2 John 1:7

In this principal part of the epistle we find,

I. The ill news communicated to the lady-seducers are abroad: For many deceivers have entered into the world. This report is introduced by a particle that bespeaks a reason of the report. "You have need to maintain your love, for there are destroyers of it in the world. Those who subvert the faith destroy the love; the common faith is one ground of the common love;" or, "You must secure your walk according to the commands of God; this will secure you. Your stability is likely to be tried, for many deceivers have entered into the world." Sad and saddening news may be communicated to our Christian friends; not that we should love to make them sorry, but to fore-warn is the way to fore-arm them against their trials. Now here is, 1. The description of the deceiver and his deceit - he confesses not that Jesus Christ has come in the flesh (Jo2 1:7); he brings some error or other concerning the person of the Lord Jesus; he either confesses not that Jesus Christ is the same person, or that Jesus of Nazareth was the Christ, the anointed of God, the Messiah promised of old for the redemption of Israel, or that the promised Messiah and Redeemer has come in the flesh, or into the flesh, into our world and into our nature; such a one pretends that he is yet to be expected. Strange that after such evidence any should deny that the Lord Jesus is the Son of God and Saviour of the world! 2. The aggravation of the case - such a one is a deceiver and an antichrist (Jo2 1:7); he deludes souls and undermines the glory and kingdom of the Lord Christ. He must be an impostor, a wilful deceiver, after all the light that has been afforded, and all the evidence that Christ has given concerning himself, and the attestation God has given concerning his Son; and he is a wilful opposer of the person, and honour, and interest of the Lord Christ, and as such shall be reckoned with when the Lord Christ comes again. Let us not think it strange that there are deceivers and opposers of the Lord Christ's name and dignity now, for there were such of old, even in the apostle's times.

II. The counsel given to this elect household hereupon. Now care and caution are needful: Look to yourselves, Jo2 1:8. The more deceivers and deceits abound, the more watchful the disciples must be. Delusions may so prevail that even the elect may be endangered thereby. Two things they must beware of: - 1. That they lose not what they have wrought (Jo2 1:8), what they have done or what they have gained. It is a pity that any religious labour should be in vain; some begin well, but at last lose all their pains. The hopeful gentleman, who had kept the commands of the second table from his youth up, lost all for want of less love to the world and more love to Christ. Professors should take care not to lose what they have gained. Many have not only gained a fair reputation for religion, but much light therein, much conviction of the evil of sin, the vanity of the world, the excellency of religion, and the power of God's word. They have even tasted of the powers of the world to come, and the gifts of the Holy Spirit; and yet at last lose all. You did run well, who hindered you, that you should not obey (or not go on to obey) the truth? Sad it is that fair and splendid attainments in the school of Christ should all be lost at last. 2. That they lose not their reward, none of it, no portion of that honour, or praise, or glory that they once stood fair for. That we (or you, as in some copies) receive a full reward. "Secure you as full a reward as will be given to any in the church of God; if there are degrees of glory, lose none of that grace (that light, or love, or peace) which is to prepare you for the higher elevation in glory. Hold fast that which thou hast (in faith, and hope, and a good conscience), that no man take thy crown, that thou neither lose it nor any jewel out of it," Rev 3:11. The way to attain the full reward is to abide true to Christ, and constant in religion to the end.

III. The reason of the apostle's counsel, and of their care and caution about themselves, which is twofold: - 1. The danger and evil of departure from gospel light and revelation; it is in effect and reality a departure from God himself: Whosoever transgresseth (transgresseth at this dismal rate), and abideth not in the doctrine of Christ, hath not God. It is the doctrine of Christ that is appointed to guide us to God; it is that whereby God draws souls to salvation and to himself. Those who revolt thence, in so doing revolt from God. 2. The advantage and happiness of firm adherence to Christian truth; it unites us to Christ (the object or subject-matter of that truth), and thereby to the Father also; for they are one. He that abideth (rooted and grounded) in the doctrine of Christ, he hath both the Father and the Son. By the doctrine of Christ we are enlightened in the knowledge of the Father and the Son; by it we are sanctified for the Father and the Son; thereupon we are enriched with holy love to the Father and the Son; and thereby prepared for the endless enjoyment of the Father and the Son. Now you are clean through the word which I have spoken to you, Joh 15:3. This purity makes meet for heaven. The great God, as he has set his seal to the doctrine of Christ, so he puts a value upon it. We must retain that holy doctrine in faith and love, as we hope or desire to arrive at blessed communion with the Father and the Son.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7. For] Or, Because. Some would make this conjunction introduce the reason for 2Jn_1:8 : ‘Because many deceivers have appeared … look to yourselves.’ But this is altogether unlike S. John’s simple manner; to say nothing of the very awkward parenthesis which is thus made of ‘This is … Antichrist.’ ‘For’ or ‘Because’ points backwards to 2Jn_1:5-6, not forwards to 2Jn_1:8. ‘I am recalling our obligations to mutual love and to obedience of the Divine command, because there are men with whom you and yours come in contact, whose teaching strikes at the root of these obligations.’

many deceivers] The word for ‘deceiver’ (πλάνος) reaches that meaning in two ways. 1. ‘Making to wander, leading astray.’ 2. ‘Vagabond,’ and hence ‘a charlatan’ or ‘impostor.’ The former meaning is predominant here. It is rare in N. T. Comp. Mat_27:63. S. John uses it nowhere else, but not unfrequently uses the cognate verb, ‘to lead astray’ (1Jn_1:8; 1Jn_2:26; 1Jn_3:7).

are entered into the world] Rather, are gone forth (אAB and Versions) into the world: literally, went forth; but here the English perfect idiomatically represents the Greek aorist: in 1Jn_4:1 we have the perfect in the Greek. ‘The world’ here may mean ‘the earth’ or ‘human society’: or we may take it in S. John’s special sense of what is external to the Church and antichristian; see on 1Jn_2:2. The meaning may be that, like the many antichrists in 1Jn_2:18, they went out from the Church into the unchristian world. Possibly the same persons are meant in both Epistles. Irenaeus (a.d. 180) by a slip of memory quotes this passage as from the First Epistle (Haer. III. xvi. 8).

