1 João 2

Marvin Vincent · Citado em PreceptAustin

1 João 2:1-6

Vincent - “The propitiation is as wide as the sin” (Bengel). If men do not experience its benefit, the fault is not in its efficacy." The propitiation (NAS marginal note = "Satisfaction") (2434) (hilasmos akin to hileōs = merciful, propitious) in the NT (only here and 1Jn 4:10) refers to a sacrifice that turns away the wrath of God and thereby makes God propitious (favorably inclined or disposed, disposed to be gracious and/or merciful, ready to forgive) toward us. Keep in mind as you read this note on hilasmos that it is very difficult to discern the differences between propitiation (satisfaction) and expiation in a number of scholarly resources consulted. Kenneth Wuest's paraphrase seems to try to cover both camps so to speak rendering it "He himself is an expiatory satisfaction for our sins."(Wuest) ESV Study Bible says Hilasmos "here means 'a sacrifice that bears God's wrath and turns it to favor" which is "also the meaning of the English word propitiation." (Borrow ESV Study Bible) Colin Kruse makes the important distinction regarding propitiation that "There is no hint of the pagan notion of propitiation overcoming the reluctance of an arbitrary deity. For God himself takes the initiative in providing the propitiatory sacrifice which is needed if our sins are to be forgiven. (See The Letters of John) Kenneth

1 João 2:1-6

Vincent - The change in the form of this antithetic clause is striking. (Here is the first clause in the prior verse) He who claims to know God, yet lives in disobedience, is a liar. We should expect as an offset to this: He that keeps His commandments is of the truth; or, the truth is in him. Instead, we have, ‘In him has the love of God been perfected.’ In other words, the obedient child of God is characterized, not by any representative trait or quality of his own personality, but merely as the subject of the work of divine love: as the sphere in which that love accomplishes its perfect work. (Word Studies in the New Testament) The love (agape) of God has truly been perfected (teleioo) - The love of God could refer to either His love for us or our love for Him. Either way this speaks of the love of God as attaining maturity or reaching completeness. God’s love achieves its purpose when we hear His Word and keep His Word. perfected (teleoo) is in the perfect tense which means when we are keeping His Word, obeying His Word as the habitual practice, the general direction of our lives, John says we have an enduring or abiding maturity. D Edmond Hiebert writes that “The love of God” may be taken as an objective genitive, “man’s love for God,” or as a subjective genitive, “God’s love.” Both make good sense, but the latter here seems more probable. These words (love of God has truly been perfected) speak of the glorious outcome of obedience." (1 John 1:5-2:6) Marvin Vincent on the other hand feels that "the fundamental idea of the love of God as expounded by John is the love which God has made known and which answers to His nature." (See his lengthy explanation Word Studies in the New Testament) Steven

1 João 2:7-11

Vincent on abides - To abide in God is a more common expression with John than to be in God, and marks an advance in thought. The phrase is a favorite one with John. See John 15:4 sqq.; Jn 6:56; 1John 2:24, 27, 28; 3:6, 24; 4:12 sq.; 15 sq. Bengel notes the gradation in the three phrases “to know Him, to be in Him, to abide in Him; knowledge, fellowship, constancy.” Robert Candlish - On the other hand, “he that loves his brother,”—he that loves as his brother one in whom, as in Christ and in himself, “this thing is true, that the darkness is passing and the true light is now shining,”—not only shows thereby that he speaks truth when he says he is in the light, but takes, moreover, the most effectual means for securing his continuing in the light; so abiding in the light that there shall be in him nothing to occasion stumbling. (1 John 2:9-11 Brotherly Love a Test and Means of Being and Abiding) A "SCANDAL PROOF" WALK And (kai) there is (ouk - absolutely) no cause for stumbling (skandalon) in him - And (kai) introduces a further fact concerning him the one who lives in the love and the light. Walking in love is the "safest" way to walk spiritually. The word for "no" in Greek (ouk) conveys the strongest negation - the idea is "absolutely no cause for stumbling." Stumbling (skandalon)always conveys the idea of causing some sort of harm to a person. Indeed, this man can sing out and live out the great words of Newton's hymn… Amazing grace! How sweet the sound! That saved a wretch like me! I once was lost but now am found, Was blind but now I see. John's words echo the Gospel record of Jesus' words - Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. But if anyone walks in the night, he stumbles, because the light is not in him.” (John 11:9-10) John Stott - The light shines on our path, so that we can see clearly and so walk properly. If we love people, we see how to avoid sinning against them. (Ibid)

