1 John 5:7
Verse
Context
Overcoming the World
6This is the One who came by water and blood, Jesus Christ—not by water alone, but by water and blood. And it is the Spirit who testifies to this, because the Spirit is the truth. 7For there are three that testify:8the Spirit, the water, and the blood—and these three are in agreement.
Sermons
Ron Bailey
John Piper
G.W. North
Julian of Norwich
J.C. Ryle
Timothy TowSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
There are three that bear record - The Father, who bears testimony to his Son; the Word or Λογος, Logos, who bears testimony to the Father; and the Holy Ghost, which bears testimony to the Father and the Son. And these three are one in essence, and agree in the one testimony, that Jesus came to die for, and give life to, the world. But it is likely this verse is not genuine. It is wanting in every MS. of this epistle written before the invention of printing, one excepted, the Codex Montfortii, in Trinity College, Dublin: the others which omit this verse amount to one hundred and twelve. It is wanting in both the Syriac, all the Arabic, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, etc., in a word, in all the ancient versions but the Vulgate; and even of this version many of the most ancient and correct MSS. have it not. It is wanting also in all the ancient Greek fathers; and in most even of the Latin. The words, as they exist in all the Greek MSS. with the exception of the Codex Montfortii, are the following: - "Jo1 5:6. This is he that came by water and blood, Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness because the Spirit is truth. Jo1 5:7. For there are three that bear witness, the Spirit, the water, and the blood; and these three agree in one. Jo1 5:9. If we receive the witness of man, the witness of God is greater, etc." The words that are omitted by all the MSS., the above excepted, and all the versions, the Vulgate excepted, are these: - [In heaven, the Father, the Word, and the Holy Spirit, and these three are one, and there are three which bear witness in earth]. To make the whole more clear, that every reader may see what has been added, I shall set down these verses, with the inserted words in brackets. "Jo1 5:6. And it is the Spirit that beareth witness, because the Spirit is truth. Jo1 5:7. For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost, and these three are one. Jo1 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. Jo1 5:9. If we receive the witness of men, the witness of God is greater, etc." Any man may see, on examining the words, that if those included in brackets, which are wanting in the MSS. and versions, be omitted, there is no want of connection; and as to the sense, it is complete and perfect without them; and, indeed much more so than with them. I shall conclude this part of the note by observing, with Dr. Dodd, "that there are some internal and accidental marks which may render the passage suspected; for the sense is complete, and indeed more clear and better preserved, without it. Besides, the Spirit is mentioned, both as a witness in heaven and on earth; so that the six witnesses are thereby reduced to five, and the equality of number, or antithesis between the witnesses in heaven and on earth, is quite taken away. Besides, what need of witnesses in heaven? No one there doubts that Jesus is the Messiah; and if it be said that Father, Son, and Spirit are witnesses on earth, then there are five witnesses on earth, and none in heaven; not to say that there is a little difficulty in interpreting how the Word or the Son can be a witness to himself." It may be necessary to inquire how this verse stood in our earliest English Bibles. In Coverdale's Bible, printed about 1535, for it bears no date, the seventh verse is put in brackets thus: - And it is the Sprete that beareth wytnes; for the Sprete is the truth. (For there are thre which beare recorde in heaven: the Father, the Woorde, and the Holy Ghost, and these thre are one.) And there are thre which beare record in earth: the Sprete, water, and bloude and these thre are one. If we receyve, etc. Tindal was as critical as he was conscientious; and though he admitted the words into the text of the first edition of his New Testament printed in 1526, yet he distinguished them by a different letter, and put them in brackets, as Coverdale has done; and also the words in earth, which stand in Jo1 5:8, without proper authority, and which being excluded make the text the same as in the MSS., etc. Two editions of this version are now before me; one printed in English and Latin, quarto, with the following title: - The New Testament, both in Englyshe and Laten, of Master Erasmus translation - and imprinted by William Powell - the yere of out Lorde M.CCCCC.XLVII. And the fyrste yere of the kynges (Edw. VI.) moste gratious reygne. In this edition the text stands thus: - And it is the Spirite that beareth wytnes, because the Spirite is truth (for there are thre whiche beare recorde in heaven, the Father, the Worde, and the Holy Ghost, and these thre are one.) For there are thre which beare recorde, (in earth), the Spirite, water, and blode, and these thre are one. If we receyve, etc. The other printed in London "by William Tylle, 4to; without the Latin of Erasmus in M.CCCCC.XLIX. the thyrde yere of the reigne of our moost dreade Soverayne Lorde Kynge Edwarde the Syxte," has, with a small variety of spelling, the text in the same order, and the same words included in brackets as above. The English Bible, with the book of Common Prayer, printed by Richard Cardmarden, at Rouen in Normandy, fol. 1566, exhibits the text faithfully, but in the following singular manner: - And it is the Spyryte that beareth witnesse, because the Spyryte is truthe. (for there are three which beare recorde in heaven, the Father, the Woorde, and the Holy Ghost; and these Three are One) And three which beare recorde* (in earth) the Spirite, and water, and bloode; and these three are one. The first English Bible which I have seen, where these distinctions were omitted, is that called The Bishops' Bible, printed by Jugge, fol. 1568. Since that time, all such distinctions have been generally disregarded. Though a conscientious believer in the doctrine of the ever blessed, holy, and undivided Trinity, and in the proper and essential Divinity of our Lord Jesus Christ, which doctrines I have defended by many, and even new, arguments in the course of this work, I cannot help doubting the authenticity of the text in question; and, for farther particulars, refer to the observations at the end of this chapter.
