the People who say "God told me, God spoke to me" extra biblical revelation

[swordsman1]

You always try to isolate vs 13, you need to read the entire book in context and the verses before and after.Paul does speak of his own ministry and experience, but in doing so he also contrast spiritual men with natural men. And I am not alone in my understanding.

but

Expositor's Greek Testament
“The spirit of the world” breathes in men who are a part of the world; “the Spirit that is from God” visits us from another sphere, bringing knowledge of things removed from natural apprehension (see Isaiah 55:9). ἐλάβομεν implies actual, objective receiving (taking), as in 1 Corinthians 3:8, 1 Corinthians 11:23, etc.—ἵνα εἰδῶμεν κ.τ.λ. (see note on οἶδα, 1 Corinthians 2:11; and cf. the emphatic οἶδα of 2 Corinthians 5:1, 2 Timothy 1:12)—a bold word here—“that we may know (certo scire, Cv[392]) the things that by God were bestowed in His grace upon us”. τὰ χαρισθέντα, aor[393] ptp[394], points to the historic gifts of God to men in Christ, which would have been idle boons without the Spirit enabling us to “know” them: cf. Ephesians 1:17 ff., ἵνα δωῇ … πνεῦμα … εἰς τ. εἰδέναι. χαρίζομαι (to deal in χάρις: see note on χάρισμα, 7), to grant by way of grace, in unmerited favour (cf. esp. Romans 8:32, Galatians 3:18).“The spirit of the world” breathes in men who are a part of the world; “the Spirit that is from God” visits us from another sphere, bringing knowledge of things removed from natural apprehension (see Isaiah 55:9). ἐλάβομεν implies actual, objective receiving (taking), as in 1 Corinthians 3:8, 1 Corinthians 11:23, etc.

And this is what the Expositor's Greek Testament says about v13 (your proof verse) in the context of the rest of the chapter.

1 Corinthians 2:13. ἃ καὶ λαλοῦμεν—the vb[395] of 1 Corinthians 2:6-7 (see note): there opposed to μυστήριον, here to εἰδῶμεν (cf. John 3:11)—“which things indeed we speak out”; knowing these great things of God, we tell them (cf. John 18:20; also 2 Corinthians 4:2 ff., Luke 12:2 f., Acts 26:16). Paul has no esoteric doctrines, to be whispered to a select circle; if the τέλειοι and πνευματικοὶ alone comprehend his Gospel, that is not due to reserve on his part. “The καὶ λαλοῦμεν makes it clear that Paul does not mean (in 1 Corinthians 2:6 and 1 Corinthians 3:1 f.) to distinguish two sorts of Gospel; his preaching has always the entire truth for its content, but expressed suitably to the growth of his hearers” (Hn[396]).​

​

The mode of utterance agrees with the character of the revealing Spirit: οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς κ.τ.λ. “(which things we speak out), not in human-wisdom-taught words, but in (words) Spirit-taught”​

​

Verba rem sequuntur (Wetstein). The opposed gens, depend on διδακτοῖς, denoting agent with vbl[397] adj[398]—a construction somewhat rare, but cl[399] (so in John 6:45, Isaiah 54:13; diff[400] in 1Ma 4:7, διδακτοὶ πολέμου); they are anarthrous, signifying opposite kinds of wisdom.—διδακτὸς in earlier Gr[401] meant what can or ought to be taught; later, what is taught (cf. γνωστός, Romans 1:19). Paul affirms that his words in matters of revelation, as well as thoughts, were taught him by the Spirit; he claims, in some sense, verbal inspiration. In an honest mind thought and language are one, and whatever determines the former must mould the latter. Cor[402] critics complained both of the imperfection of Paul’s dialect (2 Corinthians 10:10 : see 1 Corinthians 2:1 above) and of the poverty of his ideas; here is his rejoinder. We arrive thus at the explanation of the obscure clause, πνευματικοῖς πνευματικὰ συνκρίνοντες,—combining spiritual things with spiritual, wedding kindred speech to thought (for the ptp[403] qualifies λαλοῦμεν): so Er[404], Cv[405], Bz[406], D.W[407], Mr[408], Hn[409], Lt[410], El[411], Bt[412]; “with spiritual phrase matching spiritual truth” (Ev[413]).​

As do 45 other commentaries. Not one agrees with you.

 

[ARBITER01]

I believe the oil of the OT upon the head was a type of the Spirit or figure of the true. I don't believe i made an error. Oil is symbolic and water is also.

“Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.” (1 Sammuel 16:13 KJV)

and then the spiritual reality as in believers also without literal oil which is done by God, not man

“How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.” (Matthew 10:38 KJV)

"The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of the Lord" ( Luke 4:18)

I'm sorry, but there is not a single point in the OT where oil is ever,..... ever,...... symbolic or associated with The Holy Spirit, it is always a separate event given prior to The Holy Spirit being placed upon a person in power.

No one will receive The Holy Spirit in power without the oil of holiness first. Period. Jesus's example is the standard that we have to meet, and He only received The Holy Spirit "because" He received the anointing from The FATHER first, as stated in the OT that He quoted.

The OT example of David, where The Holy Spirit rested upon him after the anointing, was the precursor of the ministry that Jesus was going to have,.... as well as the precursor for what we could receive also. Jesus went through temptations and trials to receive it, so must we, and it is called the crown of life in James.

There is a whole heap of wrong teaching on this subject by people over recent years. People who have written all sorts of books and sold all sorts of cds and dvds about it,.... who were all wrong when you actually compare the OT examples and the example of Jesus to their material. Some really big name subjects over the years,..... all wrong.

 

[LoveofTruth]

Where do you get that idea from?

From the scriptures in faith abd this idea is all over the Christian community

Here is just one example

Metaphors Revealing the Holy Spirit, Part 3: Oil as a Metaphor for the Holy Spirit​

