But ye have an unction from the Holy One, and ye know all things But the anointing which ye have received, etc.

I. THE NATURE OF THIS BLESSING. "Ye have an anointing from the Holy One." The "unction," or "anointing," does not signify the act of anointing, but the material which is used in the anointing - the oil, or ointment, or unguent. Here it denotes the Holy Spirit, whom the Christians to whom St. John was writing had received. Prophets, priests, and kings were anointed, and Christians are spoken of in the New Testament as "kings and priests" (Revelation 1:6); but we cannot see in our text any reference to either of these aspects of Christian character and life. The apostle is rather contrasting his readers, who had received the anointing from the Holy One, with the antichrists, who were opposed to the Anointed. As Alford expresses it, "The apostle sets his readers, as χριστούς, anointed of God, over against the ἀντίχριστοι." They possessed the Holy Spirit. He was within them as their Teacher, Comforter, Sanctifier. This blessing is of unspeakable and inestimable worth.

II. THE SOURCE OF THIS BLESSING. "Ye have an anointing from the Holy One;" i.e., Jesus Christ. In verse 1 St. John speaks of him as "the Righteous." In 1 John 3:3 he says that "he is pure." St. Peter said to him, "We know that thou art the Holy One of God" (John 6:69). And he afterwards spake of him as "the Holy and Righteous One" (Acts 3:14). And he spake of himself to "his servant John" as "he that is holy, he that is true" (Revelation 3:7). He baptizes with the Holy Spirit (John 1:33). He sends the Holy Spirit (John 15:26). The outpouring of the Holy Spirit on the Day of Pentecost is ascribed to him (Acts 2:33). Therefore we conclude that he, our Lord and Saviour, is the Holy One from whom Christians receive the anointing; i.e., the Holy Spirit.

III. THE EFFECT OF THIS BLESSING. "Ye know all things And ye need not that any one teach you." The "all things" calmer, of course, mean all things in science and art, in history and philosophy. An examination of the context will lead us to the true meaning. In verse 20 St. John says, "Ye know all things;" in verse 21 and the next sentence he says, "Ye know the truth;" and in the following verse and the next sentence he shows what the truth of which he had spoken is, viz. "that Jesus is the Christ." By the "all things," then, the apostle means "the truth... that Jesus is the Christ." All things in the Christian system are comprised in that one great fact. "He who knows this one thing," says Ebrard, "that Jesus is the Christ, knows already in that one thing all; there is no most distant height or depth of truth which is not contained or involved in that simple proposition." This interpretation includes other interpretations which are not so clearly drawn from the context; e.g., Alford, "All things needful for right action in the matter under consideration;" Barnes, "All things which it is essential that you should know on the subject of religion;" and others, "All things necessary to salvation." These and others are comprised in the knowledge "that Jesus is the Christ." This knowledge they attained by means of "an unction from the Holy One." We do not understand that the Holy Spirit had communicated unto them new truths, or directly revealed any truth to them. But by reason of his influence they saw the truths which they had received, more clearly, and grasped them more firmly. This is well illustrated by Dr. Chalmers: The Spirit "does not tell us anything that is out of the record; but all that is within it he sends home with clearness and effect upon the mind. When a telescope is directed to some distant landscape, it enables us to see what we could not otherwise have seen; but it does not enable us to see anything which has not a real existence in the prospect before us. The natural eye saw nothing but blue land stretching along the distant horizon. By the aid of the glass there bursts upon it a charming variety of fields, and woods, and spires, and villages. Yet who would say that the glass added one feature to this assemblage? And so of the Spirit. He does not add a single truth or a single character to the book of revelation. He enables the spiritual man to see what the natural man cannot see; but the spectacle which he lays open is uniform and immutable. It is the Word of God which is ever the same." So the Holy Spirit had brought into clear and impressive light the things which they to whom this letter is addressed had learned from the sacred Scriptures and from St. John and other Christian teachers, and had enabled them to realize their importance and power. And as a matter of fact, in our own day we see persons whose educational advantages have been of the slightest, whose powers and opportunities for study have been must limited, who yet have a clear and comprehensive acquaintance with the essential truths of the gospel of Jesus Christ. And the reason of this is, they "have an anointing from the Holy One," they are enlightened by the Holy Spirit (cf. John 14:26; John 16:13, 14; 1 Corinthians 2:13-16). But St. John writes further, "Ye need not that any one teach you" - a statement on which Alford remarks, "His assertions here are so many delicate exhortations, veiled under the declaration of their true ideal state of unction with the Holy Spirit who guides into all truth. If that unction were abiding in them in all its fullness, they would have no need for his or any other teaching." The reference is to their knowledge of the great comprehensive truth "that Jesus is the Christ." They were not dependent upon any one for teaching concerning this vital and fundamental fact. But generally speaking, "the Divine unction does not supersede ministerial teaching, but surmounts it."

