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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 4:1–3. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle, having said that God's dwelling in and with us may be known by the Spirit that he hath given us, intimates that that Spirit may be discerned and distinguished from other spirits that appear in the world; and so here,
I.He calls the disciples, to whom he writes, to caution and scrutiny about the spirits and spiritual professors that had now risen.
1.To caution: "Beloved, believe not every spirit; regard not, trust not, follow not, every pretender to the Spirit of God, or every professor of vision, or inspiration, or revelation from God." Truth is the foundation of simulation and counterfeits; there had been real communications from the divine Spirit, and therefore others pretended thereto. God will take the way of his own wisdom and goodness, though it may be liable to abuse; he has sent inspired teachers to the world, and given us a supernatural revelation, though others may be so evil and so impudent as to pretend the same; every pretender to the divine Spirit, or to inspiration, and extraordinary illumination thereby, is not to be believed. Time was when the spiritual man (the man of the Spirit, who made a great noise about, and boast of, the Spirit) was mad, Hos 9:7.
2.To scrutiny, to examination of the claims that are laid to the Spirit: But try the spirits, whether they be of God, Jo1 4:1. God has given of his Spirit in these latter ages of the world, but not to all who profess to come furnished therewith; to the disciples is allowed a judgment of discretion, in reference to the spirits that would be believed and trusted in the affairs of religion. A reason is given for this trial: Because many false prophets have gone out into the world, Jo1 4:1. There being much about the time of our Saviour's appearance in the world a general expectation among the Jews of a Redeemer to Israel, and the humiliation, spiritual reformation, and sufferings of the Saviour being taken as a prejudice against him, others were induced to set up as prophets and messiahs to Israel, according to the Saviour's prediction, Mat 24:23, Mat 24:24. It should not seem strange to us that false teachers set themselves up in the church: it was so in the apostles' times; fatal is the spirit of delusion, sad that men should vaunt themselves for prophets and inspired preachers that are by no means so!
II.He gives a test whereby the disciples may try these pretending spirits.
These spirits set up for prophets, doctors, or dictators in religion, and so they were to be tried by their doctrine; and the test whereby in that day, or in that part of the world where the apostle now resided (for in various seasons, and in various churches, tests were different), must be this: Hereby know you the Spirit of God, Every spirit that confesseth that Jesus Christ has come in the flesh (or that confesseth Jesus Christ that came in the flesh), is of God, Jo1 4:2. Jesus Christ is to be confessed as the Son of God, the eternal life and Word, that was with the Father from the beginning; as the Son of God that came into, and came in, our human mortal nature, and therein suffered and died at Jerusalem. He who confesses and preaches this, by a mind supernaturally instructed and enlightened therein, does it by the Spirit of God, or God is the author of that illumination. On the contrary, "Every spirit that confesseth not that Jesus Christ has come in the flesh (or Jesus Christ that came in the flesh) is not of God, Jo1 4:3. God has given so much testimony to Jesus Christ, who was lately here in the world, and in the flesh (or in a fleshly body like ours), though now in heaven, that you may be assured that any impulse or pretended inspiration that contradicts this is far from being from heaven and of God." The sum of revealed religion is comprehended in the doctrine concerning Christ, his person and office. We see then the aggravation of a systematic opposition to him and it. And this is that spirit of antichrist whereof you have heard that it should come, and even now already is it in the world, Jo1 4:3. It was foreknown by God that antichrists would arise, and antichristian spirits oppose his Spirit and his truth; it was foreknown also that one eminent antichrist would arise, and make a long and fatal war against the Christ of God, and his institution, and honour, and kingdom in the world. This great antichrist would have his way prepared, and his rise facilitated, by other less antichrists, and the spirit of error working and disposing men's minds for him: the antichristian spirit began betimes, even in the apostles' days. Dreadful and unsearchable is the judgment of God, that persons should be given over to an antichristian spirit, and to such darkness and delusion as to set themselves against the Son of God and all the testimony that the Father hath given to the Son! But we have been forewarned that such opposition would arise; we should therefore cease to be offended, and the more we see the word of Christ fulfilled the more confirmed we should be in the truth of it.
Historical interpretation
Eight Centuries of Reception
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"For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;" and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; "watching unto prayer," and persevering in fasting; beseeching in our supplications the all-seeing God "not to lead us into temptation," as the Lord has said: "The spirit truly is willing, but the flesh is weak."