John McKinley — March 28, 2016
In part three of this series, I will present the third biblical metaphor revealing the Holy Spirit: oil. We need to discern what the metaphor is, and what its meanings are within the biblical and ANE framework. I will be drawing some details from the Dictionary of Biblical Imagery. My goal is to recognize patterns of meaning that may be intended to expand our understanding of the Holy Spirit’s presence and action in subtle ways hinted at through metaphors.
Oil
Oil in the biblical revelation refers primarily to olive oil, not petroleum deposits. Uses of oil were for food, but importantly for light (oil lamps, as in the temple, Exod 27:20-21), consecration of the priests (Lev 8:30), a lotion for skin and ointment for hair (e.g., Ps 23:5), and for healing as a ritual invocation of God’s touch (Lev 14:1-18, cf. James 5:14). Olive oil has some medicinal properties that fit with the metaphorical usage in anointing for healing.
Among the more than 200 times that oil is mentioned in the Bible, the connection as a metaphor of the Holy Spirit’s presence and action is clear in the ritual of anointing prophets, priests, and kings. For example, when the prophet-judge Samuel anointed David with oil to be the new king of Israel, the next statement is that “the Spirit of the Lord came mightily upon David from that day forward” (1 Sam 16:13 nasb). At this point in the history, we have already seen that God’s pattern with Moses and the elders of Israel, Joshua, the Judges, and Saul was to empower them by the Spirit for leadership and military prowess.
In David’s case, all his accomplishments subsequent to being anointed by the Spirit are to be interpreted as empowered by the Spirit. By contrast, the Holy Spirit had abandoned king Saul because of disobedience. After David, the Spirit of God also gifted Solomon with great wisdom, a natural connection with being anointed as king. Unfortunately, being anointed by the Spirit did not prevent Samson, Saul, David, or Solomon from failing in many ways.
Despite David’s failings, he figures as the model of God’s future work to save the people through the ultimate Anointed One, the Messiah to come in David’s family line. The patterns of anointing prophets, priests, and kings come together in Jesus the Messiah. By these three roles, Jesus is the man empowered by the Spirit to declare, reconcile, and accomplish God’s salvation for the people. The idea of anointing with oil points to the Spirit upon an individual, even for the Son of God.
The repeated emphasis on Jesus Christ as the Anointed One (meshiach and christos both mean “anointed”) plays on the metaphor of oil for the intense presence and action of the Holy Spirit. This connection seems clear in two examples where the Spirit’s presence is told in the terms of anointing with oil in relation to the Messiah.
Isaiah 61:1
The Spirit of the Lord God is upon me, because he has anointed me to bring good news to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to captives and freedom to prisoners (cf. Luke 4:18, nasb)
Acts 10:38
You know of Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, and how he went about doing good and healing all who were oppressed by the devil, for God was with him. (nasb)
I am not saying that every reference to oil in the Bible is a symbol for the Holy Spirit’s involvement, but I am saying that every reference to anointing implies either a plea for the Spirit’s action (as in consecration or healing) or a revelation of the Spirit’s presence to empower individuals (as for prophets, priests, and kings).
In the case of Jesus, Peter’s statement is an echo of the OT promises of the Messiah as the preeminent man of the Spirit. Peter credits the Spirit with all of Jesus’ works of teaching, miracles, healing, and exorcisms (cf. Matt 12:28). Some might be concerned that such a statement seems like the heresy that Jesus was merely a man of the Spirit and not also the Son of God and fully divine (Dynamistic Monarchianism, Adoptionism, and Ebionitism, all of which wrongly misread Jesus as merely a man empowered by a divine Spirit, and deny Jesus’ deity).
No, instead of heresy we can affirm with Chalcedonian Christology that God the Son took on full human existence while remaining what he was as God. In other words, the Word lived as a true man on our scale of limited powers, and he also bore the expression of the Spirit’s presence and action in a human life, in response to the Father. Any work God does in creation is the Spirit’s action, joined with the Word, and from the Father.
Instead of counting Jesus’ miracles as expressions of his divine power, we can follow the pattern of identifying him as the man of the Spirit to see the miracles as expressive of the Spirit’s work through Jesus. The miracles are the Spirit’s revelation of Jesus’ identity as the promised Messiah, who is God the Son, Immanuel (Isa. 7:14) and Mighty God (Isa. 9:6).
The metaphor of oil—the visible and tangible liquid poured upon and absorbed by a human being—tells the invisible presence and action of the Holy Spirit. If right, then every reference to Jesus as Christ, the Anointed One, refers to his necessary association with the Spirit. The biblical associations of oil with light in oil lamps is a good fit with the Spirit’s work to reveal and illuminate God and his word. This meaning also overlaps with fire, which is another metaphor of the Spirit. When God reveals to people, the Spirit of prophecy anoints people to function as prophets. The use of oil in consecration and healing also fits with the Spirit’s work to sanctify people, which is stated multiple times in the NT.
Finally, the metaphor of oil indicates the continuity of the Holy Spirit’s abiding presence and action between Jesus and Christians. Luke-Acts emphasizes a theme that the same Spirit at work in Jesus is now at work in Christians; this theology is concisely restated in the metaphorical statement of anointing. For example, John reminds Christians about the Holy Spirit’s indwelling and teaching of them by saying merely, “you have an anointing from the Holy One [= Jesus] … the anointing which you received from him abides in you … his anointing teaches you about all things …” (1 John 2:20, 27 nasb). Always in view to carry this theology is the metaphor of oil with its ideas of light, healing, and consecration” (Talbot School. Of Theology) .

 

[LoveofTruth]

I'm sorry, but there is not a single point in the OT where oil is ever,..... ever,...... symbolic or associated with The Holy Spirit, it is always a separate event given prior to The Holy Spirit being placed upon a person in power.

No one will receive The Holy Spirit in power without the oil of holiness first. Period. Jesus's example is the standard that we have to meet, and He only received The Holy Spirit "because" He received the anointing from The FATHER first, as stated in the OT that He quoted.

The OT example of David, where The Holy Spirit rested upon him after the anointing, was the precursor of the ministry that Jesus was going to have,.... as well as the precursor for what we could receive also. Jesus went through temptations and trials to receive it, so must we, and it is called the crown of life in James.

There is a whole heap of wrong teaching on this subject by people over recent years. People who have written all sorts of books and sold all sorts of cds and dvds about it,.... who were all wrong when you actually compare the OT examples and the example of Jesus to their material. Some really big name subjects over the years,..... all wrong.

This is all over the Christian community and mebtioned all over. Here is just a sample

“

Metaphors Revealing the Holy Spirit, Part 3: Oil as a Metaphor for the Holy Spirit​