Jamieson-Fausset-Brown Bible Commentary
three--Two or three witnesses were required by law to constitute adequate testimony. The only Greek manuscripts in any form which support the words, "in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and there are three that bear witness in earth," are the Montfortianus of Dublin, copied evidently from the modern Latin Vulgate; the Ravianus, copied from the Complutensian Polyglot; a manuscript at Naples, with the words added in the Margin by a recent hand; Ottobonianus, 298, of the fifteenth century, the Greek of which is a mere translation of the accompanying Latin. All the old versions omit the words. The oldest manuscripts of the Vulgate omit them: the earliest Vulgate manuscript which has them being Wizanburgensis, 99, of the eighth century. A scholium quoted in MatthÃ&brvbri, shows that the words did not arise from fraud; for in the words, in all Greek manuscripts "there are three that bear record," as the Scholiast notices, the word "three" is masculine, because the three things (the Spirit, the water, and the blood) are SYMBOLS OF THE TRINITY. To this CYPRIAN, 196, also refers, "Of the Father, Son and Holy Spirit, it is written, 'And these three are one' (a unity)." There must be some mystical truth implied in using "three" (Greek) in the masculine, though the antecedents, "Spirit, water, and blood," are neuter. That THE TRINITY was the truth meant is a natural inference: the triad specified pointing to a still Higher Trinity; as is plain also from Jo1 5:9, "the witness of GOD," referring to the Trinity alluded to in the Spirit, water, and blood. It was therefore first written as a marginal comment to complete the sense of the text, and then, as early at least as the eighth century, was introduced into the text of the Latin Vulgate. The testimony, however, could only be borne on earth to men, not in heaven. The marginal comment, therefore, that inserted "in heaven," was inappropriate. It is on earth that the context evidently requires the witness of the three, the Spirit, the water, and the blood, to be borne: mystically setting forth the divine triune witnesses, the Father, the Spirit, and the Son. LUECKE notices as internal evidence against the words, John never uses "the Father" and "the Word" as correlates, but, like other New Testament writers, associates "the Son" with "the Father," and always refers "the Word" to "God" as its correlate, not "the Father." Vigilius, at the end of the fifth century, is the first who quotes the disputed words as in the text; but no Greek manuscript earlier than the fifteenth is extant with them. The term "Trinity" occurs first in the third century in TERTULLIAN [Against Praxeas, 3].