John, moreover, brands that man as "a liar" who "denieth that Jesus is the Christ; "whilst on the other hand he declares that "every one is born of God who believeth that Jesus is the Christ." Wherefore he also exhorts us to believe in the name of His (the Father's, ) Son Jesus Christ, that "our fellowship may be with the Father, and with His Son Jesus Christ.
But whosoever denies that He is come in the flesh is not of God, but is of the spirit of Antichrist."
A spirit which comes from God will confess that Jesus Christ, although he was in the form of God, took upon himself the form of a servant and came in the flesh.
"Hereby is known the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is the antichrist, of whom ye have heard that he should come; and even now already is he in this world." Our ears, so to say, are on the alert for discerning of the spirits; and we have been told something, such that thereby we discern not a whit the more. For what saith he? "Every spirit that confesseth that Jesus Christ came in the flesh, is of God." Then is the spirit that is among the heretics, of God, seeing they "confess that Jesus Christ came in the flesh"?
This then is the Spirit of God, which saith that Jesus is come in the flesh, which saith, not in tongue but in deeds, which saith, not by making a noise but by loving. And that spirit is not of God, which denies that Jesus Christ is come in the flesh - denies, here also, not in tongue but in life; not in words but in deeds. It is manifest therefore by what we may know the brethren. Many within are in a sort within; but none without except he be indeed without.
Aye, here perchance they lift themselves up against us, and say: Ye have not the Spirit from God; but we confess "that Jesus Christ came in the flesh:" but the apostle here hath said that those have not the Spirit of God, who confess not "that Jesus Christ came in the flesh." Ask the Arians: they confess "that Jesus Christ came in the flesh:" ask the Eunomians; they confess "that Jesus Christ came in the flesh:" ask the Macedonians; they confess "that Jesus Christ came in the flesh:" put the question to the Cataphryges; they confess "that Jesus Christ came in the flesh:" put it to the Novatians; they confess "that Jesus Christ came in the flesh." Then have all these heresies the Spirit of God? Are they then no false prophets? Is there then no deception there, no seduction there? Assuredly they are antichrists; for "they went out from us, but were not of us."
Nay, and that ye may know that he has referred the matter to deeds, he saith, "And every spirit, qui solvit Christum, which does away with Christ that He came in the flesh, is not of God." A doing away in deeds is meant. What has he shown thee? "That denieth:" in that he saith, "doeth away" (or, "unmaketh"). He came to gather in one, thou comest to unmake. Thou wouldest pull Christ's members asunder. How can it be said that thou deniest not that Christ is come in the flesh, who rendest asunder the Church of God which He hath gathered together? Therefore thou goest against Christ; thou art an antichrist. Be thou within, or be thou without, thou art an antichrist: only, when thou art within, thou art hidden; when thou art without, thou art made manifest. Thou unmakest Jesus and deniest that He came in the flesh; thou art not of God.
What is the spirit that is not from God? That "which denieth that Jesus Christ is come in the flesh." And what is the spirit that is from God? That "which confesseth that Jesus Christ is come in the flesh." Who is he that confesseth that Jesus Christ is come in the flesh? Now, brethren, to the mark! let us look to the works, not stop at the noise of the tongue. Let us ask why Christ came in the flesh, so we get at the persons who deny that He is come in the flesh. If thou stop at tongues, why, thou shalt hear many a heresy confessing that Christ is come in the flesh: but the truth convicteth those men. Wherefore came Christ in the flesh? Was He not God? Is it not written of Him, "In the beginning was the Word, and the Word was with God, and the Word was God"? Was it not He that did feed angels, is it not He that doth feed angels? Did He not in such sort come hither, that He departed not thence? Did He not in such sort ascend, that He forsook not us?
What are we to do then? By what to discern them? Be very attentive; let us go together in heart, and knock. Charity herself keeps watch; for it is none other than she that shall knock, she also that shall open: anon ye shall understand in the name of our Lord Jesus Christ. Already ye have heard that it was said above, "Whoso denieth that Jesus Christ is come in the flesh, the same is an antichrist." There also we asked, Who denies? because neither do we deny, nor do those deny. And we found that some do in their deeds deny; and we brought testimony from the apostle, who saith, "For they confess that they know God, but in their deeds deny Him." Thus then let us now also make the enquiry in the deeds not in the tongue.
The Manichaean denies that Christ has come in the flesh. There is no need to labor the point or to persuade you any further that this error is not from God.
There remains then the test by which it is to be proved to be the Spirit of God. He has indeed set down a sign, and this, be-like, difficult: let us see, however. We are to recur to that charity; it is that which teacheth us, because it is the unction. However, what saith he here? "Prove the spirits, whether they be from God: because many false prophets have gone out into this world." Now there are all heretics and all schismatics. How then am I to prove the spirit? He goes on: "In this is known the Spirit of God." Wake up the ears of your heart. We were at a loss; we were saying, Who knows? who discerns? Behold, he is about to tell the sign.
