Exegetical and Hermeneutical Commentary of 1 John 5:8
And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.
8. And there are three that bear witness in earth ] These words also are part of the spurious insertion. The true text of 1Jn 5:7-8 runs: For those who bear witness are three, the Spirit, and the water, and the blood; and the three agree in one. S. John says ‘those who bear witness’, not simply ‘the witnesses’: they are not merely witnesses who might be called, or who have once been called, but who are perpetually delivering their testimony. The masculine ( ) is evidence of the personality of the Spirit. The Apostle is answering the misgivings of those who fancied that when he, the last of the Apostles, was taken from them, the Church would possess only second-hand evidence, and a tradition ever growing fainter, as to the Person and Mission of the Christ. ‘Nay’, says he, ‘evidence at first-hand is ever present, and each believer has it in himself’ ( 1Jn 5:10). Comp. Joh 15:26.
are three ] It is very doubtful whether the Trinity is even remotely symbolized. Perhaps S. John wishes to give the full, complement of evidence recognized by law ( Mat 18:16 ; 2Co 13:1; Deu 19:15; comp. Joh 8:17).
the water, and the blood ] These of course have the same meaning as before; Christ’s Baptism and Death. “The real value of our Lord’s baptism and His death may be estimated by supposing that neither had taken place, and that our Lord had appeared on His mission without openly professing His mission from God in submitting to the baptism of John; or that He had died quietly, as other men die” (Jelf).
agree in one ] Literally, are (united) into the one; or, are for the one object of establishing this truth. This may mean either that they are joined so as to become one witness, or that they co-operate in producing one result. “The trinity of witnesses furnish one testimony”. ‘To be one ( ) occurs Joh 10:30; Joh 17:11; Joh 17:21-22; and ( ) 1Co 3:23: ‘into one’ ( ) occurs Joh 11:52; Joh 17:23: but ‘to be into one’ or ‘to be into the one’ occurs nowhere else in N. T. ‘The one’ here has been made into an argument for the genuineness of 1Jn 5:7. It is said that ‘ the one’ plainly implies that ‘one’ has preceded. But this lands us in absurdity by making ‘one’ in 1Jn 5:8 mean the same as ‘one’ in 1Jn 5:7. ‘One’ in 1Jn 5:7 means ‘one Substance’, the ‘Unity in Trinity’. But what sense can ‘The spirit, the water, and the blood agree m the Unity in Trinity’ yield?
Fuente: The Cambridge Bible for Schools and Colleges
And there are three that bear witness in earth – This is a part of the text, which, if the reasoning above is correct, is to be omitted. The genuine passage reads, 1Jo 5:7, For there are three that bear record (or witness, marturountes) – the Spirit, and the water, and the blood. There is no reference to the fact that it is done in earth. The phrase was introduced to correspond with what was said in the interpolated passage, that there are three that bear record in heaven.
The Spirit – Evidently the Holy Spirit. The assertion here is, that that Spirit bears witness to the fact that Jesus is the Son of God, 1Jo 5:5. The testimony of the Holy Spirit to this fact is contained in the following things:
- He did it at the baptism of Jesus. Notes, Mat 3:16-17.
- Christ was eminently endowed with the influences of the Holy Spirit; as it was predicted that the Messiah would be, and as it was appropriate he should be, Isa 11:2; Isa 61:1. Compare Luk 4:18; Notes, Joh 3:34.
(3)The Holy Spirit bore witness to his Messiahship, after his ascension, by descending, according to his promise, on his apostles, and by accompanying the message which they delivered with saving power to thousands in Jerusalem, Acts 2.
(4)He still bears the same testimony on every revival of religion, and in the conversion of every individual who becomes a Christian, convincing them that Jesus is the Son of God. Compare Joh 16:14-15.
(5)He does it in the hearts of all true Christians, for no man can say that Jesus is Lord but by the Holy Ghost, 1Co 12:3. See the notes at that passage.
The Spirit of God has thus always borne witness to the fact that Jesus is the Christ, and he will continue to do it to the end of time, convincing yet countless millions that he was sent from God to redeem and save lost people.
And the water – See the notes at 1Jo 5:6. That is, the baptism of Jesus, and the scenes which occurred when he was baptized, furnished evidence that he was the Messiah. This was done in these ways:
- It was proper that the Messiah should be baptized when he entered on his work, and perhaps it was expected; and the fact that he was baptized showed that he had in fact entered on his work as Redeemer. See the notes at Mat 3:15.
(2)An undoubted attestation was then furnished to the fact that he was the Son of God, by the descent of the Holy Spirit in the form of a dove, and by the voice that addressed him from heaven, Mat 3:16-17.
(3)His baptism with water was an emblem of the purity of his own character, and of the nature of his religion.
(4)Perhaps it may be implied here, also, that water used in baptism now bears witness to the same thing,
(a)As it is the ordinance appointed by the Saviour;
(b)As it keeps up his religion in the world;
(c)As it is a public symbol of the purity of his religion;
(d)And as, in every case where it is administered, it is connected with the public expression of a belief that Jesus is the Son of God.
And the blood – There is undoubted allusion here to the blood shed on the cross; and the meaning is, that that blood bore witness also to the fact that he was the Son of God. This it did in the following respects:
- The shedding of the blood showed that he was truly dead – that his work was complete – that he died in reality, and not in appearance only. See the notes at Joh 19:34-35.
(2)The remarkable circumstances that attended the shedding of this blood – the darkened sun, the earthquake, the rending of the veil of the temple – showed in a manner that convinced even the Roman centurion that he was the Son of God. See the notes at Mat 27:54.