IV. THE OBLIGATION OF THIS BLESSING. More fully stated this is the obligation which is inseparable from the possession of this anointing from the Holy One. "Abide in him," i.e., in Christ, as the context clearly shows. The person spoken of in verses 27 and 28 is evidently the Lord Jesus. The exhortation to abide in him is based on the assurance that the anointing which they had received abode in them (verse 27). The "in him" must not be toned down to his doctrine, or his system, or anything of that kind. "In him" by the exercise of the faith of the heart, by the attachment of holy love, by intimate and reverent communion with him, and by participation in his life and spirit. Thus are we to abide in him (cf. John 15:4-7). From our subject we learn:

1. That the illumination of the Holy Spirit is indispensable to a clear and correct apprehension of the great truths of Christianity. "Words and syllables," says Cudworth, "which are but dead things, cannot possibly convey the living notions of heavenly truths to us. The secret mysteries of a Divine life, of a new nature, of Christ formed in our hearts, they cannot be written or spoken; language and expressions cannot reach them; neither can they be ever truly understood, except the soul itself be kindled from within, and awakened into the life of them" (cf. 1 Corinthians 2:10-12).

2. That the "anointing from the Holy One" - the influence and presence of the Holy Spirit within us - is a preservative against the seductions of error. "If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father.... but the anointing which ye received of him abideth in you," etc.

3. That the possession of this Divine preservative is not an encouragement to presumption, but a reason for perseverance. Because the anointing which they received of Christ abode in them, St. John exhorts his readers to "abide in him." - W.J.

I. THE PROVISION MADE FOR OUR ABIDING IN HIM is the "anointing which we receive of Him abiding in us."

1. It is in us; it is an inward anointing. Not with oil on the head, but with the Holy Ghost in the heart, we are anointed; as He from whom we receive the anointing was Himself anointed.

2. This anointing is permanent — "it abideth in you." It is not a fitful emotion or wayward impulse, a rapture of excitement, alternating perhaps with deep depression. It partakes more of the nature of a calm, constant, settled conviction. There may be more or less of the vivid sense of this anointing, at different seasons and in different circumstances; the signs of it may be more or less clearly discernible, and the hold we have of it in our consciousness may be more or less strong. But it "abideth in us," keeping God and eternity still before us as realities, in our sorest trials and darkest horn's, causing us, as we fall back upon it, like David in his recovery from doubting despondency, to exclaim (Psalm 77:10).

3. This anointing is sufficient in and of itself; its teaching needs no corroboration from anyone; it has a Divine self-evidencing power of its own that makes him who receives it independent of human testimony: "ye need not that any man teach you."

4. The teaching of this anointing is complete and thorough, all embracing, all-comprehensive; "it teacheth you of all things." It is not partial or one-sided, as human teaching on Divine subjects is apt to be, but full-orbed, well rounded, like a perfect circle. It needs the Divine anointing of which we speak to teach, to unfold, to exhaust, all that is in the song of the angels, "Glory to God in the highest, and on earth peace, good will toward men."

5. Finally, this anointing "is truth, and is no lie." It carries with it, and in it, an assurance not to be called in question or shaken — an assurance, one may say, infallibly sure.

II. THE MOTIVE URGED FOR YOUR ABIDING IN CHRIST is the hope or prospect of "His appearing," "His coming." It is urged very earnestly and affectionately. John might have kept to the mode of address which he has been using, and to which in the next verse he returns; as an apostle exhorting his disciples, a teacher instructing his scholars, speaking authoritatively or ex cathedra. But when the end of all comes in view he cannot separate himself from them. We are to be together with the Lord, you and we — you disciples and we apostles; you scholars and we teachers. And for this end we would have you to abide in Him, that we may have confidence together when He appears. Let me be ever asking myself, at every moment, If He were to appear now, would I have confidence? If He were to come into my house, my room, and show Himself, and speak to me face to face, would I have confidence? Could I meet His look of love without embarrassment? Only if He found me "abiding in Him"; doing whatever I might be doing "in His name, giving thanks unto God even the Father by Him"; only if He found me keeping Him in my heart.

