Christian fellowship is hindered when a Christian takes the first step in the wrong direction, and it is broken if he continues therein. Satan is the greatest enemy to Christians' fellowship with God and with one another. He uses the world, which includes the lust of the flesh, the lust of the eyes, and the boastful pride of life, to entice Christians from fellowship. He also uses antichrists and will use the Antichrist: "Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. And the world is passing away, and also its lusts; but the one who does the will of God abides forever. Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have arisen; from this we know that it is the last hour. They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us" (I John 2:15-19 NASB).

The sinner's life before regeneration and conversion was spent in the current of worldly opinion and practice; however, after a work of grace in his heart, the saved sinner finds himself swimming against all that he formerly believed and practiced. Opposition and antagonism become his bitter experience. He has caused the attention of the wicked one to be focused on him, and Satan is unhappy. Knowing he cannot destroy the Christian's soul, Satan will use every tactic to destroy his fellowship with God and with fellow Christians. Therefore, he becomes the greatest enemy to the believer's fellowship.

THE WORLD-AN ENEMY TO FELLOWSHIP

John mentioned the "evil one" (poneros) in I John 2:14. He proceeded at once to command Christians to not love the world. The world is an enemy to fellowship; therefore, John was inspired to give the command, "Do not love [me agapate, present active imperative of agapao, to love] the world…" (I John 2:15 NASB). The apostle gave the reason believers are not to love the world: "We know that we are of God, and the whole world lies [present middle indicative of keima, to lie, lie under an influence, or be involved in] in the power of the evil one [en to ponero, in the sphere of the evil one]" (I John 5:19 NASB). He used the word poneros five times to speak of the evil one (2:13, 14; 3:12a; 5:18, 19) and one time when speaking of evil works (3:12b). Evil works are performed by the evil one that can do nothing but perform evil works. They go together like a horse and a carriage.

The forbidden world is not the world that God made, which is the world as a habitable land, the world of relations (duties regarding life, family, and business), or the world as a sphere. The forbidden world is its atmosphere-its evil society, morals, principles, and system that is hostile to God. It is the arrangement of the world that is lying in the power of the evil one, or that world that man has made wicked by his fall and depravity. The Greek word used for "world" is kosmos, which means order, ornament, decoration, adornment, or the present system of human affairs that are in opposition to God.

John proceeded further than forbidding Christians to love the world when he said "…nor the things in the world…" (I John 2:15 NASB). The apostle referred to things that find their purpose and fulfillment apart from God. There can be only one object of moral devotion. It is either God or that which is opposed to God. The statement "A black or white concept of things is worse than gray" proves the world's concept of right or wrong has no absolutes. Since the things in the world are loved, they are opposed to God (Rom. 1:25; James 4:4). To single out one thing in the world is the same as loving the world en masse. John classified the things of the world under three divisions-the lust of the flesh, the lust of the eyes, and the boastful pride of life (I John 2:16).

The love of the world is declared by John to be irreconcilable with the love of the Father: "For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world" (I John 2:16 NASB). The person who loves the world or any part of it gives it first place in his heart and subordinates everything to it. The world becomes his god, and he worships it. He discards whatever competes with the world: "…If [ean] anyone loves [present active subjunctive of agapao] the world, the love of the Father is not in him" (I John 2:15 NASB). The third class condition particle with the subjunctive mood verb is used; therefore, anyone who habitually keeps loving the world is minus the love of the Father. No one can love the world and the Father at the same time any more than he can serve two masters. That would be as impossible as someone trying to be a Christian without first being one.

Some erroneously think Christianity requires one to sacrifice every natural affection; therefore, they try monasticism. They retire from the world and take three vows, each directed at one of the three forms of temptation. The first is the vow of chastity, which is aimed at conquering the "lust of the flesh." The second is the vow of poverty, which is aimed at conquering the "lust of the eyes." The third is the vow of obedience, which is aimed at conquering the "boastful pride of life." However, the hermit without grace is no better than the profligate in the world. Both the unsaved monastic person and the shamelessly immoral person are of the world. The world without is the manifestation of the world within. The only difference between the unregenerate hermit and the shameless profligate is that one hides his sin in some monastery, and the other flaunts his in public. The correct use of the flesh, eye, and life is not worldliness, but the "lust of the flesh and the lust of the eyes and the boastful pride of life" constitute worldliness. Apart from grace, no person can conquer that lust, whether he is in the world or in hiding.