John McKinley — March 28, 2016
In part three of this series, I will present the third biblical metaphor revealing the Holy Spirit: oil. We need to discern what the metaphor is, and what its meanings are within the biblical and ANE framework. I will be drawing some details from the Dictionary of Biblical Imagery. My goal is to recognize patterns of meaning that may be intended to expand our understanding of the Holy Spirit’s presence and action in subtle ways hinted at through metaphors.
Oil
Oil in the biblical revelation refers primarily to olive oil, not petroleum deposits. Uses of oil were for food, but importantly for light (oil lamps, as in the temple, Exod 27:20-21), consecration of the priests (Lev 8:30), a lotion for skin and ointment for hair (e.g., Ps 23:5), and for healing as a ritual invocation of God’s touch (Lev 14:1-18, cf. James 5:14). Olive oil has some medicinal properties that fit with the metaphorical usage in anointing for healing.
Among the more than 200 times that oil is mentioned in the Bible, the connection as a metaphor of the Holy Spirit’s presence and action is clear in the ritual of anointing prophets, priests, and kings. For example, when the prophet-judge Samuel anointed David with oil to be the new king of Israel, the next statement is that “the Spirit of the Lord came mightily upon David from that day forward” (1 Sam 16:13 nasb). At this point in the history, we have already seen that God’s pattern with Moses and the elders of Israel, Joshua, the Judges, and Saul was to empower them by the Spirit for leadership and military prowess.
In David’s case, all his accomplishments subsequent to being anointed by the Spirit are to be interpreted as empowered by the Spirit. By contrast, the Holy Spirit had abandoned king Saul because of disobedience. After David, the Spirit of God also gifted Solomon with great wisdom, a natural connection with being anointed as king. Unfortunately, being anointed by the Spirit did not prevent Samson, Saul, David, or Solomon from failing in many ways.
Despite David’s failings, he figures as the model of God’s future work to save the people through the ultimate Anointed One, the Messiah to come in David’s family line. The patterns of anointing prophets, priests, and kings come together in Jesus the Messiah. By these three roles, Jesus is the man empowered by the Spirit to declare, reconcile, and accomplish God’s salvation for the people. The idea of anointing with oil points to the Spirit upon an individual, even for the Son of God.
The repeated emphasis on Jesus Christ as the Anointed One (meshiach and christos both mean “anointed”) plays on the metaphor of oil for the intense presence and action of the Holy Spirit. This connection seems clear in two examples where the Spirit’s presence is told in the terms of anointing with oil in relation to the Messiah.
Isaiah 61:1
The Spirit of the Lord God is upon me, because he has anointed me to bring good news to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to captives and freedom to prisoners (cf. Luke 4:18, nasb)
Acts 10:38
You know of Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, and how he went about doing good and healing all who were oppressed by the devil, for God was with him. (nasb)
I am not saying that every reference to oil in the Bible is a symbol for the Holy Spirit’s involvement, but I am saying that every reference to anointing implies either a plea for the Spirit’s action (as in consecration or healing) or a revelation of the Spirit’s presence to empower individuals (as for prophets, priests, and kings).
In the case of Jesus, Peter’s statement is an echo of the OT promises of the Messiah as the preeminent man of the Spirit. Peter credits the Spirit with all of Jesus’ works of teaching, miracles, healing, and exorcisms (cf. Matt 12:28). Some might be concerned that such a statement seems like the heresy that Jesus was merely a man of the Spirit and not also the Son of God and fully divine (Dynamistic Monarchianism, Adoptionism, and Ebionitism, all of which wrongly misread Jesus as merely a man empowered by a divine Spirit, and deny Jesus’ deity).
No, instead of heresy we can affirm with Chalcedonian Christology that God the Son took on full human existence while remaining what he was as God. In other words, the Word lived as a true man on our scale of limited powers, and he also bore the expression of the Spirit’s presence and action in a human life, in response to the Father. Any work God does in creation is the Spirit’s action, joined with the Word, and from the Father.
Instead of counting Jesus’ miracles as expressions of his divine power, we can follow the pattern of identifying him as the man of the Spirit to see the miracles as expressive of the Spirit’s work through Jesus. The miracles are the Spirit’s revelation of Jesus’ identity as the promised Messiah, who is God the Son, Immanuel (Isa. 7:14) and Mighty God (Isa. 9:6).
The metaphor of oil—the visible and tangible liquid poured upon and absorbed by a human being—tells the invisible presence and action of the Holy Spirit. If right, then every reference to Jesus as Christ, the Anointed One, refers to his necessary association with the Spirit. The biblical associations of oil with light in oil lamps is a good fit with the Spirit’s work to reveal and illuminate God and his word. This meaning also overlaps with fire, which is another metaphor of the Spirit. When God reveals to people, the Spirit of prophecy anoints people to function as prophets. The use of oil in consecration and healing also fits with the Spirit’s work to sanctify people, which is stated multiple times in the NT.
Finally, the metaphor of oil indicates the continuity of the Holy Spirit’s abiding presence and action between Jesus and Christians. Luke-Acts emphasizes a theme that the same Spirit at work in Jesus is now at work in Christians; this theology is concisely restated in the metaphorical statement of anointing. For example, John reminds Christians about the Holy Spirit’s indwelling and teaching of them by saying merely, “you have an anointing from the Holy One [= Jesus] … the anointing which you received from him abides in you … his anointing teaches you about all things …” (1 John 2:20, 27 nasb). Always in view to carry this theology is the metaphor of oil with its ideas of light, healing, and consecration”(Talbot School of Theology)

 

[LoveofTruth]

Ellicott's Commentary for English Readers​

(12) We.—This must not be confined to the Apostles exclusively. Though referring primarily to them, it includes all the members of the Christian Church as one with its teachers and rulers. The “things freely given us of God” mean all spiritual things."​

​

Barnes' Notes on the Bible​

Now we have received - We who are Christians; and especially we, the apostles. The following verse shows that he had himself and the other apostles chiefly in view; though it is true of all Christians that they have received, not the spirit of this world, but the spirit which is of God.​

As I said, they extended the "we" to include other believers in verse 12 only because it is true all believers also receive the Spirit. In all other verses in the chapter they affirm the "we" is exclusively the apostles. Not a single commentator agrees with you that the Holy Spirit teaches believers in your proof verse v13


Rubbish. The things "that God has prepared for those who love him" (an OT quote, not Paul's words) are the things that God has revealed to "us" the apostles.

Go back and start reading from the beginning of the chapter to see who the "we" and the "us" are. It is Paul and the others who preach God's wisdom to the mature (ie. the apostles). Not all believers. As always scripture proves you wrong.

Again all commentators agree with me on this.

You are flogging a dead horse.


v11 is an explanation of v10. It begins with "For....". Only the Spirit knows the the thoughts of God, and those to whom the Spirit reveals them. Those are the things that the Spirit has revealed to the apostles (v10). The apostles thus "understand the things freely given us by God" (v12). Those things are then preached by them in words taught them by the Holy Spirit (v13).

Again....all commentators agree on this.


Paul doesn't limit the receiving of the Spirit here. Just because Paul said the apostles received the Spirit, doesn't mean nobody else does!


Yes the Corinthians would know what the things of God are. The apostles told them!.... "This is what we speak... in words..." (v13)


It says "which things also we speak". Not what was spoken to us!!!!!


It doesn't say that. It says the things of God that are spoken to the Corinthians can only be discerned by the spiritual (those born of the Spirit). To the unregenerate, the things that the apostles speak are foolishness.


That verse says nothing of the sort. More eisegesis.

Paul is asking a sarcastic rhetorical question. Did the word come from you? No of course it didn't. You Corinthians are not the source of all truth.

Absurd idea, wow you really know nothing of these things unbelievable.

They did have the word of God come out from them we see this in them prophesying, speaking with tongues and speaking by the Spirit and all utterance

Here is your correction again in the verses below.

. It is a curious thing that you try to use scripture but it cuts you because it is the sword of the Spirit and you said you never have been taught by the Holy Ghost. Well, it shows on all you say abd with your wisdom of man.

1 Corinthians 1: 5. That in every thing ye are enriched by him, in all utterance, and in all knowledge.”

1 Corinthians 12: 3. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.”

1 Corinthians 12: 7. But the manifestation of the Spirit is given to every man to profit withal. 8. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9. To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10. To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11. But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.”

1 Corinthians 14: 29. Let the prophets speak two or three, and let the other judge. 30. If any thing be revealed to another that sitteth by, let the first hold his peace. 31. For ye may all prophesy one by one, that all may learn, and all may be comforted. 32. And the spirits of the prophets are subject to the prophets. 33. For God is not the author of confusion, but of peace, as in all churches of the saints.”

Paul is saying that God is not causing confusion, this order is the sane in all the churches. They may have thought that the word of God came out from them and that they were different than others or as if other churches did not have the sane gifting s etc, or the word of God coming out from other churches also. Paul is saying they should discern in the spirit that what he wrote was God”s commandments for God’s order and this is the sane in all churches.