(R. S. Candlish, D. D.)

I. THIS ANOINTING IS A GIFT. It is "the anointing which ye have received." It is contrasted in the context with the transient possessions of worldly men. To these, what seems to be solid melts into air; what seems to be permanent vanishes away.

II. THIS ANOINTING IS A HEART-CLEANSING GIFT. Those who have it mortify the deeds of the body through the Spirit (Romans 8:13), and purify themselves even as Christ is pure (chap. 1 John 3:3). Not through any natural power of willing and working, but through the Spirit, they are able to do these things.

III. THIS ANOINTING IS A HEART-ENLARGING GIFT. A man's calling and election once made sure to his own mind, the sphere of his studies becomes enlarged. It is not written, One thing have I desired of the Lord that I may be saved, but (Psalm 27:4).

IV. THIS ANOINTING IS A HEART-CHEERING GIFT. It is the oil of gladness (Psalm 45:7), the oil of joy (Isaiah 61:3), the source of joy unspeakable, never-ending, and glorious (1 Peter 1:8).

V. THIS ANOINTING WAS A GIFT DIVINELY GIVEN TO CHRIST. As to His human nature He was richly endued. The Spirit of God rested upon Him (Isaiah 11:2; John 1:32, 33). He was therewith anointed above his fellows (Psalm 45:7)

VI. THIS ANOINTING IS A GIFT DIVINELY GIVEN TO HIS PEOPLE. It is "the anointing which ye have received of Him" — not only as a proof that they are chosen in Him before the foundation of the world, but also as their instructor and guide (Ephesians 1:4; 1 Peter 1:2).

VII. THIS ANOINTING IS A DISTINGUISHING GIFT. It "is the anointing which ye have received." As the anointing under the law, which is no doubt alluded to in the text, was of a sweet savour, so we, as many as are anointed with His Spirit, are thereby made a sweet savour of Christ (2 Corinthians 2:15). As that anointing oil was sprinkled upon Aaron and his sons (who represent the Church, as pointedly distinguished from the rest of the congregation), so Christ sends the comforter to His disciples, whom He pointedly distinguishes from the world (John 14:16, 17). As the anointing oil was forbidden to be poured upon the flesh of man (Exodus 30:25-33), so the Holy Ghost cannot be received by the world, which, in the present dispensation, "seeth Him not, neither knoweth Him."

VIII. THIS ANOINTING IS A PERMANENT GIFT. It is "the anointing which abideth in you." It is permanent as opposed to those proffers of grace, so called, which, depending on the volition of the creature, are worse than precarious. This distinctive mark cannot suffer abrasure or be blown away. Its permanence is chiefly shown by the vitality of our union to Christ (John 15:5), by the reality of our participation in the Divine nature (2 Peter 1:4), by the eternity of the life of which the Spirit is the demonstrator and source (1 John 5:11), and by the stability of the covenant under which that life is promised (1 John 2:25).

IX. THIS ANOINTING IS A TRUTHFUL GIFT. It is truth. It is truthful as opposed to those false misgivings, whether from the flesh or the devil, which frequently trouble the Christian. It is truthful, also, as opposed to the shadows of the law. It is truthful, also, as opposed to the lies and hypocrisy of false professors.

X. THIS ANOINTING IS A SUFFICIENT GIFT. Giving sufficiency to that spiritual judgment, that noble and inestimable endowment, which alone can distinguish truth from error.

(The Evangelical Preacher.)

That was a true word spoken of the prophet (Isaiah 54:23). It is certain that the amount of peace which we enjoy will be largely in proportion to the amount of teaching which we receive, and appropriate, at the hands of the Lord. As the many objects of fear which, in the mind of the savage, people all lonely places, disappear when he is instructed in truer science, so do doubts and misgivings vanish as the soul comes to understand its true standing in Jesus. It is very beautiful to remark the direct teaching agency of the Lord in this passage, and to remember that it is vouchsafed to all His children. He takes equal care over each. He perhaps takes most care over the stupid ones, putting the lesson in successive modifications, that it may be brought down to their capacity. It is His chosen business to make you know His will, and if He cannot do it in one way, He will in another. But as the Psalmist very fitly says, we are oftenest taught by chastening (Psalm 94:12). If you have been praying to know more of Christ, do not be surprised if He takes you aside into a desert place, or leads you into a furnace of pain.

