1 John 5:8

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, Romans 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.

1 John 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 Lord’s 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 Lord’s 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.

1 John 5:8 . Καὶ τρεῖς εἰσιν οἱ μαρτυροῦντες , 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 John 3:8 ; John 3:11 .— ἐν τῷ οὐρανῷ , in heaven ) See below.— ὁ Πατὴρ , 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. 1 Corinthians 15:28 .— ὁ Λόγος , the Word ) The name, Word , is remarkably adapted to the testimony. The Word testifies respecting Himself, as respecting the Son of God. Revelation 1:5 ; Revelation 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).— τὸ Πνεῦμα , 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. 1 John 2:27 ; John 15:26 ; Acts 5:32 ; Romans 8:16 .

Wherefore, as before a pair of witnesses was urged, John 8:17-18 , so now there is a Trinity.— καὶ οὗτοι οἱ τρεῖς ἓν εἰσι , 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 εἰς 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: John 10:30 ; John 10:38 ; John 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, John 5:37 : not only the water, but the Word also, John 3:11 ; John 10:41 : not only the blood, but the Spirit also, John 15:26-27 . Now it becomes evident how necessary is the reading of the 8th verse.