1 John 2:18-29

18 The term "antichrist" occurs only in John's epistles. The prefix "anti" now has the meaning of "against" and antichrist signifies one who is against Christ. But "anti" originally meant "instead of", and this is its significance in "antichrist". An antichrist is one who takes Christ's place, a substitute or counterfeit christ. John speaks of them as coming out from amongst the circle of the saints. The indiscriminate use of this term for the coming prince of Daniel (Dan_9:26), the lawless one of Paul (2Th_2:8), and the first wild beast of the Unveiling

(Rev_13:1) is to be deplored. No clear conceptions can come of confusing these titles. Antichrist, as a substitute for Christ, is probably to be identified with the second wild beast which had horns like a lambkin (Rev_13:11). This one only has a likeness to Christ and deceives those dwelling on the earth. The antichrists are probably identical with the false christs which were foretold by our Lord (Mat_24:24; Mar_13:22) who would deceive, if it were possible, the very elect. The spirit of antichrist is already in the world and may be known by certain definite characteristics. One is the denial that Jesus is the Christ. The second is the disowning of the Father as well as the Son. The third is the disavowal of the flesh of Christ, that He has come in flesh in the past (1Jn_4:3) and that He is coming in flesh in the future (2Jn_1:7). Only those who definitely deny these things are in reality possessed of the spirit of antichrist. It should not be applied to all who oppose Christ, or who teach false doctrine, but rather to those who deceive by pretending to take the place of Christ. The term is never associated with open opposition but rather with secret deception. Whoever, and whatever, displaces Christ is imbued with the spirit of antichrist. It will culminate in the future manifestation of one who will be received by Israel as their long desired Messiah.

25 The life eonian is life for the course of the eons. It will last during the millennial kingdom and the following eon, up to the consummation, when death is abolished. It would be of little import to promise "eternal" life, for this will become the portion of all when there is no death. The special portion of the saints is life up to the consummation, during the eons, for it is only during the times of the eons that death has any place in God's universe. Moreover, this eonian life is not for this eon, but for the last two eons. It does not commence now, or God's saints would never die. It is impossible to speak of being in present possession of "eternal" or "everlasting" life without claiming immunity from death. None of the saints who have died had "everlasting" life, or they would not now be dead. All had eonian life, which will be enjoyed by them in the resurrection at the presence of Christ.

1 Relationship to God is expressed by various figures of speech. The Father has children by regeneration and sons by the new creation. Entrance into the kingdom on earth for the Circumcision is aptly figured by a new begettal. They will go through a process corresponding to a birth to fit them for the millennial kingdom (Joh_3:3). Such a change would not be radical enough to fit us for the heavenly realms, so Paul speaks of a secret connected with the resurrection, by which we are to be changed from terrestrial to celestial creatures (1Co_15:51). Hence we are not in the regeneration, but in anew creation in Christ (2Co_5:17). As in John three sixteen, John stresses the manner of God's love. It is not sons here, but children. It is the affection of the family circle. God is known as Father.

2 Christ in resurrection, before His ascension, is an index of what glory awaits the Circumcision in the kingdom. They shall see Him and be like Him. Christ in glory, after His ascension, as Paul beheld Him on the Damascus road, shows what surpassing glory awaits us when we are transfigured into the body of His glory (Php_3:21).