TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 5:6–9. His four-level outline is real structure in the source text, so it is rendered as structure.
The faith of the Christian believer (or the believer in Christ) being thus mighty and victorious, it had need to be well founded, to be furnished with unquestionable celestial evidence concerning the divine mission, authority, and office of the Lord Jesus; and it is so; he brings his credentials along with him, and he brings them in a way by which he came and in the witness that attends him.
I.In the way and manner by which he came; not barely by which he came into the world, but by and with which he came, and appeared, and acted, as a Saviour in the world: This is he that came by water and blood. He came to save us from our sins, to give us eternal life, and bring us to God; and, that he might the more assuredly do this, he came by, or with, water and blood. Even Jesus Christ; Jesus Christ, I say, did so; and none but he. And I say it again, not by or with water only, but by and with water and blood, Jo1 5:6. Jesus Christ came with water and blood, as the notes and signatures of the true effectual Saviour of the world; and he came by water and blood as the means by which he would heal and save us. That he must and did thus come in his saving office may appear by our remembering these things: -
1.We are inwardly and outwardly defiled.
(1.)Inwardly, by the power and pollution off sin and in our nature. For our cleansing from this we need spiritual water; such as can reach the soul and the powers of it. Accordingly, there is in and by Christ Jesus the washing of regeneration and the renewing of the Holy Ghost. And this was intimated to the apostles by our Lord, when he washed their feet, and said to Peter, who refused to be washed, Except I wash thee, thou hast no part in me.
(2.)We are defiled outwardly, by the guilt and condemning power of sin upon our persons. By this we are separated from God, and banished from his favourable, gracious, beatific presence for ever. From this we must be purged by atoning blood. It is the law or determination in the court of heaven that without shedding of blood there shall be no remission, Heb 9:22. The Saviour from sin therefore must come with blood.
2.Both these ways of cleansing were represented in the old ceremonial institutions of God. Persons and things must be purified by water and blood. There were divers washings and carnal ordinances imposed till the time of reformation, Heb 9:10. The ashes of a heifer, mixed with water, sprinkling the unclean, sanctifieth to the purifying of the flesh, Heb 9:13; Num 19:9. And likewise almost all things are, by the law, purged with blood, Heb 9:22. As those show us our double defilement, so they indicate the Saviour's two-fold purgation.
3.At and upon the death of Jesus Christ, his side being pierced with a soldier's spear, out of the wound there immediately issued water and blood. This the beloved apostle saw, and he seems to have been affected with the sight; he alone records it, and seems to reckon himself obliged to record it, and seems to reckon himself obliged to record it, as containing something mysterious in it: And he that saw it bore record, and his record is true. And he knoweth, being an eye-witness, that he saith true, that you might believe, and that you might believe this particularly, that out of his pierced side forthwith there came water and blood, Joh 19:34, Joh 19:35. Now this water and blood are comprehensive of all that is necessary and effectual to our salvation. By the water our souls are washed and purified for heaven and the region of saints in light. By the blood God is glorified, his law is honoured, and his vindictive excellences are illustrated and displayed. Whom God hath set forth, or purposed, or proposed, a propitiation through faith in his blood, or a propitiation in or by his blood through faith, to declare his righteousness, that he may be just, and the justifier of him that believeth in Jesus, Rom 3:25, Rom 3:26. By the blood we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, and purifying Spirit is obtained for the internal ablution of our natures. Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles, that we might receive the promise of the Spirit, the promised Spirit, through faith, Gal 3:13, etc. The water, as well as the blood, issued out of the side of the sacrificed Redeemer. The water and the blood then comprehend all things that can be requisite to our salvation. They will consecrate and sanctify to that purpose all that God shall appoint or make use of in order to that great end. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, Eph 5:25-27. He who comes by water and blood is an accurate perfect Saviour. And this is he who comes by water and blood, even Jesus Christ! Thus we see in what way and manner, or, if you please, with what utensils, he comes. But we see his credentials also,
II.In the witness that attends him, and that is, the divine Spirit, that Spirit to whom the perfecting of the works of God is usually attributed: And it is the Spirit that beareth witness, Jo1 5:6. It was meet that the commissioned Saviour of the world should have a constant agent to support his work, and testify of him to the world. It was meet that a divine power should attend him, his gospel, and servants; and notify to the world upon what errand and office they came, and by what authority they were sent: this was done in and by the Spirit of God, according to the Saviour's own prediction, "He shall glorify me, even when I shall be rejected and crucified by men, for he shall receive or take of mine. He shall not receive my immediate office; he shall not die and rise again for you; but he shall receive of mine, shall proceed on the foundation I have laid, shall take up my institution, and truth, and cause, and shall further