who confess not] More accurately, as R. V., even they that confess not: the many deceivers and those who confess not are the same group, and this is their character,—unbelief and denial of the truth. ‘Confess not’ = deny.

that Jesus Christ is come in the flesh] This is not quite accurate; nor does R. V., ‘that Jesus Christ cometh in the flesh’, seem to be more than a partial correction. Rather, that confess not Jesus Christ as coming in the flesh, or possibly, that confess not Jesus as Christ coming in the flesh. See on 1Jn_4:2, where the Greek is similar, but with perfect instead of present participle. These deceivers denied not merely the fact of the Incarnation, but its possibility. In both passages A. V. and R. V. translate as if we had the infinitive mood instead of the participle. The difference is, that with the participle the denial is directed against the Person, ‘they deny Jesus’; with the infinitive it is directed against the fact, ‘they deny that He cometh’ or ‘has come.’ Note that Christ is never said to come into the flesh; but either, as here and 1Jn_4:2, to come in the flesh; or, to become flesh (Joh_1:14). To say that Christ came into the flesh would leave room for saying that the Divine Son was united with Jesus after He was born of Mary; which would be no true Incarnation.

This is a deceiver and an Antichrist] Rather, This is the deceiver and the Antichrist: a good example of inadequate treatment of the Greek article in A. V. (see on 1Jn_1:2). Luther is more accurate; ‘Dieser ist der Verführer und der Widerchrist’. The transition from plural to singular (see on 2Jn_1:6) may be explained in two ways; 1. The man who acts thus is the deceiver and the Antichrist; 2. These men collectively are the deceiver and the Antichrist. In either case the article means ‘him of whom you have heard’: ‘the deceiver’ in reference to his fellow men; ‘the Antichrist’ in reference to his Redeemer.

This completes the series of condemnatory names which S. John uses in speaking of these false teachers; liars (1Jn_2:22), seducers (1Jn_2:26), false prophets (1Jn_4:1), deceivers (2Jn_1:7), antichrists (1Jn_2:18; 1Jn_2:22; 1Jn_4:3; 2Jn_1:7). On the Antichrist of S. John see Appendix B.

7–9. Warnings against False Doctrine

7–9. The third element in the triplet of leading thoughts once more comes to the front, but without being named. Love and obedience require, as the condition of their existence, truth. It is in truth that ‘the Elder’ and all who love the truth love the elect lady and her children; and they love them for the truth’s sake. Truth no less than love is the condition of receiving the threefold blessing of grace, mercy, and peace. And it was the fact that some of her children were walking in truth, while others seemed to be deserting it, which led the Apostle in the fulness of his heart to write to her. All this tends to shew the preciousness of the truth. Love of the brethren and loyal obedience to God’s commands will alike suggest that we should jealously guard against those who by tampering with the truth harm the brethren and dishonour God and His Son.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

2Jn_1:7

For many deceivers are entered into the world.

The prevalence and danger of negative error in matters of faith

I. The nature of the error denounced. It did not consist so much in openly impugning the principles of the gospel as in not confessing them. It was insinuated rather than avowed.

II. The tendency of the error denounced. In temporal matters, that form of evil which is most injurious is not always that which is most so in appearance. The pestilence that walketh in darkness is not less fatal than the destruction which wasteth at noonday. In our religious concerns it is the same. The description will apply to those of the present day who, without openly patronising Socinianism, secretly advance it by the systematic omission of the Scriptural doctrines of Christs deity and atonement.

1. The relation which the points omitted have to the other facts and doctrines of the Christian system.

(1) The object of Christs advent.

(2) The tendency and results of Christs advent.

(3) The demerit of sin.

(4) The love of God in our redemption.

(5) The motives of Christian obedience.

2. The tendency which the omission has to subvert the principles omitted. Never hearing any distinct ideas in regard to the person and work of the Redeemer, the people come to regard them as matters of doubtful disputation, if not as positively unscriptural.

Lessons--

1. Let this subject furnish a criterion of truth and error.

2. Let us learn the danger of erroneous principles in matters of religion.

3. Let us avoid those connections which would lead to the adoption of erroneous principles. (R. Brodie, M. A.)

Warning against false teachers

1. False teaching is injurious to faith, especially the faith of young Christians. Gnosticism is not actively taught in our day, but other forms of evil teaching abound. As a system of ethics, they say, the gospel is the best which has reached us from ancient times, but its miracles are legendary. We ask--Are not the Incarnation and the Resurrection the two pillars on which the whole fabric rests? How much of the literature of the New Testament will remain after the removal of these pillars? Some would say that it matters not what our sons and daughters believe, so long as their character is good. But does not belief shape character? Character is built on the great principles of the gospel, and our whole energy is required to complete it.

2. The great fact which is fundamental to the gospel, and animates the faith of the believer, is that Jesus Christ is come in the flesh. The very mystery which envelops the fact stamps it with Divinity. That one of the gods should descend from heaven, become incarnate, and bear universal sway, was a thought and a desire which haunted the ancients. Their philosophers, thinkers, and poets felt the need of a restorer of purity, prosperity, and joy to the human race. The best of mortals had failed in the attempt to do so, and the gods were too far off, and too unsympathetic, to undertake the task. Some one of heavenly birth must come, and He came, who would unite in Himself power, wisdom, love, goodness, holiness, and method, at once both Divine and human. This regulating thought is also the all-animating thought of faith.

3. To profess this truth is both a duty and a privilege. The verb ὁμολογέω, to speak the same language, suggests a beautiful thought in this connection. The elect lady had taught her sons the language of Bethlehem, Bethany, and the Cross. The deceivers did not speak that spiritual language. There was an imminent danger lest the children might pick up their shibboleth. For is it not the case that we are influenced by the words we speak? (T. Davies, M. A.)

The ingratitude of deceivers

The Volucellae have a strong resemblance to the humble bee. Certain kinds make use and abuse of this resemblance to introduce themselves fraudulently into its nests, and to deposit their eggs therein. When these eggs have hatched, the larvae, which have two mandibles, devour the larvae of their hosts the bees. This is the return they make for the hospitality they have received. (Scientific Illustrations.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Reasons for this beseech—the widespread of the errorists, 2Jn_1:7-11.

The main purpose of the epistle now discloses itself—to warn the faithful lady and her children against the Gnostic deceivers, who were teaching a phantasm Christ.