1 João 2:7-11

Vincent - The passing is not represented as accomplished (KJV incorrectly renders it "is past"), but as in progress… The true light is the revelation of God in Christ. Jamieson - It shall not be wholly “past” until “the Sun of righteousness” shall arise visibly. (Mal 4:2+). Amen! Maranatha, Lord Jesus! True Light (phos) (Literally = the light, the true) - In John 1:9 = "true light" where true is alethinos. Marvin Vincent comments on John 1:9 that the idea is "very light (compare the Nicene creed, “very God of very God”). This epithet (true Light) is applied to light only here and 1 John 2:8, and is almost confined to the writings of John." Robertson on true light (phos) = "Genuine, reliable, no false flicker… Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Revelation (Rev 12:7-10-note, cp Jn 12:31, 14:30, 16:11)?"

1 João 2:7-11

Vincent - The sharp issue is maintained here as in Christ’s words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See Jn 3:20; 7:7; Jn 15:18; Jn 17:14. The word hate is opposed both to the love of natural affection (phileo), and to the more discriminating sentiment — love founded on a just estimate (agapen). For the former see John 12:25; 15:18, 19; compare Luke 14:26. For the latter, 1John 3:14, 15; 4:20; Matt. 5:43; 6:24; Eph. 5:28, 29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). Matthew

1 João 2:7-11

Vincent on adelphos - His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1Jn 2:10, 11; 3:10, 15, 17; 4:20, 21; 5:16. Christians are called in the New Testament, Christians (Acts 11:26; 26:28; 1 Pet. 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; 6:61 - Ed Note: Vincent's statement is diametrically opposite that of many modern evangelicals have been taught - they have been taught that believers are not necessarily disciples, but that all disciples are believers) and strictly to the twelve (John 13:5 sqq.). In Acts 19:1, to those who had received only John’s baptism. Not found in John’s Epistles nor in the Apocalypse. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is adelphon - brethren, for matheton = disciples). See Acts 9:30; 10:23;11:29; 1Th 4:10; 5:26; 1 John 3:14; 3John 1:5, 10; John 21:23. Peter has e adelphotes the brotherhood (1Pe 2:17; 5:9). The believers. Under three forms: The believers (hoi pistoi = Acts 10:45; 1Ti 4:12); they that believe (hoi pisteuontes = 1Pe 2:7; 1Th 1:7; Eph 1:19); they that believed (hoi pisteusantes = Acts 2:44; 4:32; Heb. 4:3). The saints (hoi hagioi); characteristic of Paul and the Revelation. Four times in the Acts 9:13, 32, 41; 26:1), and once in Jude 1:3. Also Heb. 6:10; 13:24. In Paul, 1Cor. 6:1; 14:33; Eph. 1:1, 15, etc. In Rev 5:8; 8:3, 4; 11:18, etc. IN THE DARKNESS Is (present tense) in the darkness (skotia) - Is (einai) means to be or to exist and is in the present tense which signifies this "one" is continually in the darkness. Spiritual darkness (skotia) is the sphere in which this person lives (see locative of sphere). His WORDS (claim that "he is in the Light") do not match his WALK (hates his brother). Westcott adds that "The assertion is not simply characterized as false (1Jn 1:6 we lie) or as revealing a false nature (1Jn 2:4 he is a liar): it involves the existence of a moral state the exact opposite of that which is claimed." (Ibid) How much clearer could John state a "habitual hater's" lost condition? (That's rhetorical of course!) THOUGHT - John's uses of darkness always bring to mind a book I read many years ago called "This Present Darkness" which described spiritual warfare going on around the characters in the book. While it was very exciting, unfortunately it was not always Biblical. However it was so well written that many believers began to practice some of the non-biblical teachings in the book. When we were born again by the Spirit of God (Jn 3:3-6), God "the Father, Who has qualified us to share in the inheritance of the saints in light. (NOT DARKNESS),For He rescued us from the domain (exousia - the power, the right and the might) of darkness (skotos) and transferred us to the kingdom of His beloved Son, in Whom we have redemption, the forgiveness of sins." (Col 1:12-14) COMMENT - What would you conclude from this passage in Colossians? Where is the "habitat" of a believer now -- in Light or in darkness? Now, back to 1Jn 2:9, what conclusion would one reasonably draw from John's statement about the one who is continually "in the darkness?" I strongly suggest that you let the plain sense of John's inspired text speak for itself before you go to the "erudite" commentaries by the Greek scholars like Zane Hodges. John's words "amplified" by Paul's words seem to point to an inescapable conclusion that John is describing a lost person, not a believer who is simply out of fellowship! John Wesley like most conservative commentators interprets in darkness until now as "Void of Christ, and of all true light." Your love for other Christians is as much a mark of true faith as your love for God. --John MacArthur Stephen Smalley - This clause indicates the outcome of claiming to live in the light while hating other people. Not only is the assertion untrue; the moral character and condition of the claimants is also shown to be the complete reverse of that which is believed. Those who hate the brotherhood are not living in the light of God, as they think, but in the darkness of evil. (For the contrasting motif of “light and darkness,” with its background, see 1Jn 2:8; cf. also 1Jn 1:5.) And this is the case immediately (hence the emphatically placed “still”). Even now, while the light shines, they are in darkness (cf. Brooke, 39).(See 1, 2, and 3 John, Volume 51: Revised - Page 57) Ray

