Berean Studies / Ber03 - Knowledge
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Single Click a triangle below to see the references CT Russell selected for the associated question. The study questions (with the references) are also included as an attached Adobe PDF file at the bottom of this page.
1. What is the importance of knowledge?
2. In what four ways may knowledge be obtained?
3. In which of these ways did Adam possess a knowledge of evil before he sinned?
Adam already had a knowledge of evil by information, but that was insufficient to restrain him from trying the experiment. Adam and Eve knew God as their Creator, and hence as the one who had the right to control and direct them; and God had said of the forbidden tree, "In the day thou eatest thereof, dying thou shalt die." They had, therefore, a theoretical knowledge of evil, though they had never observed or experienced its effects. Consequently, they did not appreciate their Creator's loving authority and his beneficent law, nor the dangers from which he thereby proposed to protect them. They therefore yielded to the temptation which God wisely permitted, the ultimate utility of which his wisdom had traced.
4. Where is the source of all true knowledge?
5. How is knowledge ‘God’s first gift to man’?
6. What is the relation between knowledge and faith?
7. Who only are counted ‘worthy’ to know ‘the deep things of God’?
8. Is knowledge necessary to salvation ?
9. What is the difference between knowing about God and knowing God ?
10. Does knowledge increase responsibility?
(Luk 12:47) And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
(Luk 12:48) But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
Doubtless this was one reason why the Lord instructed us to "judge nothing before the time." Eventually the judgment will be in our hands--as it is written, "Know ye not that the saints shall judge the world?"--our Lord Jesus being the chief of these judges. The Lord's declaration is that he who knew his Master's will and did it not shall be beaten with many stripes, while he who knew not and did things worthy of stripes shall be beaten with few stripes. (Luke 12:47,48) This indicates to us that the guilt of wilful sin is to be measured largely by our knowledge of the Lord and of his will. Hence the Church, and those who have during this Gospel age come under the light and influence of the Church, will be held responsible in a larger degree than others. Nero, although not of the Church, not begotten of the Spirit, and therefore, less responsible proportionately than the Church, had, nevertheless, considerable contact with the children of the light; and hence, we may presume, had a large measure of responsibility in connection with his crimes.
And while the Bible is thus opening up from this standpoint, and disclosing wondrous things (Psa. 119:18), the light of the present day upon the various creeds and traditions of men is affecting them in an opposite manner. They are being recognized even by their worshipers as imperfect and deformed, and hence they are being measurably ignored; and though still subscribed to, they are seldom elaborated, for very shame. And the shame attaching to these human creeds and traditions is spreading to the Bible, which is supposed to uphold these deformities of thought as of divine origin. Hence the freedom with which the various advanced thinkers, so-called, are beginning to deny various parts of the Bible not congenial to their views. How striking, then, the providence of God, which at this very time opens before his children this truly glorious and harmonious plan--a plan that rejects not one, but harmonizes every part and item of his Word. Truth, when due, becomes meat for the household of faith, that they may grow thereby. (Matt. 24:45) Whoever comes in contact with truth, realizing its character, has thereby a responsibility with reference to it. It must be either received and acted upon, or rejected and despised. To ignore it does not release from responsibility. If we accept it ourselves, we have a responsibility TOWARD IT also, because it is for ALL the household of faith; and each one receiving it becomes its debtor, and, if a faithful steward, must dispense it to the other members of the family of God. Let your light shine! If it again becomes darkness, how great will be the darkness. Lift up the light! Lift up a standard for the people!
11. What is our duty toward building up each other in knowledge?
12. How do we know we are accepted as probationary members of the body of Christ?
13. What is our present inheritance through obedience to our knowledge of God’s will?
14. What effect does the knowledge of the truth have upon superstitious fears?
15. How do we ‘ grow in knowledge’?
16. What is the significance of ‘the helmet of salvation,’ and is it more important now than in the past?
17. Can we give too much attention to acquiring knowledge?
18. What is the relation between knowledge and love ?
19. What is the difference between the knowledge which precedes justifying faith, and the knowledge...
20. How are ‘grace and peace multiplied’ unto us through knowledge?
(2Pe 1:2) Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
(2Pe 1:3) According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
R2136 first 8 paragraphs of article THE KNOWLEDGE OF GOD-ITS VALUE
"Grace and peace be multiplied unto you, through the knowledge of God, and of Jesus Christ our Lord, according as his divine power hath given unto us all things that pertain unto God and life and godliness, through the knowledge of him that hath called us by his own glory and virtue."--`2 Pet. 1:2,3` --Reading of Sinaitic manuscript.
