In the first three sections of his letter, the author has been directly presenting his followers with “tests” by which they could know they were truly in union with God. At the same time, he was dealing with his opponents by showing that they failed each of these tests of discipleship. In this section he reverses his method. He is no longer using indirect accusations against his opponents, but now confronts them and their teaching by openly labeling them for what they are: antichrists (vv. 18-19). He exposes their method: they lie and deny Jesus as Christ (vv. 20, 23). He teaches his followers how to cope with this: they are to remain in what they were taught (vv. 24-26).
Finally, he assures his followers of their power to overcome: “His anointing teaches you” (vv. 27-28).
1JN 2:18 Dear children, this is the last hour; and as you have heard that the antichrist is coming, even now many antichrists have come. This is how we know it is the last hour.18 One sign of the end of this world is the appearance of false teaching and of the Antichrist. What the apostles warned of is now being fulfilled. The spirit of “antichrist” is present in the world, evidenced by the many “antichrists” who have already appeared. This is no surprise, however, but only further confirmation that the company of believers are living in the last hour. Hang on, if the last hour was 2000 years ago then it is one long hour!!! The term “last hour” occurs only here in the NT. Like the similar terms “the last days” and “the last times,” it owes much to OT expectations to later Jewish ideas. Jesus called the present age an evil age and looked forward to the age to come, which would be ushered in by God’s own intervention. The NT writers thought of the “last days” in two ways. (1) Theologically, they connected this period to the new age associated with the coming of Jesus. In the gospel of John this new age is designated by the statement “the hour is come” and is marked by Jesus’ death and resurrection (Jn 4:23; 5:25). In Acts the new age is referred to as the “days to come” and is signaled by the pouring forth of the Spirit (Ac 2:17) and salvation through calling on the name of the Lord (Ac 2:21). But the NT writers did not believe this new age had completely come. They recognized it as being present provisionally in Christ and in the Holy Spirit. But because of this dawning of the new age, they saw the present age as already doomed and passing away. So the present age is doomed – our age is doomed and will be replaced by a time where God rules. Yeh The next point shows us that. (2) Eschatologically, the term “last days” designates the last days before Christ’s return. In the gospel of John, the last day refers to the last resurrection and judgment (cf. Jn 6:39-40) Should the term “last hour” here be understood theologically or eschatologically? More likely the former. Since the Greek literally translates “it is a last hour,” the term seems to describe the general character of the period rather than its specific time in history. In addition, the words used here involve no chronological assertions. Also, in his gospel, John uses “hour” theologically to show the fulfillment of time–the time of redemption and salvation. In other words the time of Jesus’ impact on people. 19 They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.19 The departure of the opponents may have had a greater effect on the congregation than the reason for it. The early church obviously had severe debates, with significant differences of opinion being expressed. Yet as far as we know, no one thought that “separation from the congregation” was an option for anyone professing faith in Jesus. Departure, like Judas’s going out from the community of disciples, pointed to betrayal, denial of faith, and separation from God’s grace. These days someone leaving a church doesn’t bring us to the conclusion that they have left the faith. People have left this church over the past few years for any number of reasons. Don’t like the music, don’t like the church direction, don’t like the pastor – but I can not assume that they have dumped their faith because of their leaving. In fact rarely can we make that assumption in our post modern Christian society. If people don’t get what they want they go somewhere where they can get it. Our world and situation is much different. Interestingly enough, unlike those days, very few people leave churches these days because of theological differences, most are personal or style differences according to the National church Life survey.In John’s time leaving the church had a different connotation. That is why John acknowledges that those false teachers, whom he now designates as antichrists, had been regular members of the congregation. “They went out from us,” he says, but hastens to add, “they did not really belong to us.” John is saying here that they never really got the point of Christian fellowship. John goes on to teach the significance and commitment nature of life in the community. “If they had belonged to us, they would have remained with us.” Those who have actually been a part of the divine life will without fail persevere in the community. This is interesting, and we need to evaluate our own commitment to our congregation here. What