Wherefore then came He in the flesh? Because it behooved us to have the hope of resurrection shown unto us. God He was, and in flesh He came; for God could not die, flesh could die; He came then in the flesh, that He might die for us. But how died He for us? "Greater charity than this hath no man, that a man lay down his life for his friends." Charity therefore brought Him to the flesh. Whoever therefore has not charity denies that Christ is come in the flesh. Here then do thou now question all heretics. Did Christ come in the flesh? "He did come; this I believe, this I confess." Nay, this thou deniest. "How do I deny? Thou hearest that I say it!" Nay, I convict thee of denying it. Thou sayest with the voice, deniest with the heart; sayest in words, deniest in deeds.
"How," sayest thou, "do I deny in deeds?" Because the end for which Christ came in the flesh, was, that He might die for us. He died for us, because therein He taught much charity. "Greater charity than this hath no man, that a man lay down his life for his friends." Thou hast not charity, seeing thou for thine own honor dividest unity. Therefore by this understand ye the spirit that is from God. Give the earthen vessels a tap, put them to the proof, whether haply they be cracked and give a dull sound: see whether they ring full and clear, see whether charity be there. Thou takest thyself away from the unity of the whole earth, thou dividest the Church by schisms, thou rendest the Body of Christ. He came in the flesh, to gather in one, thou makest an outcry to scatter abroad.
It is characteristic of the antichrist, who is coming into the world and has indeed already come, to deny Christ through false prophets and spirits by saying that he never came in the flesh. There are many different heretics, but on this point they all speak with the same voice. To confess that Jesus Christ has come in the flesh does not just mean that he has come in his own flesh but that he enters my flesh as well.
In this is known the Spirit of God, etc. Confession in this place is understood not only as the Catholic faith but also as the good operation which is done through charity. Otherwise, some heretics confess, many schismatics, many false Catholics, that Jesus Christ has come in the flesh, but they deny their confession by their deeds, not having charity. For charity brought the Son of God to the flesh. And therefore, whoever does not have charity denies that He has come in the flesh, such a one is convicted of not having the Spirit from God. But He is the Spirit of God, who says that Jesus Christ has come in the flesh, who says it not with the tongue, but with deeds, not by sounding, but by loving.
Beloved, do not believe every spirit, but test the spirits to see whether they are from God; for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus is not from God. This is the spirit of the Antichrist, of which you heard that it is coming, and now it is already in the world.
After John has completed his discourse on love for one's neighbor, and has demonstrated that this is a sign of the permanence of the Spirit we have received, he now adds a judgment concerning those who are truly brothers and neighbors, so that having this, we do not fall into the occasion of the commandment of love concerning false brothers, false apostles, and false prophets, bringing great harm upon ourselves from this.
Indeed, by embracing them as if they were of similar character, we will first harm ourselves while we communicate with those who are faithless, and we present holy things to dogs (Matt. 7:6): then, to those who associate with us, our love towards them will persuade many to take them as teachers and to believe what is said by them, while not observing, as if they were stealthily drawn away because of their conduct with us, and what is the indication of these, this is what follows:
"every spirit that confesses." Every spirit, whether of prophecy or the dignity of apostleship, that Jesus Christ has come in the flesh, is from God: but whatever does not confess this is not from God, but this dignity is of the Antichrist, of which you have heard.
When? From these words which he said a little earlier, that many antichrists are in the world, (1 Jn. 2:18) that is, forerunners of the Antichrist. Furthermore, he says that the confession of the Lord's coming is not made by the tongue, but by works. How? As blessed Paul says: "Always carrying in the body the death of Jesus, so that the life of Jesus may also be made evident in our body." (2 Cor. 4:10) Therefore, whoever has Jesus working in him, and is dead to the world, no longer lives to the world but to Christ, and carries Him not only in the flesh of Christ, but also in his own, he is from God. But whoever lives not for Christ, but for the world, that is, for the pleasures of the world, such a person is not from God. Therefore, Paul says, "When there are contentions and factions among you, are you not carnal and walking according to man?" (1 Cor. 3:3) He who walks according to the flesh does not have the spirit of Christ (Rom. 8:9); that is, he who does not live according to Christ, in such a way that he has died to the world, this one is not of Christ.