John Gill Bible Commentary
For there are three that bear record in heaven,.... That is, that Jesus is the Son of God. The genuineness of this text has been called in question by some, because it is wanting in the Syriac version, as it also is in the Arabic and Ethiopic versions; and because the old Latin interpreter has it not; and it is not to be found in many Greek manuscripts; nor cited by many of the ancient fathers, even by such who wrote against the Arians, when it might have been of great service to them: to all which it may be replied, that as to the Syriac version, which is the most ancient, and of the greatest consequence, it is but a version, and a defective one. The history of the adulterous woman in the eighth of John, the second epistle of Peter, the second and third epistles of John, the epistle of Jude, and the book of the Revelations, were formerly wanting in it, till restored from Bishop Usher's copy by De Dieu and Dr. Pocock, and who also, from an eastern copy, has supplied this version with this text. As to the old Latin interpreter, it is certain it is to be seen in many Latin manuscripts of an early date, and stands in the Vulgate Latin edition of the London Polyglot Bible: and the Latin translation, which bears the name of Jerom, has it, and who, in an epistle of his to Eustochium, prefixed to his translation of these canonical epistles, complains of the omission of it by unfaithful interpreters. And as to its being wanting in some Greek manuscripts, as the Alexandrian, and others, it need only be said, that it is to be found in many others; it is in an old British copy, and in the Complutensian edition, the compilers of which made use of various copies; and out of sixteen ancient copies of Robert Stephens's, nine of them had it: and as to its not being cited by some of the ancient fathers, this can be no sufficient proof of the spuriousness of it, since it might be in the original copy, though not in the copies used by them, through the carelessness or unfaithfulness of transcribers; or it might be in their copies, and yet not cited by them, they having Scriptures enough without it, to defend the doctrine of the Trinity, and the divinity of Christ: and yet, after all, certain it is, that it is cited by many of them; by Fulgentius (z), in the beginning of the "sixth" century, against the Arians, without any scruple or hesitation; and Jerom, as before observed, has it in his translation made in the latter end of the "fourth" century; and it is cited by Athanasius (a) about the year 350; and before him by Cyprian (b), in the middle, of the "third" century, about the year 250; and is referred to by Tertullian (c) about, the year 200; and which was within a "hundred" years, or little more, of the writing of the epistle; which may be enough to satisfy anyone of the genuineness of this passage; and besides, there never was any dispute about it till Erasmus left it out in the, first edition of his translation of the New Testament; and yet he himself, upon the credit of the old British copy before mentioned, put it into another edition of his translation. The heavenly witnesses of Christ's sonship are, the Father, the Word, and the Holy Ghost. The "Father" is the first Person, so called, not in, reference to the creatures, angels, or men, he is the Creator, and so the Father of; for this is common to the other two Persons; but in reference to his Son Jesus Christ, of whose sonship he bore witness at his baptism and transfiguration upon the mount. The "Word" is the second Person, who said and it was done; who spoke all things out of nothing in the first creation; who was in the beginning with God the Father, and was God, and by whom all things were created; he declared himself to be the Son of God, and proved himself to be so by his works and miracles; see Mar 14:61, &c. and his witness of himself was good and valid; see Joh 8:13; and because it is his sonship that is, here testified of, therefore the phrase, "the Word", and not "the Son", is here used. "The Holy Ghost" is the third Person, who proceeds from the Father, and is also called the Spirit of the Son, who testified of, Christ's sonship also at his baptism, by descending on him as a dove, which was the signal given to John the Baptist, by which he knew him, and bare record of him, that he was the Son of God. Now the number of these witnesses was three, there being so many persons in the Godhead; and such a number being sufficient, according to law, for the establishing of any point: to which may be added, that they were witnesses in heaven, not to the heavenly inhabitants, but to men on earth; they were so called, because they were in heaven, and from thence gave out their testimony; and which shows the firmness and excellency of it, it being not from earth, but from heaven, and not human, but divine; to which may be applied the words of Job, in Job 16:19; it follows, and these three are one; which is to be understood, not only of their unity and agreement in their testimony, they testifying of the same thing, the sonship of Christ; but of their unity in essence or nature, they being the one God. So that, this passage holds forth and asserts the unity of God, a trinity of persons in the Godhead, the proper deity of each person, and their distinct personality, the unity of essence in that they are one; a trinity