1 John 2:20

DISCOURSE: 2440
THE UNCTION OF THE HOLY ONE

1 John 2:20. Ye have an unction from the Holy One, and ye know all things.

IT is a melancholy fact, that, in every age of the Church, persons have arisen from the bosom of the Church herself, not only to “speak perverse things, and draw away disciples after them [Note: Acts 20:30.],” but even to introduce “damnable heresies, and to deny the Lord that bought them [Note: 2 Peter 2:1.].” Such antichrists had been foretold by our Lord himself; and, even in the apostolic age they existed in great numbers [Note: ver. 18.]. These persons, for a length of time, could not be distinguished from the truly pious: for though the more eminent Christians, who had “the gift of discerning spirits,” might see something materially wrong in the spirit and temper of their minds, yet, inasmuch as their defects were not generally visible, nor of so determined a character as to call for public censure, they were suffered to grow up as tares among the wheat, till, by their own wilful apostasy, they manifested their character before all. From their contagion, however, the truly upright were preserved. And that which was made instrumental to their preservation was, “an unction from the Holy One,” whereby they were enabled to “discern all things,” and consequently, by “proving all things, to hold fast that which was good.”

From hence we see,

I. The distinguishing privilege of true Christians—

They “have an unction from the Holy One”—
[The Lord Jesus Christ is undoubtedly that “Holy One” from whom the unction proceeds. By this name he is frequently designated, both in the Old Testament [Note: Psalms 16:10; Daniel 9:24.] and the New [Note: Acts 3:14.Revelation 3:7.]: and, in order to the execution of his mediatorial office, he himself was “anointed with the Holy Ghost [Note: Acts 10:38.],” and fitted for the discharge of all that he had undertaken [Note: Isaiah 61:1. with Luke 4:18.]. It was foretold that he should be so anointed [Note: Isaiah 11:1.]; and the prediction was visibly fulfilled at the time of his public consecration to his high office [Note: Matthew 3:16.]. Of this Spirit he received “without measure [Note: John 3:34.]:” and the holy oil, poured out upon his sacred head, “descends to the skirts of his garments [Note: Psalms 133:2.].” But at his ascension to heaven this divine unction was committed to him in a more particular manner, in order that he might pour it out upon his people, who were to be anointed to some of the same offices which he himself sustained. This was foretold by David: and the accomplishment of it is declared by the Apostle Paul: but there is a difference between the passage as uttered by the prophet, and as cited by the Apostle; a difference worthy of particular observation. David says, “Thou hast ascended on high; thou hast led captivity captive; thou hast received gifts for men [Note: Psalms 68:18.]:” but St. Paul, in quoting it, says, “When he ascended up on high, he led captivity captive, and gave gifts unto men [Note: Ephesians 4:8.].” The truth is, that Jesus received this gift, on purpose that he might give it: and he does give it, according to the promise which he made to his people [Note: John 16:7.], and according to the promise which the Father himself made to them in Abraham two thousand years before [Note: Galatians 3:13.]

This is their distinctive privilege—
[“Sensual or natural men have not the Spirit:” and it is in consequence of their not having it, that “they separate themselves,” precisely as those did who are spoken of in the text [Note: Jude, ver. 19.]. But every true believer has this divine unction abiding in him [Note: John 14:16.]: and it is from the very circumstance of his having received this unction, that the believer is emboldened to claim, as it were, a relation to his God [Note: 1 John 3:24; 1 John 4:13.]. Without this, he would not be able to perform any part of his duty aright: he could not “walk” acceptably to God, but by the Spirit [Note: Galatians 5:16.]: he could “not even pray as he ought [Note: Romans 8:26.]:” he could “not so much as call the Lord Jesus Christ his Lord, but by the Holy Ghost [Note: 1 Corinthians 12:3.].” To this divine unction he is indebted for the very existence of life in his soul: and the man who has it not, is even dead before God [Note: Ephesians 2:1.]. And hence he may affirm, without the remotest danger of mistake, that, “if any man be led by the Spirit of God, he is a Son of God [Note: Romans 8:14.];” and, on the contrary, that “if any man have not the Spirit of Christ, he is none of his [Note: Romans 8:9.].”]

To estimate aright this high privilege, we must further consider,

II.

The benefit they derive from it—

When it is said, that “they know all things,” we must of course not so interpret the words as to include the knowledge of arts and sciences, or even a scientific knowledge of religion itself. The Apostle means only, that by this divine unction the Christian attains an acquaintance with all things that are necessary,