would make us leave? What is it that would make us walk out and not come back? We are family, surely there is nothing that should keep us apart, we are imperfect family admittedly, but we should be committed to each others welfare. Is there anything that someone could do to make us not come back? Or are we committed to this bunch of people enough to put up with being uncomfortable, not getting our own way, disagreements, disappointments or whatever. Are we truly committed to each other?John states here that those who left were not committed to either Christ or to the church community. Sounds a bit harsh, But in order that the true nature of the false teachers might be exposed, “they went out from us,” so that the community might know that “none of them belonged to us” 1JN 2:20 But you have an anointing from the Holy One, and all of you know the truth.20 Remember that John is using this address as a strengthener for the church in their situation against some false teaching and now returns to the heretical claims of his opponents. They probably claimed superior knowledge because they had received an exclusive ritual anointing that gave them knowledge. Their attitude may have been similar to that of the later “Gnostic” sect known as Naassenes, who claimed a special sacrament of anointing. An anointing of a more complete type they believed. Better than Baptism, better than being one of God’s children at least that is what the Gnostics thought. John combats his opponents’ claim by reminding his readers: “But you have an anointing from the Holy One, and all of you know [because all of you received it] the truth.” This is probably an allusion to the coming of the Holy Spirit as prophesied by Jesus in John’s gospel: “But when he, the Spirit of truth, comes, he will guide you into all truth” (Jn 16:13).The early Christians connected this with their baptism. Although “anointing” is used only infrequently in the NT, both Luke and Paul do use it with reference to the Holy Spirit 21 I do not write to you because you do not know the truth, but because you do know it and because no lie comes from the truth.So there is no doubt among the faithful as to John’s perception of their understanding and orthodoxy, he says that he has not written because they did not know the truth–he himself is not providing any new information or teaching–but because they know it so certainly. They know the character of truth, and therefore they know that “no lie comes from truth.” John aims his remarks precisely at the innate knowledge of the Gospel that he knows his followers possess. Lies cannot come from God. The antichrists and their followers, the false teachers, are liars. So they do not come–in fact, they cannot come–from God, who is the truth.22 Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist–he denies the Father and the Son.22 “Who is the liar?” v. 22 asks and then rhetorically answers by pointing to those antichrists who promulgate the particularly pernicious falsehood that Jesus is not the Christ. This falsehood should not be linked to the Jewish opponents who denied that Jesus was the Messiah but rather to the Gnostic opponents who denied that Christ came in the flesh.Where does that leave us today? Who are the liars today? Well a lot of really good people, because they don’t accept Jesus as the Christ. Remember the Christ is the equivalent of the messiah – or the anointed one of God – the one who came to redeem or get back God’s people. Look at some of the great people around. Look at some of your friends who aren’t Christians. They just don’t know the truth or don’t accept the truth. That means they are wrong. In John’s time, we don’t know the exact kind of Gnostic denial he is referring to. It probably included the ideas that the true Christ, who was preexistent, merely appeared in human form, perhaps a as a spiritual vision, to bring eternal life, that his human existence was without real significance, and that his human presence was not essential to his true being. The revelations he brought came not through any of his actions as Jesus of Nazareth or through any events connected to his life–especially not through his sufferings or his death on the cross. To the opponents, eternal life came in Jesus’ divine glory as the preexistent and eternal Christ. Obviously such a denial of Jesus’ humanity struck at the very heart of the Incarnation. By denying Jesus’ true sonship, these opponents of John denied the Father as well. Because they denied Jesus’ human life, they rejected the community of love he established. Most likely the false teachers mocked the commands of Jesus as taught by the apostles. Little wonder that John designates them “antichrists.” They rejected Jesus. Anti Jesus = Antichrist. They rejected their own sinfulness and need of forgiveness (1:8-10), the life of love (2:4, 6, 8), and their “fellowship” with the Father and the Son (1:1-4, 6-7).23 No one who denies the Son has the Father; whoever acknowledges the Son has the Father also. 23 The statement “No one who denies the Son has the Father; whoever acknowledges the Son has the Father also” makes clear the singular dependence of the Christian faith on the reality of God available through the Son. This is a foundational aspect of Christian belief. Those