THE FIRST question coming to us in connection with these words of exhortation is, To whom were they addressed? Are these the instructions given to sinners? Is this the way by which sinners are to approach to God? No. These instructions are addressed to those who are already justified through faith in the precious blood of Christ, as indicated in the preceding verse. They are addressed--"To them who have obtained like precious faith with us [the apostles] through the righteousness of our Lord and Savior,* Jesus Christ."
The suggestion clearly is that to become believers in Christ Jesus--even justified and fully consecrated believers--is not sufficient; there is to be a progress in the life just begun which will continue as long as we are "in this tabernacle," and, if faithful, be completed in "the first resurrection." The thought of the Apostle is not year by year revivals with year by year backslidings, but rather a continued progression in the new life. This thought is quite in contradiction of the experiences of very many who assume the name of Christ, which, alas! are too often expressed in the lines of the hymn:--
"Where is the blessedness I knew, when first I found the Lord? Where is the soul-reviving view of Jesus and his Word?"
The prevalent idea amongst this class of Christians might be termed alternate subtractions and additions of grace and peace. They first get a blessing, then lose it, then find it again to lose it again, and thus continue. There is a logical reason why this course is so prevalent, and why so few know anything about the multiplication which the Apostle here mentions-- "Grace and peace be multiplied unto you." The reason is that the majority of Christians lack a knowledge of those things which are necessary to preserve to them the grace and peace found through their primary faith in the Lord as their Redeemer; and much more do they lack a sufficiency of knowledge to multiply their grace and peace. The vast majority occupy the position mentioned by the Apostle Paul (`1 Cor. 3:1`) "I, brethren, could not write unto you as unto spiritual, but as unto carnal--even as unto babes in Christ;" "when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God."--`Heb. 5:12-14`.
An error on one subject often leads to many errors on many subjects; and so it is in this case: the doctrine of eternal torment as the penalty for the fall, from which only believers will escape, has distorted the judgment and misdirected the efforts of many of the Lord's people. With some of the most earnest the first thought is personal escape from eternal torment, and naturally the second thought is to help as many others as possible to escape such an awful eternity. With this thought as the mainspring of conduct, we cannot wonder that by such chief attention is paid to "saving sinners" and bringing them into the condition of "babes in Christ." But after they become babes comparatively little is done to develop them in the knowledge of God, that they may grow up into the full stature of manhood in Christ. As babes they are continually fed upon the milk, and hence are unused to the strong meat, so that when they do attempt its use, they are more likely to be choked by it than to be strengthened.
The Apostle points out the proper course by which the believer, having made a proper start, shall continue onward and upward in his Christian development-- multiplying his grace and his peace. It is all-important, however, that he begin right, that he be truly begotten "by the word of truth," "the faith once delivered unto the saints"--which the Apostle here terms "precious faith." This is not the faith promulgated by the higher critics. Their faith is far from precious. Their faith denies the fall, denies the ransom and all necessity for it, and consequently denies the resurrection based upon that ransom. Their faith consists in believing in their own judgments as the criterions of what is truth and what is error, and in doubting the testimony of Moses and the prophets, of the Lord and the apostles. Such a faith is not the "precious faith," is not "the faith once delivered unto the saints." And those who are building upon such a faith are not of those here addressed by the Apostle, and we need not expect that either their grace or their peace will be multiplied. We trust, however, that the majority of our readers are of those who can sing with the spirit and the understanding also,--
"My hope is built on nothing less than Jesus' blood and righteousness; I dare not trust the sweetest frame, but wholly lean on Jesus' name. On Christ, the solid Rock, I stand: all other ground is sinking sand."
The true foundation, upon which we should build, is,--faith in the righteousness of our Lord and Savior Jesus Christ,--faith that his sacrifice for sin was once for all a full and complete ransom-price for Adam and all his posterity, so that all of these, as in due time they shall be brought to a knowledge of Christ, may, if they will, obtain cleansing and eternal life under the gracious terms of the New Covenant. It is those who build upon this foundation that may hope to multiply their grace and peace. How?
