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Welcome to session number seven
of More Painless Greek, a review verse-by-verse through the Greek
text of 1 John. And this time we're looking at
1 John chapter 2 verses 18 through 23. Now this section has 120
words in the Greek text, And 110 of those are already
in our glossary, meaning we've studied them at some point during
the introductory course or this course in 1 John. There are 10
new words. One of them is used three times,
another twice. So only seven of those are unique. So we'll walk through the text
in two sections, learning the new vocabulary for each section. And then we'll go through the
Greek text. And as our practice, we'll go
through the entire thing again at the end. So let's begin with
our new vocabulary, starting, ironically enough, with the last. That is eskatos, last. In the beginning course, an introduction
to painless grief, we learned protos first, and this is its
logical companion, eschatos last. Then, antichristos. Antichristos, the Antichrist,
sometimes capitalized, sometimes not. And of course, in the Greek
text, there's no indication of capitalization. And we'll see
in this section of text that it can refer to the one ultimate
Antichrist, but also to anyone who denies the person and work
of our Lord Jesus Christ. And a verb that's very significant
and prominent occurs almost 700 times, ginomai. And you'll notice
that it has a wide range of meaning, born, produced, made, created. Often in the scripture, if you
read in English, it came about, then chances are it's a form
of this verb, ginomai. Notice, because it has that oh
my ending, we know that it is a middle preference verb, so
it will likely be in the middle voice. Now, genomi is also a
verb that has a second aorist form, that is, we see some changes
in the stem of the verb when it is used in the aorist tense,
and also, in this case, in the future tense. So, here are the
aorist middle indicative forms of ginamai. So, notice it's changed
a bit. We have the augment, as we would
expect. So, again, a main, againu, againata. And then the agenomatha is not
used in the New Testament, ageneste, agenanta. And if you recall the
little mnemonic for remembering these forms, oh man, ooh, a toe,
a Methodist is on the toe. So these are the forms of Getemi. So you'll notice that when it
appears in the Aorist tense or the future tense, it's going
to have a spelling change in the stem. Then we have a new
conjunction. This one only occurs 15 times,
not very frequently in used in the New Testament. Hafen. Hafen. And it speaks of a logical
connection from this or thus, thence. It can also be from where
or whence. So we'll see this in our text,
consequently another meaning. Then a compound verb. We've looked at erchemi in the
past. And this is ex-erkhamai, so it
has the preposition ek in front of the verb erkhamai. Erkhamai, I come, I go. Ex-erkhamai, I come out, I go
out. Now you may wonder for a moment
if the preposition ek Epsilon Kappa is in front of Erchemai. Why do we see that funny squiggly
letter, the xi? But then, hopefully, you recall
that when the kappa comes up next to a vowel, it's going to
change form. And in this case, it lengthens,
in a sense, to the x. And it's certainly easier to
pronounce x-er-ka-mi than ek-er-ka-mi. is even the difficulty in saying
it, helps us understand that's most likely why native Greek
speakers added this little shift, exerchemi. And you'll notice
it occurs quite a few times, 218 times. So let's jump into our text,
beginning in 1 John 2, verse 18. And interestingly, almost
all of our new vocabulary occurs in this one verse. So several new words here. John begins with a vocative form,
paideia, children. It's a warm greeting. But the fact that he's using
the vocative is an indication that this is a new section of
text, and you'll notice that the idea is capitalized by the
editors of the Greek text. And then we have one of our new
vocabulary words, eskate. So this is a nominative singular
feminine form of eskatas, last. Now, why is it feminine? Because it's modifying a feminine
noun, hora, hour. children, eschate hora estine,
last hour it is. It is the last hour. And obviously we know it's not
the last chronological hour, but it is the last theological
hour. And John's going to unpack a
little bit about why that is and how we know that's true.
So he continues, children, it is the last hour. And just as
y'all have heard. This is a form of a kuo, second
person plural. Just as you all have heard. What have you heard? Second line. You've heard that Antichrist
is coming. Kynun antichristoi and or even,
nun, now, even now, antichrists, plural. Notice that oi ending,
masculine, plural. Even now, antichrist poloi. So many antichrists, gegonosen,
this is probably somewhat difficult to recognize. This is a perfect active indicative,
third person plural of ginomai. Many antichrists have come, have
arisen. So even though there is one Antichrist
to come in prophecy, going all the way back to Daniel, and certainly
in the writings of Paul as well, John is saying, even now, many
Antichrists, those opposing the person and work of Christ have
arisen. And then this new conjunction
in the third line, hafen, from this or thence, consequently,
genoskamen, we know. Notice the plural ending. From
this, consequently, we know. What do we know? Hati eschate
hora estin. We know that it, last hour it
is. We know it is the last hour.