show it unto you, and by you to the world," Joh 16:14. And then the apostle adds the commendation or the acceptableness of this witness: Because the Spirit is truth, Jo1 5:6. He is the Spirit of God, and cannot lie. There is a copy that would afford us a very suitable reading thus: because, or that, Christ is the truth. And so it indicates the matter of the Spirit's testimony, the thing which he attests, and that is, the truth of Christ: And it is the Spirit that beareth witness that Christ is the truth; and consequently that Christianity, or the Christian religion, is the truth of the day, the truth of God. But it is meet that one or two copies should alter the text; and our present reading is very agreeable, and so we retain it. The Spirit is truth. He is indeed the Spirit of truth, Joh 14:17. And that the Spirit is truth, and a witness worthy of all acceptation, appears in that he is a heavenly witness, or one of the witnesses that in and from heaven bore testimony concerning the truth and authority of Christ. Because (or for) there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. And so Jo1 5:7 most appositely occurs, as a proof of the authenticity of the Spirit's testimony; he must needs be true, or even truth itself, if he be not only a witness in heaven, but even one (not in testimony only, for so an angel may be, but in being and essence) with the Father and the Word. But here,
1.We are stopped in our course by the contest there is about the genuineness of Jo1 5:7. It is alleged that many old Greek manuscripts have it not. We shall not here enter into the controversy. It should seem that the critics are not agreed what manuscripts have it and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse. Some may be so faulty, as I have an old printed Greek Testament so full of errata, that one would think no critic would establish a various lection thereupon. But let the judicious collators of copies manage that business. There are some rational surmises that seem to support the present text and reading. As,
(1.)If we admit Jo1 5:8, in the room of Jo1 5:7, it looks too like a tautology and repetition of what was included in Jo1 5:6, This is he that came by water and blood, not by water only, but by water and blood; and it is the Spirit that beareth witness. For there are three that bear witness, the Spirit, the water, and the blood. This does not assign near so noble an introduction of these three witnesses as our present reading does.
(2.)It is observed that many copies read that distinctive clause, upon the earth: There are three that bear record upon the earth. Now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be omitted in most books that want Jo1 5:7. But it should for the same reason be so in all. Take we Jo1 5:6, This is he that came by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. It would not now naturally and properly be added, For there are three that bear record on earth, unless we should suppose that the apostle would tell us that all the witnesses are such as are on earth, when yet he would assure us that one is infallibly true, or even truth itself.
(3.)It is observed that there is a variety of reading even in the Greek text, as in Jo1 5:7. Some copies read hen eisi - are one; others (at least the Complutensian) eis to hen eisin - are to one, or agree in one; and in Jo1 5:8 (in that part that it is supposed should be admitted), instead of the common en tē gē - in earth, the Complutensian reads epi tēs gēs - upon earth, which seems to show that that edition depended upon some Greek authority, and not merely, as some would have us believe, upon the authority either of the vulgar Latin or of Thomas Aquinas, though his testimony may be added thereto.
(4.)The seventh verse is very agreeable to the style and the theology of our apostle; as,
[1.]He delights in the title the Father, whether he indicates thereby God only, or a divine person distinguished from the Son. I and the Father are one. And Yet I am not alone; because the Father is with me. I will pray the Father, and he shall give you another comforter. If any man love the world, the love of the Father is not in him. Grace be with you, and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, Jo2 1:3. Then,
[2.]The name the Word is known to be almost (if not quite) peculiar to this apostle. Had the text been devised by another, it had been more easy and obvious, from the form of baptism, and the common language of the church, to have used the name Son instead of that of the Word. As it is observed that Tertullian and Cyprian use that name, even when they refer to this verse; or it is made an objection against their referring to this verse, because they speak of the Son, not the Word; and yet Cyprian's expression seems to be very clear by the citation of Facundus himself. Quod Johannis apostoli testimonium beatus Cyprianus, Carthaginensis antistes et martyr, in epistol sive libro, quem de Trinitate scripsit, de Patre, Filio, et Spiritu sancto dictum intelligit; ait enim, Dicit Dominus, Ego et Pater unum sumus; et iterum de Patre, Filio, et Spiritu sancto scriptum est, Et hi tres unum sunt. - Blessed Cyprian, the Carthaginian bishop and martyr, in the epistle or book he wrote concerning the Trinity, considered the testimony of the apostle John as relating to the Father, the Son, and Holy Spirit; for he says, the Lord says, I and the Father are one; and again, of the Father, the Son, and the Holy Spirit it is written, And these three are one. Now it is nowhere written that these are one, but in Jo1 5:7. It is probable than that St. Cyprian, either depending on his memory, or rather intending things more than words, persons more than names, or calling persons by their names more usual in the church (both in popular and polemic discourses), called the second by the name of the Son rather than of the Word. If any man