1 JOHN CHAPTER TWO - Verse-by-verse



1 JOHN chapter two

JACK

Summary verse 1

1. JOHN PAUSES TO MAKE AN IMPORTANT APPLICATION TO HIS SPIRITUAL CHILDREN.

2. The designation “little children” denotes:

a. A spiritual relationship.

b. Dependency “my.”

c. Pastoral affection, concern, and love.

3. It is possible that some might interpret his words (above) as a license to sin.

4. If sin was a part of Ph2 and forgiveness was freely available some might react like those of Romans 6:1 “What shall we say then? Are we to continue in sin so that grace may abound?”

5. It is true that unconfessed sin is incompatible with fellowship with God and that confession restores fellowship with God.

6. But it does not follow that we should, at every turn, capitulate to the STA.

7. John's desire is that they take the things he writes (the Divine viewpoint of

1 John and employ them against the STA with its lusts.

8. This epistle and the details of it are a deterrent to personal sinning as is all of the Word of God (see PSALM 119:11).

9. The more Bible doctrine you have for recall, the less likely you are to be enticed by the STA with its lusts and human viewpoint.

10. Ideally, we should not sin at all; but the fact is that we will continue to do so until we enter Ph3.

11. With the reality of personal sinning before us, John goes on to discuss how believers’ sins are dealt with in heaven.

12. He has already told us there is forgiveness and cleansing via the blood of Christ.

13. With regard to the sins of the royal family, we have One who speaks with the Father in our defense.

14. The Greek word rendered “Advocate” (an English word based on the Latin advocatus corresponds to the Greek para,klhtoj [parakletos, one called alongside to help]).

15. In the present context the word signifies “a counsel for the defense in a legal sense”.

16. It means a person who intercedes on behalf of someone else. (This use is well attested in the Greek.)

17. Paul also speaks of Jesus’ intercessory work at the right hand

(ROMANS 8:34) as well that of the Holy Spirit in prayer (ROMANS 8:26).

18. In the matter of our personal sins and their forgiveness, Jesus Christ our High Priest, acts as our advocate and enters our plea.

19. He does this before the Father who accepts the case for our forgiveness.

20. Our Advocate is describes as righteous (see 2:29; 3:7) as He had to have no sins of His own to be qualified to intercede for us (1 PETER 3:18;

HEBREWS 7;26,27; 4:15; 2 CORINTHIANS 5:21).

21. The sacrifice for sins had Himself to be perfect (+R) to remove sins and to plead His own work on behalf of those who come to God for forgiveness.

22. We then have someone in heaven who actively and continually secures our forgiveness before God. (Don’t conclude that the Father is hard to convince.)

Summary verse 2

1. JOHN GIVES US THE GROUND ON WHICH OUR ADVOCATE ENTERS HIS PLEA.

2. John describes Jesus as the “atoning sacrifice” (i`lasmoj hilasmos) for our sins.

3. This word, found also in 4:10, appears outside the Bible and conveys the idea of an offering made by a man in order to placate the wrath of a god whom he has offended.

4. The idea of placating the wrath of God by an acceptable sacrifice is taught in the Old Testament where this word group occurs. (It is used to translate

rp;K' [kaphar, to cover].)

5. The propitiatory sacrifice is the death of Jesus as seen in the parallel statement in 1:7 concerning His blood.

6. Note that Jesus is both the advocate and the sacrifice.

7. Paradoxically, God, who is offended by man's sins, pardons our sins by providing His own Son as our Savior.

8. With one of his typical afterthoughts, John declares the doctrine of unlimited atonement.

9. That Christ died not only for the sins of the elect, but for the sins of all mankind is affirmed.

10. The possibility then of salvation is unlimited, cosmic, and universal (compare

1 TIMOTHY 4:10).

keeping his commandments (verses 3-11)

SUMMARY VERSES 3,4

1. THE THEME OF THE PREVIOUS SECTION (1:5-2:2) IS CONTINUED IN THIS SECTION

(2:3-11).

2. John continues to take up the claims of his opponents (2:4 and 2:9).

3. Showing that they are incompatible with certain modus operandi and vivendi.

4. The present section ends with a reference to light and darkness as the preceding began with light and darkness. (This section is the last mention of these symbols.)

5. John's teaching is now more in the form of exhortation to his readers than directed at his opponents.

6. The term fellowship is not spoken of as abiding in Him.

7. In the preceding section the emphasis was on recognition of one's sins and taking measures to deal with them from Divine viewpoint. (Two avenues are possible: rebound, or not sinning.)