1 João 2:12-14

Vincent observes that "the abrupt introduction of the word here, (indicates) something familiar." EVIL ONE - (ton poneros): Nearly all peoples who have expressed their religious thought and feeling believe in a spirit that presides over the destinies of men for their good. They believe that there is also a spirit, a person, whose work it is to lead men into temptation: a spirit of light and a spirit of darkness. Feelings and preferences may have much to do with the conclusions. In Mt 5:37,39,45; 6:13, the King James Version gives "evil," the Revised Version (British and American) "the evil one," margin, "evil," the personal form referring to the enemy of the race known by various terms: Satan, "the adversary" or "the accuser," occurs 50 times; Beelzebub is found 7 times; devil, 35 times; it means "accuser," "calumniator." How grateful we can be that Jesus prayed for us "I do not ask You to take them out of the world, but to keep them from the evil one." (Jn 17:15) Evil One (Pernicious One) (4190)(poneros from poneo = work or toil,

1 João 2:12-14

Vincent - Knowledge is the characteristic of fathers (Ed: Or at least it should be - compare Heb 5:12-14-note). William

1 João 2:15

Vincent commenting on the phrase is not in him says "This means more than that he does not love God: rather, that the love of God does not dwell in him as the ruling principle of his life. Westcott cites a parallel from Philo: ‘It is impossible for love to the world to coexist with love to God, as it is impossible for light and darkness to coexist.’ Here is a paradoxical play on words -- On one hand a believer is not to love the world, but on the other hand a believer should love the world! You say, "Now wait a minute!" So let's clarify the second phrase -- we are not to love the world system but we should the world's souls -- Believers SHOULD LOVE those IN the WORLD (Jn 3:16)... To tell the lost about God's love If we don't love them too Is insincere and lacks the strength Of words that should ring true. —Sper THOUGHT - A mature Christian said to a young, enthusiastic believer, “You love to witness to people, don’t you?” “Yes, I do,” was the hasty reply. “But do you love the people you witness to?” he probed. He knew the possibility of witnessing to people without necessarily loving them as individuals.Let’s be careful we don’t go through the motions without loving those we’re talking to. Our witness will lack power without the force of God’s love. (J Yoder) Love (26) (agape) describes an unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (see note on fruit of the Spirit - Gal 5:22-note). Agape love does not depend on the world’s criteria for love, such as attractiveness, emotions, or sentimentality. Agape in the Greek classics spoke of a love called out of one’s heart by the preciousness of the object loved. This is the idea inherent in the Father's proclamation "This is My beloved Son… " Agape is the love that was shown at Calvary. Thus agape is God’s love, and is the love that God is. It is not human affection but is a divine love, commanded by God, produced as fruit in the heart of a surrendered saint by the Holy Spirit (God Who is at work in us to will and to work to His good pleasure) (Ro 5:5+ Gal 5:22+), self-sacrificial in nature seeking the benefit of the one who is loved, a love which means death to self and defeat for sin since the essence of sin is self-will and self-gratification, a love activated by personal choice of our will (working out our salvation in fear and trembling) not based on our feelings toward the object of our love and manifested by specific actions (1Co 13:4, 5, 6, 7, 8-note is an excellent source definition of "love in action") not just to fellow believers but to all men everywhere. Kenneth Wuest describes agape love - Agape love speaks of a love which is awakened by a sense of value in an object which causes one to prize it. It springs from an apprehension of the preciousness of an object. It is a love of esteem and approbation. The quality of this love is determined by the character of the one who loves, and that of the object loved. (In Jn 3:16) God’s love for a sinful and lost race springs from His heart in response to the high value He places upon each human soul. Every sinner is exceedingly precious in His sight. (Agape is) a love that denies self for the benefit of the object loved. (Agape describes the) love of the Spirit-filled husband, purified and made heavenly in character.(Eerdmans Publishing - used by permission) (Bolding added) Donald W. Burdick notes that agape love "is spontaneous. There was nothing of value in the persons loved that called forth such sacrificial love. God of His own free will set His love on us in spite of our enmity and sin. [Agape] is love that is initiated by the lover because he wills to love, not because of the value or lovableness of the person loved. [Agape] is self-giving. and is not interested in what it can gain, but in what it can give. It is not bent on satisfying the lover, but on helping the one loved whatever the cost. [Agape] is active and is not mere sentiment cherished in the heart. Nor is it mere words however eloquent. It does involve feeling and may express itself in words, but it is primarily an attitude toward another that moves the will to act in helping to meet the need of the one loved." (borrow The letters of John the Apostle : an in-depth commentary page 351) William

