The Holy One is surely the risen Savior, who has passed into the heavens, whence He bestows the Holy Spirit as a sacred chrism on meek and trustful souls. We can say with the psalmist, "Thou anointest my head with oil." Let us seek fresh anointing. "I shall be anointed with fresh oil," Psalms 92:10. Whenever we attempt to do God's work, we should be able to say, "The Spirit of the Lord is upon me, and He hath anointed me." The anointed soul understands things hidden from the wise and prudent, 1 John 2:27.
We must hold the Word of Christ by perpetual reiteration and meditation; only so shall we be able to abide in Him. This abiding life involves not merely that we shall work for God, but that God will work through us. The abiding branch bears much fruit, because the energy of the vine is set free to work its will through its yielded channels. A life of abiding communion with Christ will never be ashamed in this or in any other world. [source]
Chapter Summary: 1 John 2
1He comforts them against the sins of infirmity 3Rightly to know God is to keep his commandments; 9to love our brothers; 15and not to love the world 18We must beware of antichrists; 20from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life
Greek Commentary for 1 John 2:20
Anointing [χρισμα] Old word for result These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have “the oil of anointing” (το ελαιον του χρισματος to elaion tou chrismatos Exodus 29:7), the Holy Spirit. This word in the N.T. only here and 1 John 2:27. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.). [source]
From the Holy One [απο του αγιου] They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. John 6:69; Acts 3:14.And ye know all things (και οιδατε παντα kai oidate panta). But the best MSS. read παντες pantes rather than παντα panta “Ye all know it.” This anointing is open to all Christians, not just a select few. [source]
And ye know all things [και οιδατε παντα] But the best MSS. read παντες pantes rather than παντα panta “Ye all know it.” This anointing is open to all Christians, not just a select few. [source]
An unction [χρίσμα] The word means that with which the anointing is performed - the unguent or ointment. In the New Testament only here and 1 John 2:27. Rev., an anointing. The root of this word and of Χριστός , Christ, is the same. See on Matthew 1:1. The anointing is from the Anointed. [source]
Ye know all things [οἴδατε πα.ντα] The best texts read πάντες , ye all know; in which case the connection is with the following clause: “I have not written unto you because ye know not the truth, but because ye know it.” [source]
Reverse Greek Commentary Search for 1 John 2:20
John 8:12The light of the world [τὸ φῶς τοῦ κόσμου] Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21,John 14:26; John 16:13; 1 John 2:20,1 John 2:27), which is received through love (John 14:22,John 14:23). The object of Christ's work is to make men sons of light (John 12:36,John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
John 7:39The Holy Ghost [πνεῦμα ἅγιον] The best texts omit ἅγιον , holy, and the definite article is not in the text, so that the strict rendering is simply spirit. Literally, spirit was not yet. Given, in A.V. and Rev., is added to guard against a possible misconception, which, as Alford observes, “no intelligent reader could fall into.” The word spirit, standing thus alone, marks, not the personal Spirit, but His operation or gift or manifestation. Canon Westcott aptly says: “It is impossible not to contrast the mysteriousness of this utterance with the clear teaching of St. John himself on the 'unction' of believers (1 John 2:20sqq.), which forms a commentary, gained by later experience, upon the words of the Lord.” [source]
John 3:11We speak - we know - we have seen [] After the use of the singular number in John 3:3,John 3:5,John 3:7,John 3:12, the plural here is noteworthy. It is not merely rhetorical - “a plural of majesty” - but is explained by John 3:8, “every one that is born of the Spirit.” The new birth imparts a new vision. The man who is born of the Spirit hath eternal life (John 3:36); and life eternal is to know God and Jesus Christ whom He hath sent (John 17:3). “Ye have an anointing from the Holy One, and ye know ( οἴδατε ) all things” (1 John 2:20). He who is born of water and of the Spirit sees the kingdom of God. This we therefore includes, with Jesus, all who are truly born anew of the Spirit. Jesus meets the we know of Nicodemus (John 3:2), referring to the class to which he belonged, with another we know, referring to another class, of which He was the head and representative. We know ( οἴδαμεν ), absolutely. See on John 2:24. [source]
