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?
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 ?
(Rom 10:17) So then faith cometh by hearing, and hearing by the word of God.
A102:1 to 106
Many Christians, unwilling to believe that so many millions of ignorant infants and heathen will be eternally lost (which they have been taught means to be sent to a place of eternal and hopeless torment), insist, notwithstanding these Bible statements, that God will not condemn the ignorant. We admire their liberality of heart and their appreciation of God's goodness, but urge them not to be too hasty about discarding or ignoring Bible statements. God has a blessing for all, in a better way than through ignorance.
But do these act in accordance with their stated belief? No: though they profess to believe that the ignorant will be saved on account of their ignorance, they continue to send missionaries to the heathen at the cost of thousands of valuable lives and millions of money. If they all, or even half of them, would be saved through ignorance, it is doing them a positive injury to send missionaries to teach them of Christ; for only about one in a thousand believes, when the missionaries do go to them. If this idea be correct, it would be much better to let them remain in ignorance; for then a much larger proportion would be saved. Continuing the same line of argument, might we not reason that if God had left all men in ignorance, all would have been saved? If so, the coming and death of Jesus were useless, the preaching and suffering of apostles and saints were vain, and the so-called gospel, instead of being good news, is very bad news. The sending of missionaries to the heathen by those who believe the Calvinistic or fatalistic view of election, that the eternal destiny of each individual was unalterably fixed before he had an existence, is even more absurd and unreasonable.
But the Bible, which is full of the missionary spirit, does not teach that there are several ways of salvation--one way by faith, another by works, and another by ignorance. Neither does it teach the God-dishonoring doctrine of fatalism. While it shows every other door of hope closed against the race, it throws wide open the one, only door, and proclaims that whosoever will may enter into life; and it shows that all who do not now see or appreciate the blessed privilege of entering shall in due time be brought to a full knowledge and appreciation. The only way, by which any and all of the condemned race may come to God, is not by meritorious works, neither by ignorance, but by faith in the precious blood of Christ, which taketh away the sin of the world. (1 Peter 1:19; John 1:29) This is the Gospel, the good tidings of great joy, "which shall be unto ALL PEOPLE."
Suppose we now look at these things just as God tells us of them, and leave the clearing of his character to himself. Let us inquire, What has become of the one hundred and forty-two billions?
Whatever may have become of them, we may be sure they are not now in a condition of suffering; because, not only do the Scriptures teach that full and complete reward is not given to the Church until Christ comes, when he shall reward every man (Matt. 16:27), but that the unjust are to receive their punishment then also. Whatever may be their present condition, it cannot be their full reward; for Peter says, "The Lord knoweth how to reserve the unjust unto the day of judgment to be punished" (2 Peter 2:9); and he will do so.
But the thought that so many of our fellow creatures should at any time be lost from lack of having had the knowledge which is necessary to salvation would be sad indeed to all who have a spark of love or pity. Then, too, there are numerous scriptures which it seems impossible to harmonize with all this. Let us see: In the light of the past and the present as the only opportunities, laying aside all hope through a restitution in the coming age, how shall we understand the statements, "God is love," and "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish"? (1 John 4:8; John 3:16) Would it not seem that if God loved the world so much he might have made provision, not only that believers might be saved, but also that all might hear in order to believe?
Again, when we read, "That was the true light that lighteth every man that cometh into the world" (John 1:9), our observation says, Not so; every man has not been enlightened; we cannot see that our Lord has lighted more than a few of earth's billions. Even in this comparatively enlightened day, millions of heathen give no evidence of such enlightenment; neither did the Sodomites, nor multitudes of others in past ages.
We read that Jesus Christ, by the grace of God, tasted death "for every man." (Heb. 2:9) But if he tasted death for the one hundred and forty-three billions, and from any cause that sacrifice becomes efficacious to only one billion, was not the redemption comparatively a failure? And in that case, is not the Apostle's statement too broad? When again we read, "Behold, I bring you good tidings of great joy, which shall be to ALL PEOPLE" (Luke 2:10), and, looking about us, see that it is only to a "little flock" that it has been good tidings, and not to all people, we would be compelled to wonder whether the angels had not overstated the goodness and breadth of their message, and overrated the importance of the work to be accomplished by the Messiah whom they announced.
Another statement is, "There is one God, and one Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all." (1 Tim. 2:5,6) A ransom for all? Then why should not all involved have some benefit from Christ's death? Why should not all come to a knowledge of the truth, that they may believe?