(3)The fact that an atonement was thus made for sin was an important witness for the Saviour, showing that he had done that which the Son of God only could do, by disclosing a way by which the sinner may be pardoned, and the polluted soul be made pure.
(4)Perhaps, also, there may be here an allusion to the Lords Supper, as designed to set forth the shedding of this blood; and the apostle may mean to have it implied that the representation of the shedding of the blood in this ordinance is intended to keep up the conviction that Jesus is the Son of God. If so, then the general sense is, that that blood – however set before the eyes and the hearts of people – on the cross, or by the representation of its shedding in the Lords Supper – is a witness in the world to the truth that Jesus is the Son of God, and to the nature of his religion. Compare the notes at 1Co 11:26.
And these three agree in one – eis to hen eisin. They agree in one thing; they bear on one and the same point, to wit, the fact that Jesus is the Son of God. All are appointed by God as witnesses of this fact; and all harmonize in the testimony which is borne. The apostle does not say that there are no other witnesses to the same thing; nor does he even say that these are the most important or decisive which have been furnished; but he says that these are important witnesses, and are entirely harmonious in their testimony.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. The Spirit, and the water, and the blood] This verse is supposed to mean “the Spirit-in the word confirmed by miracles; the water-in baptism, wherein we are dedicated to the Son, (with the Father and the Holy Spirit,) typifying his spotless purity, and the inward purifying of our nature; and the blood-represented in the Lord’s Supper, and applied to the consciences of believers: and all these harmoniously agree in the same testimony, that Jesus Christ is the Divine, the complete, the only Saviour of the world.”-Mr. Wesley’s notes.
By the written word, which proceeded from the Holy Spirit, that Spirit is continually witnessing upon earth, that God hath given unto us eternal life.
By baptism, which points out our regeneration, and the renewing of the Holy Ghost, and which is still maintained as an initiatory rite in the Christian Church, we have another witness on earth of the truth, certainty, importance, and efficacy of the Christian religion. The same may be said of the blood, represented by the holy eucharist, which continues to show forth the death and atoning sacrifice of the Son of God till he comes. See the note on 1Jo 5:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And for the three that are said to bear witness on earth; there is, first,
the Spirit, who, though the Holy Ghost were in the former triad, needs not here be taken for another Spirit, but may be the same, considered under another notion, and as testifying in another manner; not transiently and immediately from heaven, as there, but statedly, and as inacting instruments here on earth; extraordinarily, the man Christ Jesus, all his apostles and first disciples, in all the wonderful works which they did for the confirmation of the Christian doctrine; and ordinarily, the whole church of true Christians; for it animates the whole living body of Christ, and makes it, though in an imperfect measure, by a uniform course of actions, tending to God and heaven, an extant visible proof to the world of the truth of that religion which obtains in it, and of his Divine power and nature who is the Head of it. Next,
the water; i.e. the continual untainted, God-like purity of our Lord Jesus, through the whole course of his terrestrial state, manifestly showed him to be the Son of God, an incarnate Deity, inhabiting our world. And lastly,
the blood, his suffering of death, considered in the circumstances, was a most conspicuous, clear testimony and indication who he was; so exactly according to the predictions of the prophets, attended with wonderful amazing concomitants, ending in so glorious a resurrection. And in and with both these
the Spirit, complicating his testimony, did bear witness too, as is intimated (after the former mention of them both) in the latter part of 1Jo 5:6. It testified all along, both in his clear, immaculate life, and in the bloody death in which it assisted him, which it accompanied with so marvellous effects, and out of which at length it fetched him, Rom 1:4. And that part it took, as being the Spirit of truth, 1Jo 5:6, and, as it is there expressed, in the (more emphatical) abstract, truth itself.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. agree in one“tendunto one result”; their agreeing testimony to Jesus’ Sonship andMessiahship they give by the sacramental grace in the water ofbaptism, received by the penitent believer, by the atoning efficacyof His blood, and by the internal witness of His Spirit(1Jo 5:10): answering to thetestimony given to Jesus’ Sonship and Messiahship by Hisbaptism, His crucifixion, and the Spirit’s manifestations in Him (seeon 1Jo 5:6). It was by Hiscoming by water (that is, His baptism in Jordan) that Jesuswas solemnly inaugurated in office, and revealed Himself as Messiah;this must have been peculiarly important in John’s estimation, whowas first led to Christ by the testimony of the Baptist. By thebaptism then received by Christ, and by His redeeming blood-shedding,and by that which the Spirit of God, whose witness is infallible, haseffected, and still effects, by Him, the Spirit, the water,and the blood, unite, as the threefold witness, to verify Hisdivine Messiahship [NEANDER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And there are three that bear witness on earth,…. To the same truth of the sonship of Christ:
the Spirit, and the water, and the blood; by the “Spirit” is not meant the human Spirit or soul of Christ; for however that may be a witness of the truth of his human nature, yet not of his divine sonship: and moreover cannot be said to be a witness in earth; rather the Gospel, called the Spirit, which is a testimony of Christ’s person, office, and graces and is preached by men on earth; or else the gifts of the Spirit bestowed on men on earth, both in an extraordinary and ordinary way, by which they have been qualified to bear witness to this truth; or it may be the Holy Spirit itself is intended, as he is in the hearts of his people here on earth, where he not only witnesses to the truth of their sonship, but also of the sonship of Christ, and is that witness a believer has within himself of it, mentioned in 1Jo 5:10. By water is designed, not internal sanctification, which though an evidence of regeneration and adoption, yet not of Christ’s sonship; but water baptism, as administered on earth in the name of the Father, and of the Son, and of the Holy Ghost; and which is a noble and standing testimony to the proper, natural, and eternal sonship of Christ: and by “blood” is intended, not justification by the blood of Christ, but rather the blood of the saints, the martyrs of Jesus, who have shed it on earth, in testimony of their faith in the Son of God, and thereby sealing the truth of it; or rather the ordinance of the Lord’s supper, which is the communion of the blood of Christ; and represents that blood which was shed for the remission of sins, and has a continual virtue to cleanse from all sin, which is owing to his being the Son of God. The three witnesses on earth seem therefore to be the Gospel, attended with the Spirit and power of God, and the two ordinances of baptism, and the Lord’s supper:
and these agree in one; in their testimony of Christ, the word and ordinances agree together; and the sum and substance of them is Christ; they come from him, and centre in him; they are like the cherubim over the mercy seat, that looked to one another, and to that; and the two ordinances are the church’s two breasts, which are equal, and like to one another; there is a great agreement between them, they are like to two young roes that are twins.
