1 John 2:18-29: The Antichrists

Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there arisen many antichrists; whereby we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out, that they might be made manifest that they all are not of us. And ye have an anointing from the Holy One, and ye know all the things. I have not written unto you because ye know not the truth, but because ye know it, and because no lie is of the truth. Who is the liar but he that denieth that Jesus is the Christ? This is the antichrist, even he that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: he that confesseth the Son hath the Father also. As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. And this is the promise which he promised us, even the life eternal. These things have I written unto you concerning them that would lead you astray. 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. And now, my little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming. If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him (1 John 2:18-29).

After speaking about matters of association, walking in the light, and not loving the world (1 John 1:1-2:17), John now turns to one of his great concerns for the brethren: the emergence of the Gnostic teachers.

To John, these Gnostic teachers represent the reality of the “last hour:” the emergence of the “antichrists.” Many people have many ideas about the “Antichrist” and who he is. He is often described in terms of the beast in Revelation, yet John never uses the term “Antichrist” to describe the beast.

While it is true that the word “antichrist” simply means someone opposed to Christ, and therefore could refer to all sorts of persons, John has a very specific usage in mind here in 1 John 2:18-29. These “antichrists” were believers who used to have association with Christians but have now gone on their own way (1 John 2:19). These “antichrists” are denying that Jesus was truly the Christ, and denying the relationship between the Father and the Son (1 John 2:22, 2 John 1:7-11). The Gnostics were known for their denial that Jesus was the Son in the flesh and that God the Father was in fact a lesser deity than the “Christ” god. Therefore, “antichrists” as described in the New Testament represent those Gnostic teachers and believers who denied the fundamental truths regarding Jesus, His Father, and His work.

John is concerned for the Christians: he does not want them to be disturbed or to be led astray by these antichrists (1 John 2:21, 26). They have learned the truth and have received an anointing from God (1 John 2:20-21). They are to continue to accept and promote what they learned from the beginning, and should not follow after this new doctrine (1 John 2:24). They are to take comfort in the promise of eternal life, and strive to prepared without shame if Jesus were to return soon (1 John 2:25, 28). Since only those who follow Jesus are truly righteous, Christians will know those who are His by their striving toward righteousness and doing it (1 John 2:29).

John, therefore, is warning fellow believers about the false teachers in their midst while attempting to strengthen their faith. The antichrists here have little in common with the presentation of the best in Revelation: while both may be against Christ, Gnostic teachers and the Roman authority are different creatures indeed. There is no justification, therefore, for calling the beast of Revelation the Antichrist, since John has different entities in mind in the two different contexts.

What of the condition of the antichrists as described in 1 John 2:19? John is not trying to say that those who fall away were never saved, as some would argue; 2 Peter 2:20-22 and Hebrews 10:26-31 would militate against such an interpretation. John is speaking specifically about the Gnostics, and they may have never truly obeyed Jesus from the heart, despite going through the motions.

What about the “anointing” of believers as described in 1 John 2:20, 27? This may refer to the presence of the Holy Spirit with these believers: John may have laid hands on them previously so that they would receive the dispensation of the Spirit as is seen in Acts 8 and 19, among other places. Through the Spirit they know the truth; John writes to confirm them in the truth and so they do not doubt the Spirit’s message to them. The Spirit can still work to confirm the believer; we have the Scriptures by which we can understand truth from error (2 Timothy 3:16-17). Nevertheless, we must still strive toward righteousness, avoid false teachings, and hope in the promise of eternal life. Let us represent Christ in our lives today!

Ethan R. Longhenry

Antichrists | The Voice 12.28: July 10, 2022

1 John 2:15-17: Do Not Love the World

Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the vain glory of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever (1 John 2:15-17).

John has spent much time in 1 John exhorting Christians to walk in the light, avoid the darkness, and follow God’s commands (1 John 1-2). After specifically exhorting Christians at different levels of development, John turns to the matter of “the world.”

We must be careful when discussing “the world” in 1 John 2:15-17. “The world” here is not a description of the physical planet, that is, birds and rocks and trees and the like. Instead, John uses “the world” in contrast to Heaven or the ways of God. He defines that which is in “the world” in verse 16: the lust of the flesh, the lust of the eyes, and the vain glory of life. These are the corrupted impulses of fallen man, the distortion of the creation of God that was “very good” (Genesis 1:31). While the creation has been subjected to decay and futility (Romans 8:20-23), the creation itself is not sinful or depraved. Christians can and should appreciate God’s creation (cf. Romans 1:20).

Yet it is quite important for us to not love the world of which John speaks. This world, put simply, is the world of sin. All sin is somehow described in the three elements of 1 John 2:16: the lust of the eyes, the lust of the flesh, and the pride of life. It is interesting to note that John’s concern is in the mind; “the world” is discussed in terms of desires of the heart. John is not somehow denying that physical actions are sin– he makes it clear, as Jesus did previously, that actions simply represent the accomplishment of the intent of the heart/mind (cf. Matthew 15:16-20). No adultery is committed, drugs used, violence perpetrated, or anything else, without the idea first coming into the mind and then the desire to do so (cf. James 1:14-15).

All three elements are also manifest in Eve’s first sin: she saw that the tree was good for food (lust of the flesh), that it was a delight to the eyes (lust of the eyes), and it was desired to make one wise (pride of life; Genesis 3:6). This is hardly unintentional. Eve’s choice, and the choice made by all conscious humans at some point, is to choose the lusts of life over the way of God.

John also makes it quite clear that there can be no compromise between the world and God. If one loves the world, the love of the Father is not in them (1 John 2:15). Jesus indicated that a man could not serve both God and Mammon (Matthew 6:24), and James makes it clear that friendship with the world is enmity toward God (James 4:4). We must choose which we will serve (cf. Romans 6:17-19)!

That choice must be informed by eternal considerations. As John makes clear, the world and its lusts are passing away (1 John 2:17). Peter vividly describes the ultimate fate of the world by fire in 2 Peter 3:9-10. How tragic it is to consider how much effort is currently being expended for things that are destined for purging! If people really understood how all physical things require purgation by fire, would they really keep striving after wind? Even though it may not always be easy, and the temptation to follow after the world is strong, let us love God and seek after that which leads to eternal life!

Ethan R. Longhenry