The Apostle answers--"Through the knowledge of God, and of Jesus our Lord." At first it may occur to some that this has but a slight meaning, and that it simply signifies that we come to know that there is a God, and that there is a Lord and Savior, Jesus Christ. But the knowledge of God means far more than this to the advancing and developing Christian: to him it means an intimate acquaintance with the Father and with the Son, a knowledge of the "mind of Christ," which is a full and clear representation to us of the mind of the Father. We are to grow in this knowledge by studying the Word of God, by discerning through that Word the principles which govern the divine conduct, as to how divine justice, wisdom, love and power operate. These are progressive studies. Something may be learned the first day of our Christian experience, but the end of the first year should show considerable progress in the knowledge of the divine mind; the second year should show us a still further increase, and so on.
As our intimate knowledge of the divine plan and character increases, so must also our grace increase; for those who do not attempt to come into harmony, step by step, with that which they see of the divine character will soon lose interest in such knowledge, while those who have the interest which leads to further and further study must of necessity be growing in grace continually. And as they grow in grace, so also will they grow in peace; for peace also is a progressive thing. We had peace when first we found the Lord and realized the forgiveness of our sins; but those who have made progress in the knowledge of the divine plan and character have found their peace to be an ever-increasing one; and those who have advanced some distance in the good way can speak of it in the language of the apostles and realize it in their hearts as being "the peace of God which passeth all understanding."
A knowledge of these things, and the evidences that they are nigh, even at the door, should have a powerful influence upon all, but especially upon the consecrated children of God, who are seeking the prize of the divine nature. We urge such, while they lift up their heads and rejoice, knowing that their redemption draweth nigh, to lay aside every weight and hindrance, and to run patiently the race in which they have started. Look away from self and its unavoidable weaknesses and imperfections, knowing that all such weaknesses are covered fully by the merits of the ransom given by Christ Jesus our Lord, and that your sacrifices and self-denials are acceptable to God through our Redeemer and Lord--and thus only. Let us remember that the strength sufficient which God has promised us, and by use of which we can be "overcomers," is provided in his Word. It is a strength derived from a knowledge of his character and plans, and of the conditions upon which we may share in them. Thus Peter expresses it, saying, "Grace and peace be multiplied unto you through the knowledge of God, and of Jesus Christ our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him who hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises, that BY THESE ye might be partakers of the divine nature." 2 Pet. 1:2-4
But to obtain this knowledge and this strength, which God thus proposes to supply to each runner for the heavenly prize, will surely test the sincerity of your consecration vows. You have consecrated all your time, all your talents, to the Lord; now the question is, How much of it are you giving? Are you still willing, according to your covenant of consecration, to give up all?--to give up your own plans and methods, and the theories of yourselves and others, to accept of God's plan and way and time of doing his great
work? Are you willing to do this at the cost of earthly friendships and social ties? And are you willing to give up time from other things for the investigation of these glorious themes so heart-cheering to the truly consecrated, with the certain knowledge that it will cost you this self-denial? If all is not consecrated, or if you only half meant it when you gave all to the Lord, then you will begrudge the time and effort needful to search his Word as for hid treasure, to obtain thus the strength needful for all the trials of faith incident to the present (the dawn of the Millennium) above other times.
21. What is the relation between knowledge and prayer ?
22. Do all kinds of knowledge profit us?
23. How can we explain the Apostle’s statement, ‘Ye know all things,’ and ‘need not that any man teach you’?
(1Jo 2:20) But ye have an unction from the Holy One, and ye know all things.
(1Jo 2:27) 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.
E280 to 287
An Unction from the Holy One
"Ye have an unction from the Holy One and ye know all things."
"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." 1 John 2:20,27
These words unction and anointing awaken in intelligent Bible students recollections of the holy anointing oil poured upon the heads of each successor to the offices of High Priest and King in Israel. As the people of Israel were typical of "the true Israel of God," so their priests and kings were typical of Christ, the great antitypical High Priest and King. And as their priests and kings were anointed with the "holy anointing oil" as an induction into office, so our Lord Jesus was anointed with the holy Spirit at the time of his consecration. He thus became the Christ--the anointed of Jehovah.
The elect church is to be a "royal priesthood" (king-priests) under their Lord and Head--"members of the body of the Anointed [the Christ]." The holy Spirit of anointing which came to our Lord Jesus at his baptism at Jordan, and with "all power in heaven and in earth," when he was raised from the dead by the holy Spirit or power of the Father (Matt. 28:18; Eph. 1:19,20), he with the Father's approval "shed forth" or poured out as the antitypical anointing oil upon the representatives of his Church at Pentecost. There (keeping in thought the type) the anointing oil passed from the "Head" to his "body," the Church, and thenceforth the faithful, abiding in the body, were recognized in the divine Word as "the very elect" of God, anointed of him (in Christ) to rule and bless the world after being first "taught of God" under the guidance of the anointing Spirit.