Fuente: John Gill’s Exposition of the Entire Bible
The Spirit and the water and the blood ( ). The same three witnesses of verses 1John 5:6; 1John 5:7 repeated with the Spirit first.
The three ( ). The resumptive article.
Agree in one ( ). “Are for the one thing,” to bring us to faith in Jesus as the Incarnate Son of God, the very purpose for which John wrote his Gospel (20:31).
Fuente: Robertson’s Word Pictures in the New Testament
Agree in one [ ] . Lit., are for the one. They converge upon the one truth, Jesus Christ, the Son of God, come in the flesh.
Fuente: Vincent’s Word Studies in the New Testament
1) “And there are three that bear witness on earth” Establishing earthly testimony requires two or three witnesses to validate a claim. Our Lord has condescended to supply such to men regarding His being and acts. Deu 19:15; Joh 8:17-18; 2Co 13:1; 1Ti 5:19.
2) “The Spirit, and the water, and the blood.” a) The Spirit bears witness to the believers spirit and conscience. Rom 8:16; Rom 8:26 b) The water bears testimony to one’s body (tactile testimony) by baptism, Rom 6:4-5. c) The blood bears witness before one’s eyes – in the Lord’s Supper. 1Co 11:25-26.
3) “And these three agree in one.” The testimony of the Holy Spirit, the Water, and the blood all bear witness that the resurrected and coming Christ is the object and goal of the believing conqueror’s faith, Joh 16:13-15; Rom 6:4-5; Gal 3:27; 1Co 11:23-27.
Fuente: Garner-Howes Baptist Commentary
8 There are three He applies what had been said of water and blood to it’s own purpose, in order that they who reject Christ might have no excuse; for by testimonies abundantly strong and clear, he proves that it is he who had been formerly promised, inasmuch as water and blood, being the pledges and the effects of salvation, really testify that he had been sent by God. He adds a third witness, the Holy Spirit, who yet holds the first place, for without him the wafer and blood would have flowed without any benefit; for it is he who seals on our hearts the testimony of the water and blood; it is he who by his power makes the fruit of Christ’s death to come to us; yea, he makes the blood shed for our redemption to penetrate into our hearts, or, to say all in one word, he makes Christ with all his blessings to become ours. So Paul, in Rom 1:4, after having said that Christ by his resurrection manifested himself to be the Son of God, immediately adds, “Through the sanctification of the Spirit.” For whatever signs of divine glory may shine forth in Christ, they would yet be obscure to us and escape our vision, were not the Holy Spirit to open for us the eyes of faith.
Readers may now understand why John adduced the Spirit as a witness together with the water and the blood, even because it is the peculiar office of the Spirit, to cleanse our consciences by the blood of Christ, to cause the cleansing effected by it to be efficacious. On this subject some remarks are made at the beginning of the Second Epistle of Peter, (95) where he uses nearly the same mode of speaking, that is, that the Holy Spirit cleanses our hearts by the sprinkling of the blood of Christ. (96)
But from these words we may learn, that faith does not lay hold on a bare or an empty Christ, but that his power is at the same time vivifying. For to what purpose has Christ been sent on the earth, except to reconcile God by the sacrifice of his death? except the office of washing had been allotted to him by the Father?
It may however be objected, that the distinction here mentioned is superfluous, because Christ cleansed us by expiating our sins; then the Apostle mentions the same thing twice. I indeed allow that cleansing is included in expiation; therefore I made no difference between the water and the blood, as though they were distinct; but if any one of us considers his own infirmity, he will readily acknowledge that it is not in vain or without reason that blood is distinguished from the water. Besides, the Apostle, as it has been stated, alludes to the rites of the law; and God, on account of human infirmity, had formerly appointed, not only sacrifices, but also washings. And the Apostle meant distinctly to show that the reality of both has been exhibited in Christ, and on this account he had said before, “Not by water only,” for he means, that not only some part of our salvation is found in Christ, but the whole of it, so that nothing is to be sought elsewhere.
(95) Although the commentary in 2Peter1:9 seems to be close to what Calvin is talking of here, it may be that perhaps the First Epistle of Peter might be the one he had in mind. – fj.
(96) If we exclude the words deemed interpolated, we may read the passage thus:
“
This is he who came with water and blood, even Jesus Christ; not with water only, but with water and blood: the Spirit also beareth witness, for (or seeing that) the Spirit is truth (or, is true); because there are three who bear witness, the Spirit, the water, and the blood, and these three agree in one.