The nature of the forbidden is explained in I John 2:16-"For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world" (NASB). Christianity differs from morality in the value it places on the affections. Morality requires that an act be done on the basis of principle, but Christianity goes deeper to inquire into the state of the heart. Therefore, we are not forbidden to love the sphere of our legitimate activity, but the way in which the love is given constitutes the forbidden. The word "lust" (epithumia) means earnest desire, but that desire can be either pure or impure. The verb form is epithumeo, which means to set the heart on, desire or long for, lust after, or covet.

Worldliness originates within instead of without a person. It never begins with practice. The Bible does not list a catalog of things as worldly. Man makes this list without considering the principle. One may refrain from many things and be as worldly as those who do those things. The principle of worldliness may be as deep-seated in the person who refrains as those who indulge in what is called "the things in the world." While the abstainer is condemning others, he is planning and scheming a way to make more money, advance in his job, or make a name for himself. The only difference between such a person and others is that his lust is manifested differently. The principle of lust originates within a person. From that principle its fruits are variously manifested.

Worldliness in Christians is spiritual adultery: "You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God" (James 4:4 NASB). Since James was writing to people he knew would understand the term "adulteresses" under the old economy, he used the metaphorical expression as a warning for Jewish Christians under the new economy. Christians must not flirt with the world because the world is that order of things that is hostile to God: "If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you" (John 15:19 NASB).

The lawful use of the world's comforts for the Christian's well-being is not condemned, but their use of the world's things to gratify their lustful desires is condemned. Saints have to contend with not only worldly things, but also worldly people. Therefore, those who indulge in the world's degrading things or become friends with the people of the world are guilty of spiritual adultery. Children of God must never forget that their complicity with Adam in the fall has wrecked the original world's order. Sin has turned things upside down; the insignificant has replaced the significant; time has become more important than eternity; and the creature is worshipped and served more than the Creator. Christians can love God and enjoy the legitimate things of the world, but they cannot love the evil world system and love God because the world's system is God's enemy.

James' warning in James 4:4 is followed by a remarkable question: "…do you think that the Scripture speaks to no purpose: He jealously desires the Spirit which He has made to dwell in us?" (James 4:5 NASB). God never speaks to us through the Scriptures without a purpose in mind. God spoke of Himself as being a "jealous" God (Ex. 20:5; 34:14), and He impressed on the minds of the Israelites the undivided nature of the worship He demanded from them. Therefore, the statement "The spirit that dwelleth in us lusteth to envy" (James 4:5 KJV) is not meaningless. First, the word "spirit" should be capitalized because James spoke of the Holy Spirit. Since the Holy Spirit indwells all Christians (Rom. 8:11), He "lusteth to envy [pros phthonon epipothei] (KJV)." The word translated "lusteth" is the Greek epipotheo, which means to desire earnestly, have a strong bent, or have affection for. The word translated "envy" is phthonos, which means envy or jealousy. Hence, the Holy Spirit who dwells in believers has affection for us to the point of being jealous. The Spirit "dwells" (aorist active indicative of katokidzo, which means to cause to dwell) in all Christians. This is the jealousy of love. It covets the whole of our love and cannot bear our flirting with the world. The NASB translation is better: "He jealously desires the Spirit which He has made to dwell in us."

John mentioned three enemies in the world to fellowship in I John 2:16-"For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world" (NASB). These three enemies are inseparably connected with the world that stands in opposition to God. The world system caused by the fall of man (1) hates Christ (John 7:7), (2) is under judgment (John 12:31), (3) is passing away (I Cor. 7:31), (4) is corrupt (II Pet. 1:4), (5) is defiled (II Pet. 2:20), and (6) lies in the power of the evil one (I John 5:19). These are the Biblical descriptions of the world outside, but the Bible also describes the world within in such terms as the "lust of the flesh and the lust of the eyes and the boastful pride of life."

