ORIGIN OF THE ANTICHRISTS - 1 JOHN 2:19-20

Verses 19-20: They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us. But you have an anointing from the Holy One, and you all know.

In verse 19, John provides further evidence that ‘antichrists’ is a reference not to one individual but of many individuals who were prominent in his day. In subsequent verses he will explain their particular opposition to Christ, as deniers of the Father and the Son (2:22). In particular, they refute the Incarnation of Jesus Christ, that He had come in the flesh from God (4:2-3). This is the characteristics of the last hour in John’s day as well as in ours today.

Unfortunately, the origin of these antichrists in John’s day is no different than today. He states that “they went out from us” meaning that after having participated among the apostolic company they broke fellowship and separated themselves from them. John used the same expression in John 13:30 when Judas Iscariot broke fellowship with the twelve apostles and went out to betray Our Lord.

Next, John explains in absolute terms that “they were not really of us,” inferring that they were not aligned with us in the critical doctrines of Biblical truth. This stands to reason since being in the apostolic company would naturally require a commonality of belief and yet all along they consistently held false and erroneous beliefs. Could this phrase, as some suppose, also imply that they were not genuinely believers in Jesus Christ but merely unbelievers posing as Christians? Kenneth Wuest explains this possibility:

The antichrists did not have their source in the Mystical Body of Christ composed only of true believers. They were merely members of the visible, organized church on earth. They did not partake of the divine life animating the members of the Body of Christ, made up of true believers.1

John goes on to declare that if they had believed in the correct doctrines, they would have remained with us and there would have been no fracture in the fellowship of believers. However, that was not the case. Instead, the breaking of the fellowship on the basis of doctrinal differences was evidence that all of the antichrists were “not of us”—they were not fellow believers in Jesus Christ.

“But they went out from us—they all are not of us.” It might be thought that John is belaboring the point when he continues presenting additional evidence that supports his indictment of these antichrists. He maintains that based upon the fact that they broke fellowship makes it obvious that the false doctrine held by all of the antichrists did not have their source from the apostolic company. And therefore, just as Judas Iscariot, these also may have been unbelievers.

Our Anointing

Now John brings to conclusion verses 18-20. He presents us with a vital spiritual attribute that every believer possesses. Placing great emphasis on “you”, he states that what you have acquired was by means of a ceremonial anointing. The word ‘anointing’ refers to the substance that the anointing is performed with, which in some cases was a mixture of oil (Exodus 29:7; Leviticus 8:10).2 Here it denotes that the ‘substance’ is the Holy Spirit with whom the believer is anointed.3 All believers have this anointing at the moment they believe in Jesus Christ. The Apostle Paul affirmed this when he wrote:

Now He who establishes us with you in Christ and anointed us is God, who also sealed us and gave us the Spirit in our hearts as a pledge. (2 Corinthians 1:21–22)

What Paul means when he states that God establishes us is that He confirms the genuineness of our salvation. And not to be missed is that the anointing and sealing of the Holy Spirit is a pledge—His guarantee—of providing us “the whole heavenly inheritance which belongs to every believer through infinite grace (2 Corinthians 5:5; Ephesians 1:14; 1 Peter 1:4).”4 This anointing of the Holy Spirit upon every believer in Jesus Christ is known theologically as the indwelling of the Holy Spirit. Dr. L.S. Chafer maintains that “the anointing is seen to be, like the indwelling, a present fact in every believer’s life.”5

John emphasizes this in verse 27 by adding that this anointing continuously “abides in you.” This anointing of the Holy Spirit was “from the Holy One” referring to the Lord Jesus Christ (Mark 1:24; John 6:69; Acts 3:14), Who had promised His disciples before His departure that He would send them the Holy Spirit—“the Helper” (John 14:16; 15:26; 16:7) assuring them that “He will guide you into all truth (John 16:13). This is the second spiritual asset that John proclaims that we possess; the first is the Advocate (2:1) Who provides the remedy for sin.

Knowing What?