8. Now John deals with our responsibility to keep God's commands.

9. John begins by addressing the issue of assurance of our salvation and the resultant relationship with God.

10. So John says how we can be sure we know God. (This is part of the tests of faith theme in 1 John.)

11. The question many people ask is, “How can I know that I am a Christian?”

12. John's opponents claimed to know God.

13. When John speaks of knowing God, he uses the perfect tense.

14. This indicates that he is thinking of a past experience which has existing results (hence, the translation “have come to know”).

15. By “Him” he probably means the Son, but either the Father or the Son makes proper sense (compare JOHN 16:3; the nearest person in the present context is Jesus).

16. John writes so as to reassure them that their experience with God was genuine.

17. John says that our present knowledge (assurance or confidence) is based on our keeping His commandments.

18. So the degree of each believers confidence in his relationship to God is the extent to which he applies Bible doctrine.

19. In light of the fact that we do sin, and do not perfectly keep His commandments, it is not necessary for us to be perfect before we have assurance we know Him.

20. Rebound is a command and applying it should encourage us.

21. The more we apply, the more we know or take assurance. (Note believers who miss regularly and who fail to apply or who misapply and you will see unstable believers.)

22. The question is, “Am I making spiritual progress with respect to the commandments?”

23. Do I put the doctrine into play as I hear it? Not, am I perfect?

24. John issues a warning about those who make a boast of fellowship with God and who are conspicuous in their failure to apply.

25. Their slogan is, “I know Him,” and they are the same ones who claim fellowship with Him in 1:6. (We hear them say, “I am positive.”)

26. John does not hesitate to say that those who by their words (“I don’t accept so and so.”) and actions are conspicuous in their contempt for God's commandments are liars.

27. And the truth is not really a part of their conscience.

28. This includes those who don’t apply, but remain quiet. (Eventually, God will blow your cover.)

29. Their sins of commission (1:6) and omission (present tense) belie their claims.

30. Verse four can apply to negative believers and unbelievers. (Salvation is a command.)

the mature believer

SUMMARY VERSES 5,6

1. IN VERSE FIVE JOHN RESTATES THE THOUGHT OF VERSE THREE.

2. He reassured them that they really did know God.

3. The evidence is their keeping of God's commandments.

4. In verse five he speaks of the spiritual condition that is for those who keep God's word.

5. He speaks more broadly of keeping God's word; which is not kept by those who deny that they sin, fail to keep God's commandments, and walk in darkness.

6. The condition or blessing that awaits those who consistently apply the teachings of Scripture is maturity.

7. Maturity is spoken of in terms of God's love.

8. What John is thinking of primarily is our love for God (as in 2:15 and 5:3) as opposed to God's love for men (as in 4:9) or God's kind of love.

9. Our love is made complete when we apply the spectrum of Bible teaching.

10. It is imperative that we cover a lot of ground in the text.

11. “Made complete” means that the believers love for God is mature.

12. The adverb “truly” suggests the true situation versus the empty claims of the many liars. (Who claim to love God, have fellowship, etc.)

13. Note the other references to “mature love” in 4:12,17,18.

14. The believer who consistently applies and attains to a state of maturity while not being sinless.

15. Once you move into this bracket of spiritual growth, two things must be kept in mind:

a. There is still room for improvement.

b. We will still sin.

16. This verse concludes with yet another statement of how we are assured of our union (position truth) with Him.

17. “By this” refers to our acclimation to Bible doctrine in the Word of God.

18. In verse six John states that anyone who claims to have a Ph2 relationship with the Lord ought to live as He lived.

19. The issue in verse six is fellowship as seen in the verb me,nw (meno, to abide).

20. When John speaks of eternal or positional relationship, he says “in Him” but when he speaks of Ph2 relationship he says “abide in Him.”

21. This use of me,nw (meno) for Ph2 fellowship is established in John 15.

22. The imperative “abide in Me” of John 15:4 cannot refer to salvation (or position truth).

23. It is also to be differentiated from the phrase “I in you” which refers to resident doctrine (see 15:7).

24. That “I in you” refers to the mind of Christ in us see Ephesians 4:20,21; Romans 13:14; Galatians 3:27.

25. 1 John 2:28 has a present act imperative of me,nw (meno) which refers to being in fellowship (see also verse 27; 3:14,17,24).

26. Anyone who claims to have fellowship with the Lord should walk as He walked. (He uses a strong demonstrative pronoun.)

Summary verses 7,8

1. JOHN USES A FREQUENT FORM OF CHRISTIAN ADDRESS (FIVE TIMES IN 1 JOHN; THREE TIMES IN 3 JOHN; THREE TIMES IN JUDE; SIX OR SEVEN TIMES IN PETER; ABOUT

twenty-eight times in Paul; once in Hebrews; also used of Christ nine times in

the gospels; EPHESIANS 1:6 participle/verb form of Christ; of right woman

in Old Testament as ??? in Song of Solomon; also of believers in the Old

Testament: PSALM 127:2 (the word is dydIy" yadid).