1 João 2:16

Vincent writes that alazoneia mean "originally, empty, braggart talk or display; swagger; and thence an insolent and vain assurance in one’s own resources, or in the stability of earthly things, which issues in a contempt of divine laws. The vainglory of life is the vainglory which belongs to the present life. (In his note on Jas 4:16 Vincent writes) The kindred word alazon, a boaster, is derived from ale, a wandering or roaming; hence, primarily, a vagabond, a quack, a mountebank. From the empty boasts of such concerning the cures and wonders they could perform, the word passed into the sense of boaster. One may boast truthfully; but alazoneia is false and swaggering boasting. Revised (of Jas 4:16KJV) renders vauntings, and rightly, since vaunt is from the Latin vanus, empty, and therefore expresses idle or vain boasting. Dodd on alazon - The alazōn is a conceited, pretentious humbug. He is thus described in the Characters of Theophrastus: ‘The Alazon is the kind of person who will stand on the mole and tell perfect strangers what a lot of money he has at sea, and discourse of his investments, how large they are, and what gains and losses he has made, and as he spins his yams he will send his boy to the bank—his balance being a shilling. If he enjoys company on the road, he is apt to tell how he served with Alexander the Great, how he got on with him, and how many jewelled cups he brought home; and to discuss the Asiatic craftsmen, how much better they are than any in Europe—never having been away from Athens. He will say that he was granted a free permit for the export of timber, but took no advantage of it, to avoid ill-natured gossip; and that during the corn-shortage he spent more than fifteen hundred pounds in gifts to needy citizens. He will be living in a rented house, and will tell anyone who does not know the facts that this is the family residence, but he is going to sell it because it is too small for his entertainments’ (Characters, No. 23: my translation, abridged). The Johannine Epistles

1 João 2:16

Vincent explains the "all" - "Not all things severally, but all that is in the world collectively, regarded as a unit." Gary Derickson - When John says all, he indicates that no aspect of the world system is excluded. Its values and attitudes, even those we do not recognize as evil, stand in opposition to God. That is not to say that every value in every culture is evil. Many of the values of any culture may yet be traced back to divine revelation and parallel God’s values. For example, murder is rejected by pagan cultures as well as Christian, even when they have not had even a trace of Christian influence. However, that caveat aside, the values in view do cover every area of life, and so are described in these broad terms.(1, 2 & 3 John: Evangelical Exegetical Commentary) The problem is not that God created the material things of the world. The problem is that people have made these things into idols. -- Daniel Akin Adam

1 João 2:16

Vincent explains that the lust of the flesh as used by John in this verse refers in essence to our "Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44+; Ro 1:24+; Re 18:14+. Compare 1Pe 2:11+; Titus 2:12+. The lust of the flesh involves the appropriation of the desired object. Gary Burge sums up lust of the flesh as "any desire, any sinful interest, that draws us away from God or at least makes continuing fellowship with him impossible." (See The Letters of John - Page 115) Jamieson explains that the lusts of the flesh "is the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: Lk 4:3, “Command this stone that it be made bread.” Youth is especially liable to fleshly lusts. (1 John 2 Commentary) John