We see hence a reason why the Spirit is said to be true, even because he is not alone, for the water and the blood concur with him. Thus a testimony is formed consistently with the requirement of the law. We hence also see the import of what is stated when the testimony of men is mentioned, as though he had said, The testimony of three men is received as valid, how much more valid is the testimony of God, which has three witnesses in its behalf? It is called God’s testimony, because the witnesses have been ordered and appointed by him.
When it is said that he came with water and blood, the meaning is, that he came, having water and blood; the proposition διὰ has sometimes this meaning, and it is changed in the second clause into ἐν. We meet with similar instances in 2Co 3:11, and in 2Co 4:11. See Rom 2:27
According to this construction, the explanation of Calvin is alone the right one, that the water means cleansing, and the blood expiation, the terms being borrowed from the rites of the law; and a reference is also made to the law when the witness of men is mentioned. — Ed.
Fuente: Calvin’s Complete Commentary
8. And witness Literally, And three are they who bear witness. It is remarkable that the words three are masculine, implying persons, and one is neuter, implying thing or substance. It is not without a shadow of reason, therefore, that Augustine found an indication of the Trinity in the words. Very similar is the Greek in the words “I and my Father are one,” where “one” is neuter. The water represents the Father, the author of our regeneration; the blood represents the propititiating Son; and these, with the Spirit, ever witness in the world to the Messiahship of him that came. And as the Spirit, so the water and the blood are ever present witnesses in the Church through the sacraments of baptism and eucharist.
Agree in one Literal Greek, these three are into one. The three persons converge into a unit.
It can hardly be doubted that there is an intended correspondence between these words and those in Joh 19:34-35. John there states, with great emphasis, that he beheld and bare record to the marvellous fact that blood and water came forth from the Saviour’s side. It is obvious that he viewed that water and blood as witnesses to the fact that the dying Jesus was truly a Saviour, both by atoning blood and by purifying water. Similarly striking are the Baptist’s words attesting the Spirit’s testimony of the divine Sonship. “I saw, and bare record that this is the Son of God.” Joh 1:34.
From all this we derive a solemn proof that the ordinances of baptism and the Lord’s supper are a perpetual institution of the Church, bearing record with the Spirit that Jesus is our permanent propitiation and sanctification. In the eucharist we “show forth the Lord’s death until he come.” And the baptismal commission extended “to the end of the world.” 1Co 11:26; Mat 28:19-20.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Jn 5:10 “because he believeth not the record that God gave of his Son” Comments – The record is God’s Word. When we deny God’s Word, we call God a liar.
1Jn 5:14-15 Illustration – Many people were praying that I would return and finish Seminary after I left it and the Southern Baptist denomination in 1983. However, as I saw in the Scriptures, this was not according to God’s will to finish Southwestern Baptist Theological Seminary at that time. God’s will prevailed in this prayer since I was endeavoring to forsake a religious structure and to following Jesus Christ. However, their prayer was ultimately answered when I later returned to finish my degree.
1Jn 5:16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.
1Jn 5:16
1Jn 5:16 “There is a sin unto death: I do not say that he shall pray for it” Comments The “sin unto death” means that there is a sin that believers can commit that results in eternal separation from God. This possibility is more clearly explained in Heb 6:4-6; Heb 10:26-29.
Heb 6:4-6, “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”
Heb 10:26, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,”
There is a place of no deliverance which man can bring himself after continued rebellion against God. Pro 29:1 tells us that a person who has often rejected counsel will come to a place where there is no longer a place of repentance to be found.
Pro 29:1, “He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy .”
Pro 6:15, “Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy .”
The nation of Judah came to this point because of the hardness of the people’s heart towards the truth. The Lord told Jeremiah not to pray for them.
Jer 7:16, “Therefore pray not thou for this people , neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.”
2Ch 36:16, “But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy .
Illustration – Kenneth Hagin gives an excellent illustration of how a person gives place to sin to the degree that God says no longer pray for him/her. The Lord gave him a vision of a person who was being tempted by demons. In this vision, he saw the demons sitting on someone’s shoulder, whispering thoughts into her mind. This Christian resisted the demons for a while. One day this person meditated on those evil thoughts, and acted on them. Hagin saw a black spot form in this person’s head. As this person continued in this sin, the Holy Spirit would deal with him. Finally, this person rejected the Holy Spirit’s conviction, and gave himself over to this evil lifestyle. At this point, Hagin saw this black spot move from his head to his heart. This showed that the person had given himself, his heart over to the sinful habit, and willingly rejected the will of God. [41]
[41] Kenneth Hagin, I Believe In Visions (Tulsa, Oklahoma: Faith Library Publications, c1984, 1986), 76-82; Kenneth Hagin, The Triumphant Church (Tulsa, Oklahoma: Faith Library Publications, c1993, 1994), 104-14.
1Jn 5:17 Comments – The context of 1Jn 5:17 is about sin in the life of a believer. A sin that is not unto death would be things such as sins of omission when we fail to follow the leading of the Holy Spirit. We may fail to witness or to give in an offering. Such sins will not bring us to hell, but do hinder our walk with the Lord. In contrast, a “sin unto death” would be one of the sins listed as a vice in the epistles. Gal 5:19-21 and Eph 5:3-6 says that those who practice these acts of commission will not inherit the kingdom of heaven. Thus, when a believer walks in these types of vices and does not repent, God will remove His Holy Spirit and turn such a one over to a reprobate mind where there is no longer any hope. This is what we see happening in Heb 6:4-6; Heb 10:26, where a believer willing chooses to continue in sin.