2. John follows his statement about Jesus as our example with an exposition on the new command of John 13:34.

3. So he begins to elucidate the commandments (verses 3ff) by emphasizing that the commandment believers should obey is not new, but old.

4. The switch from the plural commandments to the singular commandment is because in order for an individual to keep the new commandment, he must be familiar with the commandments—plural.

5. The new commandment, which he calls old, that John refers back to is Jesus’ teaching that they should love one another.

6. He (Jesus) spoke of it as a new command.

7. Its newness lies in the fact that it would be incorporated into the new dispensation (called new wineskins in MATTHEW 9:17; LUKE 5:36-38).

8. This age has been inaugurated by the New Covenant of Christ's blood (MATTHEW 26:28 as celebrated in the Eucharist).

9. Believers in Old Testament times were to love one another as seen in Leviticus 19:18.

10. Jesus, in fact, said that the Law and the Prophets could be summed up in two commands (MATTHEW 22:36-40).

a. The first and greatest is to love God (DEUTERONOMY 6:5).

b. The second is to love your neighbor (LEVITICUS 17:18).

11. Moses taught that fulfill the command to love God with all one's strength, heart, soul, etc. demanded compliance with all the injunctives of the Law (DEUTERONOMY 6:1ff).

12. And so the sense in which the command to love one another is new to us is the redemptive/historical/dispensational context in which we apply it.

13. The reality has come making it possible for us to love one another (apart from the STA) and setting the perfect standard.

14. The command they had heard from the beginning of their Christian experience was as old as Cain and Abel.

15. So it was old in the sense of its being with man from the beginning.

16. Perhaps John's opponents were imposing new patterns of behavior on their followers.

17. Or accused John of teaching some novel rules that they could ignore.

18. They may have taken his talk of a “new” commandment out of context.

19. His statement in verse seven should be taken to reassure Christians that what they are following is not a departure from Jesus’ teaching (a novel approach) but is as old as man.

20. Yet there was a sense in which the old commandment (Old Testament times) was a new commandment.

21. It is new or fresh in the sense that it is continually being realized in the church, with its special distinctives, with Jesus as the supreme example of love.

22. So John recognizes its theological/historical newness.

23. The use of the neuter of the relative pronoun o[j (hos, which) when the antecedent is in the feminine case is unusual and signifies something more than that the commandment is simply true.

24. The adjective avlhqhj (alethes, nominative neuter singular) translated “true” indicates the mutual expression of the commandment in Jesus and them (see ACTS 12:9).

25. It is not so much that the commandment is true as it is said to be real in them (the idea of realization).

26. As his beloved children, they are adorning the doctrine. (This was John's subtle way of saying that they apply it.)

27. It is his opponents who walk in darkness.

28. Its newness is seen in the historical/dispensational time frame in which it is being applied. (The o[ti [hoti] clause explains in what sense it is new.)

29. The mystery age in which the Gentiles are given an equal inheritance with the Jews is new and special.

30. It is also important to note that the contrary viewpoint called “darkness” is passing away.

31. So why sell out for a view that is persona non grata in the kingdom of God on earth?

32. The true light of Bible doctrine is shining in the lives of those who remain positive.

33. And those who stick with the light will themselves be particularly rewarded and thankful when they are vindicated.

34. See 1 John 2:17 and 1 Corinthians 7:31 where the verb para,gw (parago) to pass away is used of the cosmos’ demise with its human viewpoint evil under the prince of darkness.

35. In the meantime, we are to shine as lights (PHILIPPIANS 2:15) via the witness of the lips and life. (Adorn the doctrine.)

Summary verses 9-11

1. JOHN CITES YET ANOTHER CLAIM THAT PEOPLE MAKE WHICH IS INCOMPATIBLE WITH BEING IN THE LIGHT OR FELLOWSHIP.

2. Being in the light is to be in fellowship with God who is light.

3. Being in fellowship is to be in compliance with God's directive will.

4. John assumes that they know what the new command is.

5. To claim to be in fellowship while hating a fellow believer is to be in darkness.

6. Darkness is descriptive of being under the STA.

7. “Hating” refers to the mental attitude sin and is directed to a “brother.”

8. Since hate is in the present active indicative, it is to be regarded as an ongoing process.

9. The sin is not being isolated by the one claiming to be positive, etc.

10. As long as the individual does not rebound his sin and apply the principles that constitute love, he is in darkness.

11. He is not so much dealing with isolated mental attitude sins but a condition that continues to treat (hold) a fellow-believer in contempt, and will not acknowledge his sin.