1 João 2:16

Vincent commenting on John 1:4 "in Him (the Word = Jesus, Jn 1:14) writes that "He was the fountain of life — physical, moral, and eternal — its principle and source. Two words for life are employed in the New Testament: bios and zoe. The primary distinction is that zoe means existence as contrasted with death, and bios, the period, means, or manner of existence. Hence bios is originally the higher word, being used of men, while zoe is used of animals. We speak therefore of the discussion of the life and habits of animals as zoology; and of accounts of men’s lives as biography. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, bios means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1Ti 2:2; 2Ti 2:4). zoe occurs in the lower sense of life, considered principally or wholly as existence (1Pe 3:10; Acts 8:33; 17:25; Heb 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime (zoe) receivedst thy good things;” the intimation being that the rich man’s life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament zoe is the nobler word, seeming to have changed places with bios. It expresses the sum of mortal and eternal blessedness (Mt 25:46; Lk 18:30; Jn 11:25; Acts 2:28; Ro 5:17; 4:4), and that not only in respect of men, but also of God and Christ. So here. Compare Jn 5:26; 14:6; 1Jn 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Is not from the Father but is from the world: ouk estin (3SPAI) ek tou patros all' ek tou kosmou estin. (3SPAI): 1 John 2 Resources - Multiple Sermons and Commentaries A STRIKING CONTRAST Is (ouk - absolutely) not from the Father (pater) but is (present tense) from (ek - out of) the world (kosmos) - John refers to the the 3 categories he has just described that make up the anti-God world (kosmos) and are absolutely not from God. This helps understand his declaration "If anyone loves the world, the love of the Father is not in him." How could it be? It cannot be because he is loving everything the Father hates. This should convince every believer not to love the world! Bob

1 João 2:17

Vincent notes that the ethical meaning of kosmos refers to "The sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (Jn 7:7; 15:18; 17:9, 14; 1Cor. 1:20, 21; 2Cor. 7:10; Jas 4:4). Bishop Trench defines the ethical kosmos as "All that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitutes a most real and effective power, being the moral, or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale." Related Resources: An Out-of-this-World Experience A Look at Kosmos in the Johannine Literature 6 page article on Kosmos in New International Dictionary of NT Theology Steven