7. Deceivers—Leaders into antichristian error.

Are entered into—The better reading is, have gone out: as if the deceivers issued from some common hive or from some common teacher or school of error.

Into the world—From their headquarters into the broad public world.

An antichrist—Note on 1Jn_2:18. According to St. John’s use here of the word, an antichrist signifies any emissary from the hive of antichristian leaders.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

1:7 many deceivers have gone out into the world: Docetists were denying that Jesus Christ came in a real body. John refuted this heresy in his first letter (see 1 Jn 4:2-3). • A false teacher is a deceiver, because they mislead unwary believers, and an antichrist, because they distract and lead people away from the true Christ. By using the apocalyptic symbol of the antichrist, John signals the severity of the heresy and the ultimate judgment upon false teachers.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Jn 1:7. Ὅτι, because) The reason why he bids them keep the things which they have heard from the beginning.—πολλοὶ, many) 1Jn 2:18; 1Jn 4:1.—εἰσῆλθον) have entered. The world is averse from God and Christ, busily intent upon its own husks: but to oppose God and Christ is of the leaven of Satan.—ἐρχόμενον, who came) Thus ἐρχομένων, 3Jn 1:3. Comp. ἐληλυθότα, who is come, 1Jn 4:2.—οὗτός ἐστιν, this is) A gradation. This very person is the character of a great impostor and antichrist. No other of a more dreadful appearance is to be sought.—πλάνος, a seducer) opposed to God.—ἀντίχριστος, antichrist) opposed to Christ. The warning against antichrist belongs even to women and young men: 1Jn 1:4-5. Antichrist denies the Father and the Son; and does not confess that Jesus Christ is come in the flesh.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Jn_1:7. In this verse the apostle addresses himself to the warning against the false teachers, whom he first more particularly characterizes. The ὅτι, with which the verse begins, indicates that the foregoing exhortation to mutual love has its origin in the fear of their being disturbed by the influence of the false teachers; but it is not to be inferred from this that ὅτι is grammatically dependent on ἐρωτῶ σε. It would be grammatically possible also to regard this verse as the premiss on which 2Jn_1:8 is based (Grotius, Carpzovius), but such a construction is at variance with the peculiarity of Johns diction.

ὅτι πολλοὶ πλάνοι] The expression πλάνοι does not elsewhere appear in John; comp. on the other hand, Mat_27:63; 2Co_6:8; 1Ti_4:1; instead of it in 1Jn_2:26 : οἱ πλανῶντες ὑμᾶς.

With this passage may be compared 1Jn_2:18 ff; 1Jn_4:1.

ἐξῆλθον [εἰσῆλθον] εἰς τὸν κόσμον does not denote separation from the Church; κόσμος does not here form the antithesis of the ἐκκλησία τοῦ Θεοῦ; the sense is rather the same here as in Joh_4:1. The difference between εἰσῆλθ. and ἐξῆλθ. is only this, that by the latter expression the point of departure is more definitely indicated.

οἱ μὴ ὁμολογοῦντες κ.τ.λ.] comp. 1Jn_4:2-3; on the N. T. usage of the article before the participle after πολλοί, comp. Buttm. p. 254; μὴ ὁμολογεῖν = ἀρνεῖσθαι. The μή is not to be explained, with Winer (p. 428; VII. p. 450), by the fact that the participle refers to a representative class (= quicumque non profitentur), but it is used just as in 1Jn_4:3 : ὁ μὴ ὁμολογεῖ; see on this passage.

Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί] is to be taken just as the words 1Jn_4:2, that run almost exactly similarly. The present participle ἐρχόμενον, instead of which ἐληλυθότα is used there, expresses the idea in itselfapart from the idea of time; comp. Joh_6:14; Bengel incorrectly: qui veniebat, with an appeal to 3Jn_1:3, for in this passage ἐρχομένων and μαρτυρούντων, by their close connection with ἐχάρην, are distinctly indicated as imperfect participles; such a connection does not exist here, nor are we to interpret, with Baumgarten-Crusius: He who was to come; still more incorrectly Oecumenius takes it as future participle, referring it to the second coming of Christ.

οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος] οὗτος refers back to οἱ μὴ ὁμολογοῦντες κ.τ.λ. By ὁ πλάνος the apostle resumes the preceding πλάνοι; by ὁ ἀντίχριστος he adds a new characteristic.

The definite article indicates these ideas as familiar to the readers; the Antichrist of whom they have heard, comp. 1Jn_2:18.

The singular is here used in collective signification (Lücke); the many are the Antichrist, inasmuch as the same πνεῦμα τῆς πλάνης is in all; comp. further, the remarks on 1Jn_2:18.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Jn 1:7-8 . A Warning against Heretical Teaching. “Because many deceivers went forth into the world even they that confess not Jesus as Christ coming in flesh. This is the deceiver and the Antichrist. Look to yourselves, that ye may not lose what we wrought, but receive a full wage.”

2Jn 1:7 . ὅτι explaining ἐρωτῶ σε : “I ask you to obey the old commandment because seducers are at work”. ἐξῆλθον εἰς τὸν κόσμον , see note on 1Jn 4:1 . οἱ μὴ ὁμολογοῦντες , a definite and well-known sect. See note on 1Jn 2:4 . ἐληλυθότα (1Jn 4:2 ) of the Advent, ἐρχόμενον of the continous manifestation of the incarnate Christ. Cf. Joh 1:14 , where σὰρξ ἐγένετο corresponds to ἐληλυθότα and ἐσκήνωσεν ἐν ἡμῖν to ἐρχόμενον .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

7–9. WARNINGS AGAINST FALSE DOCTRINE

7–9. The third element in the triplet of leading thoughts once more comes to the front, but without being named. Love and obedience require, as the condition of their existence, truth. It is in truth that ‘the Elder’ and all who love the truth love the elect lady and her children; and they love them for the truth’s sake. Truth no less than love is the condition of receiving the threefold blessing of grace, mercy, and peace. And it was the fact that some of her children were walking in truth, while others seemed to be deserting it, which led the Apostle in the fulness of his heart to write to her. All this tends to shew the preciousness of the truth. Love of the brethren and loyal obedience to God’s commands will alike suggest that we should jealously guard against those who by tampering with the truth harm the brethren and dishonour God and His Son.