12. As is his style, John states the converse of the proposition and makes a fresh point.

13. The one who truly loves his brother is in the light (fellowship).

14. Such a one puts into play the royal honor code with respect to the royal family (contributing to the needs of the saints, practicing hospitality, associating with the lowly, giving preference to one another, rejoicing with those who rejoice, not taking revenge, forgiving one another, being patient, not causing another to stumble, obeying those over you in the Lord, not showing partiality, etc.).

15. John adds a new thought that the one who loves has no cause of stumbling in him.

16. By isolating the STA and applying the new command, the individual keeps himself from stumbling.

17. To hate is to have within you a stumbling-block which will ruin you spiritually.

18. To stumble is to fall into reversionism (JUDE 24,25).

19. John returns to the man who hates and says that he is both in darkness and walks in it.

20. As he moves around under his STA, his entire existence is a series of bad decisions.

21. “Walk” refers to his attributes and decisions, as being in a fog.

22. He becomes so spiritually disoriented that he fails to see where his life is taking him.

23. Whatever produced his hate (some offense, jealousy, rejected doctrine) he falls into further sin under the blackout of the soul.

24. An unrepentant hater of the brethren:

a. Is under the STA.

b. Lives under it and is disoriented in all his ways.

c. Has no awareness of where such a course will take him.

d. Is under the blackout of the soul.

Summary verses 12,13

1. THIS NEXT SECTION INCLUDES VERSES 12-17.

2. In verses 12-14 John seeks to reassure categories of believers of their Christian status. (repeated twice)

3. And in verses 15-17 is a command concerning the cosmos.

4. John sets forth the true condition of believers as over against the attacks of the critics.

5. And then warns them against falling into worldliness.

6. Verses 12-14 give us two sets of three parallel statements.

7. The two sets are separated by a different tense of the same very “to write.”

a. In the first set is the present active indicative of gra,fw (grapho, to write).

b. In the second set is the aorist active indicative.

8. The second set (verses 13c,14) largely repeats the first set in context.

9. Each set is directed to three groups: children, fathers, and young men.

10. In each case, John says “why” he is writing to them.

11. John uses the present of write (compare 1:4; 2:1,7,8,12,13 [2x] for a total of seven times) looking at things from his point in time.

12. He uses the past (aorist) tense (2:13c,14 [2x],21,26; 5:13—six times in all) looking at things from their point in time (the epistolary aorist).

13. The most important problem concerns how we are to take the different categories of believers.

14. Elsewhere, he addresses all his readers as children (2:1,18; et al).

15. Solutions include:

a. Literal children, fathers, and young men.

b. Metaphorically for three levels of Christian growth.

c. All his readers are children and the fathers and young men are elders and deacons.

d. All his readers are children and he proceeds to address the older and younger believers.

16. Problems with:

a. a. above: it would exclude women, both the younger and the older who are found elsewhere (1 TIMOTHY 5:1 compare 5:2).

b. a. above would exclude older men who were not fathers.

c. c. above assumes that there is to be a board of elders and a board of deacons in the local church, the former made up of older men and the latter of younger men; this is not correct.

d. The term elder is used of:

1) Old men (1 TIMOTHY 5:1; TITUS 2:2).

2) Pastor-teachers like young Timothy, not merely older men

(1 PETER 5:1; ACTS 20:7).

3) Deacons (TITUS 1:5,6 called elders which is a Jewish term.

e. d. above leaves out women, who are mentioned elsewhere. (included in general groupings and should made children, children)

17. The advantage of identifying three levels of spiritual growth:

a. Metaphorical use is common in Scripture for levels of growth (see

1 CORINTHIANS 3:1).

b. Three stages of growth are seen in the parable of Mark 4:26-29.

c. The term children is used metaphorically in 1 John, etc.

d. It would include both sexes; therefore, he insures all believers.

e. The doctrinal reasons for which he writes each group fits best with the three levels of spiritual growth verse three age groups.

18. To those in the first category he speaks to them as children; he uses two different nouns tekni,on (teknion) and paidi,on (paidion).

19. One of the first things new converts must be assured of is that their sins have been forgiven.

20. The perfect tense deals with their conversion and the forgiveness associated with the cross—Ph1.

21. New converts are in view here; and once they understand that their sins have been forgiven and are not the basis for eternal condemnation, they can move more quickly to the doctrine of 1:9.

22. The word fathers is used in the New Testament:

a. Literally (EPHESIANS 6:4).

b. Of ancestors (2 PETER 3:4).

c. Of mature believers. (But not as a synonym for older men.)

23. The mature believers have come to know the Lord as One who is eternally pre-existent (JOHN 1:1; 1 JOHN 1:1: evn [en] avrch. [arche] and avp’ [ap] avrch. [arche]).