The signification of unction (and of its Greek original chrisma) is smoothness, oiliness, lubrication. From custom the word carried with it also the thought of fragrance, perfume. How beautifully and forcefully this word represents the effect of God's influence toward goodness, upon those who come under this antitypical anointing--holiness, gentleness, patience, brotherly kindness--love! What a sweet, pure perfume does this anointing of the holy Spirit of love bring with it to all who receive it! However ungainly or coarse or rude or ignorant the outer man, "the earthen vessel," how speedily it partakes of the sweetening and purifying influence of the treasure of the "new heart," the new will within--anointed with the holy Spirit and brought into harmony with "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely!" Phil. 4:8
These words "unction" and "anointing" are in full accord with the correct view of the holy Spirit--that it is an influence from God, an invisible power of God exercised through his precepts, his promises, or otherwise as may seem good to the all-wise omnipotent One. These words certainly do not convey the thought of a person. How could we be anointed with a person?
But some one perhaps will suggest that in the expression, "an unction from the Holy One," not the unction but the Holy One represents the holy Spirit. We answer, No; the Holy One is the Father. Peter, describing the Pentecostal blessing, declares that it was "shed forth" or poured out--as anointing oil, but not as a person would be said to be sent. He says, speaking of Jesus, "Having received of the Father the holy Spirit promised [in Joel] he hath shed forth this which ye see and hear"--this miraculous power or influence which manifests itself variously, in quickening thoughts, in tongues of flame and divers languages uttered by unlearned men. Again Joel's prophecy was "I will pour out my Spirit." Can any one claim that this would be appropriate language to use respecting any person? That he was given by the Father to the Son, and that he was poured or shed forth and seen and heard as "this"? Surely not. And surely such language would be disrespectful, if applied to a third person of a trinity of Gods "equal in power and glory."
The item however which strikes everyone as most astounding is that those who have this unction "know all things." How many of the Lord's people have felt absolutely certain that they did not "know all things," and therefore doubted if they had received the anointing of the holy Spirit! How the matter is simplified when translated, "Ye have an unction from the Holy One and ye all know it!"* Yes, indeed; all the true children of God know very well the difference between the natural mind or heart or will and the new heart, new mind, new disposition, controlled by love and righteousness.
*The words "all things" are omitted by oldest Greek MSS.
And how many of God's best and humblest children have read with amazement the words, "The anointing which ye have received of him abideth in you and ye need not that any man teach you!" Alas! they said, we have received no such anointing, for we have very much need that some man teach us, and know very little that has not come to us either directly or indirectly through human instrumentality. And these humble souls would feel greatly cast down and discouraged by reason of their honesty of thought, did they not see that the very best of the saints of their acquaintance similarly need and appreciate human teachers. On the other hand, some of the less honest, less candid, less saintly, endeavor to deceive themselves and others by claiming that they have learned nothing of men but have been taught all they know by direct inspiration of the holy Spirit. They see not that they are thus claiming infallibility for their thoughts and words, in the most absolute sense. They fail, too, to see that their errors of thought, word and deed, claimed to be under plenary inspiration of the holy Spirit, reflect against God's holy Spirit, as the author of their errors and follies.
Taking this passage just as it stands, it contradicts the general testimony of Scripture. Does not the Apostle Paul mention among the Spirit's gifts to the Church--apostles, prophets [orators], pastors, teachers, evangelists? And why give these if the Church had no need that any man teach them? What does the Apostle say of the reason for setting these special gifts in the Church? Hear him: "For the perfecting of the saints for the work of the ministry, for the edifying of the body of Christ: till we all come to the unity of the faith and the knowledge of the Son of God." (Eph. 4:11-13) Compare 1 Cor. 12:28-31.