can admit Facundus's fancy, that Cyprian meant that the Spirit, the water, and the blood, were indeed the Father, Word, and Spirit, that John said were one, he may enjoy his opinion to himself. For, First, He must suppose that Cyprian not only changed all the names, but the apostle's order too. For the blood (the Son), which Cyprian puts second, the apostle puts last. And, Secondly, He must suppose that Cyprian thought that by the blood which issued out of the side of the Son the apostle intended the Son himself, who might as well have been denoted by the water, - that by the water, which also issued from the side of the Son, the apostle intended the person of the Holy Ghost, - that by the Spirit, which in v. 6 is said to be truth, and in the gospel is called the Spirit of truth, the apostle meant the person of the Father, though he is nowhere else so called when joined with the Son and the Holy Ghost. We require good proof that the Carthaginian father could so understand the apostle. He who so understands him must believe too that the Father, Son, and Holy Spirit, are said to be three witnesses on earth. Thirdly, Facundus acknowledges that Cyprian says that of his three it is written, Et hi tres unum sunt - and these three are one. Now these are the words, not of Jo1 5:8, but of Jo1 5:7. They are not used concerning the three on earth, the Spirit, the water, and the blood; but the three in heaven, the Father, and the Word, and the Holy Ghost. So we are told that the author of the book De baptismo haereticorum, allowed to be contemporary with Cyprian, cites John's words, agreeably to the Greek manuscripts and the ancient versions, thus: Ait enim Johannes de Domino nostro in epistol nos docens, Hic es qui venit per aquam et sanguinem, Jesus Christus, non in aqu tantum, sed in aqu et sanguine; et Spiritus est qui testimonium perhibet, quia Spiritus est veritas; quia tres testimonium perhibent, Spiritus et aqua et sanguis, et isti tres in unum sunt - For John, in his epistle, says concerning our Lord, This is he, Jesus Christ, who came by water and blood, not in water only, but in water and blood; and it is the Spirit that bears witness, because the Spirit is truth; for there are three that bear witness, the Spirit, the water, and the blood, and these three agree in one. If all the Greek manuscripts and ancient versions say concerning the Spirit, the water, and the blood, that in unum sunt - they agree in one, then it was not of them that Cyprian spoke, whatever variety there might be in the copies in his time, when he said it is written, unum sunt - they are one. And therefore Cyprian's words seem still to be a firm testimony to v. 7, and an intimation likewise that a forger of the text would have scarcely so exactly hit upon the apostolical name for the second witness in heaven, the Word. Them,
[3.]As only this apostle records the history of the water and blood flowing out of the Saviour's side, so it is he only, or he principally, who registers to us the Saviour's promise and prediction of the Holy spirit's coming to glorify him, and to testify of him, and to convince the world of its own unbelief and of his righteousness, as in his gospel, Joh 14:16, Joh 14:17, Joh 14:26; Joh 15:26; Joh 16:7-15. It is most suitable then to the diction and to the gospel of this apostle thus to mention the Holy Ghost as a witness for Jesus Christ. Then,
(5.)It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book. And,
(6.)It can scarcely be supposed that, when the apostle is representing the Christian's faith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was attended him, especially when we consider that he meant to infer, as he does (Jo1 5:9), If we receive the witness of men, the witness of God is greater; for this (which he had rehearsed before) is the witness of God which he hath testified of his Son. Now in the three witnesses on earth there is neither all the witness of God, nor indeed any witness who is truly and immediately God. The antitrinitarian opposers of the text will deny that either the Spirit, or the water, or the blood, is God himself; but, upon our present reading, here is a noble enumeration of the several witnesses and testimonies supporting the truth of the Lord Jesus and the divinity of his institution. Here is the most excellent abridgment or breviate of the motives to faith in Christ, of the credentials the Saviour brings with him, and of the evidences of our Christianity, that is to be found, I think, in the book of God, upon which single account, even waiving the doctrine of the divine Trinity, the text is worthy of all acceptation.
2.Having these rational grounds on out side, we proceed. The apostle, having told us that the Spirit that bears witness to Christ is truth, shows us that he is so, by assuring us that he is in heaven, and that there are others also who cannot but be true, or truth itself, concurring in testimony with him: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, Jo1 5:7.
(1.)Here is a trinity of heavenly witnesses, such as have testified and vouched to the world the veracity and authority of the Lord Jesus in his office and claims, where,
[1.]The first that occurs in order is the Father; he set his seal to the commission of the Lord Christ all the while he was here; more especially, First, In proclaiming him at his baptism, Mat 3:17. Secondly, In confirming his character at the transfiguration, Mat 17:5. Thirdly, In accompanying him with miraculous power and works: If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that you may know and believe that the Father is in me, and I in him, Joh 10:37, Joh 10:38. Fourthly, In avouching at his death, Mat 27:54. Fifthly, In raising him from the dead, and receiving him up to his glory: He shall convince the world - of righteousness, because I go to my Father, and you see me no more, Joh 16:10, and Rom 1:4.