24. Their appreciation is born of years of growth and application.

25. They are mature in their understanding of Jesus, who pre-existed His incarnation.

26. It isn't that this knowledge is peculiar to mature believers, but that they know Him as mature believers (EPHESIANS 3:19; PHILIPPIANS 3:10 compare JOHN 14:7,9,20).

27. To the intermediate category, that of spiritual adolescence, he speaks of their victory over Satan (the masculine of ponhro,j [poneros, evil one]).

28. John uses the perfect tense to show that as of their salvation they have overcome Satan.

29. The cross and resurrection is the strategic victory over Satan in the Angelic Conflict (JOHN 16:11).

30. Spiritual death that rules over men finds defeat in the cross.

31. Satan's hold is broken.

32. Individually, our faith in Christ is the moment of our victory over Satan.

33. This should encourage us to press on to Ph2 victory over temptation, since God is greater than our adversary (compare 4:4).

Summary 13c,14

1. JOHN REPEATS THE STATEMENTS TO EMPHASIZE THE POINT ALREADY MADE (VARIATIONS IN THE FIRST AND SECOND CATEGORY).

2. John uses a synonym to describe the first stage of spiritual growth (paidi,on [paidion] versus tekni,on [teknion]).

3. They are described as knowing the Father.

4. The perfect tense looks back to their salvation (as do all the perfects in verses twelve through fourteen).

5. Awareness of one's parents is an early development in young children (see MATTHEW 11:25).

6. As the child grows, via obedience, the parent/child relationship is solidified (see 2:3).

7. The mature believers called “fathers” too have come to know God the Son and have greater appreciation of Him.

8. This is seen in the statement about Jesus’ eternal pre-existence.

9. In maturity there is a special insight into and appreciation for the Son of God.

10. The youthful believer is a strong believer like the vigor of youthful manhood.

11. The strength is based on Bible doctrine in the believer.

12. To be in this category, you must be stable, consistent, and self-disciplined in your walk.

13. “Strong” is a characteristic of the middle category.

14. This classification too has made the SAJG as seen in the perfect of the verb to have victory.

15. They are victors in the Angelic Conflict as are all believers, and they know it.

16. Further, they live victoriously, resisting temptation.

a warning to all believers

SUMMARY VERSES 15-17

1. JOHN FOLLOWS HIS REASSURANCE WITH A WARNING DIRECTED TO POSITIVE BELIEVERS.

2. Do not be overconfident with respect to your standing

(1 CORINTHIANS 10:12).

3. The basis for his warning is that love for the world and love for the Father are incompatible.

4. You can't be in fellowship and simultaneously love the world.

5. The world refers to the external cosmos, including both that which is sinful and that which is legitimate but becomes sinful when placed above God's will.

6. If you have to sacrifice God's revealed will to pursue it then you love the world.

7. All of us sin in this sphere, but John wants us to curb it (see 1:7-10 and 2:1).

8. So John warns us against STA love for the world and its material contents.

9. Characterized by a disregard to God's will in order to acquire them, pursuing the details and not praying with respect to them.

10. John proceeds to explain why we are not to love the world more fully.

11. He says that which is in the cosmos is not from God.

12. Surely, God created the world and all that is in it (JOHN 1:3).

13. The world, via the fall, has however become alienated from God.

14. The indwelling STA distorts the creation; it is not that the things in the world are inherently evil or not to be desired.

15. The ruler of life in mankind distorts man's perspective with regard to the physical world.

16. That is why anything that is in the world can become sinful when associated with the STA.

17. So loving the world is putting the STA in control and rejecting God's will in the matter.

18. Verse sixteen links all with the lust pattern, showing that things are not evil, but rather man's approach to them.

19. In Scripture we see God blessing people with things (homes and businesses; MARK 10:30).

20. It is when the STA is involved that our desires become sinful.

21. It is the lust pattern, with its salivations, that puts things over a relationship with God.

22. John gives three typical characteristics of love for the world that are related to the lust pattern.

23. These he says are not of the Father (not the details themselves).

24. The lust of the flesh is the ubiquitous STA salivations (located in the genetic code: EPHESIANS 2:3).

25. The cravings of the indwelling STA include monetary/materialism lust, sex lust, approbation lust, and power lust.

26. God is not the author of the lust grid, rather Satan is.

27. In the believer the STA seeks to entice the soul to become enslaved to the indwelling STA and yield your members to unrighteousness (1 PETER 2:11).

28. We are commanded not to obey STA lusts (ROMANS 6:12ff compare 13:14).

29. The second feature is the lust of the eyes.

30. This sense is especially involved in the arousal of STA lusts.

31. Seeing becomes for many a real stumbling block.

32. Looking is not a sin, provided one is detached and applying Bible doctrine, but the STA is stirred up and rules you.

33. The third feature is the human boasting that comes from the pride of possessions and accomplishments.

34. The STA has a strong approbation grid.

35. People crave attention, but the grace oriented believer acknowledges God and does not boast in what he has acquired, but in God who provided it.