1. Christ teaches by the Holy Ghost. It is unmistakable that He is referred to in the reference to the anointing which we have received. The Holy Spirit is, so to speak, the medium by which Jesus dwells in the surrendered heart, and operates through it and in it.

2. This teaching is inward. There are doubtless many lessons taught by Providence. But, after all, the meaning of outward events is a riddle, until He opens "the dark saying on the harp." And the teaching is therefore so quiet, so unobtrusive, so hidden, that many an earnest seeker may think that nothing is being taught or acquired, as the months go on. But we cannot gauge the true amounts of progress which we are making from year to year — the teaching is so thoroughly a secret matter between God and the Spirit. But when some great crisis supervenes, some trial, some duty, and the spirit puts forth powers of which it had seemed incapable, there is a swift discovery of the results, which had been slowly accruing during previous years.

3. The main end of this teaching is to secure our abiding in Christ. "Even as it hath taught you, ye shall abide in Him." All Christian progress begins, continues, and has its fruition here. Severed from Jesus we can do nothing. Abiding in Jesus we partake of "the root and fatness" of His glorious life. All His fulness slowly enters into us.

(F. B. Meyer, B. A.)

JohnEphesusAstray, Deceive, Lead, Leading, Purpose, Seduce, Thus, Trying, Writing, Written1. He comforts them against the sins of infirmity.
3. Rightly to know God is to keep his commandments;
9. to love our brothers;
15. and not to love the world.
18. We must beware of antichrists;
20. from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life.

1 John 2:26

     5175   reading
     8739   evil, examples of
     8750   false teachings

1 John 2:26-27

     8128   guidance, receiving

Youthful Strength
'I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.'--1 John ii. 14. 'What am I going to be?' is the question that presses upon young people stepping out of the irresponsibilities of childhood into youth. But, unfortunately, the question is generally supposed to be answered when they have fixed upon a trade or profession. It means, rightly taken, a great deal more than that. 'What am I going to make of myself?' 'What …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

River and Rock
'The world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.'--1 John ii. 17. John has been solemnly giving a charge not to love the world, nor the things that are in it. That charge was addressed to 'children,' 'young men,' 'fathers.' Whether these designations be taken as referring to growth and maturity of Christian experience, or of natural age, they equally carry the lesson that no age and no stage is beyond the danger of being drawn away by the world's …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Commandment, Old yet New
'I write no new commandment unto you, but an old commandment which ye had from the beginning.... Again, a new commandment I write unto you, which thing is true in him and in you.'--1 John ii. 7, 8. The simplest words may carry the deepest thoughts. Perhaps angels and little children speak very much alike. This letter, like all of John's writing, is pellucid in speech, profound in thought, clear and deep, like the abysses of mid-ocean. His terms are such as a child can understand; his sentences short …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Thirtieth Day. The Unction from the Holy One.
And ye have an anointing from the Holy One, and ye know all things. And as for you, the anointing which ye received of Him abideth in you, and ye need not that any one teach you; but as His anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in Him.'--1 John ii. 20, 27. In the revelation by Moses of God's Holiness and His way of making holy, the priests, and specially the high priests, were the chief expression of God's Holiness in man. …
Andrew Murray—Holy in Christ

January the Twelfth Two Opposites
"If any man love the world, the love of the Father is not in him." --1 JOHN ii. 13-17. No man can love two opposites any more than he can walk in contrary directions at the same time. No man can at once be mean and magnanimous, chivalrous and selfish. We cannot at the same moment dress appropriately for the arctic regions and the tropics. And we cannot wear the habits of the world and the garments of salvation. When we try to do it the result is a wretched and miserable compromise. I have seen a …
John Henry Jowett—My Daily Meditation for the Circling Year

The Difference Between Walking by Sight, and Walking by Faith
"We walk by faith, not by sight." 2 Cor. 5:7. 1. How short is this description of real Christians! And yet how exceeding full! It comprehends, it sums up, the whole experience of those that are truly such, from the time they are born of God till they remove into Abraham's bosom. For, who are the we that are here spoken of? All that are true Christian believers. I say Christian, not Jewish, believers. All that are not only servants, but children, of God. All that have "the Spirit of adoption, crying …
John Wesley—Sermons on Several Occasions