who claim they have a Father but exclude the Son have neither the Father nor the Son. Consequently, when Jesus is acknowledged as the Son and as the eternal Christ, the Father has also truly been lifted up, known and honored, confessed and possessed. John is not talking here about having a creed but about possessing a person by accepting or acknowledging our relationship to him. So also we deny God by denying him his proper relationship with us. We just cannot divorce parts of the Godhead from each other. The Holy Spirit is not mentioned here because John is dealing specifically with an issue.1JN 2:24 See that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father.24 At this point John shifts his attention to his readers. They, in contrast to the antichrists, are exhorted to make certain that what they heard “from the beginning”–i.e., the true apostolic declaration concerning Jesus as Son and Christ–”remains” in them. If it does, they may be assured that they will also “remain” in the Son and in the Father. The use of “remain” gives weight to the warning. The word of the Gospel must not only be heard but be given a vital place in one’s life. The message must continue to be active in the lives of all who have heard it. They must reflect on it and let it affect their lives. While John’s exhortation here is clearly to faithfulness to the Word, it is also an exhortation with an assured promise of fulfillment. Where the Word abides, there also the Son and Father abide in intimate fellowship. The Word is not the goal of the fellowship but rather a means to the goal of fellowship. The reliance on God’s word is vitally important for individuals and our congregational communities effective fellowship. In other words, bible study at a multitude of levels is absolutely necessary for our development as a congregation. Everyone needs to be involved. Personally, in bible study groups and being at church services. Like this one. 25 And this is what he promised us–even eternal life.25 What is promised in the Gospel is the everlasting knowledge of Father and Son (Jn 17:3). It is a promise the community has already received. Eternal life has begun, but its eschatological fulfillment is also promised. What dimension this fellowship with the Son and the Father will assume in the “life to come” is yet unknown (3:2). But the hope is certain. All that is now known about it is only a foretaste of the glory that will be revealed. 1JN 2:26 I am writing these things to you about those who are trying to lead you astray. 27 As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit–just as it has taught you, remain in him. 26-27 The author concludes his attack on the false teachers with a warning and a word of encouragement for his followers. He has identified the heretical beliefs of those who have deserted the community of believers (v. 22). He has properly labeled his opponents antichrists (v. 18) and has described them as “those trying to lead you astray”. This description is more significant because it reveals the actual intent of those who have deserted the community. Not only have they forsaken the true faith, but they intend to lead many of the faithful astray. Their aim is to assume leadership over the community. They are enemies who are not content to spread new teaching but “invaders” and “deceivers” who seek to win the whole community over to their position. Against their threat, John once more expresses his supreme confidence in the power of the divine anointing. The Son’s gift of the Spirit, who accompanied the apostolic word “from the beginning,” abides in them (cf. Jn 14:16). If they abide in the teaching and in the anointing, they need neither new teaching nor new teachers. Since they have received their “teaching” from the Son through those who were his witnesses from the beginning and have his “anointing,” they have in fact no need for anyone more to teach them, not even John himself. Does he think of this letter as further “teaching”? Probably not. He is simply reminding them to keep to the teaching they received from the beginning. Any teaching in the church should only be what was received from the beginning. The last part of v. 27 summarizes the threefold reason to trust the anointing already received from Jesus (2:20). (1) His anointing teaches all things necessary for them to know concerning the Word of Life. He does not advance the idea, perhaps favored by some of his opponents, that the Spirit will add new revelation to what has already been given. (2) This anointing is “real, not counterfeit” a reference to the gnosticizing opponents who claim as the source of their teaching a special anointing not commonly received by the company of believers. But the test of the anointing is its fidelity to that which is from the beginning. Since the opponents’ teaching fails precisely at this point, their anointing is exposed as false. (3) The community has in its history experienced the teaching from the anointing–i.e., they have known the confirming work of the Spirit in their lives. The Gospel has taken root in them and has brought forth its fruit (cf. 2:12-14). Therefore, John concludes with his most important word to them: “Remain [abide] in him [Christ].”
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