1Jn 5:17 All unrighteousness is sin: and there is a sin not unto death.
1Jn 5:18 1Jn 5:18
1. Greek ( ) This verse could be paraphrased to read, “But He (Jesus) that was begotten of God keeps him (safe).” See NIV, GNB, The Living Bible, NASB, RSV.
NIV, “We know that anyone born of God does not continue to sin; the one who was born of God keeps him safe, and the evil one does not touch him.”
GNB, “We know that none of God’s children keep on sinning, for the Son of God keeps them safe, and the Evil One cannot harm them.”
RSV, “We know that any one born of God does not sin, but He who was born of God keeps him, and the evil one does not touch him.”
2. Greek ( ) – Thayer interprets this phrase to say that he (the believer) keeps “himself such as he is, i.e. begotten of God.” (see b). This translation goes well with 1Jn 5:21, “Little children, keep yourselves from idols.”
1Jn 5:18 Comments – Kenneth Copeland interprets 1Jn 5:18 to mean that a child of God who walks in love is in the realm of a sinless life. He lives a life of repentance so that anything he does wrong is put under the blood of Jesus, our Great High Priest. [42]
[42] Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program, 7 April 2010.
1Jn 5:19 And we know that we are of God, and the whole world lieth in wickedness.
1Jn 5:20 1Jn 5:21 1Jn 5:21
Fuente: Everett’s Study Notes on the Holy Scriptures
1Jn 5:8. And there are three that bear witness in earth, &c. “And in concurring testimony with these three divine Persons in heaven, who subsist in the unity of the Godhead, and have given their distinct attestations to the saving office ofChrist, there are three practical witnesses to the same upon earth. One of these lies in the miraculous gifts and saving graces of the Holy Spirit: another is the spotless purity of Christ’s human nature and life (Heb 7:26.), and his holy doctrine, by means of which the souls of believers are sanctified, and cleansed, as it were, with clean water (Joh 17:17. 1Pe 1:22. Eze 36:25.), as was signified, not only by John’s baptism, which pointed to Christ for this benefit (Mat 3:11.); but also by our Lord’s own institution of the standing ordinance of Christian baptism in the name of the sacred Three, which is a solemn and holy dedication of the baptized to the Son, together with the Father and the Holy Ghost: and the third of these witnesses is the Blood of the New Testament; which was shed for many for the remission of sins, as represented in the Lord’s supper (Mat 26:28.), and is applied to purge the consciences of true believers from dead works to serve the living God (Heb 9:14.); and these three, though they be not one in nature or essence, nor are to be considered personally, as the Father, the Word, and the Holy Ghost are; yet they harmoniously agree (u949? ) unto the bearing of one and the same practical testimony among themselves on earth, and with the adorable Three in heaven, as to Christ’s being the divine and only Saviour of sinners.” The whole context shews, that the witness here given to Christ, relates most immediately to his character as the great Messiah, or incarnate Son of God; and therefore he, as the Word, denoting his divine nature, under which he is mentioned as a witness to this character, 1Jn 5:7 is a proper witness of it as either the Father or the Spirit: and I take the Spirit in this verse to relate, not to his personal attestation to this character of Christ, which he gave as one of the witnesses in heaven, 1Jn 5:7 but to his gifts and graces, since that which is born of the Spirit is called spirit (Joh 3:6.), and these witness to Christ on earth, as they appear, and evidently operate in and by the subjects of them on earth, in confirmation of the doctrine of the gospel concerning him.
Fuente: Commentary on the Holy Bible by Thomas Coke
And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one. (9) If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. (10) He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. (11) And this is the record, that God hath given to us eternal life, and this life is in his Son. (12) He that hath the Son hath life: and he that hath not the Son of God hath not life. (13) These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.
The truth to which those witnesses bear testimony, in earth, is the same to which those spoken of before, bear record in heaven; namely, that Jesus Christ is the Son of God, and in whom we have eternal life. And the witnesses themselves, it should seem, are the Spirit when witnessing to our spirits, of our being children of God, the water of regeneration, and the blood of Christ. And these all correspond to the same. I say, it should seem to be these, because it is added, that this is the witness of God, and which the child of God receives, and which he cannot receive but by regeneration. And hence the unregenerate who receive it not, neither accept it, give God the lie, by the rejection of God’s record to his Son. And what an awful state are those men in who by rejecting his Godhead, cannot but reject with it, the eternal life he brings. For who less than an Eternal Being, can have or bring Eternal life!
And here Reader, if you are a child of God, and by regeneration brought forth to the apprehension of Christ’s Person, and the eternal life that is in him, and by him, I beg of you to pause, and for a moment to contemplate the vast mercy. The Apostle Peter was so wrapt up in the view, that unable to contain himself, he called God the Almighty Giver of it; the God of all grace! The God of all grace (said he) that hath called us unto his eternal glory by Christ Jesus; 1Pe 5:10 . And here the beloved Apostle speaks to the same amount, God hath given eternal life, and this life is in his Son! So that it is a free full gift. And it is impossible to be lost, or alienated; or taken away from the child of God, regenerated by the Holy Ghost, being in Christ, and that child of God made part in Christ, by being quickened or made spiritually alive in him. And there are, among numberless, nameless blessings contained in it; and folded up in it, these two more especially striking. First. He that hath the Son, hath this eternal life begun in him; glory begun in the soul, and to be enjoyed here by faith. The other, is, that at death, this life eternal in Christ, opens to the soul in all its glory, and is enjoyed by immediate sight. There are but these two ways of enjoying communion with God in Christ, either in the life that now is, or in that which is to come. And each is suited for the respective places of enjoyment. Allow me to offer a word or two more on each.