Without the key, how dark, how inconsistent, these statements appear; but when we find the key to God's plan, these texts all declare with one voice, "God is love." This key is found in the latter part of the text last quoted--"Who gave himself a ransom for all, TO BE TESTIFIED IN DUE TIME." God has a due time for everything. He could have testified it to these in their past lifetime; but since he did not, it proves that their due time must be future. For those who will be of the Church, the bride of Christ, and share the kingdom honors, the present is the "due time" to hear; and whosoever now has an ear to hear, let him hear and heed, and he will be blessed accordingly. Though Jesus paid our ransom before we were born, it was not our "due time" to hear of it for long years afterward, and only the appreciation of it brought responsibility; and this, only to the extent of our ability and appreciation. The same principle applies to all: in God's due time it will be testified to all, and all will then have opportunity to believe and to be blessed by it.
The prevailing opinion is that death ends all probation; but there is no scripture which so teaches; and all the above, and many more scriptures, would be meaningless, or worse, if death ends all hope for the ignorant masses of the world. The one scripture quoted to prove this generally entertained view is, "Where the tree falleth, there it shall be." (Eccl. 11:3) If this has any relation to man's future, it indicates that whatever his condition when he enters the tomb, no change takes place until he is awakened out of it. And this is the uniform teaching of all scriptures bearing on the subject, as will be shown in succeeding chapters. Since God does not propose to save men on account of ignorance, but "will have all men to come unto the knowledge of the truth" (1 Tim. 2:4); and since the masses of mankind have died in ignorance; and since "there is no work, nor device, nor knowledge, nor wisdom, in the grave" (Eccl. 9:10); therefore God has prepared for the awakening of the dead, in order to knowledge, faith and salvation. Hence his plan is, that "as all in Adam die, even so all in Christ shall be made alive, but each one in his own order"--the Gospel Church, the Bride, the body of Christ, first; afterward, during the Millennial age, all who shall become his during that thousand years of his presence (mistranslated coming), the Lord's due time for all to know him, from the least to the greatest. 1 Cor. 15:22
As death came by the first Adam, so life comes by Christ, the second Adam. Everything that mankind lost through being in the first Adam is to be restored to those who believe into the second Adam. When awakened, with the advantage of experience with evil, which Adam lacked, those who thankfully accept the redemption as God's gift may continue to live everlastingly on the original condition of obedience. Perfect obedience will be required, and perfect ability to obey will be given, under the righteous reign of the Prince of Peace. Here is the salvation offered to the world.
Let us now consider another text which is generally ignored except by Universalists; for, although we are not Universalists, we claim the right to use, and believe, and rejoice in, every testimony of God's Word. It reads, "We trust in the living God, who is the Savior of all men, specially of those that believe." (1 Tim. 4:10) God will save all men, but will not specially ("to the uttermost") save any except those who come unto him through Christ. God's arbitrary salvation of all men is not such as will conflict with their freedom of will, or their liberty of choice, to give them life against their wills: "I have set before you, this day, life and death; choose life, that ye may live."
(Act 10:22) And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words of thee.
R2989 c2 p3,4
"WORDS WHEREBY THOU SHALT BE SAVED."
Peter coming into the house, and finding a congregation of earnest God-fearing Gentiles assembled, asked the pointed question, "For what intent have ye sent for me?" (`Verse 29`.) Cornelius then related something of his past experience, his desire for fellowship with God, his endeavor to live in a manner pleasing to him, the vision that he had received, and now Peter's arrival in response to that vision, and his expectancy that he was about to hear what had been promised him--"words whereby thou and all thy house shall be saved." (`Acts 11:14`.) He was not saved by his almsgiving, not saved by his prayers, nor yet by the message which Peter delivered; but Peter's message, "words," explaining matters, enabled Cornelius and his household to grasp by faith the great redemption which is in Christ Jesus,--and thus to be saved. Saved at once from alienation from God and from condemnation, as sinners; a foretaste of the complete salvation to be granted unto them at the second coming of the Lord.
We note with keen interest the Apostle's preaching, that we may clearly discern the life-giving message which he brought, from which Cornelius and his associates derived their saving faith. We find that Peter's discourse was the same gospel message which he had delivered repeatedly before. It was Jesus-- the good, the obedient--and the sacrifice for sins which he accomplished when he died on the cross. It was the message of the hope of a resurrection from the dead through him, as attested by his resurrection by the mighty power of God. It was the message that a ransom for sinners having been paid to Justice the Lord is now pleased to accept sinners on conditions of faith, reverence and obedience to righteousness according to ability. Peter's discourse was "the old, old story" which to many has become tedious and distasteful; but which to every soul, in the right attitude, is the Father's message of forgiveness of sins, and reconciliation, through the death of his Son. This is the same message which God is still sending by all who are his true ambassadors. There is no other gospel, and those who present another message are not, in their service, ambassadors for God, messengers and mouthpieces of his spirit.