The world inside refers to the Christian's flesh and disposition. It is a microcosm within that epitomizes the macrocosm without. The little world inside of men sets in motion the great world outside of them, which is universal. There are justifiable functions for the flesh, the eyes, and the life. However, the lust of the flesh, the lust of the eyes, and the boastful pride of life are never vindicated. John never condemned the principle of the flesh, eyes, or life as such. However, he did condemn the manner of life expressed by them.

LUST OF THE FLESH-AN ENEMY TO FELLOWSHIP

A great enemy is encountered in each of the three stages of the Christian life recorded in I John 2:13-14-"I am writing to you, fathers, because you know Him who has been from the beginning. I am writing to you, young men, because you have overcome the evil one. I have written to you, children, because you know the Father. I have written to you, fathers, because you know Him who has been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one" (NASB). The young Christian's greatest enemy is the lust of the flesh. This enemy is much greater than either the lust of the eyes or the boastful pride of life. As young people become older, they begin to think more about the accumulation of things than the satisfaction of the flesh. The lust of the eyes becomes their predominant enemy. As the desire for things begins to diminish, the boastful pride of old age takes over. Older people may become so proud of their children and grandchildren that their time is taken up in living for them. This is not suggesting that Christians in all three stages of development are not subjected to all three enemies. However, in each stage of development, there is a particular enemy to which they are more vulnerable. Youth is soon gone, manhood passes quickly, and old age is reached.

The best cup of wine given by natural life is soon drunk. Apart from grace there is no best wine for the last. Only by God's grace can one bring into captivity every thought to the obedience of Christ (II Cor. 10:5).

Young people are vulnerable to the "lust of the flesh." The word "lust" comes from the Greek word epithumia, which means desire, craving, or longing. This noun is used thirty-seven times in the New Testament, and it is used only three times in a good sense (Luke 22:15; Phil. 1:23; I Thess. 2:17). All the other references use it in a bad sense. The verb epithumeo, like the noun, has the same twofold meaning. Since the English word "lust" is used only in a bad sense, it is incorrectly translated in a good sense. The verb is used sixteen times, and it means to desire with intensity or set the heart on, whether in a good or bad sense.

The strong desire that emanates from the flesh-the lower nature-is evil. There is a period in life when the desire of the flesh exercises immense influence and subtle power over the imagination. It promises inexhaustible pleasure in sin. The imagination runs through the world and sees alluring forms that point to happiness. This is common to all in the frolicsomeness of youth. Furthermore, the flesh may control one's physical capacities and desires so that he uses the good for evil. That which is lawful may be abused by uncontrolled lust. A natural desire may become unnatural by the strong desire or passion expressed by either the noun epithumia or the verb epithumeo. The person controlled by such strong passion is blinded to the fact that the gamut of passion is limited, and violent delights have violent conclusions.

Timothy was commanded to "flee from youthful lusts, and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart" (II Tim. 2:22 NASB). Strong desires assert themselves more in youth than in any other stage of human development. These inordinate desires apply to the realms of passion and power in youth. In order for youth to "Let love be without hypocrisy. Abhor what is evil," they must "cling to what is good" (Rom. 12:9 NASB). Therefore, Paul told young Timothy to "…pursue [present active imperative of dioko, which means to follow, pursue, or press forward] righteousness, faith, love and peace, with those who call on the Lord from a pure heart" (II Tim. 2:22 NASB).

The flesh may be so controlled by a Christian's desires that it will be used to some extent for evil. Biblical examples of God's people yielding to the lust of the flesh are not recorded for the Christian's emulation, but for his warning. Scripture enables him to bring things into proper focus. Lot did not efficiently contend with the world. He forgot that he was a pilgrim and a stranger, and he chose to dwell in Sodom. His association with the Sodomites was the tragedy of his life. The angels rescued him from Sodom and Gomorrah before the destruction of those cities. Abraham, on the other hand, looked by faith beyond the visible and beheld the invisible. He saw a city whose Builder and Maker is God; therefore, he lived as a pilgrim and a stranger. While Lot lost his reward, Abraham gained a reward. Abraham's achievements are recorded in the hall of faith (Heb. 11:8-19). Christians can lose the things they gain in life; therefore, they should heed John's exhortation: "Watch yourselves, that you might not lose what we have accomplished, but that you may receive a full reward" (II John 8 NASB). On the contrary, they cannot lose that which was given to them by the grace of the sovereign God.