First. Eternal life in Christ begins to be enjoyed by faith, the moment of regeneration; when we are then said, to be made partakers of the divine nature, and to have all things given to us, that pertain to life and godliness: 2Pe 1:3-4 . Our Lord’s authority on this point, is very sweet, and much to be regarded. Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life: Joh 5:24 . And speaking of himself, as the resurrection in that sublime discourse, (which is enough to strike every infidel who denies his Godhead, dumb, with everlasting silence,) Jesus said; I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live. Now mark! And whosoever liveth and believeth in me, shall never die; Joh 11:25-26 . Words, as plain as language can express. The regenerated believer hath everlasting life. Right and title, in actual possession by faith. The day of our effectual calling is the day in which we literally and truly enter upon this inheritance. We are passed from death to life. Die, the child of God can no more spiritually. Eternal life is begun in his soul. And this is the sure earnest of eternal glory.
Secondly. Whenever the life of faith ends, (which of course must end at death,) the spirits of just men made perfect, immediately enter upon this eternal life of glory. And this is evident from the very nature of the thing. For otherwise, there is be an interruption to this eternal life in Christ. And how in this sense, would the words of Jesus be fulfilled. He that liveth and believeth in me shall never die? if the soul ceased its communion with God in Christ, at the death of the body, neither enjoyed it more until the resurrection; the child of God, instead of being a gainer by death, would be an infinite loser. Paul could not then have said to die is gain. Neither would his spirit so have longed, to be absent from the body, that he might be present with the Lord. Very evidently therefore it is, from this view of the subject, if there were no other, that that eternal life, which God hath given us in Christ, and to which he bears record as in Christ, and which, he that hath the Son, hath in Christ; is the beginning of glory, by faith here below, and on the departure of the soul, from the body at death, opens in full fruition of sight, in life eternal. Sweet considerations, both of faith on earth, and glory in heaven, from that eternal life we have in the Son of God! Reader! look to it, (if so be God the Spirit witnesseth to your spirit by regeneration, that you are a child of God,) that you hold fast your faith and confidence; let no man take your crown. You are now in the womb of time, as the infant when in the womb of nature; living by the nourishment of faith, on the eternal life in the Son of God, as the child on the nourishment in the womb. And often now, so strong those principles of spiritual and eternal life in Christ, are communicated to your spirit, by God the Spirit, that, when, like Elizabeth, you hear the salutation of grace in Christ; your soul, like the babe in her womb, leapeth for joy. This is the utmost to be enjoyed by faith, before we leave the present state. But no sooner shall the life of faith cease, than the life of sight begins. Then you will come forth from the womb of nature, and enter into the joy of your Lord. And then, that eternal life, here begun in grace, and there consummated in glory, and all in and from Christ Jesus, will bring the whole Church to the highest state of felicity, and to the united praise of the Holy, and undivided Three, which bear record in heaven, and these Three are One.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.
Ver. 8. The Spirit and the water ] The Spirit of sanctification testified by saving graces and new divine gifts, the water of repentance, and the blood of Christ applied by faith. These be the three witnesses of a man’s happiness here. When the waters of sanctification are troubled and muddy, let us run to the witness of blood.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
in. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
1Jn 5:8. , and there are three that bear witness) The testimony of the spirit, and the water, and the blood, by a remarkable gradation and addition of strength (Epitasis), is corroborated by the additional testimony of three who give greater testimony. Comp. altogether Joh 3:8; Joh 3:11.- , in heaven) See below.- , the Father) Under this name the name of God is also understood; as under the name of the Word (respecting which, however, see what shortly follows), the Son is understood; according to the nature of the relatives. Comp. 1Co 15:28.- , the Word) The name, Word, is remarkably adapted to the testimony. The Word testifies respecting Himself, as respecting the Son of God. Rev 1:5; Rev 19:13. Some of the Fathers in this place write Filius (the Son), according to the more frequent usage of Scripture. And even the Florentine and Reutlingensian Latin Manuscripts have this reading (Filius).- , the Spirit) In this passage, and everywhere throughout the Epistle, John, when speaking of the Holy Spirit, understands the epithet Holy. Jesus Christ, before His passion, spake openly of His own testimony and that of the Father: there is added, especially after His glorification, the testimony of the Holy Spirit: ch. 1Jn 2:27; Joh 15:26; Act 5:32; Rom 8:16. Wherefore, as before a pair of witnesses was urged, Joh 8:17-18, so now there is a Trinity.- , and these three are one) The preceding verse has, and these three agree in one: now it is said, these three are one. There is a carefully weighed difference of expression, although in other places is either inserted or omitted indifferently. These three are one: just as the two, the Father and the Son, are one. The Spirit is inseparable from the Father and the Son: for unless the Spirit together with the Father and the Son were one, it would be right for us to say, that the Father and the Son, who are one, together with the Spirit, are two: but this would be opposed to the entire sum of the Divine revelation. They are one in essence, in knowledge, in will, and moreover in the agreement of their testimony: Joh 10:30; Joh 10:38; Joh 14:9-11. The three are not opposed conjointly to the other three, but separately, each to each, as though it were said, Not only does the Spirit testify, but the Father also, Joh 5:37 : not only the water, but the Word also, Joh 3:11; Joh 10:41 : not only the blood, but the Spirit also, Joh 15:26-27. Now it becomes evident how necessary is the reading of the 8th verse. It was impossible for John to think respecting the