36. The first feature (lust of the flesh) of love for the world is the inclusive concept filled out by the other two.

37. The indwelling STA salivates over what it sees and boasts in what it will possess.

38. Verse seventeen presents the climax to John's appeal.

39. The world, alienated from God via negative volition and the STA, is passing away (see verse 8; also, 1 CORINTHIANS 7:31).

40. The physical world is destined for a fiery dissolution and unbelievers for the lake of fire (2 PETER 3:10ff; REVELATION 20:11ff).

41. Its history is brief as compared to the ages of eternity future.

42. The only way that men can escape, both soul and body, is to believe (see JOHN 6:39,400.

43. If you want to be one of he elite in the new creation you must learn and apply Bible doctrine in Ph2.

warning against antichrists

SUMMARY VERSES 18,19

1. A NEW SECTION STARTS HERE.

2. This is a paragraph warning against antichrists (18-26).

3. Having told his children that the world is passing away, he tells them that history is in its final hour.

4. And that the phenomenon of the rise of many opponents to the truth is a sign of this last hour.

5. He starts the section by a fresh address to them as his children (compare 2:14).

6. As their spiritual parent, he is concerned lest they come under the influence of those who will lead them astray.

7. He says that history has moved into a last or final hour, presumably before the second advent.

8. So between the two advents is a last hour.

9. Which encompasses the Church Age and the tribulation in which the Antichrist will appear.

10. The word hour is used for much more than sixty minutes, as is the case with the word “day” on occasion.

11. Compare the used of hour to describe the tribulation (REVELATION 3:10 compare 8:1) noting that the tribulation is divided into two equal halves for purposes of analysis (compare DANIEL 9:27; REVELATION 11:2,3; 12:6,14; 13:5).

12. So the whole Church Age is viewed as a last hour with two halves

(1000 A.D.).

13. The Church Age is also called the last days or time (HEBREWS 1:2;

1 PETER 1:20; 1 TIMOTHY 4:1 which is a prophecy on the rise of

monasticism in the fifth century).

14. So the time between the two advents is variously called the last days or time, or hour, or day.

15. Old Testament prophets were not clear as to the nature of that age

(1 Peter 1:10-12) but it has been made apparent through the apostles (the

mystery age.

16. This period of history has been extended for the excellent reason of

2 PETER 3:9.

17. Believers of the Church Age are to be alert and sober watching for those things which signal the end of the Church Age, especially the sign of the fig tree.

18. John's main concern is the evidence that they are living in the last hour.

19. He reminds them of the teaching they have received on the coming of the antichrist.

20. They had been taught the doctrine of antichrist and he says that just as they had heard the prophecy so even them many antichrists had arisen.

21. While the apostles were still living, many false teachers had arisen.

22. This trend continues throughout the Church Age and really explodes in the tribulation. (Enoch spoke of them.)

23. Believers who are sound in the faith are the small minority.

24. This will all lead to the arch enemy par excellence, the antichrist, being manifested.

25. This individual is literally waiting in the wings to be revealed at the rapture.

26. Now John identifies the antichrists as individuals who left the local church.

27. They then set up rival organizations and followings.

28. These persons would not accept the apostolic teachings.

29. John observes that had they been “of us” (which means truly positive) they would have continued within the local church.

30. He is not passing judgement on their salvation. (Believers can be antichrists.)

31. “Of us” refers to positive volition to the end, since negative volition puts you against Christ.

32. Initially, they could have been positive to a point, but soon came to reject Bible doctrine.

33. For a time they remained a part of the local church.

34. But time and circumstances precipitated their exodus.

35. He observes that when a person peels off they, by leaving, demonstrate to all the shame behind their profession to be positive.

Summary verses 20,21

1. VERSE NINETEEN HAS IN EFFECT INDICATED THAT THE POSITIVE MEMBERS SHOULD RECOGNIZE THE FALSITY OF THE HERETICS AND THEIR DOCTRINE BY THE FACT THAT THEY LEFT.

2. Now verse twenty states that they should know the realm of doctrine provided under the illumination of the Holy Spirit. (and rather than bur)

3. The antichrists claimed special insights into wisdom which contradicted Scripture.

4. Later, Gnostics, like modern Pentecostals, laid claim to a special anointing, not shared by other Christians.

5. The anointing that John speaks of is that paralleled in John 14:17; 15:26; 16:13.

6. It refers to the universal indwelling of God the Holy Spirit at the point of salvation.

7. The primary purpose of this anointing is to lead us into all Bible doctrine (JOHN 16:13; compare 14:17,26).

8. This universal indwelling began with Pentecost (ACTS 2).

9. Jesus was anointed with God the Holy Spirit (LUKE 4:18 compare

ACTS 10:38).

