1 John 2:27-28

The Place of Safety; Christ

27. But the anointing which ye have received As in 1 John 2:2, we have the false and the true Christians put side by side in contrast; but this does not justify us in turning S. John's simple -and" (καί) into -but". As in 1 John 2:24, we have the pronoun put first with great emphasis, and as a nominativus pendens. Moreover, the reception of the chrism refers to the definite occasion when Christ poured out His Spirit upon them, viz. their baptism; and therefore the aorist should be retained. Wherefore, as R. V., And as for you, the anointing which ye received.

abideth in you We often, in order to convey a command or a rebuke gently, state as a fact what ought to be a fact. This is perhaps S. John's meaning here. If not, it is an expression of strong confidence in those whom he adresses.

ye need not that any man teach you This seems to confirm the reading -ye know all things" in 1 John 2:20. The believer who has once been anointed with the Spirit of truth has no need even of an Apostle's teaching. This seems to be quite conclusive against -little children" anywhere in this Epistle meaning children in years or children in knowledge of the Gospel. S. John writes throughout for adult and well-instructed Christians, to whom he writes not to give information, but to confirm and enforce and perhaps develope what they have all along known. Of course S. John does not mean that the anointing with the Spirit supersedes all necessity for instruction. The whole Epistle, and in this chapter 1Jn 2:6-7; 1 John 2:24, are conclusive against such a view. S. John assumes that his readers have been thoroughly instructed in -the word" and -the truth", before receiving the outpouring of the Spirit which shews them the full meaning of -the word" and confirms them in -the truth". If S. John has no sympathy with a knowledge which professed to rise higher than Christian teaching, still less has he sympathy with a fanaticism which would dispense with Christian teaching. While he condemns the Gnosticism of his own age, he gives no encouragement to the Montanism of a century later.

but as the same anointing … ye shall abide in him We have here to settle, first the question of readings, and then the question of construction. -But as His anointing" (א BC, Vulgate, Syriac) is certainly superior to -But as the sameanointing" (AKL, Coptic), and still more is - ye abide" or - abide ye" (א ABC, Versions) superior to -ye shallabide" (KL). The A. V. deserts Wiclif, Tyndale, Cranmer, and the Rhemish, to follow the Genevan in adopting the future. The construction is not so easily determined, but does not seriously affect the sense. We may render, (1) But as His anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, do ye abide in Him; making only one sentence with a long protasis. Or (2) we may break it into two sentences, each with a protasis and apodosis; But as His anointing teacheth you concerning all things, it is true and is no lie; and even as it taught you, do ye abide in Him, The majority of English Versions, including R.V., are for the former: so also the Vulgate. Commentators are much divided; but Huther claims to have most on his side for the latter. He has against him Alford, Braune, De Wette, Düsterdieck, Ewald, Lücke, Neander, Westcott. The sentence seems to be a recapitulation of the section. -As His anointing teaches you concerning all things" recalls 1 John 2:20; -is true and is no lie" recalls 1 John 2:21; -do ye abide in Him" recalls 1 John 2:24. Probably we ought to supply a new nominative for -taught", viz. -He", i.e. Christ understood from -in Him". This explains the difference of tense: -taught" refers to the gift of the Spirit of truth made once for all by Christ; -teacheth" to the continual illumination which is the result of the gift. It is comparatively unimportant whether we consider -do ye abide" (μένετε) as indicative, like -abideth" just before, or as imperative, like -abide" in the next verse. See on 1 John 2:29.