7. ὅτι. Some would make this conjunction introduce the reason for 2Jn 1:8: ‘Because many deceivers have appeared … look to yourselves’. But this is altogether unlike S. John’s simple manner; to say nothing of the very awkward parenthesis which is thus made of οὖτός ἐστιν … ὁ ἀντίχρ. ‘For’ or ‘Because’ points backwards to 2Jn 1:5-6, not forwards to 2Jn 1:8. ‘I am recalling our obligations to mutual love and to obedience of the Divine command, because there are men with whom you and yours come in contact, whose teaching strikes at the root of these obligations’.

πλάνοι. This word reaches the meaning ‘deceivers’ in two ways. 1. ‘Making to wander, leading astray’. 2. ‘Vagabonds’, and hence ‘charlatans’ or ‘impostors’. The former notion is predominant here: these πολλοί are seductores (Vulgate). The word is rare in N.T. S. John uses it nowhere else; but not unfrequently has the cognate πλανᾶν (1Jn 1:8; 1Jn 2:26; 1Jn 3:7, &c.).

ἐξῆλθαν. Are gone forth (see on 1Jn 2:19). Here the English perfect idiomatically represents the Greek aorist, unless ἐξῆλθαν refers to a definite occasion, when these deceivers migrated from the communion to which they had belonged. This depends on the meaning of εἰς τὸν κόσμον. The κόσμος may mean either human society, or (in S. John’s usual sense) that which is external to the Church and anti-christian. See on 1Jn 2:2. The meaning may be that, like the many antichrists in 1Jn 2:18, they went out from the Church into the unchristian world. Possibly the same persons are meant in both Epistles. Irenaeus (A.D. 180) by a slip of memory quotes this passage as from the First Epistle (Haer. III. xvi. 8).

οἱ μὴ ὁμολογοῦντες. As R.V., even they that confess not: the many deceivers and those who confess not are the same group, and this is their character,—unbelief and denial of the truth. ‘Confess not’ = deny. Note the μή: ‘all who fail to confess, whoever they may be’; quicunque non profitentur. Winer, 606. In the rendering of ἐρχόμενον that of A.V., ‘that Jesus Christ is come in the flesh’, is not quite accurate; nor does R.V., ‘that Jesus Christ cometh in the flesh’, seem to be more than a partial correction. Rather, that confess not Jesus Christ as coming in the flesh, or possibly, that confess not Jesus as Christ coming in the flesh. See on 1Jn 4:2, where the Greek is similar, but with perfect instead of present participle. These deceivers denied not merely the fact of the Incarnation, but its possibility. In both passages A.V. and R.V. translate as if we had the infinitive mood instead of the participle. The difference is, that with the participle the denial is directed against the Person, ‘they deny Jesus’; with the infinitive it is directed against the fact, ‘they deny that He cometh’ or ‘has come’. See Winer, 435. Note that Christ is never said to come into the flesh; but either, as here and 1Jn 4:2, to come in the flesh; or, to become flesh (Joh 1:14). To say that Christ came into the flesh would leave room for saying that the Divine Son was united with Jesus after He was born of Mary; which would be no true Incarnation.

οὗτός ἐστιν ὁ πλ. κ. ὁ ἀντ. This is the deceiver and the Antichrist: a good example of inadequate treatment of the Greek article is here found in A.V. (see on 1Jn 1:2). Luther is more accurate; ‘Dieser ist der Verführer und der Widerchrist’. The transition from plural to singular (see on 2Jn 1:6) may be explained in two ways: 1. The man who acts thus is the deceiver and the Antichrist; 2. These men collectively are the deceiver and the Antichrist. In either case the article means ‘him of whom you have heard’: ‘the deceiver’ in reference to his fellow men; ‘the Antichrist’ in reference to his Redeemer.

This completes the series of condemnatory names which S. John uses in speaking of these false teachers; liars (1Jn 2:22), seducers (1Jn 2:26), false prophets (1Jn 4:1), deceivers (2Jn 1:7), antichrists (1Jn 2:18; 1Jn 2:22; 1Jn 4:3; 2Jn 1:7). On the Antichrist of S. John see Appendix B.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Antichrists fighting against the person and office of Christ, were already crept into the Church in the time of the Apostles.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

As love and truth go hand in hand (Jo2 1:3-4), he feels it needful to give warning against teachers of untruth.

For--giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (Jo2 1:6).

many-- (Jo1 2:18; Jo1 4:1).

are entered--The oldest manuscripts read, "have gone forth," namely, from us.

confess not . . . Jesus . . . in the flesh--the token of Antichrist.

is come--Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [NEANDER]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), Mat 11:3; Heb 10:37. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [BENGEL].

This is a, &c.--Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. For many deceivers, c.] Of these he had spoken before, see 1Jo 4:1, &c. And these appear to have been Gnostics, for they denied that Jesus was come in the flesh. And this doctrine, so essential to salvation, none could deny but a deceiver and an antichrist. Instead of εισηλθον are entered in, many excellent MSS. and versions have εξηλθον, are gone out. The sense is nearly the same.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

For many deceivers are entered into the world,.... By whom are meant false teachers, who are described by their quality, "deceivers", deceitful workers, pretending to be ministers of Christ, to have a: value for truth, a love for souls, and a view to the glory of God, but lie in wait to deceive, and handle the word of God deceitfully; and by their quantity or number, "many", and so likely to do much mischief; and by the place where they were, they were "entered into the world"; or "gone out into the world", as the Alexandrian copy and some others, and the Vulgate Latin and Syriac versions read; See Gill on Jo1 4:1; and by their tenet,

who confess not that Jesus Christ is come in the flesh; these were not the Jews who denied that Jesus was the Christ, though they would not allow that Christ was come in the flesh; but these were some who bore the Christian name, and professed to believe in Jesus Christ, but would not own that he was really incarnate, or assumed a true human nature, only in appearance; and denied that he took true and real flesh of the virgin, but only seemed to do so; and these are confuted by the apostle, Jo1 1:1; and upon everyone of these he justly fixes the following character.

This is a deceiver and an antichrist; one of the deceivers that were come into the world, and one of the antichrists that were already in it; and who were the forerunners of the man of sin, and in whom the mystery of iniquity already began to work; for antichrist does not design anyone particular individual person, but a set of men, that are contrary to Christ, and opposers of him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.