Concerning John’s final phrase “and you all know,” we are confronted with some Greek manuscript variations that challenge the interpretation. The modern translations of the Bible utilize Greek manuscripts that are older than what King James translators had available to them. The King James translated this phrase “and ye know all things,” which gives the impression of a blanket statement without limitations to what we know. Dr. Bruce M. Metzger refutes this apparent exaggeration by proposing that the copyists of the manuscript employed by the King James translators modified the word ‘all’ reasoning that the word ‘know’ needed an object.6

But when contemplating the phrase as it appears in the oldest manuscripts, it is best understood that it presents a wider interpretation of the entire passage of verses 18-20. “You all know” in actuality poses a question to the reader: what exactly do we all know? In verse 18 John maintained that there are antichrists presently amongst us and that they oppose the basic Biblical doctrines of the person and work of Jesus Christ. And by the process of hearing this evidence we have come to know that this is the characteristic of the ‘last hour.’ But now John asserts in verse 20 that “you all know” by using a different word for ‘know’, one that “implies fullness of knowledge.”7 And what we all know is that this indeed is the ‘last hour.’ John is giving his readers credit for following his line of thought concerning the antichrists who oppose the truth of Jesus Christ. For now, we have the indwelling Holy Spirit, Who guides and enables us to detect error and in the discerning of God’s truth.

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[1] Wuest, K. S. (1997). Wuest’s Word Studies from the Greek New Testament. Grand Rapids: Eerdmans, 13.131.

[2] In the Old Testament, the ritual of anointing was for those chosen by God for a special ministry: priests (Leviticus 4:5, 16) and kings (Saul - 1 Samuel 10:1; David - 2 Samuel 2:4, 5:3; Solomon, -1 Kings 1:39).

[3] Wuest, 13.132.

[4] Chafer, Lewis Sperry (1976). Systematic Theology, Dallas, TX: Dallas Seminary Press, 6.134.

[5] Chafer, 6.133

[6] Metzger, Bruce M. (2001). A Textual Commentary on the Greek New Testament, Stuttgart: United Bible Societies, p. 641.

[7] Waugh, R.M.L. (1953). The Preacher and His Greek Testament, London: The Epworth Press, p. 33.

 

© 2024 David M. Rossi

 

THE RISE OF THE ANTICHRISTS - 1 JOHN 2:18

Verse 18: Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour.

John addresses his readers with a different Greek word for children than he uses throughout this epistle. It is more endearing, needing our full attention for this matter of present importance.

In the previous verse, John has just informed us that the “world is passing away” and now he follows this up with an absolute fact that “it is the last hour.” What is he inferring by the phrase “last hour”?

Based upon John’s usage of the word ‘hour’ in his Gospel account1, he seems to be suggesting a particular period of time. Within the context of verses 18-28, the “last hour” may refer to a momentous phase of the Church Age beginning with the emergence of the antichrists. It is important to determine whether John is referring to the Rapture of the Church (1 Thessalonians 4:15-17) or to Christ’s Second Coming (1 John 2:28; Revelation 19:11-16).

However, according to historical evidence John was the last living Apostle and while writing this epistle around 90 A.D. he was aware that the apostolic age of the 1^st Century was coming to a close. Therefore, it seems logical that John perceives that this “last hour” is the critical phase of the Church Age prior to the Rapture of the Church. When the Rapture of the Church will occur is unknown, but when it does it will come about at an unexpected moment just like “a thief in the night” (1 Thessalonians 5:2, 4). And yet this is not a warning that we are in the last hour of the Church Age, but that the present undermining activity of the antichrists is characteristic of what the entirety of the last hour will resemble.

Antichrist is Coming

During John’s long life he had the privilege of witnessing marvelous events and some with dire consequences: his personal association with Jesus Christ during His earthly life; the successful propagation of Our Lord’s salvation message “to the Jew first and also to the Greek” (Romans 1:16); the rise of the Apostle Paul and his extensive missionary endeavors; the heartrending martyrdom of fellow apostles. In addition, inspired by the Holy Spirit, he participated in the compilation of the doctrinal instructions for Church Age believers along with Paul, Peter, James, Jude and the writer of Hebrews.

As Luke recorded in the history of the Acts of the Apostles, John was present to see many people saved and “added to their number” (Acts 2:47; cf. Acts 4:4). But Luke also noted that there were many who rejected or opposed the Apostle’s message (Acts 4:1-3; 8:3; 12:1-2; 14:19; 18:6)—for this is the backdrop for the passage under consideration.

John is the only New Testament writer to use this term “antichrist”—4 times in this epistle and once in 2 John 7. Many Bible scholars believe that John’s statement “that antichrist is coming” has great end-times significance and may have a dual connotation. Therefore it is important to determine to exactly which he is referring.

For it is true that an individual will arrive upon the world stage as identified by the Apostle Paul as “the man of lawlessness” (2 Thessalonians 2:3-4), who will oppose God during the Tribulation period. Many Bible scholars believe him to be “the beast” as detailed in the book of Revelation2 and attribute to him the name Antichrist. However, John never refers to him by that designation in Revelation.