testimony of the spirit, and the water, and the blood, and add the testimony of God as greater, without thinking also of the testimony of the Son and of the Holy Spirit, and making mention of it in an enumeration so solemn; nor can any reason be imagined why, without the three who bear witness in heaven, he should mention those that bear witness on earth, and those as three. Enumerations of this kind are usually not single, but manifold, as Proverbs 30; how much more so in this place? The 7th verse, of whatever importance it is, has a respective force, and tends to this object, that there should be a progressive advance from the 6th verse to the 8th; and here lies the advantage of the complaint above noticed. Whether the 7th verse, respecting the three that bear witness on earth, be compared with the preceding or with the following verse, the 8th is necessary. For the 6th verse and the 7th have some things the same, and some different. Those which are the same, are only repeated on this account, that they may be adapted to the 8th verse: those which are different, and either vary the expression, or add something more to the sentiment, have a still plainer reference to the 8th verse. For instance, in the absolute expression, the Spirit only is said to be bearing witness: in the respective (relative) expression, the water also and the blood are spoken of. In like manner the 7th and 8th verses have some words in common; in others, when the expression is changed, the sentiment itself introduces something different, as in one, and one. The Trinity of heaven, archetypal, fundamental, unchangeable, plainly supports the triad of witnesses on earth, in an accommodated sense. The apostle might either have fixed the number of those who bear witness on earth as greater; comp. 1Jn 5:9; or he might have referred [reduced] them all to [under] one spirit; comp. 1Jn 5:6; but he reduces them to a triad, solely with reference to the three who bear witness in heaven. From the circumstance, that the Father, and the Word, and the Spirit, are properly three, and are bearing witness, and are one, the same things also are, by a trope, predicated of the spirit, and the water, and the blood; although, it is evident of itself, that the things thus predicated are of themselves less applicable to the subjects spoken of: and this has been perceived by those who, in the verse respecting the spirit, and the water, and the blood, have changed the masculine (tres) into the neuter (tria).[21] See Apparatus, pp. 750, 755. If there is any relation between those who bear witness on earth and those who bear witness in heaven, the arrangement of the words, the spirit, and the water, and the blood, requires, that the spirit be referred to the Father, the water to the Word, and the blood to the Spirit: but this is confirmed only by the express reading of the Father, and the Word, and the Spirit: in the absence of which reading a variously fluctuating allegory has changed the order of the words. See Appar., pp. 757, 764. The apostle, in asserting that the commandments of God are not grievous, deduces their observance not only from the sacraments, but chiefly also from faith in the Sacred Trinity, as the Lord Himself does, Mat 28:19-20. This whole paragraph shows, on the part of John, a perception derived from God, and a style worthy of this perception. They who do not admit the 8th verse, can give no suitable explanation of the 7th. They reduce the Metalepsis, which we noticed above, into an open Catachresis:[22] but the 8th verse being admitted, the Metalepsis is altogether softened down, and the order in which the spirit is placed, before the water and the blood, is explained, and an account is given of all the words. In short, there is an intimate connection between both verses, a complete rhythm, an inseparable parody (correspondence between the verses); and the one without the other is as a compound period, or a poetical strophe, where the half is wanting.
[21] Origen 4, 143c says, The disciple John has described the spirit, the water, and the blood, (neuter) , the three things, as concurring in one.-E.
[22] See Append.
Fuente: Gnomon of the New Testament
in earth Omit “in earth.”
agree Or, are to one point or purpose.
Fuente: Scofield Reference Bible Notes
there: 1Jo 5:7
the spirit: 1Jo 5:6, Mat 26:26-28, Mat 28:19, Joh 15:26, Rom 8:16, Heb 6:4
the water: Act 2:2-4, 2Co 1:22
the blood: Heb 13:12, 1Pe 3:21
and these: Mar 14:56, Act 15:15
Reciprocal: Eze 16:9 – washed Mat 18:16 – that in Joh 19:34 – came 1Jo 1:7 – and the
Fuente: The Treasury of Scripture Knowledge
1Jn 5:8. This verse differs from verse 6 as to date only; each has to do with the threefold testimony for the divinity of Christ. However. verse 6 pertains to the time of His stay on the earth, while this one is continuous and applies to what has been going on since Christ left the earth. The testimony of the Spirit is that which is recorded in the New Testament and written by the inspired men. The water is in evidence every time a person is baptized, because there is no way to account for the continuation of this plain ordinance other than the fact that it originated in the time of Christ. The blood testifies every time the Lord’s supper is observed in which is the fruit of the vine, for Paul says (1Co 11:26), “As often as ye eat this bread and drink this cup. ye do show the Lord’s death till he come.” Three agree in one means they all bear testimony to one fact, namely, Jesus is the divine Son of God.
Fuente: Combined Bible Commentary
As if the apostle had said, “As there are three in heaven who have given us their testimony to the divinity of Christ and his doctrine here on earth, so there are three witnesses here below testifying the same thing, namely, the Spirit, in the preaching of the gospel, and in the souls of believers: the water, or sacrament of baptism, wherein we are baptized in the name of the Son, as well as of the Father and the blood, that is, the death of Christ, and the sufferings of those who have sealed this truth with their blood; all these do give testimony on earth to Christ’s divinity from heaven.”
Note here, That though much of these two verses be left out in many ancient copies of the Bible, as the learned Dr. Hammond takes notice, yet in copies more ancient they are found, and we have more reason to believe that the Arians left them out, that that the orthodox put them in, other texts that assert the truth being so abused. It has been the common course of heretics to disown the authority of such texts as do gall and pinch them.