R2990 c1 p1
The Apostle Paul tells us that "It pleased God through the foolishness of preaching to save them which believe"--that is, it pleased God to adopt this method of declaring the truth respecting his redemptive plan, and to accept and justify those who would believe and accept this testimony. The testimony may reach people today through letters or tracts or books, or through oral preaching; it matters not in what manner; it merely matters that the true message shall be delivered, and received; but the message goes, invariably, through the human channel, and not through angels, nor by the holy spirit's power or operation aside from human agents. We are to bear in mind these lessons of God's methods, and to apply them appropriately in connection with the affairs of life. We are not to expect the Lord to move upon or instruct our friends or kindred or neighbors; but are to remember that this honor he has conferred upon his "royal priesthood;" and accordingly we are to be "not slothful in business; fervent in spirit; serving the Lord;"--serving the truth in any and every manner open to us.
9. What is the difference between knowing about God and knowing God ?
(Joh 17:3) And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
R2137 c1 p4,5 and c2 p1
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."
The Apostle, continuing, assures us that through this knowledge of God is imparted to us as by divine power "all things that pertain unto life and godliness." What an assurance! This statement of the importance of knowledge for our Christian development in every direction reminds us of the words of our Lord, "This is life eternal; that they might know thee, the only true God, and Jesus Christ, whom thou hast sent." (`John 17:3`.) To know God, as the Apostle here explains, signifies an intimate acquaintance with "him that hath called us by his own glory and virtue." It is only as we realize something of the greatness and perfection of the divine character that we are properly able to estimate our own littleness and imperfection; only as we see the beauties of his gracious character can we become intimately acquainted with God, familiar with his graces and virtues. The influence of this knowledge and fellowship with God, through our Lord Jesus Christ, reacts upon our own hearts, and has a cleansing and sanctifying effect. Thus the Apostle prays for some that they might grow in the knowledge of God so as to be able to "comprehend with all saints what is the length and the breadth, the depth and the height of the love of Christ which passeth [human] understanding." (`Eph. 3:14-19`.) Those beholding the divine character, even though but dimly, as through a glass, are thereby changed from glory to glory as by the spirit of the Lord.--`2 Cor. 3:18`.
R2138 c1 p3
In view of what we already know of our Creator, especially as revealed to us in and through our Lord and Redeemer, Jesus, shall we not, as those who have come to see something of his glorious character, "press toward the mark" (`Phil. 3:14`) for the attainment of all that he may be pleased to reveal to us concerning himself, that thus we may be more and more partakers of his spirit, more and more conformed to his likeness, more and more acceptable, and by and by be actually and everlastingly accepted in the Beloved, to the full realization of all those blessings which God has in reservation for them who love him, and of which now we have the exceeding great and precious promises?
R2624 c2 p4
The Master realized that his special instructions must be toward those whom the Father had given unto him, rather than toward the unready and unwilling ones who would not receive his testimony because not in a proper condition of heart to appreciate. To his faithful disciples, therefore, and to all of the same class since, he declared that all things he possessed he had received of the Father; he claimed nothing of himself; and further, he asserted that no one knew him truly, fully, intimately, but the Father, and that no man knew the Father except himself, the Son, and he to whom the Son revealed him. The average reader gets very little meaning out of this passage at first. The Christian who has been making progress for years, growing in grace and in the knowledge of the Lord, can appreciate it much better. He realizes that while he had some knowledge about Jesus and about the Father at first, from the very inception of his Christian experience, yet it was a different matter to come to know the Father and to know the Son in the intimate sense, in the sense of becoming well acquainted with them, knowing their mind as one knows the mind, the heart, of an intimate friend. It is a privilege to receive such an acquaintance. It is not to be had by everybody; it requires seeking for and knocking for, and such seeking and knocking implies an earnest desire to have an intimate fellowship and communion. Such a growth in grace should be earnestly sought by all of the Lord's true followers who seek to be his joint heirs in the Kingdom; for without it they cannot make progress. In proportion as we know the Father and know the Son we will love them and seek more and more to do those things which are pleasing in their sight.
10. Does knowledge increase responsibility?
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?
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 ?