Verse 7 —

• The word for should be understood with the meaning of because. It is a conjunction that declares the cause of the previous statement.

  • The Greek of this verse allows for two understandings. First, it can be understood as deceivers who have already entered into the world and they reject the idea that Jesus is come in the flesh. In this sense, which is the most natural in English, the author condemns those living in his day who in some way deny Jesus' incarnation. It has often been said that he was speaking against the gnostics, who denied the physical reality of Jesus. However, it is questionable whether gnosticism was an issue during this day, perhaps being a later heresy.

  Second, it can be understood as deceivers who will come. The word entered“point in time" tense unavailable in English. That point in time can be past, present, or future. The verbs confess and come are both present participles, which would typically imply that the deceivers have already come and are currently confessing. However, these tenses also work in a future setting, where the author moves to the future and describes it as present. Dozens of examples could be given, but Revelation 1:4 will suffice, where the phrase which is to come is in the same tense. If taken as a description of the future, then it would be a reference to the *Second Coming*“deceivers will come who will not be confessing the Second Coming of Jesus Christ."

  • If taken this second way, then the final phrase, would be a reference to the Antichrist himself, with the author shifting from the general (deceivers) to the specific (deceiver). If this interpretation is taken, then the definite articles found in Greek should be included: this is the deceiver and the antichrist.

  2 John 8-11 | Transgressors

  
  

Verse 8 —

• The letter was composed to the elect lady and her children (v. 1). The author speaks in the singular to the lady through verse 7 (see, for example, v. 5). From verse 8 to the end of the letter, however, he speaks in the plural, thus inclusive of both the lady and her children. Because the author also uses the pronoun we, he includes himself within the instruction. It would seem, therefore, that these verses are inclusive of Israel's remnant.

  • The instruction is to Look to yourselves, thus calling for self-examination. The purpose was that we lose not those things which we have wrought. The word wrought is from εργον [ergon], which is inherently a works word. The works, if retained, result in a full reward. But if this is to the Body of Christ (members of which are complete in Christ (Col. 2:10)), then what is this full reward? Is it some kind of crown“rat hole" of theology. When the audience is taken as Israel, then the works-based rewards of Israel's Kingdom align perfectly. Notice that the grammar also supports this corporate understanding, for the author says that we receive a full reward, thus a singular reward for the corporate body, Israel. The reward is the coming restoration of the Davidic throne (Acts 1:6).

    
    

• Verse 9 —

  • Once again, if you apply this verse to the Body of Christ, then loss of salvation must be a possibility. Can it be stated more clearly than in this verse?

  • **The word transgresseth**παραβαίνω [parabaino], from the root baino (to embark) and para“next to it." This goes along with abideth not“get on board" and to “remain" in the doctrine of Christ (i.e., Messianic doctrine). The one that does not do so hath not God. The one who does so hath both the Father and the Son.