And Peter echos this also

1 Peter 4: 10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.”

 

[swordsman1]

This is all over the Christian community and mebtioned all over. Here is just a sample

“

Metaphors Revealing the Holy Spirit, Part 3: Oil as a Metaphor for the Holy Spirit​

John McKinley — March 28, 2016
In part three of this series, I will present the third biblical metaphor revealing the Holy Spirit: oil. We need to discern what the metaphor is, and what its meanings are within the biblical and ANE framework. I will be drawing some details from the Dictionary of Biblical Imagery. My goal is to recognize patterns of meaning that may be intended to expand our understanding of the Holy Spirit’s presence and action in subtle ways hinted at through metaphors.
Oil
Oil in the biblical revelation refers primarily to olive oil, not petroleum deposits. Uses of oil were for food, but importantly for light (oil lamps, as in the temple, Exod 27:20-21), consecration of the priests (Lev 8:30), a lotion for skin and ointment for hair (e.g., Ps 23:5), and for healing as a ritual invocation of God’s touch (Lev 14:1-18, cf. James 5:14). Olive oil has some medicinal properties that fit with the metaphorical usage in anointing for healing.
Among the more than 200 times that oil is mentioned in the Bible, the connection as a metaphor of the Holy Spirit’s presence and action is clear in the ritual of anointing prophets, priests, and kings. For example, when the prophet-judge Samuel anointed David with oil to be the new king of Israel, the next statement is that “the Spirit of the Lord came mightily upon David from that day forward” (1 Sam 16:13 nasb). At this point in the history, we have already seen that God’s pattern with Moses and the elders of Israel, Joshua, the Judges, and Saul was to empower them by the Spirit for leadership and military prowess.
In David’s case, all his accomplishments subsequent to being anointed by the Spirit are to be interpreted as empowered by the Spirit. By contrast, the Holy Spirit had abandoned king Saul because of disobedience. After David, the Spirit of God also gifted Solomon with great wisdom, a natural connection with being anointed as king. Unfortunately, being anointed by the Spirit did not prevent Samson, Saul, David, or Solomon from failing in many ways.
Despite David’s failings, he figures as the model of God’s future work to save the people through the ultimate Anointed One, the Messiah to come in David’s family line. The patterns of anointing prophets, priests, and kings come together in Jesus the Messiah. By these three roles, Jesus is the man empowered by the Spirit to declare, reconcile, and accomplish God’s salvation for the people. The idea of anointing with oil points to the Spirit upon an individual, even for the Son of God.
The repeated emphasis on Jesus Christ as the Anointed One (meshiach and christos both mean “anointed”) plays on the metaphor of oil for the intense presence and action of the Holy Spirit. This connection seems clear in two examples where the Spirit’s presence is told in the terms of anointing with oil in relation to the Messiah.
Isaiah 61:1
The Spirit of the Lord God is upon me, because he has anointed me to bring good news to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to captives and freedom to prisoners (cf. Luke 4:18, nasb)
Acts 10:38
You know of Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, and how he went about doing good and healing all who were oppressed by the devil, for God was with him. (nasb)
I am not saying that every reference to oil in the Bible is a symbol for the Holy Spirit’s involvement, but I am saying that every reference to anointing implies either a plea for the Spirit’s action (as in consecration or healing) or a revelation of the Spirit’s presence to empower individuals (as for prophets, priests, and kings).
In the case of Jesus, Peter’s statement is an echo of the OT promises of the Messiah as the preeminent man of the Spirit. Peter credits the Spirit with all of Jesus’ works of teaching, miracles, healing, and exorcisms (cf. Matt 12:28). Some might be concerned that such a statement seems like the heresy that Jesus was merely a man of the Spirit and not also the Son of God and fully divine (Dynamistic Monarchianism, Adoptionism, and Ebionitism, all of which wrongly misread Jesus as merely a man empowered by a divine Spirit, and deny Jesus’ deity).
No, instead of heresy we can affirm with Chalcedonian Christology that God the Son took on full human existence while remaining what he was as God. In other words, the Word lived as a true man on our scale of limited powers, and he also bore the expression of the Spirit’s presence and action in a human life, in response to the Father. Any work God does in creation is the Spirit’s action, joined with the Word, and from the Father.
Instead of counting Jesus’ miracles as expressions of his divine power, we can follow the pattern of identifying him as the man of the Spirit to see the miracles as expressive of the Spirit’s work through Jesus. The miracles are the Spirit’s revelation of Jesus’ identity as the promised Messiah, who is God the Son, Immanuel (Isa. 7:14) and Mighty God (Isa. 9:6).
The metaphor of oil—the visible and tangible liquid poured upon and absorbed by a human being—tells the invisible presence and action of the Holy Spirit. If right, then every reference to Jesus as Christ, the Anointed One, refers to his necessary association with the Spirit. The biblical associations of oil with light in oil lamps is a good fit with the Spirit’s work to reveal and illuminate God and his word. This meaning also overlaps with fire, which is another metaphor of the Spirit. When God reveals to people, the Spirit of prophecy anoints people to function as prophets. The use of oil in consecration and healing also fits with the Spirit’s work to sanctify people, which is stated multiple times in the NT.
Finally, the metaphor of oil indicates the continuity of the Holy Spirit’s abiding presence and action between Jesus and Christians. Luke-Acts emphasizes a theme that the same Spirit at work in Jesus is now at work in Christians; this theology is concisely restated in the metaphorical statement of anointing. For example, John reminds Christians about the Holy Spirit’s indwelling and teaching of them by saying merely, “you have an anointing from the Holy One [= Jesus] … the anointing which you received from him abides in you … his anointing teaches you about all things …” (1 John 2:20, 27 nasb). Always in view to carry this theology is the metaphor of oil with its ideas of light, healing, and consecration”(Talbot School of Theology)

You have quoted a blog post, not a peer-reviewed published academic journal or book. But at least it wasn't just a random nobody with a blog like you posted before. It was by an associate professor, ie someone training to be a professor.

But did you even read the blog post? It doesn't answer the question I asked you. You claimed:

"When we read of the OT prophets or others being anointed with oil this is the figure of the spirit."​

But that blog post has told us nothing that I haven't already mentioned.

The only association with OT anointings the author gives is the Spirit coming upon David the day he was anointed. But the passage doesn't say the Spirit came upon David the moment the oil was applied. The only other example is Saul who received the Spirit hours after he was anointed. Apart from those 2 there is no mention of the Holy Spirit in any of the dozen or so other anointings recorded in the OT.

So I ask you again....Where is your evidence to support your claim that the oil in OT anointings was representative of the Holy Spirit?

 

[ARBITER01]

This is all over the Christian community and mentioned all over. Here is just a sample

That doesn't make anything correct.

Anytime someone ventures over into the symbolic portion of scripture, it must be discerned carefully. The OT is replete with symbolisms of the Spiritual reality that was going to be once Jesus was seated to the right of The Father, and we must approach them with a healthy dose of skepticism when someone marches into such things with personal ideas of "this is what I believe."

It's not about what you believe, it's about what The Holy Spirit reveals/witnesses to you as truth, whether by a quickening in scripture, experience from Him, or both.