[2.]The second witness in the Word, a mysterious name, importing the highest nature that belongs to the Saviour of Jesus Christ, wherein he existed before the world was, whereby he made the world, and whereby he was truly God with the Father. He must bear witness to the human nature, or to the man Christ Jesus, in and by whom he redeemed and saved us; and he bore witness, First, By the mighty works that he wrought. Joh 5:17, My Father worketh hitherto, and I work. Secondly, In conferring a glory upon him at his transfiguration. And we beheld his glory, the glory as of the only-begotten of the Father, Joh 1:14. Thirdly, In raising him from the dead. Joh 2:19, Destroy this temple, and in three days will I raise it up.
[3.]The third witness is the Holy Ghost, or the Holy Spirit, and august, venerable name, the possessor, proprietor, and author of holiness. True and faithful must he be to whom the Spirit of holiness sets his seal and solemn testimony. So he did to the Lord Jesus, the head of the Christian world; and that in such instances as these: - First, In the miraculous production of his immaculate human nature in the virgin's womb. The Holy Ghost shall come upon thee, Luk 1:35, etc. Secondly, In the visible descent upon him at his baptism. The Holy Ghost descended in a bodily shape, Luk 3:22, etc. Thirdly, In an effectual conquest of the spirits of hell and darkness. If I cast out devils by the Spirit of God, then the kingdom of God has come unto you, Mat 12:28. Fourthly, In the visible potent descent upon the apostles, to furnish them with gifts and powers to preach him and his gospel to the world after he himself had gone to heaven, Act 1:4, Act 1:5; Act 2:2-4, etc. Fifthly, In supporting the name, gospel, and interest of Christ, by miraculous gifts and operations by and upon the disciples, and in the churches, for two hundred years (Co1 12:7), concerning which see Dr. Whitby's excellent discourse in the preface to the second volume of his Commentary on the New Testament. These are witnesses in heaven; and they bear record from heaven; and they are one, it should seem, not only in testimony (for that is implied in their being three witnesses to one and the same thing), but upon a higher account, as they are in heaven; they are one in their heavenly being and essence; and, if one with the Father, they must be one God.
(2.)To these there is opposed, though with them joined, a trinity of witnesses on earth, such as continue here below: And there are three that bear witness on earth, the spirit, the water, and the blood; and these three agree in one, Jo1 5:8.
[1.]Of these witnesses the first is the spirit. This must be distinguished from the person of the Holy Ghost, who is in heaven. We must say then, with the Saviour (according to what is reported by this apostle), that which is born of the Spirit is spirit, Joh 3:6. The disciples of the Saviour are, as well as others, born after the flesh. They come into the world endued with a corrupt carnal disposition, which is enmity to God. This disposition must be mortified and abolished. A new nature must be communicated. Old lusts and corruptions must be eradicated, and the true disciple become a new creature. The regeneration or renovation of souls is a testimony to the Saviour. It is his actual though initial salvation. It is a testimony on earth, because it continues with the church here, and is not performed in that conspicuous astonishing manner in which signs from heaven are accomplished. To this Spirit belong not only the regeneration and conversion of the church, but its progressive sanctification, victory over the world, her peace, and love, and joy, and all that grace by which she is made meet for the inheritance of the saints in light.
[2.]The second is the water. This was before considered as a means of salvation, now as a testimony to the Saviour himself, and intimates his purity and purifying power. And so it seems to comprehend, First, The purity of his own nature and conduct in the world. He was holy, harmless, and undefiled. Secondly, The testimony of John's baptism, who bore witness of him, prepared a people for him, and referred them to him, Mar 1:4, Mar 1:7, Mar 1:8. Thirdly, The purity of his own doctrine, by which souls are purified and washed. Now you are clean through the word that I have spoken unto you, Joh 15:3. Fourthly, The actual and active purity and holiness of his disciples. His body is the holy catholic church. Seeing you have purified your souls in obeying the truth through the Spirit, Pe1 1:22. And this signed and sealed by, Fifthly, The baptism that he has appointed for the initiation or introduction of his disciples, in which he signally (or by that sign) says, Except I wash thee, thou hast no part in me. Not the putting away of the filth of the flesh, but the answer of a good conscience towards God, Pe1 3:21.