Ver. 7. For many deceivers] Gr. πλανοι, cheaters, cozeners, (deceivers) such as can cog {a} a die to deceive the unskilful, Eph 4:14, cast a mist to delude even the quick sighted.

Are entered into the world] Where the Church also sojourneth, as the unclean beasts were together with the clean in Noah’s ark; or as Esau was in the same womb and afterwards in the same family with Jacob; or as thieves lodge in the same inn with true men, who should therefore be sober and watch. Mundus Medaea est Iasonis, hoc est Satanae sponsa. (Aretius.) The world is the spouse of Satan, and yet the godly must lie as it were in the lap of this Delilah. Let Samson look to his locks.

{a} The act of cogging or cheating at dice; a particular method or way of doing this. In quot. 1598, taken by some to mean ‘false dice for cogging’; but it is coupled with ‘devices’ and ‘shifts’. Obs. ŒD

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For - Ὅτι Hoti. This word “for” is not here to be regarded as connected with the previous verse, and as giving a reason why there should be the exercise of mutual love, but is rather to be understood as connected with the following verse, 2Jo 1:8, and as giving a reason for the caution there expressed: “Because it is a truth that many deceivers have appeared, or since it has occurred that many such are abroad, look to yourselves lest you be betrayed and ruined.” The fact that there were many such deceivers was a good reason for being constantly on their guard, lest they should be so far drawn away as not to receive a full reward.

Many deceivers are entered into the world - Are abroad in the world, or have appeared among men. Several manuscripts read here, “have gone out into the world,” (ἐξῆλθον exēlthon,) instead of “have entered into,” εἰσῆλθον eisēlthon. The common reading is the correct one, and the other was originated, probably, from the unusual form of the expression, “have come into the world,” as if they had come from another abode. That, however, is not necessarily implied, the language being such as would he properly used to denote the idea that there were such deceivers in the world.

Who confess not that Jesus Christ is come in the flesh - Who maintain that he assumed only the appearance of a man, and was not really incarnate. See the notes at 1Jo 4:2-3.

This is a deceiver - Everyone who maintains this is to be regarded as a deceiver.

And an antichrist - See the notes at 1Jo 2:18; 1Jo 4:3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Many seducers are gone out into the world; antichrists, who confess not Christ to have come in the flesh. These were the disciples of Simon, the Cerinthians, Ebionites, &c. See 1 John ii. 18. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See 1Jo 2:18,22; 4:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

For. These are no mere generalities, and it is not without reason that these facts are insisted upon. The dangers which they suggest are not imaginary. Mischief has already been done by neglecting them. "Deceiver" planov here means "seducer," one who causes others to go astray. The cognate verb planan is frequent in St. John, especially in the Revelation, (Rev_2:20 Rev_12:9 Rev_13:14 Rev_19:20 Rev_20:3, Rev_20:8, Rev_20:10) and commonly indicates seduction into grave error. (comp. 1Jn_1:8 1Jn_2:26 1Jn_3:7) The true reading ejxhlqon gives "are gone forth," not "are entered" eijshlqon. We cannot be sure that "are gone forth" refers to their leaving the true Church; although 1Jn_2:18 inclines us to think so: it may mean no more than that they have gone abroad spreading their erroneous tenets. Just as "love not" in 1Jn_3:10, 1Jn_3:14, 15 and 4:20 is equivalent to "hate," so "confess not" here is equivalent to "deny." These seducers deny "Jesus Christ as coming in the flesh," or (as the Greek may possibly mean) they deny "Jesus as Christ coming in the flesh." The present participle ejrcomenon seems to indicate exactly the position of some of the Gnostic teachers. The Jew denied that the Incarnation had taken place the Messiah had not yet come. The Gnostic denied that the Incarnation could take place: no such Person as the Christ coming in the flesh was possible; that the Infinite should become finite, that the Divine Word should become flesh, was inconceivable. The teacher who brings such doctrine as this "is the deceiver and the antichrist" about whom the elder"s children had been so frequently warned. In the strong language which St. John here and elsewhere (1Jn_2:22, 26 4:1) uses respecting those who deny or pervert the truth, we hear the voice of the "son of thunder," ever jealous about whatever touched the honour of his Lord. Such hatred of error was the outcome of a firm grasp, and profound love, of the truth. It is easy to imitate and to exceed such strength of language; but let us beware of doing so without having first attained to an equal comprehension of the truth, and an equal affection for it. The strong words of the apostle are the expression of a glowing conviction. Our strong words are too often the expression of a heated temper; and a man who loses his temper in argument cares more about himself than about the truth. Let us remember the noble words of St. Augustine to the heretics of his own day: "Let those rage against you who know not with what toil truth is found, and how difficult it is to avoid errors; who know not with how much difficulty the eye of the inner man is made whole; who know not with what sighs and groans it is made possible, in however small a degree, to comprehend God.

The exhibition and condemnation of heretics.

many deceivers are entered into the world," etc. Our text is set forth as a reason for the exhortation of verses 5 and 6. "Walk in love in that love whose condition is truth, because many deceivers are gone forth denying the truth." Notice

I THE HERESY HERE MENTIONED. The denial of the great truth of the incarnation of the Son of God. "They confess not that Jesus Christ cometh in the flesh." There were persons who held that the humanity of the Lord Jesus was not real, but apparitional; that the Son of God assumed only the appearance of humanity. And there was the heresy of Cerinthus, that the Aeon Christ came into the flesh into the man Jesus at his baptism, and remained with him until the commencement of his sufferings; but Cerinthus denied that Jesus Christ came in the flesh. The sacred Scriptures, assert the reality and completeness of our Lord"s humanity; that "he took a body of flesh, and his whole humanity both of soul and body shared in the sinless infirmities which belong to our common nature" (Liddon. Cf. Heb_2:14-18) His body passed through the real experiences of a human body, performed its duties, endured its sufferings, etc. The heresy which St. John is exposing arose in the Church. "Many deceivers are gone forth into the world," i.e., from the Church, as 1Jn_2:19. We are not in danger from error in this form at present, but in the opposite form, even the denial of the Godhead of our Lord. It is not now the fact of his humanity, but the fact of his Deity, that is called into question. Both are essential to a true Christology.