Metaphors Revealing the Holy Spirit, Part 3: Oil as a Metaphor for the Holy Spirit​

John McKinley — March 28, 2016
In part three of this series, I will present the third biblical metaphor revealing the Holy Spirit: oil. We need to discern what the metaphor is, and what its meanings are within the biblical and ANE framework. I will be drawing some details from the Dictionary of Biblical Imagery. My goal is to recognize patterns of meaning that may be intended to expand our understanding of the Holy Spirit’s presence and action in subtle ways hinted at through metaphors.
Oil
Oil in the biblical revelation refers primarily to olive oil, not petroleum deposits. Uses of oil were for food, but importantly for light (oil lamps, as in the temple, Exod 27:20-21), consecration of the priests (Lev 8:30), a lotion for skin and ointment for hair (e.g., Ps 23:5), and for healing as a ritual invocation of God’s touch (Lev 14:1-18, cf. James 5:14). Olive oil has some medicinal properties that fit with the metaphorical usage in anointing for healing.
Among the more than 200 times that oil is mentioned in the Bible, the connection as a metaphor of the Holy Spirit’s presence and action is clear in the ritual of anointing prophets, priests, and kings. For example, when the prophet-judge Samuel anointed David with oil to be the new king of Israel, the next statement is that “the Spirit of the Lord came mightily upon David from that day forward” (1 Sam 16:13 nasb). At this point in the history, we have already seen that God’s pattern with Moses and the elders of Israel, Joshua, the Judges, and Saul was to empower them by the Spirit for leadership and military prowess.
In David’s case, all his accomplishments subsequent to being anointed by the Spirit are to be interpreted as empowered by the Spirit. By contrast, the Holy Spirit had abandoned king Saul because of disobedience. After David, the Spirit of God also gifted Solomon with great wisdom, a natural connection with being anointed as king. Unfortunately, being anointed by the Spirit did not prevent Samson, Saul, David, or Solomon from failing in many ways.
Despite David’s failings, he figures as the model of God’s future work to save the people through the ultimate Anointed One, the Messiah to come in David’s family line. The patterns of anointing prophets, priests, and kings come together in Jesus the Messiah. By these three roles, Jesus is the man empowered by the Spirit to declare, reconcile, and accomplish God’s salvation for the people. The idea of anointing with oil points to the Spirit upon an individual, even for the Son of God.
The repeated emphasis on Jesus Christ as the Anointed One (meshiach and christos both mean “anointed”) plays on the metaphor of oil for the intense presence and action of the Holy Spirit. This connection seems clear in two examples where the Spirit’s presence is told in the terms of anointing with oil in relation to the Messiah.
Isaiah 61:1
The Spirit of the Lord God is upon me, because he has anointed me to bring good news to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to captives and freedom to prisoners (cf. Luke 4:18, nasb)
Acts 10:38
You know of Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, and how he went about doing good and healing all who were oppressed by the devil, for God was with him. (nasb)
I am not saying that every reference to oil in the Bible is a symbol for the Holy Spirit’s involvement, but I am saying that every reference to anointing implies either a plea for the Spirit’s action (as in consecration or healing) or a revelation of the Spirit’s presence to empower individuals (as for prophets, priests, and kings).
In the case of Jesus, Peter’s statement is an echo of the OT promises of the Messiah as the preeminent man of the Spirit. Peter credits the Spirit with all of Jesus’ works of teaching, miracles, healing, and exorcisms (cf. Matt 12:28). Some might be concerned that such a statement seems like the heresy that Jesus was merely a man of the Spirit and not also the Son of God and fully divine (Dynamistic Monarchianism, Adoptionism, and Ebionitism, all of which wrongly misread Jesus as merely a man empowered by a divine Spirit, and deny Jesus’ deity).
No, instead of heresy we can affirm with Chalcedonian Christology that God the Son took on full human existence while remaining what he was as God. In other words, the Word lived as a true man on our scale of limited powers, and he also bore the expression of the Spirit’s presence and action in a human life, in response to the Father. Any work God does in creation is the Spirit’s action, joined with the Word, and from the Father.
Instead of counting Jesus’ miracles as expressions of his divine power, we can follow the pattern of identifying him as the man of the Spirit to see the miracles as expressive of the Spirit’s work through Jesus. The miracles are the Spirit’s revelation of Jesus’ identity as the promised Messiah, who is God the Son, Immanuel (Isa. 7:14) and Mighty God (Isa. 9:6).
The metaphor of oil—the visible and tangible liquid poured upon and absorbed by a human being—tells the invisible presence and action of the Holy Spirit. If right, then every reference to Jesus as Christ, the Anointed One, refers to his necessary association with the Spirit. The biblical associations of oil with light in oil lamps is a good fit with the Spirit’s work to reveal and illuminate God and his word. This meaning also overlaps with fire, which is another metaphor of the Spirit. When God reveals to people, the Spirit of prophecy anoints people to function as prophets. The use of oil in consecration and healing also fits with the Spirit’s work to sanctify people, which is stated multiple times in the NT.
Finally, the metaphor of oil indicates the continuity of the Holy Spirit’s abiding presence and action between Jesus and Christians. Luke-Acts emphasizes a theme that the same Spirit at work in Jesus is now at work in Christians; this theology is concisely restated in the metaphorical statement of anointing. For example, John reminds Christians about the Holy Spirit’s indwelling and teaching of them by saying merely, “you have an anointing from the Holy One [= Jesus] … the anointing which you received from him abides in you … his anointing teaches you about all things …” (1 John 2:20, 27 nasb). Always in view to carry this theology is the metaphor of oil with its ideas of light, healing, and consecration”(Talbot School of Theology)

When a person was anointed THEN The Holy Spirit was placed upon them.

Two separate events.

If you want to keep posting crappy articles like this because "this is what I believe," then you are just as deceived as Swordsperson and his cessationism you keep arguing with.

 

[swordsman1]

Absurd idea, wow you really know nothing of these things unbelievable.

They did have the word of God come out from them we see this in them prophesying, speaking with tongues and speaking by the aspirin and all utterance

Here is your correction again in the verses below.

. It is a curious thing that you try to use scripture but it cuts you because it is the sword of the Spirit and you said you never have been taught by the Holy Ghost. Well, it shows on all you say abd with your wisdom of man.

1 Corinthians 1: 5. That in every thing ye are enriched by him, in all utterance, and in all knowledge.”

1 Corinthians 12: 3. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.”

1 Corinthians 12: 7. But the manifestation of the Spirit is given to every man to profit withal. 8. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9. To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10. To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11. But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.”

1 Corinthians 14: 29. Let the prophets speak two or three, and let the other judge. 30. If any thing be revealed to another that sitteth by, let the first hold his peace. 31. For ye may all prophesy one by one, that all may learn, and all may be comforted. 32. And the spirits of the prophets are subject to the prophets. 33. For God is not the author of confusion, but of peace, as in all churches of the saints.”

Paul is saying that God is not causing confusion, this order is the sane in all the churches. They may have thought that the word of God came out from them and that they were different than others or as if other churches did not have the sane gifting s etc, or the word of God coming out from other churches also. Paul is saying they should discern in the spirit that what he wrote was God”s commandments for God’s order and this is the sane in all churches.

And Peter echos this also

1 Peter 4: 10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.”

Strawman.

You quoted 1 Cor 14:37 and said that was proof that the Corinthians were speaking God's word to support your claim that "we" in 1 Cor 2:13 is all believers. But you completely misread the verse. Paul was asking a sarcastic rhetorical question, the answer to which is "No, the word of God didn't come from them." - the complete opposite of what you thought!