The Witness of the Spirit
Discourse I "The Spirit itself beareth witness with our spirit, that we are the children of God." Rom. 8:16 1. How many vain men, not understanding what they spake, neither whereof they affirmed, have wrested this Scripture to the great loss if not the destruction of their souls! How many have mistaken the voice of their own imagination for this witness of the Spirit of God, and thence idly presumed they were the children of God while they were doing the works of the devil! These are truly and properly …
John Wesley—Sermons on Several Occasions

A Bundle of Myrrh
Concerning our text, let us talk very simply, remarking first, that Christ is very precious to believers; secondly, that there is good reason why he should be; thirdly, that mingled with this sense of preciousness, there is a joyous consciousness of possession of him; and that therefore, fourthly, there is an earnest desire for perpetual fellowship with him. If you look at the text again, you will see all these matters in it. I. First, then, CHRIST JESUS IS UNUTTERABLY PRECIOUS TO BELIEVERS. The …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

In Him: Like Him
"Rock of ages, cleft for me, Let me hide myself in thee." We have entered into Christ as into the shadow of a great rock in a weary land, as guest; into a banquet-hall, as returning travellers into their home. And now we abide--in Christ in this sense, that we are joined to him : as the stone is, in the wall, as the wave is in the sea, as the branch is in the vine, so are we in Christ. As the branch receives all its sap from the stem, so all the sap of spiritual life flows from Christ into us. If …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 29: 1883

What God is to Us.
Exod. xxxiv. 6, 7.--"The lord, the Lord God merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands." There is nothing can separate between God and a people but iniquity, and yet he is very loath to separate even for that. He makes many shows of departing, that so we may hold him fast, and indeed he is not difficult to be holden. He threatens often to remove his presence from a person or nation, and he threatens, that he may not indeed remove, but that …
Hugh Binning—The Works of the Rev. Hugh Binning

Brooks -- the Pride of Life
Phillips Brooks was born at Boston, Mass., in 1835, graduated at Harvard in 1855 and studied theology at the P.E. Seminary, Alexandria, Va. He was elected rector of the Church of the Advent, Philadelphia, in 1859, and three years later to that of Holy Trinity in the same city. In 1869 he became rector of Trinity Church, Boston, and was consecrated Bishop of Massachusetts in 1891. He died in 1893. He was in every sense a large man, large in simplicity and sympathy, large in spiritual culture. In his …
Grenville Kleiser—The world's great sermons, Volume 8

That to Him who Loveth God is Sweet Above all Things and in all Things
Behold, God is mine, and all things are mine! What will I more, and what more happy thing can I desire? O delightsome and sweet world! that is, to him that loveth the Word, not the world, neither the things that are in the world.(1) My God, my all! To him that understandeth, that word sufficeth, and to repeat it often is pleasing to him that loveth it. When Thou art present all things are pleasant; when Thou art absent, all things are wearisome. Thou makest the heart to be at rest, givest it …
Thomas A Kempis—Imitation of Christ

But Since no Man is Worthy to Come Forward in his Own Name...
But since no man is worthy to come forward in his own name, and appear in the presence of God, our heavenly Father, to relieve us at once from fear and shame, with which all must feel oppressed, [8] has given us his Son, Jesus Christ our Lord, to be our Advocate and Mediator, that under his guidance we may approach securely, confiding that with him for our Intercessor nothing which we ask in his name will be denied to us, as there is nothing which the Father can deny to him (1 Tim. 2:5; 1 John 2:1; …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

Moreover, the Sophists are Guilty of the Merest Trifling when they Allege that Christ Is...
Moreover, the Sophists are guilty of the merest trifling when they allege that Christ is the Mediator of redemption, but that believers are mediators of intercession; as if Christ had only performed a temporary mediation, and left an eternal and imperishable mediation to his servants. Such, forsooth, is the treatment which he receives from those who pretend only to take from him a minute portion of honour. Very different is the language of Scripture, with whose simplicity every pious man will be …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

The Last Day.
This gospel day is the last day. There never will be another age of time. An age-to-come teacher is branded by the Word of God and the Holy Spirit, as a false teacher. We need no other age in which to prepare for eternity. This is the day of salvation. "Now is the accepted time." Now is the day and this is the time for us to accept Christ, and to be accepted of him. The Word of God holds no promise to you of another day of salvation. How can man, unless he be wholly subverted, teach another age to …
Charles Ebert Orr—The Gospel Day