Obeying the command to flee youthful lusts does not signify that children of God live in isolation. It means they are to get into a higher mood, thus breathing the atmosphere of separation. In their separation, Jacob found his crookedness and the patience of God; David discovered his own uncomeliness and the beauty of God's glory; Job was made conscious of his vileness and the wonder of God's power; Peter acknowledged his self-confidence and the blessedness of love; and John saw the evil of mankind and the excellency of God's eternal purpose.

LUST OF THE EYES-AN ENEMY TO FELLOWSHIP

The greatest enemy young men face is the "lust of the eyes." Having passed the stage of youth, young men have their lust excited by what they see. Their desire comes through the channel of the mind instead of the sensation of the flesh. Things become attractive to them through the eye gate. Young men have learned that there is a limitation to the lusts of the flesh, and they turn their lusts in another direction. Realizing their flesh is exhausted, the lust of the eyes begins to develop. They seek to recoup themselves by setting their hearts on the things they see, and they become materialistic. They see the advantage of getting worldly wisdom to attain social greatness. Therefore, men are ever learning without coming to the knowledge of the truth (II Tim. 3:7). 

BOASTFUL PRIDE OF LIFE-AN ENEMY TO FELLOWSHIP

The boastful pride of life is the great enemy of the elderly. Two words in the statement "the pride of life" must be considered. The Greek word for "pride" is aladzoneia, which denotes boastfulness or vainglory. This word is used only in I John 2:16 and in James 4:16-"…you boast in your arrogance; all such boasting is evil" (NASB). The second word that must be understood is "life." It comes from the Greek word bios, which signifies the period of human life as distinct from dzoe, the vital principle of life. The boastful pride of life is that ostentatious pride that characterizes the present life of the world in opposition to God.

The highest form of the boastful pride of life is its conceit regarding superiority of power, knowledge, or wealth. However, the man of power today may be the hunted criminal tomorrow. Men of power have been convicted of criminal activity. The man of knowledge today may have to go to school tomorrow. The changing economic conditions in our lifetime are forcing men with academic skills to learn new ones. Men are ever learning the skills of the world, but apart from grace they will never come to the knowledge of the truth of God. Men of great wealth yesterday are paupers today. "Wealth obtained by fraud dwindles, But the one who gathers by labor increases it" (Prov. 13:11 NASB). "When you set your eyes on it, it is gone. For wealth certainly makes itself wings, Like an eagle that flies toward the heavens" (Prov. 23:5 NASB).

The world with its pleasure, profit, and preferment is passing away: "And the world is passing away, and also its lusts; but the one who does the will of God abides forever" (I John 2:17 NASB). Regardless of the era in which the world of humanity may be viewed, the world with all the evils that characterize it is transient in character. The verb "passing away" is a present passive indicative of parago, which means to pass by, disappear, or be in a state of transition. Besides the transiency, which is external to men, John mentioned a corresponding analogous transiency within the Christian-the lust of the world (I John 2:17). This lust is employed in a much wider sense than in men's use of it. With them it means one specific and ugly form of worldly desire. However, with John it included the passions with which we desire the world and its fleeting things.

Although the world and its lust are being caused to pass away (passive voice), the one doing the will of God remains forever. While one continues to feed his lust and make himself more evil, the one who continues to feed his desire for holiness makes himself more Godlike. The wrong kind of desire leads to endless existence of lust without satisfaction. On the other hand, the Christian's correct kind of desire leads to an eternity of endless joy and perfect contentment. The Christian will be in an eternal sphere where he will no longer have to contend with the old nature caused by the fall.

ANTICHRISTS AND THE ANTICHRIST- ENEMIES TO FELLOWSHIP

Antichrists are precursors of the Antichrist. They are the greatest enemies to the Christian life: "Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have arisen; from this we know that it is the last hour. They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us" (I John 2:18, 19 NASB). Antichrists are of the same breed and likeness of the Antichrist, and the principles they manifest will come to full impersonation in the man of sin. The antichrists' denial of Jesus Christ as the eternal Son of God is their refusal to accept the revelation of the Godhead in manhood without any change in His Deity. Error can proceed no further than the denial of God being in Jesus Christ objectively reconciling the world of the elect to Himself (II Cor. 5:18-21).