It is not supposable that the Apostle John was contradicting the Apostle Paul and the other apostles--all of whom were teachers and who instructed the Church to seek out the Spirit's choice of pastors, teachers and overseers, and to honor those who thus had the "rule over" the Church and who were to watch for the interests of souls as those who must give an account to the Lord. (Heb. 13:17) It was undoubtedly in full accord with the Apostle Paul's advice that the Church had need to select as its servants men "apt at teaching," "able by sound doctrine both to exhort and to convince the gainsayers," and when necessary to "rebuke sharply that they may be sound in faith." They were to recognize under-shepherds, who would not "lord it over God's heritage," but would "feed the flock" with meat in due season--avoiding teachers having ears which itched for popularity and flattery. 1 Pet. 5:2-4; 1 Tim. 3:2; 2 Tim. 2:25; Titus 1:9,13
Furthermore, John himself was a teacher, and in this very epistle was teaching what he and we appreciate as sound doctrine--necessary to be taught. Surely no one reading John's writings could draw the inference that he meant them merely as social letters, devoid of doctrine or teaching. Does he not open the epistle by saying, "That which we have seen and heard declare [teach] we unto you, that ye also may have fellowship with us?" (1:3) Again he says, "These things write I unto you [to teach you] that ye sin not." (2:1) Again, "A new commandment [teaching] I write unto you." (2:8) Again, "Little children, let no man deceive you [but heed my teaching]: he that doeth righteousness is righteous." (3:7) Again, "We are of God: he that knoweth God heareth us [obeys our instructions, our teachings]." (4:6) Again, "These things have I written unto you...that ye may know [be taught]." (5:13) He closes his epistle with a very important teaching, saying, "Little children, keep yourselves from idols [permit no person or thing to supplant God himself in your affections and reverence]."
Seeing then that the Apostle cannot be understood as meaning that the Church has no need of human teachers-- seeing on the contrary that he recognized human teachers as the agency employed by the holy Spirit specially "set in the Church" for this very service, what can he mean by these words, "Ye need not that any man teach you," and "the same anointing teacheth you all things"? The proper answer to this query will be readily seen by examining the context in the light of facts already discussed.
This epistle is supposed by scholars to have been written in the year A.D. 90. By that date Christianity had attained considerable prominence in the world. It had gathered the "remnant" of fleshly Israel and drawn upon itself the hatred and persecution of the vast blinded majority of that people and been scattered everywhere throughout the then civilized world. Many things in Christianity commended it to the Greek philosophers of that time who sought to combine with it and to become philosophic Christians and Christian philosophers--still holding their philosophies which the Apostle Paul points out were "falsely so-called." (1 Tim. 6:20) These philosophers were quite willing to acknowledge Jesus as a good man and a wise teacher but not as the Son of God who left a spirit nature, "a form of God," and was "made flesh," to thereby become man's Redeemer, and the author of eternal life to all who obey him. They were, however, teaching a future, eternal life and were glad to find Christians teaching the same: the difference being that the philosophers (Plato and others) taught that eternal life is a human quality, an inherent power in mankind-- deathlessness, immortality, whereas the Christians taught that eternal life was not inherent in man but a gift of God through Christ, intended only for those who accept him. Rom. 2:7; 5:15,21; 6:23; 2 Cor. 9:15
These philosophers practically said to the Christians-- We are glad to meet so respectable and sensible and free a people. Your great teacher, Jesus, surely did make you free from many of the customs and superstitions of the Jews and we congratulate you accordingly. But you are still in a measure of bondage: when you have investigated our philosophies you will have still more liberty and will find that much you still hold in common with the Jews--their hopes of a Messianic kingdom, their peculiar ideas of one God and your peculiar ideas that your Teacher, Jesus, was his only Son, etc., these things you will soon outgrow, with the aid of our philosophy. 2 Pet. 2:19; Jude 4
John's epistle is written to fortify Christians against these subversive doctrines. He exhorts them in this chapter (2:24) to hold fast the teachings heard by them from the beginning and to consider these philosophizing teachings as lies and all such false teachers representatives of the Antichrist which they had so often heard would be manifested in the Church. (2 Thess. 2:3-7; 1 John 2:18) He says, "These things have I written unto you concerning them that [seek to] seduce you [from Christ]." Verse 26
Then comes the peculiar language of verse 27, now under discussion, which we paraphrase thus:
But, dearly beloved, the true children of God cannot be seduced by any such philosophies: with us no philosophy can take the place of Christ in our hearts--no theory could cause us to question the fulness and the correctness of the great message which we received as the Gospel of our Lord Jesus Christ--the Father's Beloved, the Father's Anointed. Besides the reasonableness of "the faith once delivered unto the saints," consider the marvelous effect of that message upon you: it was accompanied by miraculous "gifts" of "tongues," "miracles," etc., which these philosophers declare are duplicated by the fakirs of the East; but aside from this you have another testimony in your own new hearts-- in the anointing which has transformed and renewed your minds, producing in your daily life fruits of the Spirit of holiness which the fakirs cannot duplicate and which the philosophers who would seduce you cannot deny.