Rather than admitting your foolish mistake you built a strawman quoting the passages referring to prophets, which of course is not all Corinthians. Accompanied of course by your usual barrage of ad-hominem insults.

 

[LoveofTruth]

Strawman.

You quoted 1 Cor 14:37 and said that was proof that the Corinthians were speaking God's word to support your claim that "we" in 1 Cor 2:13 is all believers. But you completely misread the verse. Paul was asking a sarcastic rhetorical question, the answer to which is "No, the word of God didn't come from them." - the complete opposite of what you thought!

Rather than admitting your foolish mistake you built a strawman quoting the passages referring to prophets, which of course is not all Corinthians. Accompanied of course by your usual barrage of ad-hominem insults.

Your wrong as usual,I quoted many verses read them again. They definitely had the word of God come out from them .

You also missed this comment I made that showed what Paul was talking about in context. Your interpretations are horrible you seem li me you want to try hard to avoid the plain scriptures.

I said, after quoting many verses,

“Paul is saying that God is not causing confusion, this order is the sane in all the churches. They may have thought that the word of God came out from them and that they were different than others or as if other churches did not have the sane gifting s etc, or the word of God coming out from other churches also. Paul is saying they should discern in the spirit that what he wrote was God”s commandments for God’s order and this is the sane in all churches.”

 

[LoveofTruth]

You have quoted a blog post, not a peer-reviewed published academic journal or book.

Your respect of persons and worldly rudiments and putting men in such “peer- reviewed” categories is wrong and as Paul warned against in a few places. You may also be among those that call men who profess to be wise “masters” of divinity or “reverends” or other flattering titles that we should not have.

I didn’t care about the persons position in any man made Bible schools etc. It’s the information he spoke about that was the point. You should consider Paul’s words here ,

Romans 12: 3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.”

1 Corinthians 4: 6. And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. 7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?”

The only association with OT anointings the author gives is the Spirit coming upon David the day he was anointed. But the passage doesn't say the Spirit came upon David the moment the oil was applied. The only other example is Saul who received the Spirit hours after he was anointed. Apart from those 2 there is no mention of the Holy Spirit in any of the dozen or so other anointings recorded in the OT.

So I ask you again....Where is your evidence to support your claim that the oil in OT anointings was representative of the Holy Spirit?

Isaiah 61: 1. The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;”

Acts 10: 38. How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.”

And we only need a few verses that’s enough. Your idea that if this wonderful truth that God speaks to believers inwardly and directs them inwardly and teaches them inwardly with his actual voice we’re true it should be found all over the Bible, Is a false idea. Even though it is found all over the Bible in many verses. But we only need a few verses for doctrine. Take the virgin birth. That doctrine is of such vital importance and yet only a few verses speak of this. I am not sure if Paul ever speaks of this in his writings. But it still is there.

 

[LoveofTruth]

So I ask you again....Where is your evidence to support your claim that the oil in OT anointings was representative of the Holy Spirit?

I gave you many already, but here are some more thoughts that speak against your view. No doubt you will rush frantically in a fluster and try to read on and seek to find even one word that you can try to use for your argument about this from these men, but you are clearly wrong in almost every thought in this thread. it is a curious confusion I see in your words, mans wisdom in a frantic display.. Even when you try to use 1 Cor 2;13, O already said that Paul spoke of his own experience, but that does not mean no one else can have that. Paul showed many times things that he experienced and the body as well.

Benson Commentary
Isaiah 61:1. The Spirit of the Lord is upon me — To qualify me for effecting what is foretold and promised in the foregoing chapter. As Christ has applied this passage to himself, (see Luke 4:16,) and assured us that it was fulfilled in him, we may, with the utmost reason, conclude that he is here introduced by the prophet in his own person, and not that the prophet speaks of himself, as some have thought...by anointing them with oil, which ceremony was used by the express command of God, and was intended to show, not only that the persons so anointed were called to, but were, or should be, qualified for, these offices, with suitable gifts and graces. But the anointing of Christ, who was to sustain offices incomparably more important, and productive of infinitely greater effects, was of another nature, he being anointed, not with external and corruptible oil, but with the eternal Spirit of the incorruptible God, which qualified him for every part of the great work to which he was called, beyond all others that were before him. Which Spirit he had without measure, John 3:34; and therefore is said (Psalm 45:7; Hebrews 1:9) to be anointed with the oil of gladness above his fellows. To preach good tidings "

Pulpit Commentary
Isaiah 61:1 "...The Spirit of the Lord God is upon me; literally, the Spirit of the Lord Jehovah (Adonai Jehovah) is upon me. The Septuagint, the Vulgate, and one manuscript omit adonai. In the original announcement of "the Servant" it was stated that God had "put his Spirit upon him" (Isaiah 42:1). The sanctification of our Lord's human nature by the Holy Spirit is very explicitly taught in the Gospels (Matthew 1:20; Matthew 3:16; Matthew 4:1, etc.; Mark 1:10, 12; Luke 1:35; Luke 2:40; Luke 3:22; Luke 4:1, 14, 18-21, etc.; John 1:32, 33; John 3:34, etc.). The Lord hath anointed me. The "anointing" of Jesus was that sanctification of his human nature by the Holy Spirit, which commenced in the womb of the blessed Virgin (Luke 1:35), which continued as he grew to manhood (Luke 2:40, 52), which was openly manifested at his baptism, and never ceased till he took his body and soul with him into heaven. Of this spiritual anointing, "

Keil and Delitzsch Biblical Commentary on the Old Testament
Isaiah 61:1 "...He is endowed with the Spirit of Jehovah (Isaiah 42:1); Jehovah has sent Him, and with Him His Spirit (Isaiah 48:16)..."

Gill's Exposition of the Entire Bible
Isaiah 61:1 "...because the Lord hath anointed me to preach good tidings to the meek: not the Lord, the Spirit that was upon him, for Christ was anointed with the Holy Ghost; but Jehovah the, Father, he was the anointer of Christ, by whom he was anointed in some sense from everlasting, being invested by him with the office of Mediator, Proverbs 8:21 and in the fulness of time, in the human nature, at his birth and baptism, with the Holy Spirit, his gifts and grace, without measure, Psalm 45:7, hence he has the name of Messiah or Anointed, and from him his people have the anointing which teacheth all things:" (a reference to 1 John 2:27 again, rebuking your strange view)

Barnes' Notes on the Bible
Acts 10:38 "How God anointed ... - That is, set him apart to this work, and was with him, acknowledging him as the Messiah. See the notes on Matthew 1:1.
With the Holy Ghost - See the notes on Luke 4:19. The act of anointing kings and priests seems to have been emblematic of the influences of the Holy Spirit. Here it means that God impaled to him the influences of the Holy Spirit, thus consecrating him for the work of the Messiah. See Matthew 3:16-17; John 3:34, "God giveth not the Holy Spirit by measure unto him."

 

[LoveofTruth]

​

Go back and start reading from the beginning of the chapter to see who the "we" and the "us" are. It is Paul and the others who preach God's wisdom to the mature (ie. the apostles). Not all believers. As always scripture proves you wrong.

Paul often in his letters, (even in the letters to the Corinthians, often speaks of the we including the saints and we in regards to his experience and ministry as well. Both can be shown in the letters. he shifts back and forth often. He will even say "I" , then "we", then, "we" im a different context.

You are flogging a dead horse.