Pseudo christs are a sign of the last hour (I John 2:18; Matt. 24:24). As long as Jesus Christ is absent, Christians have the indispensable stimulant of the expectation of His coming. This expectation cannot be isolated from the present life. Therefore, the future expectation must not become a mere flight from the difficult realities Christians presently face. This expectation is something they see from a distance: "…I know that my Redeemer lives, And at the last He will take His stand on the earth. Even after my skin is destroyed, Yet from my flesh I shall see God" (Job 19:25, 26 NASB). "All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth" (Heb. 11:13 NASB).

The apostates of whom John wrote in I John 2:18-19 could go only one direction-from the true assemblies of Jesus Christ. They possessed a different spirit (the spirit of Satan), and they believed another gospel, which had revealed another Christ (II Cor. 11:1-4). Paul's concern was the seduction of the minds of the Corinthians from single-hearted devotion to Jesus Christ.

The two prevalent and difficult problems for Christians are false principles and false persons. God's people have always had to fight against both. Contending with false principles and persons outside the assembly is laborious, but struggling against them within is much more arduous. Paul warned the elders of Ephesus concerning this very thing: "I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears" (Acts 20:29-31 NASB). John warned believers against Gnosticism and antichrists (I John 2:18; 4:3). Gnosticism is the false principle concerning the incarnation. It denies that Jesus Christ came in the flesh. All who deny the Biblical principle of the Person of Christ and His incarnation are antichrists. They are forerunners of the Antichrist. Every man called of God to proclaim the message that has been committed to him, like Paul and John, will not tolerate any message that does not harmonize with God-breathed Scripture (Jer. 23:9-24; Mal. 2:1-9; Gal. 1:6-10; Jude 1-16). The most intolerant book ever written is the Bible.

Sacred history proves there have always been false teachers who proclaim false principles: "Thus says the LORD of hosts, Do not listen to the words of the prophets who are prophesying to you. They are leading you into futility. They speak a vision of their own imagination, Not from the mouth of the LORD. They keep saying to those who despise Me, The LORD has said, You will have peace; And as for everyone who walks in the stubbornness of his own heart, They say, Calamity will not come upon you…. I did not send these prophets, But they ran. I did not speak to them, But they prophesied" (Jer. 23:16, 17, 21 NASB). False prophets prophesy with the approval of false religionists. The moment the reason of man and an oracle of God are considered equal, religious man is on the road to destruction.

God's people throughout history have been warned concerning false religionists and false principles:

1. Jude warned against the way of Cain, the error of Balaam, and the gainsaying of Korah: "Woe to them! For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah" (Jude 11 NASB).

2. A mixed multitude joined the Israelites and caused them to sin: "Now the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from children. And a mixed multitude also went up with them, along with flocks and herds, a very large number of livestock" (Ex. 12:37, 38 NASB). "And the rabble who were among them had greedy desires; and also the sons of Israel wept again and said, Who will give us meat to eat?" (Num. 11:4 NASB).

3. Men of all nations yoked themselves with the Jews to share their blessings: "Thus says the LORD of hosts, In those days ten men from all the nations will grasp the garment of a Jew saying, Let us go with you, for we have heard that God is with you" (Zech. 8:23 NASB).

4. False prophets came in sheep's clothing to deceive: "Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they?" (Matt. 7:15, 16 NASB). "I know that after my departure savage wolves will come in among you, not sparing the flock" (Acts 20:29 NASB).

5. Peter spoke of false teachers who came in and brought damnable heresies: "BUT false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves, And many will follow their sensuality, and because of them the way of the truth will be maligned" (II Pet. 2:1, 2 NASB).

6. Paul pointed out in the assembly Epistles the false teachers and principles with which the early assemblies contended. Corinth battled false prophets, false principles, and immorality. Galatia grappled with false teachers and their teaching. Philippi strove against enemies of Christ and fussing women. Colossae fought the false principles of rationalism and asceticism. Thessalonica was warned about falling away. The seven assemblies in Asia demonstrate diminishing spirituality due to leaving their first love, being lax in the matter of discipline, tolerating evil, professing life while in a state of death, and apostatizing.

