[1] In the First Epistle he says he needed not to speak of them, seeing that the world itself recounted everywhere the principles by which they were governed. We shall see a similar difference all through. It is no longer the same fresh energy of life.

[2] See Romans 8:38;1 Corinthians 3:22; where it (enistemi) is translated "present," in contrast with " things to come."

[3]"As God" is to be left out before "sitteth," in chapter 2:4.

[4]In 1 John 2 we find the double character of the Antichrist as regards Christianity and Judaism. He denies the Father and the Son, rejects Christianity; he denies that Jesus is the Christ, which is Jewish unbelief. His power is the working of Satan, as we find here. As man he sets up to be God. So that his impiousness is manifested in every way. As the question is more upon the earth, it is the God of the earth, the man withal from heaven, who judges him.

[5]Note this point. All was ready and complete in the apostle's time, only restrained. So Christ was ready to judge. Only the patience of God waits, in the accepted time.

[6]The principle of this may be widely at work individually, as in 1 John 2, it had begun, but the open public manifestation was to come. Jude gives the creeping in to produce corruption John, the going out which characterises the Antichrist.

[7]We may remark that the apostacy develops itself under the three forms in which man has been in relationship with God; Nature-it is the man of sin unrestrained, who exalts himself; Judaism-he sits as God in the temple of God; Christianity-it is to this that the term apostacy is directly applied in the passage before us.

[8] Only the word for "miracle" or "power" is plural in Acts 2.

[9] I only allude here to the connection between the renunciation of Christianity and the development of apostate Judaism, which are linked together in the rejection of the true Christ, and the denial of the Father and the Son-features given in 1 John as characteristic of the Antichrist. But I am persuaded that the more we examine the word, the more we shall see (perhaps with surprise) that this fact is confirmed. Moreover the turning back to Judaism, and the tendency to idolatry by the introduction of other mediators and patrons, and the losing sight of our union with the Head, and thus of the perfection and deliverance from the law which are ours in Christ, have, at all times, characterised the mystery of iniquity and the principle of apostacy. The apostle had incessantly to combat this. That of which we spoke above is but its full manifestation.

[10]This is the culminating point in his character as an apostate who has renounced grace. The ninth and following verses develop his positive and deceitful activity by which he seeks to win men. This explains the mixture (which, moreover, generally resists) of atheism in will, and superstition

[11] I do not say that his first appearance will be the apostacy of Judaism; I do not think it will be. He will present himself to them as being the Christ, but according to the hopes and passions of the Jews. But afterwards it will be an apostacy even from Judaism, as had partially been the case in the days of the Maccabees-a fact which the Spirit uses in Daniel 11, as a figure precursive of the time of Antichrist. He is from his first appearance an unbeliever and the enemy of God, an apostate as to the assembly, and denying that Jesus is the Christ. We are taught positively by John, that the rejection of Christianity and Jewish unbelief are united in the Antichrist. It appears that apostacy with regard to Christianity and Jewish unbelief are connected and go together; and afterwards Jewish apostacy and open rebellion against God, which, causing the cry of the remnant, brings in the Lord, and all is ended. Now the apostle (chap. 2: 3, 4) presents the complete picture of man's iniquity, developed when apostacy from the grace of the gospel had taken place (he exalts himself even to the making himself God), without touching the Jewish side or the manifested power of Satan. These verses shew us the man of sin is the result of the apostacy which will break out in the midst of Christendom. Verse 9 begins to teach us in addition, that the coming of this wicked one is also in immediate connection with a mighty display of the energy of Satan, who deceives by means of marvelous works and a strong delusion to which God gives men up, and of which we have spoken in the text. It is man and Satan here, with enough to shew its connection with Judaism in the last days (even as the mystery of iniquity was linked with Judaism in the days of the apostles, although it is not the occasion of giving the details of the Jewish development of the evil. We must look for these details elsewhere, where they are in their place, as in Daniel. The Apocalypse and 1 John furnish us with the means of connecting them: we do but allude here to this connection.