So John is saying, we know that theologically, this is the last
hour. because there are so many who
are opposing Christ. And certainly what was true in
his day is true in ours as well. From this, we know that it is
the last hour. Then in verse 19, we find a form that is probably also
difficult to recognize, ex-eilthan, this is an aorist active indicative,
third person plural of that new verb we learned, ex-erchamai,
they went out, third person plural. And again, because it's an aorist,
it's using the second aorist modified stem. So back to the
beginning, ex haemon, ex erchemai, out of us or from us they went
out. And he's referring to these antichrists,
the false teachers who are denying the person and work of the Lord
Jesus Christ. Out of us they went out, al uq,
but not a san. This is a form of a me and imperfect. That would be very difficult
to recognize. That's why you have those reference
sheets so you can take a look, particularly for the forms of
a me. But they were not ex-haemon. So notice what John
is doing. You can't see this in English,
you can only see it in Greek, but he's using the exact same
phrase ex-haemon in two different ways. He is using it to indicate
that these Antichrists, these false teachers, they went out
from us but they really weren't from us, they weren't of us. And then he explains that, notice
in the second line, we have a gar, we'll pull that forward, for,
a, if, if ex haemon, a san, if they were of us, from us, and
then notice this long verb, memeneke san, Now, this is a very unusual
pluperfect form that doesn't occur very often in the New Testament
at all. This is from the verb meno, and
combined with that on next to it, which is a conditional little
particle, an indicator for the subjunctive mood, If, John is
saying, if they were from us, they would have remained, they
would have been abiding, metemon, with us. So notice the preposition
meta has changed its ending because of the rough breathing mark of
the vowel that begins the next word. So meta, became meth, meth
haimon, they would have remained with us. And then in contrast,
he explains in the third line, al but so that in order that, so
that they may be revealed, something is being shown even by their
departure, so that it may occur that they may be revealed, that
not they were pontes ex haemon. They are all not of us. They aren't part of us. They
aren't part of the true fellowship of believers because they are
denying the person and the work of our Lord Jesus Christ. Now
we need to learn a few more words. chrisma, anointing. And you should notice immediately
the common stem with the word Christos, Christ. And that means
the anointed one. So chrisma is the anointing itself. And pseudos, this is a lie. This is the content of the lie. We've already looked at the words
sous-tace. It's a cognate, same stem in
some sense. Sous-tace is a liar, the one
who lies. we've looked at Pseudomai, the
lie as a verb, the action of lying. So we have all three words
now, the action of lying, Pseudomai, the one who lies, Pseustes, and
now the lie itself, the content, the false word, Pseudos. And we're ready for our last
section of text, starting in verse 20. John says, and you
all, notice the plural, chrisma echete, anointing have. You have an anointing. Such a
beautiful reminder of what we have in Christ, the blessing
of the Holy Spirit. And as part of this kingdom of
priests that God is assembling for his glory, we have an anointing. It is an anointing apatu hagyu. It is from the Holy, from the
Holy One. And we know that must refer to
God, God the Father, God the Son, God the Holy Spirit. And
it seems most logical to assume that he's referring here to the
Holy Spirit, who is our anointing. We have this anointing, John
tells us, and then notice in the second line, and oedate,
you know, you all know, you know all, you know all you need to
know, you know all the truth. And of course, that's a reminder
of the promise that Jesus gave to his disciples that when the
Holy Spirit came, he would guide them into all the truth. And
we have that truth preserved for us in God's word in the Bible. And continuing into verse 21,
and John is giving a word of encouragement
here. He says, uc egrapsa, this is
from the verb grafo, I write here, it's in the aorist, I wrote,
not I wrote, who mean to you all, I didn't write to you all,
hati uc oedate, Because, not you know, because you don't know,
tena lethean, the truth. I didn't write to you because
you don't know the truth. Second line, contrast, but, hati
udate autein, because you do know the truth. And, I also wrote
to you, third line, hati pan sudas, because that all, every
lie, ectes aletheas, from the truth, ucestin, not is. So reworking that into good English,
we would simply say, because every lie is not of the truth,
from the truth, And notice the use of ek there, very similar