No not a dead horse, your dead theology without the Spirit. (As you said you have not the Holy Ghost teaching you)

v11 is an explanation of v10. It begins with "For....". Only the Spirit knows the the thoughts of God, and those to whom the Spirit reveals them. Those are the things that the Spirit has revealed to the apostles (v10).

no, Paul says

“For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.”

The words "no man" here refer to all men on earth, all the christians and Paul himself. The things of God knoweth no man but the Spirit of God and to whom he reveals him.

So how do the Corinthians know anything of God without the Spirit revealing them? You try to say they just have a man preach and the scriptures alone. But the pharisees had that and did not hear God's word in their heart. The text clearly says no man can know the things of God but the Spirit and to whom he reveals them. Yes, Paul had the revealed to him, but that does not mean all cannot have the same revelation by the Spirit.

and in 1 John 2:27 we see that the anointing they received of him, (from the Holy One). And John specifically says, ye need not that any man should teach you. The implication is that the anointing teaches all things it was not from man or by man. So they know all things by the unction from the Holy One,

“But ye have an unction from the Holy One, and ye know all things.” (1 John 2:20)

The apostles thus "understand the things freely given us by God" (v12).

God gives all believers the knoweldge of Him and the things of Him. We see this in 1 Corinthians all over the place.They were enriched by God in all utterance etc, They were given gifts and the manifestation of the Spirit of God to profit all, some were given the word of wisdom, the word of Knowledge, prophecy etc . If any man speak let him speak as of the oracles of God that God in all things may be glorified through Jesus Christ.

 

[LoveofTruth]

They know what Paul was saying was from God because he was an apostle, an authoritative spokesman of Christ.

some of them questioned Paul all over the place and there were false ministers also among them etc. Paul was saying that if they thought themselves to be prophets or spiritual, they should have that spiritual discernment of what he wrote that it was from God. This would be by the teaching of the Spirit in them.

we read the opposite of what you say,

"But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh." ( 2 Corinthians 10:2 KJV).

they even thought Paul didn't love them

“Wherefore? because I love you not? God knoweth.”" ( 2 Cor 11:11 KJV)

They even doubted if Christ spoke in him

“Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.”

He was loved less the more he loved them, and sought to catch them with guile.

"And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. 16 But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.: (2 Cor 12;15 KJV)

"And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed." (2 Corinthians 12:21 KJV)

"Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame." (1 Cor 15:34 KJV)

“But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.”" ( 2 Corinthians 11:2 KJV )

 

[LoveofTruth]

​

Yes the Corinthians would know what the things of God are. The apostles told them!.... "This is what we speak... in words..." (v13)

No, you misunderstand. Even though Paul spoke to them in the Spirit from the revelation of God, they would only understand them in faith and by the revelation of the Spirit. We already saw that the natural man receiveth not the things of God neither can he know them, for they are spiritual discerned. So only those who are spiritual in Christ walking and hearing and learn ing in the spirit can know,judge or discern and understand the things of God. And only if he reveals them. Paul contrast the two kinds of people, the natural man and the spiritual man in 1 Cor 2. Yes, he also speaks from his experience. But it must be extended to others as well.

There are many things apostles and prophets and certain believers said in scripture that we can take to apply to all the believers . This is found all over scripture. Or else we cannot use a great deal of the New testament and some could say, "well, that wasn't written to us, it was to the early church at Corinth etc. In fact some do say that in the false doctrine of those who deny the gifts for today and any who deny the working of the Spirit of God in the hearts of all believers today.

Paul is not contradicting what he wrote later about any believers having anything revealed to them by God and speaking it forth in prophecy.

"If any thing be revealed to another that sitteth by, let the first hold his peace. 31 For ye may all prophesy one by one, that all may learn, and all may be comforted" ( 1 Corinthians 14:30,31 KJV).

This anything being revealed is by the Spirit revealing them. This revelation is the Holy Ghost teaching them.This is in line with what Paul wrote about no man knowing the things of God but the Spirit and to whom the Spirit will reveal them. Yes, Paul had this revelation also.That why he says which things we ALSO speak. He knew and said that they already were enriched by God in all things and all utterance and they had Spoke by the Spirit and had the word of God come out from them in many ways, we read of the word of wisdom and the word of knowledge and the teaching of doctrine and prophecy etc.

also remember this verse

"No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father." (John 6:45 KJV)

so all are taught of God by the father in the faith. They have heard the Father also. But some who hardened their hearts have not seen the father or heard him or been taught by him. Those who are of God hear and are taught.

and consider again this verse (with John 6:45 KJV) in prayer and fear and trembling.

"And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 40 And ye will not come to me, that ye might have life." (John 5:37-40 KJV)

 

[LoveofTruth]

To all:

some things I read by others recently

What is “anointing”?​

Moving on, the one last thing I wanted to go over was the “anointing” that is mentioned in verse 27.

As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit—just as it has taught you, remain in him (1 John 2:27).

Now, two questions pop up while reading this. I’ll go through each of them:

1. What is the anointing that John is talking about?
2. What is this anointing that the audience no longer needs anyone to teach them?

The first question is “What is the anointing that John is talking about?” Or even better, let’s talk about what anointing actually is. Anointing was a sort of ritual or ceremony that was often done in the Old Testament where oil was poured onto someone––it was done usually for the Judean kings or priests, and was a symbol of being consecrated or “set apart.”

(Another interesting side note is the connection with believers being anointed, priests being anointed, and the idea of believers being a “royal priesthood” in 1 Peter 2:9.) The anointing that John talks about, though, is special. it’s an anointing that is done not through oil but by the Spirit of God, and it is done by God himself:

But you have an anointing from the Holy One, and all of you know the truth (1 John 2:20)

It’s an anointing that “remains in us” and “teaches [us] about all things” (v. 27). One verse that helps us understand this connection between the anointing and the Holy Spirit shows up in Acts, where we find out Jesus had a similar anointing:

You know what has happened throughout the province of Judea, beginning in Galilee after the baptism that John preached—how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him (Acts 10:38).

Now that we’ve solved the “anointing,” that it refers to the giving of the Holy Spirit, what does John mean when he says that now there is no longer a need to be taught? Could he mean that they literally no longer need any more teaching? Well, that wouldn’t make much sense, as he is currently writing that teaching in the middle of a letter full of teachings(so much irony!). What could he mean instead? Well, one thing we could do is to look at the context of where this teaching is located. If we take a look at the surrounding verses from 18-29, we realize that the focus of this section is on false teachers. John is warning the recipients to not fall prey to false teachings. He mentions this explicitly in v. 26:

I am writing these things to you about those who are trying to lead you astray (1 John 2:26)

This is important because it helps us understand that John is not telling them to never listen to any teachings again, but that the Holy Spirit that they’ve been anointed with will give them the ability to discern what is true. And that they, with the help of the Holy Spirit, can know what is real. And how does John conclude this thought on false teachers and anointing? By reminding them to remain in Jesus and to continue in Jesus, so that they may be confident at Jesus’ second coming. This whole section is a reminder not to fall prey to false teachers, but rather to stand firm in the faith. Let us not focus on these finer details and forget the bigger lesson that John is trying to teach us.

The Holy Spirit that they’ve been anointed with will give them the ability to discern what is true. And that they, with the help of the Holy Spirit, can know what is real.