But looking closely at the 5 references of “antichrist” that John makes, it might be beneficial to consider what Dr. Pentecost suggests:

A study of these references will reveal that John is principally concerned with an immediate doctrinal error—the denial of the person of Christ. The emphasis is not on a future revelation of an individual, but rather on the present manifestation of false doctrine.3

Considering that there is strong tradition that John spent his later years in Ephesus,4 look again at what John states: “just as you heard that antichrist is coming.” How would a believer in Ephesus have heard this? We find that it was the Apostle Paul, who 30 years prior had forewarned of this when he informed the Ephesian elders that after his departure “savage wolves” will come and speak misleading things to scatter the disciples (Acts 20:29-30). John is most certainly referring to the fulfillment of Paul’s warning, that these “savage wolves” have arrived and that they represent, not an individual, but many, who personify the antichrist characteristic of the present age. Their prime objectives are the distortion of Biblical doctrine, the corruption of believers and the discrediting of Christianity. The German’s have a phrase for this: zeitgeist, the spirit of the times. Antichrist is the spirit of our times as defined by John; literally the spirit of opposition to Christ (4:3) and deception (2 John 7) infiltrating the minds of mankind and even believers. John’s warning is that presently, there is an intensification of this opposition and deception that will be pervasive throughout the remainder of the Church Age.

The Many Antichrists

  John’s announcement that “even now many antichrists have appeared” implies not just a few but many, since antichrist is plural it indicates a very large amount.5 These are individuals who predominantly come forth in opposition to Jesus Christ—His person and His gospel. Who are these individuals? As mentioned in the introductory material to this epistle, John was confronted by the false teachings of the Gnostic heresy. These advocates of Gnosticism believed that they were in “possession of a superior wisdom, which is hidden from others”6 and claimed to have a “private knowledge over and above that of the Bible.”7 Their most contemptuous belief was that all matter was inherently evil, including the human body. This led to their false teaching, that since the human body is evil then Jesus could not be true humanity, that He had only a superficial body and “not a real physical body.”8 This subjective and outrageous assault upon Our Lord is precisely what the Apostle Paul warned against:

See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. (Colossians 2:8)

 John’s conclusion is indisputable, that the emergence of antichrists is the positive proof that this is indeed characteristic of the “last hour” which we are living in today.

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[1] See John 2:4; 4:21, 23; 5:25, 28; 7:30; 8:20; 12:23, 27; 13:1; 16:2, 4, 21, 25, 32; 17:1.

[2] Revelation 11:7; 13:1; 14:9, 11; 15:2; 16:2; 17:3, 13; 19:20; 20:10

[3] Pentecost, J. Dwight (1964). Things to Come, Grand Rapids, MI: Zondervan Publishing House, p. 337.

[4] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 Update. Chicago: Moody Press, p. 1990.

[5] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 2.279.

[6] Lightfoot, J.B. (1999). St. Paul’s Epistles to the Colossians and Philemon, Peabody, MA: Hendrickson, p. 77.

[7] Wuest, K. S. (1997). Wuest’s Word Studies from the Greek New Testament, Grand Rapids, MI: Eerdmans, 13.89.

[8] Wuest, 13.89.

 

© 2024 David M. Rossi

 

DO NOT LOVE THE WORLD: PART II - 1 JOHN 2:16-17

Verses 16-17: For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever.

John continues his train of thought from verse 15, simply put, that those who love the world do not have a personal love for God the Father because they have been distracted by “the things in the world”—the details of life. Now John itemizes the specific patterns of sinfulness: lusts of the flesh and eyes and the boastful pride of life. This is what energizes the believer’s love for “the things in the world.” John states as an absolute fact that these patterns of sinfulness do not have their origin “from the Father.” For James proclaimed that God is holy and “does not tempt anyone” (James 1:13b), and then he correctly holds exactly who is responsible for sin:

But each one is tempted when he is carried away and enticed by his own lust. (James 1:14)

Lust of the Flesh

At the outset, let us not be confused with the word ‘lust.’ Dr. Kenneth Wuest observes that “the present day usage confines its meaning to an immoral desire.”1 But the Greek expresses the word in a broader sense than the English, suggesting a strong desire or craving that could be for something good or evil. Here John uses it to refer to evil desires and appetites where “the thought of satisfaction gives pleasure and that of non-satisfaction gives pain.”2