1 João 2:18-23

Vincent - The phrase last hour is only here in the New Testament. On John’s use of hour (hora), as marking a critical season, see John 2:4; 4:21, 23; 5:25, 28; 7:30; 8:20; 12:23, 27; 16:2, 4, 25, 32. The dominant sense of the expression last days, in the NT, is that of a period of suffering and struggle preceding a divine victory. See Acts 2:17; Jas 5:3; 1Pet 1:20. Hence the phrase here does not refer to the end of the world, but to the period preceding a crisis in the advance of Christ’s kingdom, a changeful and troublous period, marked by the appearance of “many antichrists.” In summary, the last hour is understood by most conservative commentaries to denote the church age and the period immediately preceding the return of Christ. Related resources See the Last Days What and When are the Last Days? EQUIVALENT EXPRESSIONS “the last days” Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3 “the last hour” “the last time” “the last times” 1 Pet. 1:20+ The synonymous time phrases last days or last times occur 6 times in the NT. Take a moment and read through each passage, making a note of the characteristics of this critical time period (days in which we now live)… Acts 2:17+ ‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS; (Note: This interpretation of the prophecy Peter is quoting from Joel 2:28 has been subject to a variety of views. If one reads the passage literally, it is notable that Peter did not say this prophecy would be completely fulfilled on the day of Pentecost, the day when it began to be partially fulfilled. In addition, the phrase "pour fourth My Spirit on ALL mankind" was definitely not fulfilled at Pentecost. This prophecy therefore awaits a future fulfillment when the King returns, for it is only as He inaugurates His Messianic Kingdom that His Spirit will be poured out on ALL mankind. In short every soul that enters the Millennial Kingdom will be a Spirit filled believer!) 2Ti 3:1+ But realize (present imperative = Command to continually be aware of) this, that in the last days difficult (dangerous, perilous) times will come (specifically those all who desire to live godly in Christ Jesus - cp 2Ti 3:12). (Heb 1:2+ in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. Jas 5:3+ Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! (1Pet 1:20+) For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you (2Pet 3:3+) Know (present tense = keep on knowing) this first of all, that in the last days mockers will come with their mocking, following after their own lusts. Similar time phrases in the Old Testament - Compare the 6 uses of last days in the OT = Isa 2:2-note; Jer 23:20; Jer 49:39; Ezek 38:16; Hos 3:5; Mic 4:1-note. A similar phrase latter days is found 7 times in the OT = Deut 4:30; 31:29; Job 42:12; Jer 30:24; 48:47; Da 2:28-note; Da 10:14-note. It is notable that all the 13 OT uses except one (Job 42:12) have an eschatological (future) fulfillment, one which will occur at the end of this age just before the King returns to set up His glorious Kingdom on earth. Maranatha! Kistemaker reminds us that John had just described the anti-god world and now proceeds to describe the anti-god persons writing "In light of the immediate context (Ed: Remember that we must keep context king in order to assure an accurate interpretation), we see that persons who love the world (1Jn 2:15-note, 1Jn 2:16-note) and its pursuits have placed themselves in opposition to Christ and therefore are called antichrists." (New Testament Commentary - James, Epistles of John, Peter, and Jude) The culmination or terminus of the last hour (Jesus' Second Coming) was not revealed even to Jesus on earth, and in light of this uncertainty He repeatedly warned His disciples … (Matt 24:36, cp Mk 13:32) “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. (Matt 24:42) “Therefore (Why is Jesus using this term of conclusion? See Mt 24:36 and Mt 24:37-41) be on the alert (gregoreuo in the present imperative = calling for this to be His disciples' lifestyle! Contrast what is essentially the opposite lifestyle = 1Jn 2:15-17), for you do not know which day your Lord is coming. (Matt 24:44) "For this reason (What reason? See Mt 24:43) you be ready (Again the present imperative = calling for us to continually maintain this state of readiness, ever anticipating that He might break through the eastern sky at any moment!) too; for the Son of Man is coming at an hour when you do not think He will. (Matt 25:13) "Be on the alert (gregoreuo in the present imperative = calling for this to be His disciples' lifestyle!) then (Why "then?" What has Jesus just described? Mt 25:1-12), for (term of explanation = What's Jesus explaining?) you do not know the day nor the hour. (Mark 13:33-37+) "Take heed (blepo in the present imperative), keep on the alert (agrupneo in the present imperative = command for these attitudes to be our continual mindset!); for (term of explanation = Why? What is Jesus explaining?) you do not know when the appointed time is. 34 "It is like a man, away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. 35 "Therefore (term of conclusion), be on the alert (gregoreuo in the present imperative)-- for (Why? term of explanation) you do not know when the master of the house is coming, whether in the evening, at midnight, at cockcrowing, or in the morning-- 36 lest he come suddenly and find you asleep. 