Are you grappling with a difficult verse in the Bible? And are you looking for a short, easy-to-read answer that really makes sense without explaining away the verse? Visit this page for a daily excerpt from IVP's Hard Saying series.


Today's Study

2 John 7: Who Are the Heretics?

We live in an age in which all sorts of people call themselves Christian, even if their continuity with historic Christianity is tenuous at best. This is not a new problem. All three of the Johannine letters deal with problems with schismatic groups, and in 1 and 2 John one of the characteristics of these groups is that they are heretical. But what are we to make of the heresy described in 2 John 7? In what way might a group call itself Christian and still "not acknowledge Jesus Christ as coming in the flesh"? Even the vast majority of our semi-Christian heresies acknowledge Jesus. What does it mean to "come in the flesh" anyway?

As I have noted, the Johannine community was struggling with heretical teaching. In 1 John 4:1 we read that "many" false prophets have left the church community for the world. In 2 John 4 we read that "some" of the Christians are walking in the truth, while in 2 John 7 we learn that there are "many deceivers." The impression is that the majority of the church is defecting and going "out into the world," probably to form their own groups based on their own doctrines.

The root of the heresy in both 1 John 4:2-3 and 2 John 7 is the denial of "Jesus Christ as coming in the flesh." There is a grammatical difference between the two passages that may indicate a shift in emphasis, but the root concept is the same in both. In Johannine terminology to confess something is not simply to agree that it is correct, but to acknowledge one's allegiance to it. So to confess Jesus Christ would be to state that one is committed to him as Lord. But why does John use the double title "Jesus Christ" and "in the flesh"?

This phrase in 2 John is designed to rule out christological heresy. Two types of heresy appeared in the second century, arising out of roots already apparent in the Johannine writings in the first century. The docetic heresy, on the one hand, argued that Jesus was not a real human being (not truly "in the flesh"), but only appeared to be human. He was truly Christ; the Christ was a spirit that appeared to materialize. Being a spirit, of course, he did not die on the cross, but in one way or another only appeared to suffer and die. (The term docetic comes from the Greek word meaning "to seem or appear.") The Cerinthian heresy, on the other hand, argued that Jesus was really a human being, but that at his baptism the Christ spirit came upon him, forsaking him at the crucifixion. Therefore the Christ did not die, although Jesus did. Although we do not know exactly what the heretics John is fighting believed (and some of them may have believed an early form of both of these heresies), the phrase in 2 John guards against both of them. According to John, a true Christian pledges allegiance to Jesus Christ, not just the Christ. And the believer acknowledges that this whole entity, "Jesus Christ," has come from God and is really human. The form of the phraseology in 1 John 4:2-3 stresses Jesus' having come from God and becoming truly incarnate. The form here in 2 John 7 stresses that Jesus remains incarnate and did not in some way "split apart" at death or the ascension. In John's view, an incarnate, truly human, truly divine Jesus Christ presently exists.

In 1 John 4 the heretics claim to be inspired by the Holy Spirit when they teach what they do about Jesus. This does not mean that they were under direct Spirit-control at the time of their speaking, but that they were claiming that this was what the Spirit had taught them. John says that one can tell the true Spirit of God by the doctrine he teaches. The true Spirit has the right doctrine; the spirit that does not lead people to pledge their allegiance to the orthodox Christ is in fact not the Holy Spirit, but the spirit of antichrist. This statement is not grounds for calling up spirits and trying to get them to speak through people and making them affirm or deny that Jesus Christ has come in the flesh, but it is grounds for examining the doctrine of the person who claims prophetic inspiration and seeing if it corresponds with the orthodox confession.

In 2 John we do not hear of the spirit-inspiration of the heretics, but they are themselves called deceivers and antichrist. It appears that they were trying to infiltrate the orthodox house churches and were actively recruiting people to their way of thinking. That is why they are deceivers and why the people need to "watch out" that they do not lose what they have in Christ (2 Jn 8).

The Christian church finds its unity not around this or that doctrine, but around Jesus Christ. To reject the real Jesus, either by denying his true humanity (being "in the flesh") or by denying his divinity (by denying that Jesus was really the Christ), is to break with the faith and to split from the church community. It is not that doctrine is the key issue, but that it expresses the distinguishing characteristics of the person to whom one is committed. The one not committed to the real Jesus Christ does not know either the Father or the Son, according to John. Unfortunately the church often has not kept this fact central. On the one hand, it has been willing to accept some who do deny its Lord, and, on the other hand, it has been willing to split over doctrinal differences that do not call into question real commitment to the true Jesus Christ. This letter reminds us of what is really central. It is Christ who unifies his church. Without him we have no unity. With him we have a unity that no human being dare try to destroy.