[3.]The third witness is the blood; this he shed, and this was our ransom. This testifies for Jesus Christ, First, In that it sealed up and finished the sacrifices of the Old Testament, Christ, our Passover, was sacrificed for us. Secondly, In that it confirmed his own predictions, and the truth of all his ministry and doctrine, Joh 18:37. Thirdly, In that it showed unparalleled love to God, in that he would die a sacrifice to his honour and glory, in making atonement for the sins of the world, Joh 14:30, Joh 14:31. Fourthly, In that it demonstrated unspeakable love to us; and none will deceive those whom they entirely love, Joh 14:13-15. Fifthly, In that it demonstrated the disinterestedness of the Lord Jesus as to any secular interest and advantage. No impostor and deceiver ever proposes to himself contempt and a violent cruel death, Joh 18:36. Sixthly, In that it lays obligation on his disciple to suffer and die for him. No deceiver would invite proselytes to his side and interest at the rate that the Lord Jesus did. You shall be hated of all men for my sake. They shall put you out of their synagogues; and the time comes that whosoever kills you will think that he doeth God service, Joh 16:2. He frequently calls his servants to a conformity with him in sufferings: Let us go forth therefore unto him without the camp, bearing his reproach, Heb 13:13. This shows that neither he nor his kingdom is of this world. Seventhly, The benefits accruing and procured by his blood (well understood) must immediately demonstrate that he is indeed the Saviour of the world. And then, Eighthly, These are signified and sealed in the institution of his own supper: This is my blood of the New Testament (which ratifies the New Testament), which is shed for many, for the remission of sins, Mat 26:28. Such are the witnesses on earth. Such is the various testimony given to the author of our religion. No wonder if the rejector of all this evidence he judged as a blasphemer of the Spirit of God, and be left to perish without remedy in his sins. These three witnesses (being more different than the three former) are not so properly said to be one as to be for one, to be for one and the same purpose and cause, or to agree in one, in one and the same thing among themselves, and in the same testimony with those who bear record from heaven.
III.The apostle justly concludes, If we receive the witness of men, the witness of God is greater; for this is the witness of God, that he hath testified of his Son, Jo1 5:9. Here we have,
1.A supposition well founded upon the premises. Here is the witness of God, the witness whereby God hath testified of his Son, which surely must intimate some immediate irrefragable testimony, and that of the Father concerning his Son; he has by himself proclaimed and avouched him to the world.
2.The authority and acceptableness of his testimony; and that argued from the less to the greater: If we receive the witness of men (and such testimony is and must be admitted in all judicatories and in all nations), the witness of God is greater. It is truth itself, of highest authority and most unquestionable infallibility. And then there is,
3.The application of the rule to the present case: For this is the witness, and here is the witness of God even of the Father, as well as of the Word and Spirit, which he hath testified of, and wherein he hath attested, his Son. God, that cannot lie, hath given sufficient assurance to the world that Jesus Christ is his Son, the Son of his love, and Son by office, to reconcile and recover the world unto himself; he testified therefore the truth and divine origin of the Christian religion, and that it is the sure appointed way and means of bringing us to God.
Historical interpretation
Eight Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He says, "This is He who came by water and blood;" and again -
"For there are three that bear witness, the spirit," which is life, "and the water," which is regeneration and faith, "and the blood," which is knowledge; "and these three are one." For in the Saviour are those saving virtues, and life itself exists in His own Son.
What was it that flowed from Jesus' side if not the sacrament which believers receive? The Spirit, the blood and the water—the Spirit which he gave up, the blood and water which flowed from his side. The church is signified as being born from this blood and water.
I would not have thee mistake that place in the epistle of John the apostle where he saith, "There are three witnesses: the Spirit, and the water, and the blood: and the three are one." Lest haply thou say that the Spirit and the water and the blood are diverse substances, and yet it is said, "the three are one:" for this cause I have admonished thee, that thou mistake not the matter. For these are mystical expressions, in which the point always to be considered is, not what the actual things are, but what they denote as signs: since they are signs of things, and what they are in their essence is one thing, what they are in their signification another. If then we understand the things signified, we do find these things to be of one substance. Thus, if we should say, the rock and the water are one, meaning by the Rock, Christ; by the water, the Holy Ghost: who doubts that rock and water are two different substances? yet because Christ and the Holy Spirit are of one and the same nature, therefore when one says, the rock and the water are one, this can be rightly taken in this behalf, that these two things of which the nature is diverse, are signs of other things of which the nature is one.