II THE DESCRIPTION OF THE HERETICS. "This is the deceiver and the antichrist." The "this" points to these heretics as a class. Here are two of their characteristics.

1. Their injuriousness to men. They were "deceivers," "makers to wander" from the truth in faith, and (as a consequence) from the truth in practice. The influence of the misbeliever tends to corrupt the faith of others, and thus to impoverish and enfeeble their lives.

2. Their hostility to Christ. They were "antichrist," i.e., against Christ. "The antichristian principle was then," says Alford, "as it is now, and will be in every age, working, realizing, and concentrating itself from time to time, in evil men and evil books and evil days, but awaiting its final development and consummation in the antichrist who shall personally appear before the coming of the Lord." These deceivers corrupted Christian doctrine and practice; they troubled the Church; they were opposed to the Lord Jesus Christ.

III THE REASON WHY THE APOSTLE ATTACHED SO MUCH IMPORTANCE TO THIS MATTER. Why does St. John write so earnestly upon this question? Why does he use such strong language in respect to these heretics? Because of the great importance of the truth which they denied. The manhood of the Saviour is one of the essential facts of Christian teaching and life. The denial of the reality of his manhood:

1. Invalidates his atonement and redemption; for it makes his sufferings fictitious, and his death an illusion.

2. Nullifies his mediation. The mediator must be in contact with those between whom he mediates, and by his manhood Jesus Christ places himself in contact with us men; but if his humanity be only apparent, he is not in any real contact with us, and he cannot be a Mediator for us.

3. Deprives his example of all its force and reality. If our Lord did not truly share our human nature, his life cannot be exemplary to us.

4. Does away with his sympathy with us. Sympathy is fellow-feeling feeling-together; and if Christ Jesus has not participated in our humanity, how much soever he may feel for us, he cannot feel with us. "If Christ be not truly man, the chasm which parted earth and heaven has not been bridged over. God, as before the Incarnation, is still awful, remote, inaccessible.

Beware, brethren, of any departure from the essential truths of Christianity, especially from the truths which relate to the Person and work of our blessed Lord. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Carefully keep what ye have heard from the beginning, for many seducers are entered into the world, who confess not Jesus Christ that came in the flesh - Who disbelieve either his prophetic, or priestly, or kingly office. Whosoever does this is the seducer - From God. And the antichrist - Fighting against Christ.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

world

kosmos = mankind. (See Scofield "Mat 4:8").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Warning against false teachers

v. 7. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an anti-Christ.

v. 8. Look to yourselves that we lose not those things which we have wrought, but that we receive a full reward.

v. 9. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

v. 10. If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God- speed;

v. 11. for he that biddeth him God- speed is partaker of his evil deeds.

Here the warnings of the longer letter are summarized: Because many deceivers went forth into the world that do not confess Jesus Christ as coming in the flesh; this is the deceiver and the anti-Christ. These words are addressed to the entire family to whom this letter was sent, and give the reason why they should obey the old commandment, namely, because seducers are at work, men who were acquainted with the Gospel-truth, but deliberately denied it and went forth with the intention of deceiving souls. The principal heresy of the deceivers, the foundation of all their anti-Christian teaching, was this, that they denied Jesus Christ, the Son of God incarnate, the Savior of the world. So each and every one of them was, in truth, a deceiver and an anti-Christ; every one of them was busily engaged in attempting to dethrone Christ.

The apostle’s warning, therefore, is specific and personal. Look to yourselves, lest you lose what you have worked for, but rather receive a full reward. We Christians must ever be on our guard and hold fast that which we have. The treasure of our faith, although given us without any merit or worthiness on our part, causes us many an hour of tribulation and battle; it is too precious to lose lightly. We must cling to our Christian belief, and all that it includes, with all the power at our command. For only if we are faithful to the end, shall we receive, as a merciful reward, the crown of life, Rev 2:10. That, indeed, is a full, a wonderful reward, the bliss of everlasting salvation before the face of the Lord. There certainly is danger in taking up with false teaching and risking the loss of the Gospel’s comfort: Everything that is "progressive" and does not remain in the doctrine of Christ has not God; he that remains in the doctrine, this one has both the Father and the Son. The false teachers of Asia Minor were fond of boasting that they alone were progressive, advanced thinkers; they alone were making the Gospel fit new situations, just as the false prophets of our day are always advertising, with a pitying side glance at the poor benighted Bible Christians that still cling to its doctrines of sin and grace. The old teaching of Christ, of salvation through His blood, had been set aside by them as not agreeing with the demands of an enlightened people. But St. John’s judgment upon such teachers is short: They have not God. Every one to this day and hour that denies the manifestation of the Father in the Son for the salvation of the world by His suffering and death thereby denies the true, revealed God. No teaching is true, no teaching has a right to exist, which eliminates the redemption or obscures the glory of the Cross. On the other hand, every teacher, ’every believer that clings to that old doctrine of salvation through the blood of Christ, to the fact that God the Father sent His Son into the world that men should live through Him, has both the Father and the Son, is united with them by the bonds of the closest union, in faith.

There was need of caution in those days: If any one comes to you and does not bring this doctrine, do not receive him into the house, and do not greet him, for he that greets him becomes a partaker of his wicked works. There was need of such caution and discrimination in receiving the receiving "apostles and prophets" of those days, who not only went from congregation to congregation, but also from house to house, trying to gain adherents for their false doctrines. St. John, therefore, gives the very good rule and precept that such people should be forbidden the house and that no one should wish them good luck in their undertaking, wish them well in their work. To this day the wandering preachers that are trying to gain proselytes for their false teaching should be treated in the same way: they should be refused admittance to the houses and should certainly not receive our good wishes in their evil work. But to carry this admonition out to such an extent as to deny even a civil greeting or the courtesies of charity to members of a false church is to transgress against other passages of Scriptures, such as Mat 5:43-48; Gal 6:10.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Having exhorted them to perseverence in the faith before, he subjoins a reason for that exhortation now, because many deceivers are entered into the world, & c. Many imposters were gone forth abroad, who denied, some of the divinity, others the humanity of Christ, and so razed the very foundations of Christianity, and thus discovered themselves to oppose Jesus Christ.