7. According to Scripture and history, the local aspect of the assembly has never in her two thousand year history been in worse spiritual condition. Institutional assemblies are as blind as Israel to their true condition. As a whole, they may be compared with Israel as described by Malachi. The people disputed every rebuke Malachi gave: (1) The rebuke for their ingratitude for God's love was questioned: "How hast Thou loved us?" (Mal. 1:2). (2) The rebuke of the priests for despising God's name was questioned: "How have we despised Thy name?" (1:6). (3) The reprimand of the priests for offering polluted bread was questioned: "How have we defiled Thee?" (1:7). (4) God's reproof of the Jews for their troublesome complaints against His judgments was questioned: "How have we wearied Him?" (2:17). (5) God's reproach of the Jews for going away from His ordinances was questioned: "How shall we return?" (3:7). (6) God's chiding of the people for robbing Him of tithes and offerings was questioned: "How have we robbed Thee?" (3:8). (7) The rebuke of the Jews for their insolent language against God was questioned: "What have we spoken against Thee?" (3:13). The Jews had said, "It is vain to serve God; and what profit is it that we have kept His charge, and that we have walked in mourning before the LORD of hosts?" (3:14).

There is no difference today between the goal and the methods used by organized religion and those of the world. The goal of both is men's happiness, and their methods to achieve that goal are the same. As the world employs methods that appeal to the depraved nature of men, organized religion promotes the same things under different names. The only difference between the two is that the world is more honest. It does not seek to camouflage its methods, but goes right to the point-the happiness of the individual by offering that which satisfies the flesh. Organized religion uses the same detestable methods, but camouflages them by calling them Christian Family Centers, Christmas Pageants, Christian Halloweens, Religious Rock Concerts, etc., in order to draw people to their fellowships of excitement. Therefore, organized religion is as loathsome in our day as Judaism was in the time of Malachi.

John instructed young Christians (paidia) concerning a last time, the Antichrist, antichrists, and the apostasy of antichrists. "Little children" (paidia) are more vulnerable than either young men or fathers. They have not had time to grow in grace and knowledge of Jesus Christ (II Pet. 3:18). Therefore, the apostle addressed the younger

believers by way of warning. The first shock to "little children" is the fact of antichrists promoting antichristian principles.

Some of the Corinthians were deceived by antichrists who preached "another Jesus" (allon Iesoun, not a different Jesus, but a denial of identity by not proclaiming the Savior Paul proclaimed), a "different spirit" (pneuma heteron, a different spirit from Him who they received), and a "different gospel" (euaggelion heteron, a different gospel in character, which they did not receive when the gospel was proclaimed to them by Paul). "For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted…" (II Cor. 11:4 NASB).

Although many of the Corinthians were older people, they were "little children" (nepiois, infants) in growth and development (I Cor. 3:1). There was no Savior superior to Jesus Christ. No spirit could give more comfort or possessed more power to sanctify than He who they had received. No gospel revealed a better work of grace or contained better promises than the message they first received. Since baby Christians were enduring the false teachers, Paul wondered why they could not bear with him who had become their father through the gospel: "For if you were to have countless tutors in Christ, yet you would not have many fathers; for in Christ Jesus I became your father [pater] through the gospel" (I Cor. 4:15 NASB). The word "father" (pater) is used in the spiritual sense of a gospel minister standing in a father's place caring for his spiritual children. Abraham was called the father of all the children of God (Rom. 4:11). Those who are of the faith are referred to as "sons of Abraham" (Gal. 3:7). The word pater is used several ways, but in I Corinthians 4:15 it is used in the sense of being a parent to an individual. It is used corporately, not individually, in this case. Since Paul was a noncreative means, he could never become creatively associated with the sovereign Creator in the new birth.