So as we read this, and take note of all the details and observations along the way, let’s also keep in mind John’s lesson to be wary of false teachers. To watch out for those who teach, yet deny Christ. Those who claim to know the Father but not the Son. But at the same time, let us be encouraged that those false teachers do not hold power over us. Why? Because we have been anointed with the Holy Spirit who gives us discernment about those who teach such things.


There are soo many writers who agree with this soo many. The almost cultish view that some have about this is false and we need not that any man (natural man in mans wisdom and fleshly comprehension who say they never heard the Holy Ghost teach them) to teach us.

 

[ARBITER01]

It’s an anointing that “remains in us” and “teaches [us] about all things” (v. 27).

Just to clarify some things for you, since I enjoy receiving the truth from The Holy Spirit instead of people,...

This is the verse in 1 John,...

1Jn 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.

That word "in" is this Greek definition,...

Strong's: A primary preposition denoting (fixed) position (in place time or state) and (by implication) instrumentality (medially or constructively) that is a relation of rest (intermediate between G1519 and G1537);
in at (up-) on by etc.

Did you see that? That word can mean "on or upon" just as easy as it can mean "in."

Translators always take the most basic definitions of words to avoid the appearance of bias. By doing so they show that they know nothing about scripture or doctrine when we find contradictions like this between the OT and NT.

We are to have an anointing 'upon' our heads, not inside of us. There is no OT example in scripture of any Prophet, Priest, or King ever receiving an anointing inside of them, nor does scripture describe Jesus ever receiving an anointing inside of Him. Does scripture ever describe the Apostles receiving an anointing inside of them? No it doesn't. So why is scripture saying that you do?... because it is translated wrong.

The material and the people you are trusting to teach you are misleading you and speaking from a position of ignorance. In other words, they are lying to you. Why not pursue GOD on this subject until you get a truthful answer from Him instead of remaining ignorant from other people's teachings???

 

[Carl Emerson]

Just to clarify some things for you, since I enjoy receiving the truth from The Holy Spirit instead of people,...

This is the verse in 1 John,...

1Jn 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.

That word "in" is this Greek definition,...

Strong's: A primary preposition denoting (fixed) position (in place time or state) and (by implication) instrumentality (medially or constructively) that is a relation of rest (intermediate between G1519 and G1537);
in at (up-) on by etc.

Did you see that? That word can mean "on or upon" just as easy as it can mean "in."

Translators always take the most basic definitions of words to avoid the appearance of bias. By doing so they show that they know nothing about scripture or doctrine when we find contradictions like this between the OT and NT.

We are to have an anointing 'upon' our heads, not inside of us. There is no OT example in scripture of any Prophet, Priest, or King ever receiving an anointing inside of them, nor does scripture describe Jesus ever receiving an anointing inside of Him. Does scripture ever describe the Apostles receiving an anointing inside of them? No it doesn't. So why is scripture saying that you do?... because it is translated wrong.

The material and the people you are trusting to teach you are misleading you and speaking from a position of ignorance. In other words, they are lying to you. Why not pursue GOD on this subject until you get a truthful answer from Him instead of remaining ignorant from other people's teachings???

Revelation 3:20
Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

John 14:17
the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.

Romans 8:9
However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.

Romans 8:10
If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness.

1 Corinthians 3:16
Do you not know that you are a temple of God and that the Spirit of God dwells in you?

 

[ARBITER01]

Revelation 3:20
Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

John 14:17
the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.

Romans 8:9
However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.

Romans 8:10
If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness.

1 Corinthians 3:16
Do you not know that you are a temple of God and that the Spirit of God dwells in you?

What are you doing Carl, explain yourself please.

 

[Carl Emerson]

What are you doing Carl, explain yourself please.

Sure - First off, can you clarify if you make a distinction between the indwelling presence and the anointing ?

 

[LoveofTruth]

Just to clarify some things for you, since I enjoy receiving the truth from The Holy Spirit instead of people,...

This is the verse in 1 John,...

1Jn 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.

That word "in" is this Greek definition,...

Strong's: A primary preposition denoting (fixed) position (in place time or state) and (by implication) instrumentality (medially or constructively) that is a relation of rest (intermediate between G1519 and G1537);
in at (up-) on by etc.

Did you see that? That word can mean "on or upon" just as easy as it can mean "in."

No, the word "in" is right. No translation issue, as you showed in the meaning of the word it says "(fixed) position (in place time or state)" .No one should t just change the bible (KJV) when our doctrine doesn't line up with the scriptures. many groups do this and it is not right.

God dwells in every believer and christians have the Spirit in them. God gives them a new heart and Christ dwells in their heart by faith. and

“Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father... 27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.”" 8 1 John 2:24,27 KJV)

Translators always take the most basic definitions of words to avoid the appearance of bias. By doing so they show that they know nothing about scripture or doctrine when we find contradictions like this between the OT and NT.

but you tried to translate the word yourself and went away from the actual meaning in the context.

We are to have an anointing 'upon' our heads, not inside of us.

No, the endowment of the Spirit is inward in our inner man. They were filled with the Holy Ghost.

There is no OT example in scripture of any Prophet, Priest, or King ever receiving an anointing inside of them, nor does scripture describe Jesus ever receiving an anointing inside of Him.

“Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.” (1 Peter 1:11 KJV)

“And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me.”

“Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.” (Daniel 6:3 KJV)

“Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.” (Daniel 5:12 KJV)

“Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.”...“Create in me a clean heart, O God; and renew a right spirit within me. “Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.””... (Psalms 51:6,10, 11 KJV)

“Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.” (John 15:4 KJV) still in the OT when this was said.

And when we talk of the Spirit of God we must always see the Trinity in the understanding and the work of each. Here is just one of the trinity verses we see speaking of all three as the one LORD God.

"I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous. 16 Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me. 17Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God" ( Isaiah 48:15-17 KJV) Here we see the Lord God speaking of the Lord God and His Spirit sending him, )Old Testament verse of understanding).

Does scripture ever describe the Apostles receiving an anointing inside of them?

“And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. 2 Now the names of the twelve apostles are these;...For it is not ye that speak, but the Spirit of your Father which speaketh in you.” (Matthew 10:1,2,20 KJV)

No it doesn't.

yes it does

So why is scripture saying that you do?

because the anointing is IN believers as Jesus was anointed with the Holy Ghost believers also are baptized with the Holy Ghost by Him and this anointing speaks of the spiritual endowment , gift or grace of the Spirit given to all believers in faith who receive the gift of the Holy Ghost.

The material and the people you are trusting to teach you are misleading you

we should all hear God who works in every believer and who makes us perfect unto every good work. And jesus Christ is in every believer with the Father as well.

Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen" ( Hebrews 13:20,21 KJV)

"But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." ) Ephesians 4:15,16 KJV)

and speaking from a position of ignorance. In other words, they are lying to you. Why not pursue GOD on this subject until you get a truthful answer from Him instead of remaining ignorant from other people's teachings???

We have no need that any man ( natural man or the wisdom of man) teach us (1 John 2:27 KJV), the same anointing (unction from the Holy One) teacheth us all things and is truth. If a man speaks as the oracles of God and we hear Gods voice in us He will confirm and witness the word by a manifestation of the truth in us and commend this truth to our conscience as well.