1 John 4:2

Hereby. Literally, “in this,” referring forward to the test that is outlined later in the verse (cf. on 1 John 2:3).

Know ye. The Greek may be translated either as an imperative, “know,” or as an indicative, “ye know.” Johannine usage favors the second rendering, as in 1 John 2:3, 5; 3:16; etc. The apostle is appealing to the believers’ knowledge rather than urging them to gain that knowledge.

Spirit of God. This is the only occurrence of this title in John’s writings. The identical Greek form (cf. 1 Cor. 2:14; 3:16) is rare in the NT. John expects Christians experimentally to identify the Spirit that comes from God. No claim to divine origin or authority is to be accepted for any teaching without its first being tested. The Scriptures provide a reliable standard by which to test all claims, for every divinely inspired message will harmonize with what the Lord has already revealed (see on 2 Peter 1:20, 21).

Every spirit. John’s words are all-inclusive — he is ready to acknowledge “every spirit” that fulfills the conditions.

Confesseth. Gr. homologeo (see on 1 John 1:9; cf. on Matt. 10:32). Here, homologeo seems to carry a twofold meaning: (1) to acknowledge the truth of the doctrine of the incarnation of the Son of God; (2) to reveal in the life the effect of believing this doctrine. The fullest interpretation calls for more than verbal agreement with a teaching: it demands the Christ-filled life.

Jesus Christ. See on Matt. 1:1; Phil. 2:5; 1 John 2:22; 3:23.

Is come. Rather, “has come.” The verb implies that Christ existed before he became a man. From His former state He has come to earth. The form of the Greek verb may be understood as signifying that the Saviour did not temporarily come in the flesh and then leave it, but that He still retains the human as well as the divine nature, and is thus a human representative in heaven, though also a divine one, for He is a member of the Godhead (see on John 1:14; see Vol. V, pp. 917, 918).

In the flesh. Some of those who denied the humanity of Christ, claimed that the Word came upon the man Jesus at baptism, and left Him before crucifixion, but John refutes this.

At every stage in world history there has been a present truth to be emphasized, but that present truth has varied through the ages. The Jews who were converted after Pentecost needed to accept Jesus as the expected Messiah in order to become Christians, for the point at issue was the deity of Christ. A little later the Gnostics denied, not the divinity, but the humanity of the Saviour. They were prepared to believe that the gods manifest themselves to men in various ways, but denied that “the Word was made flesh” (see pp. 625, 626). Thus John’s emphasis on the incarnation had peculiar significance for the days in which the apostle lived.

But the truth he enunciates needs emphasis at all times, and never more than in our own day. The fact that the Son of God became man in order to save men must be clearly taught in these times when men more than ever attempt to explain away the miraculous (see on Matt. 1:23; Luke 1:35). We need to be personally conscious of the incarnation, to remind ourselves that the God who made that miracle possible is well able to perform any miracle that is needed for our salvation. Our acceptance of His plans and our adherence to His guidance can be a confession of our belief that “Jesus Christ is come in the flesh.” Such a witness cannot be borne without divine aid, for “no man can say that Jesus is the Lord, but by the Holy Ghost” (1 Cor. 12:3).

Is of God. Literally, “out of God is” (see on verse 1). He who confesses that Jesus Christ is come in the flesh demonstrates the divine origin of the spirit that works in him.