Moreover, that the Father, Son, and Holy Ghost are "Witnesses," who that believes the Gospel can doubt, when the Son saith, "I am one that bear witness of myself, and the Father that sent me, He beareth witness of me." Where, though the Holy Ghost is not mentioned, yet He is not to be thought separated from them. Howbeit neither concerning the Spirit hath He kept silence elsewhere, and that He too is a witness hath been sufficiently and openly shown. For in promising Him He said, "He shall bear witness of me." These are the "Three Witnesses, and the Three are One, because of one substance. But whereas, the signs by which they were signified came forth from the Body of the Lord, herein they figured the Church preaching the Trinity, that it hath one and the same nature: since these Three in threefold manner signified are One, and the Church that preacheth them is the Body of Christ.
Three things then we know to have issued from the Body of the Lord when He hung upon the tree: first, the spirit: of which it is written, "And He bowed the head and gave up the spirit:" then, as His side was pierced by the spear, "blood and water." Which three things if we look at as they are in themselves, they are in substance several and distinct, and therefore they are not one. But if we will inquire into the things signified by these, there not unreasonably comes into our thoughts the Trinity itself, which is the One, Only, True, Supreme God, Father and Son and Holy Ghost, of whom it could most truly be said, "There are Three Witnesses, and the Three are One:" so that by the term Spirit we should understand God the Father to be signified; as indeed it was concerning the worshipping of Him that the Lord was speaking, when He said, "God is a Spirit:" by the term, blood, the Son; because "the Word was made flesh:" and by the term water, the Holy Ghost; as, when Jesus spake of the water which He would give to them that thirst, the evangelist saith, "But this said He of the Spirit which they that believed on Him were to receive."
This means the Spirit of sanctification, the blood of redemption and the water of baptism, which three are one and remain distinct, and none of them is separated from union with the others. This is the faith by which the church lives and moves.
The three things are one because everything was accomplished by the one Christ.
This is he who came by water and blood, Jesus Christ: not by water only, but by water and blood. And it is the Spirit who bears witness, because the Spirit is the truth. For there are three that bear witness: the Spirit, the water, and the blood; and these three are one.
Since John also remembered the birth of children, saying: "Everything that is born of God" (1 Jn. 5:4): these things, however, happen to us through sacred baptism; therefore he says: "This is he who came by water and blood, Jesus Christ." And for what purpose did he come? To renew us and make us children of God. For this is also understood as a consequent statement, so that this is the meaning. "For whatever is born of God overcomes the world." But how was it born? He says, by water and blood. Indeed, Jesus Christ who came renews through water and blood. John adds again, repeating the statement, saying: not by water only, namely regenerating, but by water and blood. For he wishes first to show the name of Christ who adopted us: since the man who was in him, the first adopted by God, also gave us through his adoption such dignity, which has been demonstrated three times: namely in the baptism in the Jordan, when the heavenly Father testified that he who was being baptized was his beloved Son. (Matt. 3:17)
But who was he that entered the water except the man who was taken up together with the Word of God? Certainly, he who appeared in secret, for he needed a testimony. Therefore, by the water, that is, in the baptism that takes place through water, the Son of God, Jesus, was demonstrated to be so by the testimony of the Father. And by the blood, when he was to be crucified, he said: "Glorify me, Father," (Jn. 17:1) and a voice was heard: "And I have glorified and will glorify again;" (Jn. 12:28) which those who heard thought to be thunder.
By the Spirit, however, when He rose from the dead as God. For it is left to God alone to raise Himself. Furthermore, by the term Spirit, God is signified: since the Spirit is God. (Jn. 4:24) Therefore, since three bear witness to Jesus' adoption, namely baptism, crucifixion, and resurrection, there is no uncertainty in the Lord's adoption: by which adoption He also granted us, as He who was the first fruits of the entire human mass (Rom. 11:16), to be children of God. And these three are united in one Christ: for this is what it signifies, saying: "These three are one," that is, as a testimony concerning Christ. It should be noted that some of the fathers received the Spirit, not because of the resurrection, but the Father Himself when He cried out in the Jordan: "This is my beloved Son (Matt. 17:5);" because God is also called Spirit, as we have predicted.
Continue studying 1 John 5:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
First John 5:8 presents three earthly witnesses—the Spirit, the water, and the blood—that collectively and harmoniously testify to the true identity and saving work of Jesus Christ. This verse serves as a foundational declaration, affirming the historical reality of Jesus' incarnation and atoning death, and the ongoing spiritual confirmation provided by the Holy Spirit, all converging to establish the certainty of Christian faith.