Note farther, That the doctrine of the blessed Trinity stands built upon holy Scripture, as a firm basis, and impregnable rock, and the doctrine of the Anti-Trinitarians falls to the ground like Dagon before the ark.
Lord, let our understandings evermore stoop and yield to this divine revelation, though it contains such a doctrine as doth exceed the comprehension of human reason.
Fuente: Expository Notes with Practical Observations on the New Testament
1Jn 5:8. And there are three that bear witness on earth To the same important doctrine concerning Christ, the Son of God, and salvation through him; the Spirit, the water, and the blood The Spirit here, distinguished from the Holy Ghost in the preceding verse, seems to mean, 1st, That influence of the Spirit, which, in a peculiar manner, attended the preaching of the gospel by the apostles and first ministers of the Word, in that early age of Christianity: together with the extraordinary gifts of the Spirit, which remained with the church for a considerable time. 2d, The inspired writers of the apostles and the evangelists, bearing witness to the doctrine of Christ, when they were deceased; including the predictions uttered by holy men of old, as they were moved by the Holy Spirit, concerning the coming and character of the Messiah, which had been punctually fulfilled in him; and including also the predictions uttered by Christ concerning the destruction of Jerusalem, and the calamities coming on the Jewish nation, with divers other predictions, particularly those concerning the coming of false Christs and false prophets, which were already in part accomplished when St. John wrote this epistle and the rest, he knew, soon would be accomplished. Certainly, the inspired Scriptures, including the predictions of the prophets, and of Christ and his apostles, sealed by their accomplishment, are one grand proof on earth of the truth of Christianity, and of the doctrine of salvation contained therein. And the water Of baptism, emblematical of the washing of regeneration, and of that purity of life consequent thereon, to which we are obliged, and which we in effect promise when we devote ourselves to the Father, Son, and Holy Ghost in that ordinance: and which, when evidenced in our conduct, is a convincing proof of the truth of Christianity, and of our title to that eternal life which is revealed in it. And the blood The Lords supper, appointed as a memorial of, and testimony to, the sacrifice of the death of Christ, till his second coming; and which exhibits the atoning blood of Christ, from age to age, as the procuring cause of the pardon of sin, and all the spiritual blessings consequent thereon, bestowed on true believers. It may be proper to observe here, that there is also another respect in which these two ordinances of baptism and the Lords supper may be considered as evidences of the truth of Christianity. It is certain that such ordinances are in use among Christians: now, how came this to be the case? When, and how were they introduced? What was their origin? The gospels inform us. If we admit the account they give, we must of necessity admit the truth of Christianity, with which that account is closely connected. If any do not admit that account, let them give another: but this they cannot do. That account therefore is just; and, of consequence, Christianity is not a forgery, but a divine institution. As the blood here implies the testimony which Christ bore to the truth of the gospel, especially of that most essential article of it, his being the Son of God, so it may also represent that testimony which is borne to the truth by the sufferings of those who, in different ages and nations, have sealed it with their blood; which is a strong proof of the conviction they had of its truth and importance, and of the virtue and excellence of that religion which enabled them so to do. And these three agree in one In bearing one and the same testimony, namely, that Jesus Christ is the Son of God, the Messiah, the only Saviour of sinners; in and through whom alone the guilty, depraved, weak, and miserable children of men can obtain spiritual and eternal life; the testimony specified 1Jn 5:11-12.
Bengelius thinks there has been a transposition of these two verses, and that this latter, concerning the three that bear witness on earth, was placed by St. John before that which respects the witnesses in heaven; and that it must appear to every reasonable man how absolutely necessary the contested verse is. St. John, says he, could not think of the testimony of the Spirit, and water, and blood, and subjoin, the testimony of God is greater, without thinking also of the testimony of the Son and Holy Ghost; yea, and mentioning it in so solemn an enumeration. Nor can any possible reason be devised why, without three testifying in heaven, he should enumerate three, and no more, who testify on earth. The testimony of all is given on earth, and not in heaven; but they who testify are part on earth, part in heaven. The witnesses who are on earth, testify chiefly concerning his abode on earth, though not excluding his state of exaltation. the witnesses who are in heaven testify chiefly concerning his glory at Gods right hand, though not excluding his state of humiliation. The former, therefore, concerning the witnesses on earth, with the 6th verse, contains a recapitulation of the whole economy of Christ, from his baptism to pentecost: that concerning the witnesses in heaven, contains the sum of the divine economy, from the time of his exaltation. Hence it further appears, that the position of the two verses, which places those who testify on earth before those who testify in heaven, is abundantly preferable to the other, and affords a gradation admirably suited to the subject.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Really there are three witnesses to the truth. These witnesses are the Holy Spirit teaching through the apostles and prophets, the water of Jesus’ baptism, and the blood of His crucifixion. John personified the latter two in this verse. The testimony of eyewitnesses and prophets as well as that of the historical events affirmed the divine and human character of Jesus Christ.
A few late manuscripts of 1 John insert other witnesses between the words "bear witness" and "the Spirit." The addition reads, ". . . in heaven, the Father, the Word, and the Holy Spirit, and these three are one. And there are three that bear witness on earth . . ."
"Not a single manuscript contains the Trinitarian addition before the fourteenth century, and the verse is never quoted in the controversies over the Trinity in the first 450 years of the church era." [Note: Ryrie, "The First . . .," p. 1477.]