The subjects of John's address, unlike the Corinthians who had time for development (I Cor. 3:1-3), were young believers who had not had time to be properly instructed. Christians who have had time for spiritual growth but have not developed are rebuked (Heb. 5:11-14). There are two reasons for undeveloped Christians: (1) Failure by ministers to feed the sheep under their care results in undeveloped Christians. However, the Corinthians could never use the excuse of being underfed. An accusing finger could never be pointed at Paul. Many elders today underestimate the learning ability of babes in Christ. In most cases, the blame can be laid at the doorsteps of lazy elders. (2) Failure by Christians to take advantage of opportunities for instruction is another cause of unskillfulness in the things of the Lord. This was the reason the Christians named in Hebrews 5:11-14 were rebuked. When they should have been instructors they needed instruction.

The phrase "it is the last hour [time]" of I John 2:18 is one of great debate. John used the Greek eschate hora estin at the beginning and at the conclusion of this verse, the only place where the phrase is found in the New Testament. No definite article is used with the adjective eschatos, which means last, uttermost, last state, or latter end. Some assume that the absence of a definite article indicates that John only said, "it is a last hour." Was the apostle speaking of the general character of the period, or was he making a specific reference to the end?

The Greek word hora means hour of the day or an indefinite period of time. It is used in the sense of an hour of a day (Matt. 8:13; Acts 10:3; I Cor. 15:30), an extended period of time (John 5:25), a short season (I Thess. 2:17), a definite point in time (John 17:1; Matt. 26:45), or an indefinite period of time (I John 2:18). Some think it fits the context to say John was speaking of the messianic age in the sense of the revelation of grace. They explain that as John the Baptist closed the period of the preparation for the revelation of Christ, the apostle John completed it. Their conclusion is that finality of revelation has been reached; therefore, God has nothing more of His mind to communicate to man. Although revelation has been completed, this view seems to be strained in the light of the context. Since the phrase "it is the last hour [time]" is without an article in the Greek text, it is used anarthrously (signifies used without the article) to call attention to the character of the "time" (hora). Sometimes the article should be used in the English translation when it is not found in the Greek. Its use is determined by the context.

The phrase "it is the last hour [time]" comes on the heels of, "And the world is passing away [present passive indicative of parago, which means to pass by, depart, or disappear], and also its lusts; but the one who does the will of God abides forever" (I John 2:17 NASB). John gave a general warning concerning the evil world system passing away, but he went further to warn young believers about the antichrists (false teachers) and to describe the character of the "hour [time]" (hora, indefinite period of time) in which they lived: "…even now many antichrists have arisen; from this we know that it is the last hour [time]" (I John 2:18 NASB).

The time of all Christians, as well as the evils that characterize it, may be viewed as transient in character. James described the fading away life: "Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes [present passive participle of aphanidzo, which means to disappear or vanish] away" (James 4:14 NASB). John and those to whom he wrote were living in the first part of the last time. Since the time of John, antichrists have continued to increase. The time for the final drama is almost completed.

The young believers to whom John wrote had "heard" (aorist active indicative of akouo, to hear) that Antichrist "is coming" (present middle indicative of erchomai, to come), but they must know that antichrists were already present: "…even now many antichrists have arisen (perfect active indicative of ginomai, to arise or occur]…" (I John 2:18 NASB). The present tense used in reference to the Antichrist's coming has puzzled many, but this presents no problem to the student of Scripture. References occur where the present tense is used in the sense of a determined certainty-"antichrist is coming." This is sometimes called a futuristic present. The futuristic present is generally punctiliar (point action) or aoristic. It is not only prophetic, but it also denotes the certainty of expectation: "…Elijah is coming [present middle indicative of erchomai, to come] and will restore all things" (Matt. 17:11 NASB). This is the same inflected form of erchomai as that used in I John 2:18, and it is futuristic present. "Therefore be on the alert, for you do not know which day your Lord is coming [present middle indicative of erchomai, futuristic present]" (Matt. 24:42 NASB). The purpose of the futuristic present is to get and hold the Christian's attention. It is both predictive and affirmative: "And if I go and prepare a place for you, I will come again [palin erchomai, futuristic present middle, which affirms Christ's coming], and receive you to Myself; that where I am, there you may be also" (John 14:3 NASB).

Although the subjects of John's address were young believers, they had heard from the apostles the predictive certainty of the coming of the Antichrist. The prepositional prefix anti denotes the opposition by the false christ before the manifestation of Jesus Christ as King.