Context
Literary Context
This verse is situated within a crucial theological argument in 1 John 5, specifically verses 6-12, where John emphasizes the divine witness to Jesus Christ. The preceding verses establish the victory that overcomes the world through faith in Jesus as the Son of God, and the importance of loving God and keeping His commandments. Verse 6 introduces the concept of Jesus coming "by water and blood," directly addressing a nascent heresy (likely a form of Docetism or Cerinthianism) that sought to separate the divine Christ from the human Jesus, perhaps suggesting that the divine Christ descended upon Jesus at His baptism ("water") but departed before His crucifixion ("blood"). John emphatically counters this by stating that Jesus came "not by water only, but by water and blood," underscoring the indivisible reality of His full humanity and divinity throughout His earthly ministry, culminating in His death. Verse 8 then builds upon this, listing the three earthly witnesses that corroborate this truth, leading into the profound declaration in verse 9 that if human testimony is accepted, God's testimony is even greater.
Historical & Cultural Context
The early church faced significant challenges from various Gnostic-leaning heresies that denied the true humanity of Jesus. Docetism, for instance, taught that Jesus only seemed to have a human body, denying the reality of His suffering and death. Cerinthianism distinguished between Jesus, a mere man, and the Christ, a divine spirit that temporarily inhabited Him. John's epistle, written towards the end of the first century, directly confronts these false teachings by asserting the tangible, historical reality of Jesus' life and death. In Jewish legal tradition, the testimony of two or three witnesses was required to establish truth (Deuteronomy 19:15). John employs this familiar legal framework to provide irrefutable evidence for the person and work of Christ, appealing to both historical events (water and blood) and the spiritual reality (the Spirit) to confirm the truth of the Gospel.
Key Themes
The overarching theme in 1 John 5:8 is the truth and certainty of Jesus Christ's identity and saving work. This verse reinforces the reality of the Incarnation, affirming that Jesus was truly God in human flesh, not a phantom or a temporary vessel for a divine spirit. It also highlights the sufficiency of Christ's atonement, emphasizing that His death on the cross (the "blood") was a real, redemptive act. Furthermore, the verse underscores the Holy Spirit's indispensable role in bearing witness to Christ, both externally through divine revelation and internally within the hearts of believers, confirming the truth of who Jesus is (1 John 4:2). The "water" and "blood" also connect to the sacramental life of the church, particularly baptism and the Eucharist, which are outward signs of the inward spiritual realities connected to Christ's life and death, and are empowered by the Spirit. Ultimately, the unity of these witnesses ("these three agree in one") speaks to the coherence and divine orchestration of salvation history, providing a firm foundation for faith in the Son of God, as further elaborated in 1 John 5:11-12.
Exposition and Analysis
Key Word Analysis
Meaning soil, by extension a region, or the solid part or the whole of the terrene globe. In this context, "in earth" signifies that these witnesses are tangible, historical realities experienced within the human realm, not merely abstract concepts. They are accessible and verifiable within the created order, providing concrete evidence for humanity.
Meaning to be a witness, to testify. This verb emphasizes the active, declarative function of the Spirit, water, and blood. They are not passive symbols but active testifiers, providing evidence and confirmation. The term connects to the concept of martyrdom, implying a strong, undeniable, and often costly affirmation of truth.
The 3rd person plural present indicative of εἰμί (eimi), meaning "they are." In conjunction with "in one" (eis heis), it conveys a profound unity and convergence. While the KJV translates it as "agree," the underlying Greek suggests a deeper reality: "they are into the one" or "they exist for one purpose/truth." This is not merely a superficial agreement but a divinely ordained, unified testimony.
Verse Breakdown
"And there are three that bear witness in earth"
This opening clause sets the stage, introducing the concept of multiple, corroborating testimonies. The phrase "in earth" specifies the realm where these witnesses operate, indicating their historical, tangible, and experiential nature for humanity. It underlines that God's truth is not hidden but is revealed through accessible means within the world.
"the Spirit, and the water, and the blood"
These are the three distinct yet harmonized witnesses. The "Spirit" refers to the Holy Spirit, the divine third person of the Trinity, who convicts, illuminates, and indwells believers, confirming Christ's truth. The "water" is widely understood to signify Jesus' baptism, marking the public inauguration of His ministry and divine affirmation (Matthew 3:16-17). The "blood" unequivocally points to Jesus' sacrificial death on the cross, the atoning work that redeems humanity from sin (John 19:34). Together, they represent the key phases of Christ's earthly mission: His divine anointing, His public ministry, and His saving death.
"and these three agree in one"
This culminating phrase emphasizes the perfect unity and singular purpose of these diverse witnesses. They do not contradict or offer partial truths; rather, they converge to affirm one unified, comprehensive truth about Jesus Christ: His divine Sonship, His true humanity, and His redemptive work. The Greek literally means "they are into the one," highlighting a purposeful movement towards a single, undeniable conclusion.