1. For his preservation from error—

[Human wisdom is not sufficient for this: and the more it is relied upon, the more likely it will be to deceive and ruin us. To be “wise in our own conceit,” and to “lean to our own understanding,” are marks of extreme weakness and folly; and those who habitually indulge these evils, are sure, at last, to fall: for God, who has promised to guide and instruct the humble [Note: Psalms 25:9.], has declared, that “he will take the wise in their own craftiness [Note: 1 Corinthians 3:9.].” That we may see what a preservative this divine unction is, let us bear in mind, that he who has it, “has in himself the witness” of all the most important truths of Christianity [Note: 1 John 5:10.]; so that, when a deceiver endeavours to subvert his faith, he has in his own bosom a conviction which nothing can shake. He may not be able to answer the arguments that are brought against him, any more than he could maintain a disputation with one who should assert, as some have done, that there is no heat in fire: but he can no more be turned from his persuasion, than he could be made to believe that there is no sun in the firmament, or that he could subsist without food. An adversary might dilate upon the dignity of human nature till his voice failed him: but he could never persuade a Christian that the heart is any other than what God has declared it to be—“deceitful above all things, and desperately wicked [Note: Jeremiah 17:9.].” He might expatiate upon the sufficiency of man’s righteousness to justify him before God: but he could never induce a true penitent to rely on any thing but the righteousness of the Lord Jesus Christ, “the righteousness which is of God by faith [Note: Philippians 3:9.].” He might assert, as confidently as he would, the ability of man to fulfil the will of God: but the man that has this divine unction knows “that without Christ he can do nothing [Note: John 15:5.].” Thus he has, if I may so speak, a compass whereby to steer even in the dark, and can traverse the seas in safety; whilst those who have only the dictates of human wisdom for their guide, are left to run on rocks and shoals, to their eternal ruin [Note: Proverbs 28:5.]

2. For his final salvation—

[This divine unction, duly improved, shall be sufficient for every thing to which the Christian is called. By it, he shall mortify the whole body of sin [Note: Romans 8:13.]. By it, he shall be able to sustain every affliction that can come upon him [Note: 2 Corinthians 12:9.]. By it, he shall be changed into the perfect image of his God [Note: 2 Corinthians 3:18.].

We must not, however, misunderstand the Apostle, as though this unction of the Holy One superseded an attention to the word of God, or the necessity of continual diligence on our part. The word of God is, after all, our only directory: and to imagine, as some do, that the light within renders the written word unnecessary, is a very dangerous error. The light within is necessary, just as the light of the sun is for the discovery of time upon the dial: but as the dial is of no use without the sun, so neither will the sun suffice without the dial. And, whatever office the Holy Spirit executes, he executes it by and through the written word. Nor let it be supposed that we can acquire divine knowledge without much studious application to the word of God: for Solomon tells us, that it is not by either prayer or study, separately, that we can attain knowledge: it must be by both combined: “If we cry after knowledge, and search for it as for hid treasures, then shall we understand the fear of the Lord, and find the knowledge of God [Note: Proverbs 2:3.].”

It is proper I should yet further guard against an idea, that this divine unction supersedes the necessity of diffidence on our part: for though it is true, that, on the great leading and fundamental doctrines of the fall, and of the recovery by Jesus Christ, the inward witness of these truths may suffice to preserve us, there are ten thousand errors, into which we may fall, even whilst we think that we are taught by the Holy Ghost. From damning error and apostasy he will keep his people; but not from all error: for then there would be no room left for diversity of opinion in the Church of God. But we shall never “see eye to eye” in this life. There will still be room left for difference of sentiment, in matters of minor importance: and mutual forbearance in relation to them will be necessary, even to the end. In things essential, there should be unity; in things non-essential, liberty; and in every thing there should be charity.]

Address—
1.

Those who doubt the doctrine of our text—

[To speak of a divine unction, as given to us to secure us from error, and to bring us to salvation, appears, to many, to be a wild and enthusiastic conceit. They believe that the Holy Ghost was given formerly to the Church for the working of miracles; but they will not believe that he is continued to the Church, for the purpose of guiding, and comforting, and sanctifying the soul. But to any one who doubts his need of the Holy Spirit, I would say, What did our blessed Lord mean, when, in counselling the Laodicean Church, he said, “Anoint thine eyes with eye-salve, that thou mayest see [Note: Revelation 3:18.]?” I do not conceive it possible to explain away that passage; or for any one, who believes the Scripture, to doubt but that there is an unction of the Holy One, which we all need, in order to the attainment of a spiritual discernment. It is the office of the Holy Spirit to “glorify Christ, by taking of the things that are Christ’s, and shewing them unto us [Note: John 16:14.].” Let not prejudice, then, keep any from seeking this inestimable benefit; but let all entreat of God to send down upon them “a spirit of wisdom and revelation in the knowledge of Christ [Note: Ephesians 1:17.];” and so to “guide them into all truth [Note: John 14:26; John 16:13.],” that they may “be saved in the Lord with an everlasting salvation.”]

2. To those who profess to be living in the experience of it—

[Have any of you been thus anointed, and thus preserved? Then give God the glory of it; and say with the Apostle, “He who hath established us in Christ, and hath anointed us, (you observe the union of the two, as in the text,) is God [Note: 2 Corinthians 1:21. with 1 John 2:27.].” But remember, that the world can only judge of your professions by your practice. You profess, that “by the unction of the Holy One you know all things:” let it be seen, then, that by the unction of the Holy One you do all things. It is by your fruits that you must be judged, both by God and man. See to it, then, that you guard against that conceit which so prevails in heretics and apostates. To your latest hour you must retain a childlike spirit, and particularly in the simplicity and docility of your minds. You must guard, too, against every corrupt bias. “If your eye be single, your whole body will be full of light: but if your eye be evil, your whole body will be full of darkness.” In particular, be careful not to make the truths of God an occasion of needless contention. For the fundamentals of religion you must indeed contend, and that earnestly, if need be; but even in reference to them, it would be better to recommend to your adversaries, and to cultivate for yourselves, the study of the Holy Scriptures with prayer. In this way, you will “grow both in knowledge and in grace;” and “your light will shine brighter and brighter unto the perfect day.”]