Add to This, and Here is Cause to Cry Out More Piteously...
37. Add to this, (and here is cause to cry out more piteously,) that, if once we grant it to have been right for the saving of that sick man's life to tell him the lie, that his son was alive, then, by little and little and by minute degrees, the evil so grows upon us, and by slight accesses to such a heap of wicked lies does it, in its almost imperceptible encroachments, at last come, that no place can ever be any where found on which this huge mischief, by smallest additions rising into boundless …
St. Augustine—Against Lying

(On the Mysteries. Iii. )
On Chrism. 1 John ii. 20-28 But ye have an unction from the Holy One, &c.....that, when He shall appear, we may have confidence, and not be ashamed before Him at His coming. 1. Having been baptized into Christ, and put on Christ [2415] , ye have been made conformable to the Son of God; for God having foreordained us unto adoption as sons [2416] , made us to be conformed to the body of Christ's glory [2417] . Having therefore become partakers of Christ [2418] , ye are properly called Christs, and …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

But, Again, Lest by Occasion of this Sentence...
50. But, again, lest by occasion of this sentence, any one should sin with deadly security, and should allow himself to be carried away, as though his sins were soon by easy confession to be blotted out, he straightway added, "My little children, these things have I written unto you, that ye sin not; and, if one shall have sinned, we have an Advocate with the Father, Jesus Christ the righteous, and Himself is a propitiation of our sins." [2207] Let no one therefore depart from sin as though about …
St. Augustine—Of Holy Virginity.

Evidences of Regeneration.
III. Wherein saints and sinners must differ. 1. Let it be distinctly remembered, that all unregenerate persons, without exception, have one heart, that is, they are selfish. This is their whole character. They are universally and only devoted to self-gratification. Their unregenerate heart consists in this selfish disposition, or in this selfish choice. This choice is the foundation of, and the reason for, all their activity. One and the same ultimate reason actuates them in all they do, and in all …
Charles Grandison Finney—Systematic Theology

The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; …
John Bunyan—The Works of John Bunyan Volumes 1-3

What Passes and what Abides
'One generation passeth away, and another generation cometh: but the earth abideth for ever.'--ECCLES. i. 4. 'And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever.'--1 JOHN ii. 17. A great river may run through more than one kingdom, and bear more than one name, but its flow is unbroken. The river of time runs continuously, taking no heed of dates and calendars. The importance that we attach to the beginnings or endings of years and centuries is a …
Alexander Maclaren—Expositions of Holy Scripture

The Fourfold Symbols of the Spirit
'A rushing mighty wind.' ... 'Cloven tongues like as of fire.' ... 'I will pour out of My Spirit upon all flesh.' --ACTS ii. 2, 3, 17. 'Ye have an unction from the Holy One.'--1 JOHN ii. 20. Wind, fire, water, oil,--these four are constant Scriptural symbols for the Spirit of God. We have them all in these fragments of verses which I have taken for my text now, and which I have isolated from their context for the purpose of bringing out simply these symbolical references. I think that perhaps we …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The World Our Enemy.
"We know that we are of God, and the whole world lieth in wickedness."--1 John v. 19. Few words are of more frequent occurrence in the language of religion than "the world;" Holy Scripture makes continual mention of it, in the way of censure and caution; in the Service for Baptism it is described as one of three great enemies of our souls, and in the ordinary writings and conversation of Christians, I need hardly say, mention is made of it continually. Yet most of us, it would appear, have very …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Wilderness: Temptation. Matthew 4:1-11. Mark 1:12, 13. Luke 4:1-13.
The University of Arabia: Jesus' naturalness--the Spirit's presence--intensity, Luke 2:45-51.--a true perspective--- the temptation's path--sin's path--John's grouping, 1 John 2:16.--the Spirit's plan--why--the devil's weakness--the Spirit's leading--a wilderness for every God-used man, Moses, Elijah, Paul. Earth's Ugliest, Deepest Scar: Jesus the only one led up to be tempted--the wilderness--its history, Genesis 13:10-13. 18:16-19:38.--Jesus really tempted--no wrong here in inner response--every …
S. D. Gordon—Quiet Talks about Jesus

1 John 2:26 NIV
1 John 2:26 NLT
1 John 2:26 ESV
1 John 2:26 NASB
1 John 2:26 KJV

1 John 2:26 Bible Apps
1 John 2:26 Parallel
1 John 2:26 Biblia Paralela
1 John 2:26 Chinese Bible
1 John 2:26 French Bible
1 John 2:26 German Bible

1 John 2:26 Commentaries

Bible Hub