10. In the Old Testament anointing with oil symbolized receiving the Spirit

(1 SAMUEL 16:13).

11. The gift of the Holy Spirit comes from the Son of God who is the giver of the Holy Spirit (JOHN 15:26; 16:7 compare 7:38,39).

12. Jesus is called the Holy One (MARK 1:24; JOHN 6:69 compare ACTS 3:14).

13. And John stresses that all his readers know the truth as a result of the anointing.

14. The antichrists have no corner on the truth; truth is the privilege of every believer since all have the Holy Spirit.

15. In verse twenty-one he reinforces what he has just been saying.

16. He reassures them that they have the truth.

17. He is not writing to believers who are not well informed, but to those who are sound in the faith.

18. Consequently, they should realize that contradictory statements and doctrine are not from the truth, but are lies.

19. Lies are the doctrines of men who have heard and said, “No!” to sound doctrine.

20. If men utter heretical teachings it is evidence that they are maladjusted to the indwelling Holy Spirit.

the most obvious and nefarious of all falsehoods

(VERSES 22,23)

SUMMARY VERSES 22,23

1. ONE LIE STANDS OUT ABOVE ALL THE REST.

2. It, above all others, characterizes negative volition and the antichrist syndrome.

3. Such persons have no share in God's plan.

4. He makes this point with a rhetorical question.

5. Who is the liar, par excellence?

6. It is the person who denies that Jesus is the Christ.

7. So any doctrine that denies that God sent His uniquely begotten Son into the world in the Person of Jesus Christ, being true humanity and true Deity in one person, to die for man's sins and to be buried and raised bodily on the third day is a liar and an antichrist.

8. The Christ implies His special anointing as the Holy One to come to the earth to redeem men.

9. It is not enough to speak of Jesus as a good man or example; one must acknowledge both His Divine nature and sacrificial work.

10. To deny that Jesus is the Son of God is to deny Him as the Christ of God since they are used interchangeably.

11. To reduce Jesus to a mere man or a Divine principle or emanation or reincarnation or super being is to deny the heart of Christianity.

12. Beware of subtle and refined denials of Jesus’ true identity.

13. Today we have many cults who speak of Jesus as the Son of God, but deny His word and His Deity (the Moonies, JWs, Armstrongism, New Age, Christian Science, even Pentecostals deny the Trinity).

14. To deny the eternal relationship between the Father and the Son is to be antichrist.

15. People who say that they have a relationship with God the Father and deny the Son are mistaken (verse 23).

16. It is only through the Son that we can know the Father.

17. Conversely, those who acknowledge Jesus as the Son, ipso facto have the Father (command JOHN 8:19; 16:3; 17:3).

Summary verse 24-26

1. THE READERS ARE CONTRASTED WITH THE FALSE TEACHERS WHO HAVE MOVED AWAY FROM THE TRUTH.

2. John urges them to continue to think and apply what they were taught from the beginning of their Christian experience.

3. They have heard one thing from the apostles and another from the false suitors.

4. John says that if they continue with the truth abiding in them they will continue to enjoy fellowship with the Father and the Son.

5. John uses the verb in abide two ways:

a. For Bible doctrine in them (2x).

b. For being in fellowship (1x).

6. The reason it is so important for them to continue as they have has to do with the eternal life niche that believers are destined to enter.

7. God has promised eternal life to all who believe (John 3:15,16; 6:40).

8. God, who is immutable and cannot lie, made a promise.

9. While departure from the faith cannot negate the promise, it can affect the degree of eternal blessing.

10. Scripture makes it clear that eternal life is a present and future blessing of all believers.

11. Once you believe, eternal life is settled; now the issue is are you going to inherit the SG3 that enhances heaven?

12. You can be a peon or a VIP in Ph3, or somewhere in between.

13. Only by sticking with Bible doctrine can you inherit the highest rewards that God can bestow.

14. John makes explicit what was only implicit before; namely, that these heretics were trying to lead them astray.

15. Not content to be in error themselves, they seek to mislead others.

16. It is vital that you recognize that false teachers are an ever present danger to believers.

Summary verse 27

1. IN VERSE TWENTY-FOUR JOHN BEGINS THE VERSE THE SAME AS HERE WITH THE PHRASE “AS FOR YOU” (KAI. [KAI] U`MEI/J [HUMEIS]).

2. There he uses the verb abide in connection with resident doctrine (accusative neuter singular of o[j (hos) with the verb heard (from the beginning).