Literary Devices
John employs Parallelism in listing the three witnesses ("the Spirit, and the water, and the blood"), creating a rhythmic and memorable enumeration that underscores their equal importance and distinct yet unified roles. The phrase "agree in one" utilizes Conciseness to convey a profound theological truth about the harmony of divine testimony. Furthermore, the entire passage functions as a form of Legal Testimony, drawing on the established Jewish principle of multiple witnesses to validate a claim. By presenting three distinct "witnesses," John builds a compelling, irrefutable case for the true identity and saving work of Jesus, countering the false narratives of his day. The witnesses themselves are Symbols of deeper spiritual and historical realities: water for baptism/purity, blood for sacrifice/atonement, and Spirit for divine presence/truth.
Theological and Thematic Connections
First John 5:8 profoundly affirms the objective reality of Jesus Christ's incarnation and atonement, grounding Christian faith not in subjective experience alone but in historical events and divine testimony. The convergence of the Spirit, water, and blood provides a multi-faceted and irrefutable witness to Jesus as the Son of God who came in the flesh to accomplish salvation. This verse underscores the unity of God's redemptive plan, where historical acts (baptism, crucifixion) are divinely attested by the Holy Spirit, ensuring the certainty of the Gospel message. It speaks to the comprehensive nature of salvation, involving both the public declaration of Christ's identity and the atoning work of His sacrifice, all confirmed by the Spirit's ongoing ministry.
Reflection and Application
For believers today, 1 John 5:8 offers immense assurance and a solid foundation for faith. In a world often skeptical of truth claims and prone to subjective interpretations, this verse reminds us that our belief in Jesus Christ is rooted in divinely orchestrated, verifiable realities. The historical events of Jesus' baptism and crucifixion (the water and the blood) are not mere legends but concrete acts attested by God Himself through His Spirit. This should bolster our confidence in the Gospel, enabling us to stand firm against doubt and false teachings. Furthermore, the ongoing witness of the Holy Spirit within our hearts confirms our adoption as children of God and empowers us to live out the truth of Christ. We are called to embody this unified testimony in our lives, allowing the Spirit to work through us as we bear witness to the saving power of the water (baptism into new life) and the blood (redemption through Christ's sacrifice). Our lives, transformed by the Spirit, become a living testament to the reality of Jesus Christ, echoing the harmonious witness of the Spirit, the water, and the blood.
Questions for Reflection
FAQ
What is the significance of "the water" and "the blood" in this verse?
"The water" is widely understood to refer to Jesus' baptism, which marked the inauguration of His public ministry and was accompanied by a divine affirmation of His Sonship (Matthew 3:16-17). It signifies His identification with humanity and the beginning of His messianic work. "The blood" refers to Jesus' sacrificial death on the cross, the ultimate act of atonement for the sins of humanity (John 19:34). Together, they emphasize the full reality of Jesus' humanity and the efficacy of His redemptive work, countering false teachings that denied His physical reality or the saving power of His death. They confirm that Jesus was truly man and truly died for our sins.
How does the Holy Spirit "bear witness" to Christ?
The Holy Spirit bears witness to Christ in multiple ways. Externally, the Spirit inspired the biblical writers to record the truth about Jesus, making the scriptures a reliable testimony (2 Peter 1:20-21). Internally, the Spirit convicts individuals of sin and righteousness, drawing them to Christ (John 16:8). He also indwells believers, confirming their adoption as children of God (Romans 8:16) and empowering them to confess Jesus as Lord (1 Corinthians 12:3). The Spirit's witness is ongoing, powerful, and essential for understanding and embracing the truth of Christ.
Christ-Centered Fulfillment
First John 5:8 finds its ultimate Christ-centered fulfillment in the comprehensive reality of Jesus' person and work, providing an undeniable testimony to His identity as the Son of God. The "water" points to His baptism, where the Father's voice declared Him as His beloved Son (Matthew 3:17), inaugurating His public ministry, which was characterized by purity and truth, foreshadowing the cleansing power of His sacrifice. The "blood" unequivocally signifies His atoning death on the cross, the ultimate act of love and obedience that secured salvation for humanity. This is the very core of the Gospel, where Christ's shed blood cleanses from all sin (1 John 1:7) and establishes a new covenant (Hebrews 9:14-15). Finally, the "Spirit" is the Holy Spirit, whom Christ promised to send after His ascension (John 16:7), and who now continually bears witness to Jesus' deity, resurrection, and ongoing reign. The Spirit convicts the world of sin, righteousness, and judgment (John 16:8), empowers believers to proclaim Christ (Acts 1:8), and indwells them as a guarantee of their eternal inheritance in Christ (Ephesians 1:13-14). Thus, these three earthly witnesses—the Spirit, the water, and the blood—converge perfectly to present a unified, irrefutable testimony to Jesus Christ as the divine Son, the atoning sacrifice, and the living Lord, through whom all who believe receive eternal life (1 John 5:11-12).