On these fundamentals of our holy religion--that Christ Jesus was not an impostor but the very Son of God and our Redeemer; and that eternal life can be obtained only through vital union with him--you have no need of instruction, neither from these false teachers nor from me. And so long as you have this holy Spirit of love abiding in you, it will serve as a guard against all such blasphemous, antichristian theories. So long as you remember that "the peace of God which passeth all understanding" came to your hearts through an acceptance of Jesus as the Son of God and the only power of God unto salvation, so long will this spirit hold you firm, steadfast, on this point. And you will find this same test (of loyalty to the holy Spirit of love received through the Father and the Son) helpful in proving all matters: for whatever contradicts or ignores this Spirit of love is an unholy spirit--a false teaching. And remember that its teaching is that if we would receive any reward we must "abide in him"--to abandon Christ is to abandon all.
The Apostle's thought is, that any who have become Christians at all, any who have understood the divine plan to any extent, must first have before them the fact that they and all were sinners and in need of a Redeemer; and, secondly, the fact that Jesus, the Anointed One, had redeemed them by the sacrifice of his own life. The Apostle further declares that they have no need that any man teach them this basic truth. They could not be Christians at all and yet be in ignorance of this fundamental of the Christian religion-- that Christ died for their sins according to the Scriptures, and rose again for their justification--and that our justification and consequent sanctification and hope of glory are all dependent upon the fact and value of Christ's sacrifice on their behalf. He points out that although it might have been possible to trust in and believe on the Father without believing on the Son before the Son was manifested, yet now, whosoever denieth the Son of God denies thereby the Father; and no one can confess the Son of God without confessing at the same time the Father and the Father's plan, of which he is the center and executor.
So, then, we today can see exactly what the Apostle meant; namely, that whoever had been begotten of the holy Spirit must first have been a believer in the Lord Jesus; that he was the Only Begotten of the Father; that he was manifested in the flesh; that he was holy, harmless and separate from sinners; that he gave himself as our ransom; and that the sacrifice was accepted of the Father and witnessed by his resurrection to be the glorious King and Deliverer. Without this faith no one could receive the holy Spirit, the anointing: consequently, whoever has the anointing needs not that any man shall waste time in discussing further the fundamental question as to whether Jesus was or was not the Son of God; whether or not he was the Redeemer; whether or not he was the anointed Messiah who shall fulfil in God's due time the precious promises of the Scriptures. The same anointing which we have received, if it abides in us, will assure us of the truth of these things--"Even as it hath taught you ye must abide in him." Whoever abides not in him, in the Vine, is--like the branch cut off--sure to wither; whoever abides in him is sure to abide in his Spirit also, and cannot deny him.
"Ye have an unction from the holy one and ye all know it." (Diaglott) The holy Spirit was typified throughout the Jewish dispensation by holy oil which, poured upon the head of the High Priest, ran down over all the body; so whoever is of the body of Christ is under the anointing, under the influence of the Spirit, and wherever the Spirit of the Lord is, it is unctuous, smooth, lubricative. Its tendency is to follow peace with all men, so far as is possible, and so far as fidelity to righteousness will permit. It is opposed to friction--to anger, malice, hatred, strife. Those under its influence are glad to be taught of the Lord, and so far from quarreling with his plan and revelation, they readily fall into full harmony with them, and have correspondingly the lubrication promised--the unction, the smoothness, the peace, the joy, the holiness of mind.
Those who have received the Spirit of the Lord in this sense of the word, bringing peace and joy and harmony into their hearts, knowing that they have these as a result of the Lord's dealings with them, and that they received these since they believed on the Lord Jesus and accepted him as the Anointed One. This unction, therefore, is an evidence not only to themselves but, in a considerable measure, an evidence to others that they are members of the body of Christ; while those who lack this peace and joy, and whose hearts are filled with malice and strife and hatred and bickerings and quarrelings and disputes, certainly lack the evidence of the anointing, of the lubrication, of the smoothness which accompanies the Spirit of the Lord. True, we are not all alike, and the smoothness may not in the outward affairs of life manifest itself so quickly in some as in others; but very early in the Christian experience this smoothness should be looked for in the heart, as an evidence that we have been with Jesus and learned of him and received his Spirit, and shortly after it should begin to be evident to others in the daily life.
24. Explain Isa 53:11.
25. Should we expect to have any knowledge of the future?
26. What evidences have we that Da 12:4 is being fulfilled?
27. When will ‘the knowledge of the Lord fill the earth as the waters cover the sea,’ and...
28. What will be the relation between knowledge and faith in the Millennial Age ?