The subjects of antichrists and the Antichrist are very controversial among Bible students. Every person's view of eschatology, of which there are many, is reflected in his interpretation of I John 2:18. Distinction must be made between antichrists as a fact and the Antichrist of prophesies. Antichrists as a fact had already arrived (perfect active indicative). The Antichrist of prophesies "is coming" (futuristic present). Hence, the antichristian opposition will climax in the Antichrist, the man of lawlessness, the son of destruction (II Thess. 2:3). Many antichrists already existed in John's day, and antichrists will continue to emerge until the close of the age of grace.

The Reformers and the founders of Protestantism believed and taught that the papacy was the Antichrist of I John 2:18 and the man of sin of II Thessalonians 2:3. Their opinion was that the prince who is to come of Daniel 9:26 was Titus who destroyed Jerusalem and the temple in 70 A. D., and the Person who "will make a firm covenant with the many for one week" (Dan. 9:27) is Jesus Christ. They concluded that in the middle of the seventieth week Jesus Christ caused the sacrifice and oblation to cease when He offered Himself as the one sacrifice for sin. Amillennialists continue in the same belief and teaching. They question why this reasonable and satisfying long accepted interpretation is rejected for the recent and modern interpretation of premillennialism. They add that no uninitiated reader would imagine the "prince who is to come" of Daniel 9:26 was a prophecy of the Antichrist. Their accusation is that such a theory has come from outside the Protestant church to confuse the people of God.

The terms "Reformer" and Protestant" must be defined: (1) A Reformist is one who advocates or practices reform. He belongs to a movement that seeks to improve or amend that which is wrong, corrupt, or unsatisfactory. He aims to cause people to abandon false doctrine and their evil ways. He thinks that when they have become reformed, their false ideologies and evil ways will have been eliminated. Therefore, the so-called Reformed theology has passed the stage of growth and development. Have the Reformers arrived? (2) Protestantism is referred to as the religion of the Protestants. Protestant assemblies are those who do not adhere to the teaching of the Roman Catholic Church. Martin Luther (1483-1546), a German theologian, and John Calvin (1509-1564), a French theologian, were leaders in the Protestant Reformation. Both men came out of the Roman Catholic Church protesting against her.

The antichrists in John's time were false teachers who had gone out of the visible aspect of the assembly: "They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us" (I John 2:19 NASB). The reference to antichrists who "went out" is not merely historical. Antichrists are forerunners of the Antichrist who is coming. Since antichrists are individual personal humans, the Antichrist must also be a personal human being. The idea of the Antichrist being the system of Roman Catholicism, including all the popes, is nonsense. This concept is as absurd as saying the man of lawlessness, the son of perdition, is the Roman Catholic Church. Such rationale would lead one to conclude that the Son of God is a system instead of the second Person in the Godhead. The Antichrist is not a prophetic symbol, but the man of lawlessness.

Apostates from the local aspect of the assembly were the antichrists of John's Epistles (I John 2:18, 22; 4:3; II John 7). This proves that false professors may be in the local aspect of the assembly, but they can never be in the body of Christ. The sovereign God effectually calls the elect from various walks of life (I Cor. 1:26-31; 6:9-11; Phil. 3:1-9). However, when they are called, they do not remain in any moral, civil, or religious station or walk of life that is dishonoring to God. One not living in the power of imparted righteousness cannot claim the benefits of imputed righteousness. Unsaved people creep into the local aspect of the assembly. However, as the truth is faithfully expounded, the veneer comes off of some of the professors and they apostatize (I John 2:19). Others ignore the truth and remain in the assembly in order to accomplish their evil desires.

The antichrists of I John 2:18 were the apostates of verse 19. Since all professors do not apostatize, their danger to believers must be considered: "These things I have written to you concerning those who are trying to deceive you" (I John 2:26 NASB). The antichrists within the assembly were leading some of the young believers astray. Seducers are often very charming people with good manners, high intellectuality, and obvious enthusiasm. Those who remain inside the local aspect of the assembly exert their evil influence to lead young believers astray. Professors who know not the grace of God in truth will either leave or stay and cause trouble within the assembly. The spirit of the Antichrist already at work in John's day harmonizes with Paul's statement, "For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way" (II Thess. 2:7 NASB).