Learn hence, That even from the beginning our Lord Jesus has had those who have disowned his natures, and denied his offices, the divinity of his person, the meritoriousness of his satisfaction; these are antichrists, persons maliciously set against Christ, and they shall find him righteously set against them in the day when they shall be summoned by him solemnly to appear before him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 15

THE CHRISTHOOD

7. “Because many deceivers have come into the world, who do not confess that Jesus Christ is coming in the flesh, the same is the deceiver and Antichrist.”

8. “Beware of them in order that you may ‘not destroy the things you may have done but may receive a full reward.”

9. “Every one going forth and not abiding in the doctrine of Christ hath not

God. He that abideth in the doctrine hath both the Father and Son.”

10. “If any one cometh unto you and bringeth not this doctrine do not receive him into your house, and do not say unto him God speed.”

11. “He that saith to him God speed partaketh of his evil deeds.” These five verses set forth a summary of John’s climacteric of the Christhood which he constantly emphasizes, as the citadel of revealed truth, and the palladium of the Christian’s hope. Unfortunately the seventh verse in English, “is come in the flesh,” is wrong, the true Greek, erchomenon, is “coming in the flesh,” being in the present tense. So important is this great doctrine of the Christhood, i.e., that the God-man Christ has come on the earth, perfected the plan of salvation, ascended up to heaven, and is coming again in the flesh, i.e., His glorified body, when the “Father has made His enemies His footstool,” to sit upon the throne of His glory and reign forever. Meanwhile the literal Christ encumbers the mediatorial throne in heaven, the spiritual Christ, in the person of the Holy Ghost (Joh 16:7), succeeds Him on the earth, calling out, inspiring and adorning His Bride to meet Him in holy wedlock, when He rides down on a cloud, and reign with Him forever. Since this glorious doctrine of the Christhood constitutes the essence of the redemptive scheme, we are to guard it as the apple of the eye, filled with spiritual discernment, ever ready to detect the cloven foot of Antichrist and the soft palaver of the false prophets, who in John’s day were making sad havoc with the Church. In our day they are innumerable as the locusts of Egypt, bidding defiance to every approach of simple, solid, Gospel truth. It is not only indispensable that we be born of God and sanctified wholly, but that we be fortified by all the gifts and graces of the Spirit, so beautifully described by Paul (1 Corinthians 12 and 1 Peter 1). If the Church had been true to the warning of John, pertinaciously standing aloof from and rejecting the Antichrists and false prophets of all ages, the millennium would have been here in all its glory before you and I were born.

12. John in this verse expresses an ardent hope to preach to the dear saints, though already about one hundred years old, flooded with the Holy Ghost, looking up to heaven, whither in his transfigured glory he soon ascended, as attested by the Apostolic fathers. As he was the last writer, of course we have no inspired record of his translation.

13. This verse contains the Christian greeting of the saintly household, doubtless extending their hospitality to the patriarch.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

7–11. For many deceivers are entered into the world. See notes on 1 John 2:18; 2:22–24, and 4:1. Antichrist. Opposed to Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

John warns them of deceivers, reminds them to remain in Christ's teaching, and warns them to stay away from those who do not remain in Christ's teaching.

For many deceivers have gone out into the world

"For many false teachers have left the congregation" or "For many deceivers are in the world"

many deceivers

"many false teachers" or "many imposters"

Jesus Christ came in the flesh

Coming in the flesh is a metonym for being a real person. AT: "Jesus Christ came as a real human" (See: Metonymy)

This is the deceiver and the antichrist

"They are the ones who deceive others and oppose Christ himself"

Look to yourselves

"Watch out" or "Pay attention"

lose the things

"lose your future rewards in heaven"

full reward

"complete reward in heaven"

translationWords

deceive

world

confess

Jesus

flesh

antichrist

works

receive

reward

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7.] The condition of Love is Truth, see ver. 3. And the necessity of fresh exhortation to walk in love, in that love whose condition is truth, lies in the fact that there are many deceivers gone forth, denying the Truth: of whom we are to beware, and not, by extending to them a spurious sympathy, to become partakers with them. Because (see above. ὅτι cannot be referred to βλέπετε ἑαυτούς, ver. 8, for its apodosis, as is done by Grot., Carpzov., J. Lange, as this would involve a length of protasis, broken by a parenthetical clause, οὗτός ἐστιν κ.τ.λ., quite alien from St. John’s style. Nor can we well understand ὅτι with Bengel, “ratio cur jubeat retinere audita a principio:” because the foregoing is not a command “retinere audita a principio;” this latter particular being only introduced by the way, not as a principal feature) many deceivers (makers to wander, see reff.) went forth (here probably, on account of the aor., “from us,” as in 1Jn 2:19. In 1Jn 4:1, it is perf., ἐξεληλύθασιν, where I have preferred the sense, “are gone forth from him who sent them,” viz. the evil one. Huther prefers this latter sense here also) into the world (namely) they who confess not (instead of οὐχ ὁμολογοῦντες, the Apostle writes οἱ μὴ ὁμολογοῦντες, thereby not merely characterizing the πλάνοι as not confessing &c., but absolutely identifying all who repudiate the confession which follows, as belonging to the class of πλάνοι. The subjective μή is the necessary consequence of such an arrangement, involving an hypothesis within the limits of the relative οἵ,—the repudiation of the confession: see 1Jn 4:3, note) Jesus Christ coming in (the) flesh (ἐρχόμενον, altogether timeless, and representing the great truth of the Incarnation itself, as distinguished from its historical manifestation (ἐλθών, 1Jn 5:6), and from the abiding effect of that historical manifestation (ἐληλυθότα, 1Jn 4:2): and all three, as confessions of the Person Ἰησοῦς χριστός, distinguished from the accus. with infin. construction: see note on 1Jn 4:2. He who denies the ἔρχεσθαι ἐν σαρκί, denies the possibility of the Incarnation: he who denies the ἐλθεῖν or ἐληλυθέναι, denies its actuality. Other interpretations, such as that of Œc., εἰπὼν δέ, … ἐρχόμενον ἐν σαρκί, ἀλλʼ οὐκ ἐλθόντα, ἐμφαίνοντός ἐστιν ὡς τοὺς ἀθετοῦντας λέγει τὴν δευτέραν τοῦ κυρίου παρουσίαν, … that of Erasm., Schlicht., Bengel,—“qui veniebat,” and of Baumg.-Crus., “who was to come,” are beside the mark). This (viz., “he that fulfils the above character.” No supply, such as ὂς οὖν μὴ ταῦτα ὁμολογεῖ, Œc., is needed. See the same construction, 1Jn 2:22) is the deceiver and the antichrist (see notes on 1Jn 2:18, 1Jn 2:22, as to the personal relation of these πολλοί to the one great Antichrist of prophecy. The οὗτος, pointing to a class, makes each one of these, in his place, a representative and “præcursor Antichristi”).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7. ὅτι] gives the reason for the preceding ἵνα ἐν αὐτῇ περιπατῆτε. If this refers to love, the reason given must be either (1) that the presence of such false teachers as are here described is likely to prove destructive to the exercise of mutual love among Christians, or (2) that their teaching, in denying the reality of the Incarnation, cuts away the whole foundation of Christian love as called out by the great act of love in which God expressed His love for the world. But both these interpretations are forced, and the contents of this verse point to a different interpretation of ver. 6, that, namely, which throws the emphasis on the word περιπατῶμεν.The command to mutual love grounded on true faith must be obeyed so as to find expression in action and conduct (περιπατεῖν).Otherwise the forces which make against obedience will be too strong. Many have joined the world, and their power to lead astray is great.πλάνοι] Cf. 1Jn 2:26, τῶν πλανώντων ὑμᾶς, and the accusation brought against the Lord by some of the crowd in Joh 7:12, πλανᾷτὸν ὄχλον: cf. also Justin Martyr’s λαοπλάνον.The substantive does not occur in the Johannine writings except in this verse. The verb is fairly common in the Apocalypse.