"and now it is already in the world." In the world, John says, the Antichrist is already present, not physically, but because of the presence of those who prepare the way for him, namely, false prophets, false apostles, and heretics. This Antichrist, however, will be a man who conveys Satan, exalted against all that is called God or divinity. (2 Thess. 2:4)
Therefore, he will also reject the worship of idols, which he signified as gods: moreover, by adding this: Every divine being also signifies Christianity: and he will only attempt to show himself as God.
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Summary
First John 4:2 provides a foundational test for discerning the true origin of spiritual claims and teachings, asserting that any spirit or doctrine which acknowledges the historical and physical incarnation of Jesus Christ as truly "come in the flesh" is from God. This verse serves as a critical safeguard against emerging heresies in the early church, particularly those that denied the full humanity of Jesus, and establishes the reality of Christ's incarnation as a non-negotiable truth for authentic Christian confession and spiritual discernment.
Context
Literary Context
This verse immediately follows John's crucial exhortation in 1 John 4:1 to "test the spirits," emphasizing the critical need for discernment in a world filled with various spiritual claims. The broader context of 1 John 4 focuses on distinguishing between the "spirit of truth" and the "spirit of error," with love for one another (rooted in God's love for us) serving as a primary indicator of genuine faith and the presence of God's Spirit. Verse 2 provides the initial, objective criterion for this testing, setting the stage for further discussion of love as the ultimate fruit of a Spirit-led life. The subsequent verse, 1 John 4:3, directly contrasts this confession with the "spirit of antichrist," which denies the incarnation.
Historical & Cultural Context
The late first century, when John wrote this epistle, was a period of significant theological ferment within the nascent Christian church. Various proto-Gnostic and Docetic ideas were beginning to emerge, challenging the orthodox understanding of Jesus Christ. Docetism, derived from the Greek word dokeō (to seem), taught that Jesus only appeared to have a physical body, denying His true humanity. Some Gnostic systems posited that matter was inherently evil, and therefore, a divine being like Christ could not genuinely inhabit a physical body. These teachings undermined the very foundation of the Gospel: that God Himself became man to redeem humanity through a real sacrifice on a real cross. John's epistle, particularly this verse, directly confronts these early heresies, providing believers with a clear theological boundary to protect the integrity of the person and work of Christ.
Key Themes
The central theme of 1 John 4:2 is Spiritual Discernment, offering a concrete test for evaluating the origin of spiritual influences and teachings. It highlights the Incarnation of Jesus Christ as the indispensable truth of Christian faith, affirming that Jesus was fully God and fully man, truly taking on human flesh. This truth is foundational for understanding His atoning work, as articulated in passages like Hebrews 2:14. The verse also underscores the importance of Authentic Christian Confession, where a willingness to openly acknowledge Jesus' physical reality is presented as a hallmark of genuine faith and the presence of God's Spirit. By providing this criterion, John equips believers to Combat False Doctrine, safeguarding the church from deceptive teachings that diminish the person of Christ and distort the Gospel message, thereby ensuring adherence to the truth revealed in Christ, as also emphasized in John 1:14.
Exposition and Analysis
Key Word Analysis
This verb signifies "to assent," "to covenant," or "to acknowledge." It implies a full and public declaration, an open agreement with a truth. In this context, it is not merely a mental assent but a verbal and public affirmation of a profound theological reality. It means to speak the same word, to agree with God's truth about Jesus.
While the form in the text is a perfect participle (eleluthota), derived from érchomai, it emphasizes a completed action with continuing results. "Is come" indicates that Jesus' arrival in the flesh is a historical, undeniable event that has profound and lasting implications. It points to the reality of His advent and continued presence as the incarnate Son.
This term refers to the physical, material body of a human being. In this verse, its use is crucial for countering Docetic and Gnostic teachings that denied Jesus' true humanity. It emphasizes that Jesus was not a phantom or a spirit appearing human, but genuinely took on human nature, including its physical limitations and mortality, making Him truly relatable and capable of suffering and dying for humanity.
Verse Breakdown
"Hereby know ye the Spirit of God:"
This opening clause establishes the purpose of the verse: to provide a definitive method for spiritual discernment. The phrase "hereby" (Greek: en toutō) points to the criterion that follows, indicating that the subsequent statement is the test by which one can distinguish between spirits that are from God and those that are not. It's an objective standard for evaluating spiritual claims.
