1Jo 2:18-25 | RWP | e4.org | It is the last hour ( εσχατη ωρα εστιν ). This phrase only here in N.T., though John often uses ωρα for a crisis ( ; , ; , , etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse John makes it plain that the παρουσια might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. As ye heard ( καθως ηκουσατε ). First aorist active indicative of ακουω . Antichrist cometh ( αντιχριστος ερχετα ). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught ( , ; , , ) and so Paul taught ( ; ). These false Christs ( ; ) are necessarily antichrists, for there can be only one. Αντ can mean substitution or opposition, but both ideas are identical in the word αντιχριστος (in N.T. only here, ; ; ). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. Have there arisen ( γεγονασιν ). Second perfect active indicative of γινομα . Many antichrists ( αντιχριστο πολλο ). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. Whereby ( οθεν ). By the fact that these many antichrists have come.

‏ 1 John 2:18-25

It is the last hour ( εσχατη ωρα εστιν ). This phrase only here in N.T., though John often uses ωρα for a crisis (Joh 2:4; 4:21, 23; 5:25, 28, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28 John makes it plain that the παρουσια might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand.

As ye heard ( καθως ηκουσατε ). First aorist active indicative of ακουω.

Antichrist cometh ( αντιχριστος ερχετα ). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mr 13:6, 22; Mt 24:5, 15, 24) and so Paul taught (Ac 20:30; 2Th 2:3). These false Christs (Mt 24:24; Mr 13:22) are necessarily antichrists, for there can be only one. Αντ can mean substitution or opposition, but both ideas are identical in the word αντιχριστος (in N.T. only here, 2:22; 4:3; 2Jo 1:7). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses.

Have there arisen ( γεγονασιν ). Second perfect active indicative of γινομα.

Many antichrists ( αντιχριστο πολλο ). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.

Whereby ( οθεν ). By the fact that these many antichrists have come.

From us ( εξ ημων )

--of us ( εξ ημων ). The same idiom, εξ and the ablative case ( ημων ), but in different senses to correspond with εξηλθαν (they went out from our membership) and ουκ ησαν (they were not of us in spirit and life). For εξ in the sense of origin see Joh 17:15, for εξ in the sense of likeness, Joh 17:14.

For if they had been of us ( ε γαρ εξ ημων ησαν ). Condition of second class with ε and imperfect tense (no aorist for ειμ ).

They would have continued ( μεμενηκεισαν αν ). Past perfect of μενω, to remain, without augment, with αν in apodosis of second-class condition.

With us ( μεθ' ημων ). In fellowship, for which see μετα in 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.

But they went ( αλλ' ). Ellipsis of the verb εξηλθαν above, a common habit (ellipse) in John s Gospel (1:8; 9:3; 13:18; 15:25).

That they might be made manifest ( ινα φανερωθωσιν ). Purpose clause with ινα and the first aorist passive subjunctive of φανεροω, for which verb see Joh 21:1; Col 3:4. See 2Co 3:3 for the personal construction with οτ as here.

They all are not ( ουκ εισιν παντες ). Not just some, but all, as in 2:21; 3:5. These antichrists are thus revealed in their true light.

Anointing ( χρισμα ). Old word for result ( ματ ) and for the material, from χριω, to anoint, perhaps suggested by the use of αντιχριστο in verse 18. Christians are "anointed ones," χριστο in this sense, with which compare Ps 105:15: "Touch not my anointed ones" ( μη αψησθε των χριστων μου ). These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have "the oil of anointing" ( το ελαιον του χρισματος, Ex 29:7), the Holy Spirit. This word in the N.T. only here and verse 27. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.).

From the Holy One ( απο του αγιου ). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. Joh 6:69; Ac 3:14.

And ye know all things ( κα οιδατε παντα ). But the best MSS. read παντες rather than παντα, "Ye all know it." This anointing is open to all Christians, not just a select few.

I have not written ( ουκ εγραψα ). Not epistolary aorist (2:14), but a reference to what he has just said.

And because no lie is of the truth ( κα οτ παν ψευδος εκ της αληθειας ουκ εστιν ). Not certain whether οτ here is causal (because) or declarative (that). Either makes sense. Note the idiomatic use of εκ and παν--ουκ=ουδεν (no) as in verse 19.

The liar ( ο ψευστης ). The liar (with the article) par excellence. Rhetorical question to sharpen the point made already about lying in 1:6, 10; 2:4, 21. See 5:5 for a like rhetorical question.

But ( ε μη ). Except, if not.

That denieth that Jesus is the Christ ( ο αρνουμενος οτ Ιησους ουκ εστιν ο Χριστος ). Common Greek idiom for ουκ to appear after αρνεομα like redundant μη in Lu 20:27; Heb 12:19. The old Latin retains non here as old English did (Shakespeare, Comedy of Errors IV. ii. 7, "He denied you had in him no right"). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an αεον, they held) like the modern Jesus or Christ controversy.

This is the antichrist ( ουτος εστιν ο αντιχριστος ). The one just mentioned, Cerinthus himself in particular.

Even he that denieth the Father and the Son ( ο αρνουμενος τον πατερα κα τον υιον ). This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (Joh 5:23f.).

Hath not the Father ( ουδε τον πατερα εχε ). "Not even does he have the Father" or God (2Jo 1:9).

He that confesseth the Son ( ο ομολογων τον υιον ). Because the Son reveals the Father (Joh 1:18; 14:9). Our only approach to the Father is by the Son (Joh 14:6). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Mt 10:32; Lu 12:8).

As for you ( υμεις ). Emphatic proleptic position before the relative ο and subject of ηκουσατε, a familiar idiom in Joh 8:45; 10:29, etc. Here for emphatic contrast with the antichrists. See 1:1 for απ' αρχης (from the beginning).

Let abide in you ( εν υμιν μενετω ). Present active imperative of μενω, to remain. Do not be carried away by the new-fangled Gnostic teaching.

And this is the promise ( κα αυτη εστιν η επαγγελια ). See 1:5 for the same idiom with αγγελια (message). This is the only instance of επαγγελια in the Johannine writings. Here "the promise" is explained to be "the life eternal" (1:2). In Ac 1:4 the word is used for the coming of the Holy Spirit.

He promised ( αυτος επηγγειλατο ). First aorist middle indicative of επαγγελλω. Αυτος (he) is Christ as is seen in 3:3 by εκεινος.