ἐξῆλθαν] Cf. 1Jn 4:1, πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον. The verb probably does not refer to the excommunication or withdrawal of the false teachers (contrast 1Jn 2:19, ἐξ ἡμῶν ἐξῆλθαν). It suggests the idea that these deceivers have received their mission from the Evil One, in whose power “the whole world lieth.”

οἱ μὴ ὁμολογοῦντες] The subjective negative is naturally used when a class is described and characterized. They are distinguished by their refusal to confess the truth of the Incarnation.

Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί] Cf. 1Jn 4:2 ff., esp ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα, of which the present passage is almost certainly a reminiscence; cf. the notes on the earlier passage. The chief difference is in the tense of the participle. By the use of ἐρχόμενον instead of ἐληλυθότα the confession is taken out of all connection with time and made timeless. In the First Epistle stress was laid on the historical fact and its permanent consequences. Here the writer regards it as a continuous fact. The Incarnation is not only an event in history. It is an abiding truth. It is the writer’s view that humanity has been taken up into the Deity. The union is permanent and abiding. His view as to the exact difference in the relation of the Logos to the world and to mankind, which was brought about by the Incarnation, is not so clear. All creation was “life in Him.” Before the Incarnation “He came to His own.” But it is clear that he regarded it as a completely new revelation of what human nature was capable of becoming, and as establishing the possibility for all future time of a more real union between God and man. The Incarnation was more than a mere incident, and more than a temporary and partial connection between the Logos and human nature. It was the permanent guarantee of the possibility of fellowship, and the chief means by which it is brought about.1

οὗτος κ.τ.λ.] Cf. 1Jn 2:22 and 18. The coming of Antichrist is fulfilled in the sum-total of all the evil tendencies in the work and influence of those who refuse to confess “Jesus Christ come in flesh.”ὁ πλάνος] The deceiver, par excellence, known as Antichrist in popular expectation. As in the First Epistle, the writer uses the term as the convenient expression of the evil tendencies of his time. He thus spiritualizes the popular idea, but he nowhere throws any light on the general character or the details of the popular legend. The use of the plural in some Latin and Syriac authorities, supported by one or two cursives, bears witness to the difficulties felt by those who did not easily understand the drift of his language.

εξηλθον (-θαν Α) א A B al. plus15 cat. vg. (et. am. fu. demid. harl. Bed. m8 tol. prodierunt, Lcif. progressi sunt) sah. syrbodlet p arm. Ir. Ps. Chr.] εισηλθον K L P al. pler. Thphyl. Oec. Clearly a correction caused by the εις which follows. The form found in A is probably original | οι μη ομολογουντες] ο μη ομολογων Ia 200f (83) | ερχομενον] om. Isa_55* (236) Ib 209f (386) | σαρκι] + ει τις ουκ ομολογει Ιν̄ Χν̄ ερχομενονεν σαρκι Ib396-398 (-) K51δ359 (17) | ουτος … αντιχριστος] hii fallaces et antechristi sunt m 8: isti sunt fallaces et antichristi Lcif.: hi sunt seductores et antichristi syrp mg: ουτοι εισιν οι πλανοι και οι αντιχριστοιIa 70, 7 (505) Ic 258 (56).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Deceivers [πλανοι] . See on we deceive ourselves, 1Jo 1:8. Are entered into [εξηλθαν εις] . Rev., are gone forth into. The A. V. follows the reading eijshlqon entered into. The tense is the aorist, strictly rendered, went forth. It may indicate a particular crisis, at which they went forth from the Christian society.

Who confess not [οι μη ομολογουντες] . The article with the participle describes the character of this class of deceivers, and does not merely assert a definite fact concerning them. Compare Mr 14:41, "other women which came up with Him" [αι συνσνσβασαι] . Confess. See on Mt 7:23; Mt 10:32.

Is come [ερχομενον] . Wrong. The verb is in the present participle, coming, which describes the manhood of Christ as still being manifested. See on 1Jo 3:5. In 1Jo 4:2 we have the manifestation treated as a past fact by the perfect tense, ejlhluqo. ta has come. Rev., that Jesus Christ cometh. So in 1Th 1:10, thv ojrghv thv ejrcomenhv is the wrath which is coming; which has already begun its movement and is advancing : not merely, as A. V., the wrath to come, which makes it wholly a future event. See on lingereth, 2Pe 2:3.

An antichrist [ο αντιχριστος] Rev, rendering the definite article, the antichrist. See on 1Jo 2:18.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.