of now taking up the seventh thing which is here predicated of our anointing (namely that it ensures our abiding in Christ), we defer it to our next chapter, and instead proffer some further remarks upon the oft-misunderstood clause “and ye need not that any man teach you.” That language calls for the expositor, to explain the force of its terms, for some ignorant souls who fail to understand the sense have been misled by its sound. Certain fanatics suppose it means that the Christian is independent of all preachers, and therefore have contended for the exclusion of oral ministry from the churches. Now it is obvious that John wrote not to promote a spirit of presumption and unwillingness to be taught by others—his own example contradicted any such idea, for he was then engaged in instructing these very persons. Nor was there any inconsistency between his statement and his practice. He taught the disciples and they were grateful and much edified. Yet supposing him to be withdrawn from them and his pen silenced, it did not follow that they must remain ignorant. The Spirit would teach them, by him and without him as He pleased. The child of God, with the Bible in his hand and the Holy Spirit in his heart, is capable of all spiritual knowledge. Whereas Divine teaching does not supersede ministerial instruction, it does surpass the same.