"Every spirit that confesseth that Jesus Christ is come in the flesh is of God:"
This is the core criterion. "Every spirit" refers to both human teachers claiming divine inspiration and the spiritual forces (good or evil) behind their messages. The crucial test is the confession: "that Jesus Christ is come in the flesh." This affirms the full and true humanity of Jesus, His historical reality, and His physical embodiment. To "confess" this means to openly acknowledge and declare it as truth. The concluding phrase, "is of God," signifies that any spirit or teaching that passes this test originates from God and is aligned with divine truth.
Literary Devices
The verse employs several significant literary devices. Criterion is the overarching device, as John presents a clear, objective standard for spiritual discernment. This criterion functions as a Theological Litmus Test, providing a simple yet profound way to distinguish truth from error. There is also an implicit Antithesis at play, setting up a direct contrast between spirits that confess the incarnation and those that do not (which is made explicit in the following verse, 1 John 4:3). The phrase "is come in the flesh" functions as a powerful Affirmation and Counter-Heresy Statement, directly challenging the Docetic and Gnostic denials of Christ's full humanity. The use of "every spirit" (Greek: pas pneuma) also highlights the Universality of the test, applying to all spiritual claims.
Theological and Thematic Connections
The theological significance of 1 John 4:2 cannot be overstated, as it anchors Christian orthodoxy to the truth of the Incarnation. The belief that God truly became man in Jesus Christ is not merely a historical detail but the very foundation of salvation. Without a genuine human nature, Jesus could not truly represent humanity, suffer, die, and rise again as our substitute and redeemer. His incarnation bridges the infinite gap between a holy God and sinful humanity, making atonement possible. This verse thus stands as a bulwark against any theology that would diminish Christ's full humanity or divinity, reminding believers that true faith must embrace the mystery and reality of God dwelling among us in human form.
Reflection and Application
In an age saturated with diverse spiritual claims, teachings, and philosophies, the principle of 1 John 4:2 remains profoundly relevant. While overt Docetism may not be as prevalent, the spirit behind it—that which diminishes or distorts the person and work of Jesus Christ—persists in various forms. We are called to be discerning, not gullible, evaluating every teaching and spiritual experience against the unchanging truth of who Jesus is, as revealed in Scripture. Does a teaching uplift Christ as fully God and fully man, the unique Savior? Does it affirm His historical reality and His atoning work on the cross? Or does it reduce Him to merely a good teacher, a prophet, or an enlightened being, thereby undermining His unique identity and mission? Our spiritual health and the purity of the Gospel depend on our unwavering commitment to the biblical Christ.
Questions for Reflection
FAQ
Why is the phrase "is come in the flesh" so important?
The phrase "is come in the flesh" (Greek: eleluthota en sarki) is critically important because it directly affirms the historical and physical reality of Jesus' incarnation. In the early church, false teachers (proto-Gnostics and Docetists) were denying that Jesus truly had a physical body, claiming He only appeared to be human. This denial undermined the entire Gospel, as a non-physical Jesus could not truly suffer, die, and rise again for the sins of humanity. John emphasizes that Jesus' genuine humanity was essential for Him to be the perfect sacrifice and mediator, fully representing both God and man, as seen in Hebrews 2:14.
Does this verse mean that anyone who believes Jesus was a historical person is "of God"?
Not necessarily. The "confession" mentioned here (Greek: homologéō) implies more than mere intellectual acknowledgment of Jesus as a historical figure. It signifies a full, open, and public affirmation of Jesus Christ as the Son of God who truly became human. This confession is a hallmark of genuine faith and is empowered by the Holy Spirit. As 1 Corinthians 12:3 states, "no one can say 'Jesus is Lord' except by the Holy Spirit." The confession in 1 John 4:2 is a Spirit-wrought declaration of Christ's true identity and nature, not just a historical fact.
Christ-Centered Fulfillment
First John 4:2 finds its profound Christ-centered fulfillment in the very person and work of Jesus Christ. The "Spirit of God" is known by its confession of Jesus Christ's incarnation because Jesus Himself is the ultimate revelation of God in human flesh. He is the Word who "became flesh and dwelt among us" (John 1:14), the visible image of the invisible God (Colossians 1:15). His genuine humanity, affirmed in this verse, was not merely a theological point but the necessary condition for His redemptive mission. As the God-man, Jesus could perfectly obey God's law, perfectly represent humanity, and offer Himself as the spotless Lamb of God, whose physical death on the cross atoned for the sins of the world (John 1:29). His resurrection in a physical body further validates His victory over sin and death, demonstrating that His "coming in the flesh" was not a temporary illusion but a permanent reality in His glorified state (Luke 24:39). Thus, the confession of Christ's incarnation is a Christ-centered fulfillment because it acknowledges the very means by which God accomplished salvation and revealed His love to humanity.