to John's use of ek in his referral to the false teachers, those
antichrists that have departed from the local assembly, the
church. The lie is not of the truth,
just as the antichrists, the false teachers are not truly
of the fellowship. So then moving on to verse 22,
John poses this question. Who, tis, tis estin, who is? Hasustes, the liar. Ame. Now this pairing of words
is often translated as a single word, like accept. But in this particular instance,
I think a very wooden, literal translation actually makes sense. Who is the liar? A may, if not. If it's not this guy, well then
who is it? Who is the liar? If not, second
line, ha arnuminas, the one denying. we'll see what he's denying in
just a moment, but that's from the verb arneomai, and we learned
that in the beginning course. This is a participle form, a
middle, present middle participle, nominative, masculine, singular. So the liar is this one who is
denying Now, what is he saying in his denying? That Hati Iesous,
that Jesus, uc estin hachristas. He's saying that Jesus is not
the Christ. is denying his person and his
work in some sense because of course his messiahship is tied
up in both his identity as God the Son and the work that he
has accomplished in his perfect life and in his sacrificial death. So the liar And we see that that
connects with John's words about the Antichrist, this one who
has the spirit of Antichrist, the denier of the truth. It's this one who's denying that
Jesus is the Christ. This, hutas, this esteem is ha-antichristas. This is the Antichrist. again,
for emphasis, ha-arnuminas, that same participle form from arneomai,
the one denying, and notice what he does here, the one denying
tanpatera, the father, kaitanguian, and the son. So this one who's
denying that Jesus is the Christ, He's actually denying both the
Father and the Son. And he explains this a bit in
verse 23. All, pas, or every, ha arnenos,
all those denying the Son, tanhwian, ude, literally and not, but in this
case, neither is better as a translation. The one denying the son, neither,
ton patera eche, neither the father has. The one denying the
son doesn't have the father either. But in contrast, notice in the
second line, the final part of our text, ha-hamalagon, the one
confessing. And here we see that on ending
again, which could be a genitive plural if it were a noun or an
adjective. But in this case, we recognize
this is coming from hamalageo, to speak the same, to agree with,
to confess. So this is the one confessing. What is he confessing? The one
confessing Tan Hwian, the son, in the fullness of his person
and his work, Cai Tan Patera Eche. The one confessing the
son also the father has. This one confessing the son in
the fullness, again, of his person and work, he has the father also. because it is all of one, the
Trinity, Father, Son, and Holy Spirit. You cannot deny the Son
and have the Father. No one who denies the Son has
the Father either. So now let's work through the
entire text bit by bit. Again, at the beginning, this
evocative address of endearment, children. it is, and we'll insert
the last hour. And just as you heard that Antichrist
is coming, even now, many Antichrists have come. From this or thence,
we know that it is the last hour. They went out
from us, but they were not from us. They were not of us. Or if
they were from us, of us, they would have remained with us. But in order that They may be
revealed, it may be evident that they are all not of us. And you have an anointing from
the Holy One and you know all. I have not written to you because
you do not know the truth, but because you do know it, and because
every lie is not from the truth. Who is the liar, except if not
The one denying that saying that Jesus is not the Christ. And that, I'll just pause for
a moment, that double negative is a bit confusing, but common
construction in Greek. This one denying that Jesus is
the Christ. This is the antichrist. the one denying the father and
the son. All those denying the father, the
son, sorry, all those denying the son, neither have the father. The one confessing the son also
has the father. There's a wonderful promise for
us in these verses that because of our confession of faith in
Christ, we have the Father, and John assures us we have this
anointing, and we know Him, we know the truth, and we know our
Savior, the Lord Jesus Christ, and the Father, and the Holy
Spirit.
Lesson 7 - 1 John 2:18-23 (Greek Text)
Series More Painless Greek - 1 John
This is the seventh lesson in the More Painless Greek - 1 John series, working through the Greek text of 1 John. Follow along by downloading the PDF document containing the class notes.
| Sermon ID | 312444811102 |
| Duration | 28:18 |
| Date | |
| Category | Teaching |
| Bible Text | 1 John 2:18-23 |
| Language | English |
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