The Great Commentary of Cornelius a Lapide: the First Epistle of S. John
2. Many explain these words, ‘they were not of us,’ as referring to the free knowledge and predestination of God. They were not thus predestinated and elected, because it was foreseen that they would fall, for everything future is foreseen by God. This does not refer to election to eternal blessedness. S. John did not wish to touch on this mystery, especially because so many who have fallen from the faith have in the end returned to it. And on the other hand there are many reprobates who are still in the Church who are not predestined to glory. But S. Augustine ( de bono persever. cap . viii.) understands it of those who are predestined to glory, and of those who (it is foreseen) will perish.
Now almost all heresiarchs (excepting only Berengarius), when they have once left the Church, never return to it again, and are consequently foreknown to be reprobates. But we must avoid the error of those who infer from this that the reprobation of God is the cause of their leaving the Church, and subsequent condemnation : a charge which the Semipelagians falsely urged against S. Augustine. He defends himself thus, “They went out voluntarily, they fell voluntarily, and because it was foreseen they would fall, they were not predestinated ; but they would have been predestinated, if so be they were to return, and abide in holiness. And in this way predestination is to many a cause of their remaining stedfast, to none is it a cause of their falling ” (Art. xii. in art. sibi falso impositis).
3. Some explain the words thus, “They were not of us,” because, before they openly withdrew from the Church they had secretly withdrawn from it. Heresy is the very height of impiety, and is reached but gradually. See S. Cyprian, Epist. i. 8, and de Unit. Eccl. ; and S. Cyril, Catech. vi.
Catherinus and Melchior Canus take the word ‘us’ to mean ‘the Apostles.’ But this is too narrow a meaning. S. John speaks of Christians in general. S. John here warns his disciples not to be alarmed if they saw even bishops become apostate (see Acts xx. 30). Salmeron thinks that of the hundred and twenty who received the Holy Ghost at the day of Pentecost fourteen became heresiarchs. See, too, S. Vincent of Lerins and Tertullian, de Prescript. ch. i. And at the same time he warns them to work out their own salvation with fear and trembling. See also Rom. xi. 20.
But that they might be made manifest that they were not all of us. God allowed this to show their inconsistency and want of faith, and to teach the faithful to avoid them. See 1 Cor. xi. 19.
Beza has no ground for inferring from this that the faithful could never fall away. It means only that their falling away was a sign that they were not firmly rooted in the faith. S. Augustine says their apostacy was a sign that they were not of the number of the predestinate and elect.
Ver. 20. — But ye have an unction from the Holy One , and ye know all things, so that it is not necessary to speak at greater length to these antichrists. By the word ‘unction’ he refers to Antichrist, and also to Christ (the anointed One). See also what Christ Himself says, John xvi. 13.
But what is this ‘unction’? (1.) Œcumenius and S. Jerome on Hab. iii. and S. Cyril Alex, say ‘baptism,’ when we are anointed on our head. (2.) S. Cyril of Jerus. says, ‘the sacrament of confirmation ,’ when we are anointed on our forehead. (3.) Em. Sa. says, ‘ the profession of Christianity ; ’ others the Christian faith, grace, the gift of wisdom and understanding ; others the inspiration of the Holy Spirit. But they all come to the same point, for in these various ways you will learn all the duties and doctrines of Christianity, and to discern and avoid heretics as opposed to Christ.
The word unction stands for the ointment or oil, not for the mere transient act of anointing. In the Greek it is χρῖσμα. It has reference to the name of Christ, and the sacraments of baptism and confirmation, which used to be given immediately after baptism as its complement and perfection. S. Cyril accordingly understands it to refer to confirmation, so also does Turrianus, and
Bellarmine, de Confirm . lib. ii. capp . 5 et 8.
For by anointing is here to be understood, not so much sanctifying grace, as the gift of wisdom and understanding. (See S. Gregory, Mor . v. 19 (at. 20), S. Irenaeus iv. 43). For this gift was bestowed at first on baptized persons. Acts ii. 6, x. 46, xix. 6 ; 1 Cor. xiv. And it is even now given in baptism (Isa. xl 1), though not so abundantly.
The word also relates to the royal priesthood, which S. Peter (1 Pet. ii. 9) ascribes to all Christians. For as in old time prophets, priests, and kings were anointed to their office, so do Christians when anointed in baptism and confirmation receive grace, to rule themselves as kings ; to foresee future good and evil, as prophets ; and to present, as priests, the offerings of good works. So that this gift of the Holy Spirit, conferred by the outward anointing, will teach Christians everything which concerns Christian life and conduct.