3. But here he uses abide with the noun “anointing” for the indwelling Holy Spirit (compare verse 20).

4. There he refers to resident doctrine that they are to let remain in them; here of the Holy Spirit who continues in them.

5. You can lose the doctrine but not the indwelling Holy Spirit.

6. The primary purpose for the indwelling Holy Spirit is to teach them the all things of Bible doctrine (JOHN 14:17,26; 16:13).

7. Under the proper conditions, the Holy Spirit acts as our Divine instructor:

a. Positive volition.

b. Gift functioning.

c. Assembly (consistent).

d. The filling of the Holy Spirit (isolation of the STA).

8. This anointing, received at salvation, continues forever (JOHN 7:38,39;

JOHN 14:16).

9. This anointing is “all” we need to learn the realm of Divine viewpoint.

10. We do not need any teachers who claim special insight and who themselves reject the true way of spirituality.

11. John cannot mean that they do not need Christian teachers as he himself teaches them (EPHESIANS 4:8-11).

12. His point is that the anointing that both he the teacher and they the hearers have is all they need to be taught all things.

13. To use this verse to say that you can learn Bible doctrine apart from the gift is to contradict all the Holy Spirit has said in the Bible about communicators.

14. What is overlooked is the background to 1 John with the false teachers claiming special revelation outside the true doctrine of the indwelling Holy Spirit at salvation.

15. John goes on to say that it is real (adjective avlhqe,j [alethes]) and not a counterfeit (yeu/doj [pseudos]).

16. This anointing, he says, has taught them the absolute necessity of abiding in Him.

17. In fact, it is an imperative for fellowship and learning more doctrine.

18. The verb m,enw (meno) is used by John in a third way in verse twenty-four and twenty-seven namely the filling of the Holy Spirit.

19. This usage goes back to John 15:4. (There it is tied to Divine good production; compare verses 5,6,7,9,10).

20. In 1 John 2:6 it is parallel with 1 John 1:5-10 as expressing fellowship.

21. This anointing has taught us to be in fellowship and filled with the Holy Spirit.

22. Menw (meno) in John:

a. Fellowship (JOHN 15:4-10; 1 JOHN 2:6,10,24,27,28; 3:6,9,17,24; 4:13,16; 2 JOHN 9.

b. Out of fellowship (1 JOHN 3:14).

c. Indwelling Holy Spirit (1 JOHN 2:27; 4:12,15).

d. Bible doctrine in us (JOHN 5:38; 1 JOHN 2:24; 2 JOHN 2).

e. Never of positional truth.

23. The theological use of menw (meno) in John's writings (Gospel, 1 John and

2 John) unlocks the doctrine. (It all starts with JOHN 15).

as the anointing pertains to the rapture

SUMMARY VERSE 28

1. VERSE TWENTY-EIGHT LINKS BEING IN FELLOWSHIP WITH THE BE/MA SEAT.

2. As John's little children, he exhorts them to abide in the Lord (i.e. to stay in fellowship).

3. There is no question that the Lord will return, but only “the when”.

4. All believers of the church must and will appear before Him at the Judgement Seat of Christ (2 CORINTHIANS 5:100.

5. The object of the BEMA is the believer’s Divine good production, not his salvation (1 CORINTHIANS 3:12-15).

6. So Divine good versus human good is the issue.

7. Believers who do not isolate the indwelling STA will see their works burned.

8. John 15 teaches that apart from abiding in the Vine that is Christ, there will be loss (JOHN 15:2,4,5,6).

9. John in 1 John 2:28 states is as confidence versus shame before the Lord.

10. Those who have isolated the STA and learned the truth will have confidence on that day.

11. The rest will, in their resurrection bodies, experience shame.

Summary verse 29

1. THE TRAIN OF THOUGHT IS THAT THE ONE WHO JUDGES US AT THE BEMA IS ENTIRELY RIGHTEOUS.

2. And we, in time, should be occupied with Him who is righteous so as to be as righteous as He is.

3. This is possible only as we pursue righteousness via GAP and as we abide in Him.

4. So if you want to avoid disgrace at His coming, you had better do those things that Bible doctrine specifies.

5. John introduces the idea of a spiritual birth which figures throughout the rest of the epistle (3:9; 4:7; 5:1,4,18 compare JOHN 1:1; 3:6,8).

6. As born again people, we stand in a new relationship to God, analogous to that of children to a father.

7. Christians have derived their life from God at the new birth.

8. John says that doing righteousness is an overt evidence that we are indeed children of God via the new birth.

9. He is not saying that everyone who is born again does righteous things (see verse twenty-eight, et al).

10. Rather, those who do righteous deeds have evidence and assurance that they are sons of God.

11. So experiential righteousness is a sign of salvation.

12. The righteousness that John speaks of includes the way to +R at salvation and excludes righteousness minus salvation.

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