37 And what I say to you I say to all, 'Be on the alert! (gregoreuo in the present imperative)'" (Ed: Clearly Jesus is trying to get the full attention of His disciples! He knows that the anti-god world system is subtly seductive and can easily lull us into spiritual somnolence (sleep), if we do not maintain a heart attitude of continually alertness (cp Pr 4:23+)! And beloved, the ONLY WAY to remain continually alert is not by self-effort [that can lead to legalism], but by daily surrender to the Spirit, allowing Him to fill and control us, so that we are enabled to walk in His supernatural power [dunamis], not our natural efforts! Eph 5:18+, Gal 5:16+, cp Col 3:1+, Col 3:2+, see our part, our responsibility in Php 2:12b+, but the Spirit's provision in Php 2:13NLT+. See Paul's "clue" for how we can be continually filled with the Spirit - chart comparing being filled with the Spirit and "filled with" the Word) Jesus did however did describe the characteristics of this time… Matt 24:11-12+ “Many false prophets will arise and will mislead many. Because lawlessness is increased, most people’s love will grow cold. Mark 13:22-23+ for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. But take heed; behold, I have told you everything in advance. John's description in this section indicates that the characteristics of the end-time as foretold by Jesus had already begun to manifest themselves in John's day. Hiebert - The presence of the incarnate Messiah brought human history face to face with the reality of the eschatological kingdom. Because Israel rejected her King, the kingdom in its eschatological character was not established; that awaits His return in glory. (1 John 2:19-24 Exposition) J. H. Newman - Up to Christ’s coming in the flesh, the course of things ran straight toward that end, nearing it by every step; but now, under the Gospel, that course has (if I may so speak) altered its direction, as regards His second coming, and runs, not towards the end, but along it, and on the brink of it; and is at all times near that great event, which, did it run towards it, it would at once run into it. Christ, then is ever at our doors. (Newman Reader - Parochial & Plain Sermons 1896 - Sermon 17 "Waiting for Christ") I Howard Marshall critiques Newman's comment writing "This is a helpful analogy. It preserves the sense of urgency and imminence (See Imminency) found in the New Testament on the basis of the principle that God is capable of extending the last hour (for the excellent reason in 2Pe 3:9+) while retaining his own secret counsel on its duration." (Borrow The Epistles of John NICNT - 1974) ANTICHRISTS: INSTEAD OF CHRIST or AGAINST CHRIST And just as you heard (akouo) that antichrist (antichristos - singular) is coming - Just as you heard means the readers were aware of the antichrist. Is coming is used here of the final antichrist (antichristos - singular) in the present tense which is the prophetic present, equivalent to is about to come. First John would have been written around 90 AD. That means that the Gospel of Matthew and the epistle of 2 Thessalonians would have been available, not to mention the book of Daniel. Daniel described the antichrist in Daniel 7, 8, 9, and 11. In Daniel 9:27+ we read "“And he (ANTICHRIST) will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate." In Matthew 24:15-16+ we read Jesus' warning "Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 16 then those who are in Judea must flee to the mountains." Paul described the final coming antichrist in 2 Thessalonians 2:3-5+ "Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, 4 who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God. 5Do you not remember that while I was still with you, I was telling you these things?" John then proceeds to expound on the meaning of the last hour, noting that it had already arrived even in his day (even now)! Even now many antichrists (antichristos - plural) have appeared (better = "have come"); from this (see note below) we know (ginosko - present tense - we have experienced these Christ deniers or imposters) that it is the last (eschatos) hour (hora) - What was the sign that it was the last hour? Many antichrists have appeared identifies the last hour. Don't miss the adjective, not just a few, but many (polus - BDAG says "a large number, many, a great number of"). Many individuals had already arrived on the scene even before the close of the first century, keeping in mind that anyone who denies that Jesus is the Christ (Messiah) would fulfill the definition of an antichrist. Have appeared means they came into being and in the perfect tense indicates that they had arisen and were still present (persisting). These workers of iniquity had infiltrated the Church then and in the twenty-first century! Daniel Akin - John is the only writer in the Bible to use the term antichrist. The evidence is overwhelming that he coined it. It appears only in 1 John 2:18, 22; 4:3; 2 John 7. It is a word that John infuses with multiple but compatible meanings. Antichrist – anti christos – one who is against Christ and/or one who seeks to replace Christ, a rival Christ, a counterfeit Christ. In 1 and 2 John the emphasis is on those (plural) who oppose Christ, especially in their teaching. The antichrists think wrongly, believe incorrectly concerning who Jesus is and what Jesus has done. They get it wrong both concerning His person and also concerning His work. We are given helpful instruction in 1 John 4:3 as well as here in 1 John 2:18 in 2 ways: 1) Many antichrists (little “a”) have already come and 2) There is a spirit of antichrist that is presently operative in the world right now. John distinguishes between antichrists who have come and the antichrist who will come. This one who will come is the prince who is to come in Daniel 9:27. This is Paul’s man of lawlessness in 2 Thess. 2:3. This is John’s beast out of the sea in Rev. 13:1-10. Satan’s superman is on the way. The devil’s darling will someday make his entrance (ED: THE ANTICHRIST). Illustration: 19% of Americans, and nearly 50% of all those who accept biblical prophecy believe the antichrist is alive right now (Newsweek, 11-1-99; p. 69). Whether he himself is alive, I cannot, will not, and should not speculate. That the spirit of antichrist is alive and well we can all be certain. Illustration: in his book, the bestseller Conversations With God, new-ager Donald Walsch writes, “Many have achieved ‘Christ spirit consciousness, self-actualization of one’s own deity.’ Many have been Christed, not just Jesus of Nazareth.” (in On Mission, Mar.-Apr. 2000, p. 101) This is the principle, the spirit of antichrist. (Daniel Akin ) Hiebert comments on have appeared is "literally have come into being, (which) marks a contrast between these antichrists who have their origin during the course of history and Christ who is from all eternity (Jn 1:1; 1Jn 1:2)...The perfect tense recognizes their historical arrival and their present impact on the church and the world."" (1 John 2:19-24 Exposition)