John 17:11Holy [ἅγιε] See on saints, Acts 26:10; also see on 1 Peter 1:15. Compare 1 John 2:20, and righteous Father ( δίκαιε ), John 17:25. This epithet, now first applied to the Father, contemplates God, the holy One, as the agent of that which Christ desires for His disciples - holiness of heart and life; being kept from this evil world. [source]
John 17:11And these [και ουτοι] Note adversative use of και kai (= but these). I come Futuristic present, “I am coming.” Cf. John 13:3; John 14:12; John 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew 28:20). Holy Father Only here in the N.T., but see 1 John 2:20; Luke 1:49 for the holiness of God, a thoroughly Jewish conception. See John 6:69 where Peter calls Jesus ο αγιος του τεου ho hagios tou theou For the word applied to saints see Acts 9:13. See John 17:25 for πατηρ δικαιε patēr dikaie (Righteous Father). Keep them First aorist (constative) active imperative of τηρεω tēreō as now specially needing the Father‘s care with Jesus gone (urgency of the aorist tense in prayer). Which Locative case of the neuter relative singular, attracted from the accusative ο ho to the case of the antecedent ονοματι onomati (name). That they may be one Purpose clause with ινα hina and the present active subjunctive of ειμι eimi (that they may keep on being). Oneness of will and spirit This is Christ‘s prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke 22:24; John 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (John 17:21). [source]
Revelation 3:18Anoint thine eyes with eye-salve [κολλούριον ἔγχρισον τοὺς ὀφθαλμούς σου] The correct reading is ἔγχρισαι , the infinitive, to anoint, instead of the imperative. So Rev., eye-salve to anoint thine eyes. Κολλούριον , of which the Latin collyrium is a transcript, is a diminutive of κολλύρα aroll of coarse bread. See 1 Kings 14:3, Sept.; A.V., cracknels. Here applied to a roll or stick of ointment for the eyes. Horace, describing his Brundisian journey, relates how, at one point, he was troubled with inflamed eyes, and anointed them with black eye-salve (nigra collyria. Sat., i., v., 30). Juvenal, describing a superstitious woman, says: “If the corner of her eye itches when rubbed, she consults her horoscope before calling for salve ” (collyria; vi., 577). The figure sets forth the spiritual anointing by which the spiritual vision is purged. Compare Augustine, “Confessions,” vii., 7,8. “Through my own swelling was I separated from Thee; yea, my pride-swollen face closed up mine eyes … . It was pleasing in Thy sight to reform my deformities; and by inward goads didst Thou rouse me, that I should be ill at ease until Thou wert manifested to my inward sight. Thus, by the secret hand of Thy medicining, was my swelling abated, and the troubled and bedimmed eyesight of my mind, by the smarting anointings of healthful sorrows, was from day to day healed.” Compare 1 John 2:20,1 John 2:27. [source]
Revelation 3:7The holy, he that is true [ο αγιοσ ο αλητινος] Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27,Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]
Parse: Noun, Accusative Neuter Singular
Root: χρῖσμα
Sense: anything smeared on, unguent, ointment, usually prepared by the Hebrews from oil and aromatic herbs.
Greek Commentary for 1 John 2:20
Old word for result These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have “the oil of anointing” (το ελαιον του χρισματος to elaion tou chrismatos Exodus 29:7), the Holy Spirit. This word in the N.T. only here and 1 John 2:27. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.). [source]
They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. John 6:69; Acts 3:14.And ye know all things (και οιδατε παντα kai oidate panta). But the best MSS. read παντες pantes rather than παντα panta “Ye all know it.” This anointing is open to all Christians, not just a select few. [source]
But the best MSS. read παντες pantes rather than παντα panta “Ye all know it.” This anointing is open to all Christians, not just a select few. [source]
The word means that with which the anointing is performed - the unguent or ointment. In the New Testament only here and 1 John 2:27. Rev., an anointing. The root of this word and of Χριστός , Christ, is the same. See on Matthew 1:1. The anointing is from the Anointed. [source]
Christ. See John 6:69; Acts 3:14; Acts 4:27, Acts 4:30; Revelation 3:7. [source]
The best texts read πάντες , ye all know; in which case the connection is with the following clause: “I have not written unto you because ye know not the truth, but because ye know it.” [source]
Reverse Greek Commentary Search for 1 John 2:20
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