For these reasons S. John rejoices in the word ‘unction,’ as representing Christ and His ‘love,’ of which it is said (Cant i. 2), “ Thy name is like ointment poured forth ; ” and S. John was, in consequence of his constant preaching of Christ, thrown about this time into a caldron of boiling oil, but escaped unhurt as having been strengthened by the anointing of Christ. See also Ps. xlv. 8 ; Isa. lxi. 1 ; Acts x. 38. S. Athanasius (Epist. ad Serap.) says that this ointment is the Holy Spirit with all His gifts and graces.
For in justification is infused not only grace and charity, but the Holy Spirit Himself. See Rom. v. 5 ; Conc. Trid. Sess. vi. cap. 7. And S. Augustine (in loc .) says, This spiritual anointing is the Holy Spirit Himself, and the outward anointing is the sacrament thereof. So, too, in the “Veni Creator,” we read of the ‘Anointing Spirit.’ The Holy Spirit then, inhabiting, enlightening, and directing the soul, teaches it at the fitting time all things befitting its salvation.
S. Clement (Const. Apost. iii. 17) explains the ceremonies of baptism and confirmation thus : — “ Baptism is an administration into the death of the Son of God, water as betokening burial, oil the Holy Spirit, the sign of the Cross for the Cross itself, the Chrism as the confirmation of our confession.” See too 2 Cor. vii. 2. But though oil has various virtues, yet its special use is to give light, and to feed a flame. And accordingly the fathers teach that by the chrism and oil is specially signified the gift of wisdom and understanding which is conferred in confirmation.
Amalarius (de Eccl. Off. i. 27) tells us why the chrism is formed of oil and balsam, “ because by oil we should understand right conversation, which rules in the mind by mature wisdom, and by balsam our teaching, which sends abroad a sweet odour.” And S. Ambrose (de iis qui initiantur, chap . 7) says, “Call to mind that thou hast received the spiritual seal, the spirit of wisdom, &c. The Father sealed thee, Christ the Lord confirmed thee, and gave thee the pledge of the Spirit in thy heart, as ye have learned from the Apostle’s teaching.” The Ordo Romanus prescribes a prayer for blessing the chrism.
Rabanus Marcus ( de Inst. Cleric. i. 30) speaks of the anointing in baptism and confirmation, by the Priest and Bishop respectively, and points out their respective differences. Tertullian (de Resurr. cap. 8) thus speaks of the ceremonies at confirmation : “The flesh is anointed that the soul may be consecrated, the flesh is signed that the soul also may be strengthened, the flesh is overshadowed by the imposition of hands that the soul also may be enlightened by the Spirit.” Hugh of S. Victor (de Sacram. Lib. ii. par. 7, chapt. 6) says that the chrism should remain on the forehead for seven days, to indicate the sevenfold gifts of the Spirit ; and Origen (Horn, vii. in Ezek.) speaks of this oil as the oil of Christ, the oil of holy doctrine.
But the Innovators misapply this passage, and say that they are so guided by the inward light as not to need the teaching of the Church. But they greatly err, for this very anointing enlightens the faithful in what they have been taught, and teaches them the doctrines of the faith which were first taught, and that the antichrists who oppose them are not to be listened to. For if any doubt should arise, the same anointing of the Spirit teaches us, that it is not the part of any one to resolve it, but that the doctors and rulers of the Church should be consulted, whom God placed in the Church for this very purpose (Eph. iv. 11).
Morally , we are here taught to implore the aid of the Holy Spirit in all our doubts, difficulties, and perplexities. (See 2 Chron. xx. 12.) S. Cyril (Catech. xvi.) strikingly remarks on the light which the Holy Spirit pours into men’s hearts, as with Isaiah who saw the Lord sitting on His throne ; as with Ezekiel and Daniel ; or with S. Peter, who then knew the wickedness of Ananias and Sapphira ; or as in the case of Elisha and Gehazi.
Mystically. There is a threefold unction : of compunction, in detesting sin ; of devotion, in calling to mind the benefits God has conferred ; and of piety, in compassion for our neighbours. S. Bernard (Serm. x. and xx. on Canticles , and Serm . ii. on Pentecost ) dwells at length on these points.
And ye know all things — of which I have just spoken, all ye ought to know.
Ver. 21. — I have not written unto you because ye know not the truth, but because ye know it. S. John says this, to gain their favour, and to stimulate them to more diligent study. I have not written to teach you, but to strengthen you in what you already know.