John Calvin Commentary 1 John 2:27

"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 2:27 (ASV)

And you need not—strange must have been John’s purpose, as I have already said, if he intended to represent teaching as useless. He did not ascribe so much wisdom to them as to deny that they were the scholars of Christ. He only meant that they were by no means so ignorant as to need things, so to speak, unknown to be taught them, and that he did not set before them anything which the Spirit of God might not himself suggest to them.

Absurdly, then, do fanatical people seize upon this passage to exclude the use of the outward ministry from the Church. He says that the faithful, taught by the Spirit, already understood what he delivered to them, so that they had no need to learn things unknown to them.

He said this so that he might add more authority to his doctrine, while everyone repeated in their heart an assent to it, engraved, so to speak, by the finger of God. But as everyone had knowledge according to the measure of their faith—and as faith in some was small, in others stronger, and in none perfect—it therefore follows that no one knew so much that there was no room for progress.

There is also another use to be made of this doctrine: when people truly understand what is necessary for them, we are still to warn and rouse them, so that they may be more confirmed. For what John says—that they were taught all things by the Spirit—should not be taken generally, but be confined to what is contained in this passage.

He had, in short, no other aim than to strengthen their faith, while he recalled them to the examination of the Spirit, who is the only suitable corrector and approver of doctrine, who seals it in our hearts, so that we may know for certain that God speaks. For while faith ought to look to God, he alone can be a witness to himself, so as to convince our hearts that what our ears receive has come from him.

And the same is the meaning of these words: as the same anointing teaches you of all things, and is truth. That is, the Spirit is like a seal by which the truth of God is testified to you. When he adds, and is no lie, he points out another office of the Spirit: that he endows us with judgment and discernment, lest we should be deceived by lies, lest we should hesitate and be perplexed, or lest we should waver in doubtful matters.

As it has taught you, you shall abide in him, or, abide in him. He had said that the Spirit abided in them; he now exhorts them to abide in the revelation made by him, and he specifies what revelation it was: “Abide,” he says, “in Christ, as the Spirit has taught you.”

Another explanation, I know, is commonly given: “Abide in it,” that is, the anointing. But as the repetition which immediately follows cannot apply to anyone but Christ, I have no doubt that he speaks here also of Christ. This is also required by the context, for the Apostle dwells greatly on this point: that the faithful should retain the true knowledge of Christ, and that they should not approach God in any other way.

He at the same time shows that the children of God are illuminated by the Spirit for no other purpose than that they may know Christ. Provided they did not turn aside from him, he promised them the fruit of perseverance—namely confidence—so as not to be ashamed at his presence.

For faith is not a bare and cold apprehension of Christ, but a living and real sense of his power, which produces confidence. Indeed, faith cannot stand while tossed daily by so many waves, unless it looks to the coming of Christ and, supported by his power, brings tranquility to the conscience.

But the nature of confidence is well expressed when he says that it can boldly sustain the presence of Christ. For those who indulge securely in their vices turn their backs, so to speak, on God, nor can they obtain peace in any other way than by forgetting him.

This is the security of the flesh, which stupefies people, so that, turning away from God, they neither dread sin nor fear death; and meanwhile, they shun the judgment seat of Christ. But a godly confidence delights to look upon God. This is why the godly calmly wait for Christ, nor do they dread his coming.