The best texts omit ἅγιον , holy, and the definite article is not in the text, so that the strict rendering is simply spirit. Literally, spirit was not yet. Given, in A.V. and Rev., is added to guard against a possible misconception, which, as Alford observes, “no intelligent reader could fall into.” The word spirit, standing thus alone, marks, not the personal Spirit, but His operation or gift or manifestation. Canon Westcott aptly says: “It is impossible not to contrast the mysteriousness of this utterance with the clear teaching of St. John himself on the 'unction' of believers (1 John 2:20sqq.), which forms a commentary, gained by later experience, upon the words of the Lord.” [source]
After the use of the singular number in John 3:3, John 3:5, John 3:7, John 3:12, the plural here is noteworthy. It is not merely rhetorical - “a plural of majesty” - but is explained by John 3:8, “every one that is born of the Spirit.” The new birth imparts a new vision. The man who is born of the Spirit hath eternal life (John 3:36); and life eternal is to know God and Jesus Christ whom He hath sent (John 17:3). “Ye have an anointing from the Holy One, and ye know ( οἴδατε ) all things” (1 John 2:20). He who is born of water and of the Spirit sees the kingdom of God. This we therefore includes, with Jesus, all who are truly born anew of the Spirit. Jesus meets the we know of Nicodemus (John 3:2), referring to the class to which he belonged, with another we know, referring to another class, of which He was the head and representative. We know ( οἴδαμεν ), absolutely. See on John 2:24. [source]
See on saints, Acts 26:10; also see on 1 Peter 1:15. Compare 1 John 2:20, and righteous Father ( δίκαιε ), John 17:25. This epithet, now first applied to the Father, contemplates God, the holy One, as the agent of that which Christ desires for His disciples - holiness of heart and life; being kept from this evil world. [source]
Note adversative use of και kai (= but these). I come Futuristic present, “I am coming.” Cf. John 13:3; John 14:12; John 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew 28:20). Holy Father Only here in the N.T., but see 1 John 2:20; Luke 1:49 for the holiness of God, a thoroughly Jewish conception. See John 6:69 where Peter calls Jesus ο αγιος του τεου ho hagios tou theou For the word applied to saints see Acts 9:13. See John 17:25 for πατηρ δικαιε patēr dikaie (Righteous Father). Keep them First aorist (constative) active imperative of τηρεω tēreō as now specially needing the Father‘s care with Jesus gone (urgency of the aorist tense in prayer). Which Locative case of the neuter relative singular, attracted from the accusative ο ho to the case of the antecedent ονοματι onomati (name). That they may be one Purpose clause with ινα hina and the present active subjunctive of ειμι eimi (that they may keep on being). Oneness of will and spirit This is Christ‘s prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke 22:24; John 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (John 17:21). [source]
From χριω chriō to anoint, old verb, to consecrate, with the Holy Spirit here as in 1 John 2:20. [source]
John uses this appeal to knowledge in two forms: we know (1 John 3:2, 1 John 3:14; 1 John 5:18, 1 John 5:19, 1 John 5:20); ye know (1 John 2:20; 1 John 3:5, 1 John 3:15). [source]
John's characteristic appeal to Christian knowledge. Compare 1 John 2:20, 1 John 2:21; 1 John 4:2, 1 John 4:14, 1 John 4:16; 1 John 5:15, 1 John 5:18; 3 John 1:12. [source]
As in 1 John 3:2, 1 John 3:14; 1 John 5:15, 1 John 5:19, 1 John 5:20. He has “ye know” in 1 John 2:20; 1 John 3:5, 1 John 3:15. [source]
The correct reading is ἔγχρισαι , the infinitive, to anoint, instead of the imperative. So Rev., eye-salve to anoint thine eyes. Κολλούριον , of which the Latin collyrium is a transcript, is a diminutive of κολλύρα aroll of coarse bread. See 1 Kings 14:3, Sept.; A.V., cracknels. Here applied to a roll or stick of ointment for the eyes. Horace, describing his Brundisian journey, relates how, at one point, he was troubled with inflamed eyes, and anointed them with black eye-salve (nigra collyria. Sat., i., v., 30). Juvenal, describing a superstitious woman, says: “If the corner of her eye itches when rubbed, she consults her horoscope before calling for salve ” (collyria; vi., 577). The figure sets forth the spiritual anointing by which the spiritual vision is purged. Compare Augustine, “Confessions,” vii., 7,8. “Through my own swelling was I separated from Thee; yea, my pride-swollen face closed up mine eyes … . It was pleasing in Thy sight to reform my deformities; and by inward goads didst Thou rouse me, that I should be ill at ease until Thou wert manifested to my inward sight. Thus, by the secret hand of Thy medicining, was my swelling abated, and the troubled and bedimmed eyesight of my mind, by the smarting anointings of healthful sorrows, was from day to day healed.” Compare 1 John 2:20, 1 John 2:27. [source]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]