1 João 2:18-23

Vincent explains the difference between a false Christ and the antichrist - Antichrist. Peculiar to John in the NT. The absence of the article shows its currency as a proper name. It may mean one who stands against Christ, or one who stands instead of Christ; just as antistrategos may mean either one who stands in the place of a strategos, Praetor, a Propraetor (see Intro to Luke, and note on Acts 16:20), or an opposing general. John never uses the word pseudochristos false Christ (Mt. 24:24; Mk 13:22). While the false Christ is merely a pretender to the Messianic office, the Antichrist “assails Christ by proposing to do or to preserve what he did, while denying Him.” Antichrist, then, is one who opposes Christ in the guise of Christ. B F Westcott's remark is very important, that John’s sense of Antichrist is determined by the full Christian conception of Christ, and not by the Jewish conception of the promised Saviour. John

1 João 2:24

Vincent: Philip doubts whether Christ is in the Father, and the Father in Him. The answer is twofold, corresponding to the two phases of the doubt. His words, spoken not from Himself, are from the Father, and therefore He utters them from within the Father, and is Himself in the Father. His works are the works of the Father abiding in Him; therefore the Father is in Him. A T

1 João 2:28-29

Vincent on dikaios - Used by John both of God and of Christ. Of God, 1 John 1:9; John 17:25; Apoc. 16:5; of Christ, 1 John 2:1; 3:7. (1 John 2) PRACTICE OF RIGHTEOUSNESS MARKER OF THE NEW BIRTH You know (ginosko) that everyone also who (present tense - continually, as their lifestyle) practices (poieo) righteousness (dikaiosune) is born (gennao) of Him - Know (ginosko) eans to know by experience, in this case the readers know from personal experience that one of the signs of being born again is the practice of right behavior. They know that people give evidence of their spiritual parentage by their conduct, either godly (born of God) or devilish (children of the devil - 1Jn 3:10). In context this is a "test" of whether one is abiding in Jesus. It is a marker of whether one is truly born again (See comments on Born Again). What they know reflects what they have been taught. What they are to practice reflects how they are to walk in the light of that knowledge. Our spiritual wealth (knowing God is righteous) should always be worked out in our spiritual walk! Privilege should be followed by practice. Doctrine demands duty. Revelation of God leads to our responsibility to walk for God. In short, what you say you believe about God is most accurately reflected in how you behave. If you say you know God is righteous and habitually live an unrighteous life, it is doubtful that you truly know God! Do not be deceived by anyone who might contend otherwise. Some writers interpret this verb know as an imperative (a command) so that the sense would be "you must recognize" (as rendered by the Jerusalem Bible). Others use the indicative (which speaks of reality of something) which implies that the readers know that God is righteous and that His children should exhibit similar conduct. In context of false believers, this "understanding enables a believer to feel assured that another whose life reflects the practice of righteousness is indeed a fellow believer." (Hiebert 1 John 2:18-28 Exposition) Everyone (pas) means all without exception. John is saying that every one who is a true believer will practice right behavior. No exceptions. He is not speaking of perfection, but of the habitual practice of what is right, the general direction of one's life. What is the "general direction" of your life? Heavenward? Or the alternative? This is a good marker of whether you are truly born from above. Do not be deceived by those even in evangelical circles, even with theological degrees, who teach that once you "accept Jesus into your heart" (a phrase not in the Bible), you can live your life any way you please, because you have obtained a"fire insurance policy!" This is a false and deadly teaching (to the souls of those who believe it). Doing righteousness is proof of the new birth. -- A T Robertson Steven

1 João 2:28-29

Vincent - The interpreters differ as to the reference of Him; some referring it to God, and others to Christ. Against the latter is the fact that men are not said to be born of Christ, but of God; and that to be born of God is a characteristic phrase of John, while to be born of Christ is a phrase which occurs nowhere. On the other hand, the undoubted reference to Christ in ver. 28, would seem to demand a similar reference here. Men are said to abide in Christ as well as in God, and to be born of the Spirit. Westcott’s remark is pertinent. “When John thinks of God in relation to men, he never thinks of Him apart from Christ (see 1 John 5:20); and again, he never thinks of Christ in His human nature without adding the thought of His divine nature. Thus a rapid transition is possible from the one aspect of the Lord’s divine-human person to the other.” (1 John 2) John wants us to know that if these statements are true, it will show in our lives, especially in our love for brothers and sisters in Jesus. David