John defines lusts in two categories: flesh and eyes. They are interrelated and indicative of inordinate desires and cravings. The “lusts of the flesh” are descriptive of external sins acted out; while the “lusts of the eyes” are internal sins responding to cravings of what is seen. Both have their origin from the believer’s old sin nature which the Apostle Paul defines as the “old self” (Romans 6:6; Ephesians 4:22; Colossians 3:9). Dr. Ryrie explains what the old self is:

All that a person is before salvation, which is made “old” by reason of the presence of the new life in Christ. Though separated from its power, its presence has not been eradicated; therefore, we are exhorted to lay it aside (Ephesians 4:22).3

The fact that the old self is never eradicated causes spiritual tension for the believer. Paul explains this as the believer’s inner struggle to do good or to practice evil (Romans 7:14-25). Believers should carefully study the Apostle Paul’s list of the deeds of the flesh in Galatians 5:16-21 to avoid involvement in these activities and to avail themselves of His grace provision to “equip you in every good thing to do His will” (Hebrews 13:21a). The equipping must be sound Biblical teaching in order to overcome the inner struggle of the flesh.

Lust of the Eyes

R.C.H. Lenski describes the lust of the eyes to include “the lust that reaches out beyond what a person can actually get a hold of in his sinning. The lustful eyes rove afar for sinful pleasure.”4 There are two examples of this from the Old Testament regarding Eve and King David. Eve saw with her eyes that the forbidden tree was good, a delight to the eyes and desirable (Genesis 3:6) and proceeded to sin. King David saw with his eyes, Bathsheba, a very beautiful woman bathing and he pursued her for his sexual gratification. He eventually had her husband killed in battle hoping to conceal his sin (2 Samuel 11:2ff). During Our Lord’s Sermon on the Mount, He discussed how the eyes are the gateway to the sin of adultery:

 “But I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart.” (Matthew 5:28)

Do we take pleasure in viewing things that are immoral? In our age of technology we are overwhelmed with rampant pornography and provocatively dressed entertainers.  As believers, we should be mindful of what our eyes are looking at and ask ourselves if this is “from the Father”?  The Psalmist offers us some sound advice for what we should pray:

Turn my eyes from looking at worthless things; and give me life in your ways. (Psalm 119:37ESV)

Boastful Pride of Life

This phrase, the boastful pride of life, is descriptive of the arrogant person who brags about what he possesses and does. The word “life” here refers to the details of life namely food, shelter, clothing, entertainment, travel, etc. Again, we must honestly ask ourselves if we are guilty of being a braggart of life’s good fortune. To needlessly boast about the details of life which we have been blessed with and then add “Isn’t God wonderful?” This is phony and it would be better to say nothing at all.

However, Scripture outlines what we should boast about: 

Thus says the Lord, “Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,” declares the Lord. (Jeremiah 9:23–24)

Additionally, the Apostle Paul stated:

 Therefore in Christ Jesus I have found reason for boasting in things pertaining to God. (Romans 15:17)

But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. (Galatians 6:14)

We need to imitate Paul and only boast in “things pertaining to God” for that we can be assured is “from the Father.”

It’s All Passing Away

John instructs us of the fact that the lusts he has pointed out are passing away, just as the world is passing away by the will of the Father. John knows this from having heard Our Lord state this on two occasions: the Sermon on the Mount and the Olivet Discourse.

“Heaven and earth will pass away, but My words will not pass away.” (Matthew 24:35; cf. 5:18)

He also recorded in the book of Revelation:

Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea. (Revelation 21:1)

The Apostle Peter described this event in vivid detail: “the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.” (2 Peter 3:10)

Since the world is passing away, according to Peter we ought to be the sort of people that live holy and godly lives (2 Peter 3:11b). For John regards those who live this type of life are those who are doing the will of God, and they will live forever. So, what this essentially means is that doing the will of God is the exact opposite of loving the world5 and being preoccupied with things—the details of life.

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[1] Wuest, K. S. (1997). Wuest’s Word Studies from the Greek New Testament. Grand Rapids, MI: Eerdmans, 13.127.

[2] Büchsel, F. (1964–). ἐπιθυμία. In Theological Dictionary of the New Testament (G. Kittel, G. W. Bromiley, & G. Friedrich, Eds.). Grand Rapids, MI: Eerdmans, 3.171.

[3] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 update. Chicago: Moody Press, p. 1799 note.

[4] Lenski, R.C.H. (2001). Commentary on the New Testament, Peabody, MA: Hendrickson, 11.426.

[5] Ryrie, p. 1994 note.

 

© 2024 David M. Rossi