of persons in that they are three, the Father, the Word, and the Holy Ghost, and are neither more nor fewer; the deity of each person, for otherwise their testimony would not be the testimony of God, as in Jo1 5:9; and their distinct personality; for were they not three distinct persons, they could not be three testifiers, or three that bare record. This being a proper place, I shall insert the faith of the ancient Jews concerning the doctrine of the Trinity; and the rather, as it agrees with the apostle's doctrine in words and language, as well as in matter. They call the three Persons in the Godhead three degrees: they say (d), "Jehovah, Elohenu (our God), Jehovah, Deu 6:4; these are the three degrees with respect to this sublime mystery, in the beginning Elohim, or God, created, Gen 1:1, &c.'' And these three, they say, though they are distinct, yet are one, as appears by what follows (e): "come see the mystery of the word; there are three degrees, and every degree is by itself, yet they are all one, and are bound together in one, and one is not separated from the other.'' Again, it is said (f), "this is the unity of Jehovah the first, Elohenu, Jehovah, lo, all of them are one, and therefore: called one; lo, the three names are as if they were one, and therefore are called one, and they are one; but by the revelation of the Holy Spirit it is made known, and they by the sight of the eye may be known, , "that these three are one": and this is the mystery of the voice which is heard; the voice is one, and there are three things, fire, and Spirit, and water, and all of them are one in the mystery of the voice, and they are but one: so here, Jehovah, Elohenu, Jehovah, they are one, the three, forms, modes, or things, which are one.'' Once more (g), "there are two, and one is joined unto them, and they are three; and when the three are one, he says to them, these are the two names which Israel heard, Jehovah, Jehovah, and Elohenu is joined unto them, and it is the seal of the ring of truth; and when they are joined as one, they are one in one unity.'' And this they illustrate by the three names of the soul of man (h); "the three powers are all of them one, the soul, spirit, and breath, they are joined as one, and they are one; and all is according to the mode of the sublime mystery,'' meaning the Trinity. "Says R. Isaac (i) worthy are the righteous in this world, and in the world to come, for lo, the whole of them is holy, their body is holy, their soul is holy, their Spirit is holy, their breath is holy, holy are these three degrees "according to the form above".--Come see these three degrees cleave together as one, the soul, Spirit, and breath.'' The three first Sephirot, or numbers, in the Cabalistic tree, intend the three divine Persons; the first is called the chief crown, and first glory, which essence no creature can comprehend (k), and designs the Father, Joh 1:18; the second is called wisdom, and the intelligence illuminating, the crown of the creation, the brightness of equal unity, who is exalted above every head; and he is called, by the Cabalists, the second glory (l); see Co1 1:24 Heb 1:3. This is the Son of God: the third is called understanding sanctifying, and is the foundation of ancient wisdom, which is called the worker of faith; and he is the parent of faith, and from his power faith flows (m); and this is the Holy Spirit; see Pe1 1:2. Now they say (n) that these three first numbers are intellectual, and are not "properties", or "attributes", as the other seven are. R. Simeon ben Jochai says (o), "of the three superior numbers it is said, Psa 62:11, "God hath spoken once, twice have I heard this"; one and two, lo the superior numbers of whom it is said, one, one, one, three ones, and this is the mystery of Psa 62:11.'' Says R. Judah Levi (p), "behold the mystery of the numberer, the number, and the numbered; in the bosom of God it is one thing, in the bosom of man three; because he weighs with his understanding, and speaks with his mouth, and writes with his hand.'' It was usual with the ancient Jews to introduce Jehovah speaking, or doing anything, in this form, I and my house of judgment; and it is a rule with them, that wherever it is said, "and Jehovah", he and his house or judgment are intended (q); and Jarchi frequently makes use of this phrase to explain texts where a plurality in the Godhead is intended, as Gen 1:26; and it is to be observed, that a house of judgment, or a sanhedrim, among the Jews, never consisted of less than three. They also had used to write the word "Jehovah" with three "Jods", in the form of a triangle, as representing the three divine Persons: one of their more modern (r) writers has this observation on the blessing of the priest in Num 6:24, "these three verses begin with a "Jod", in reference to the three "Jods" which we write in the room of the name, (i.e. Jehovah,) for they have respect to the three superior things.'' (z) Respons. contr. Arian. obj. 10. & de Trinitate, c. 4. (a) Contr. Arium, p. 109. (b) De Unitate Eccles. p. 255. & in Ep. 73. ad Jubajan, p. 184. (c) Contr. Praxeam, c. 25. (d) Zohar in Gen. fol. 1. 3. (e) Ib. in Lev. fol. 27. 2. (f) Ib. in Exod. fol. 18. 3, 4. (g) lb. in Numb. fol. 67. 3. (h) lb. in Exod. fol. 73. 4. (i) lb. in Lev. fol. 29. 2. (k) Sepher Jetzira, Semit. 1. (l) Sepher Jetzira, Semit. 2. (m) Ib. Semit. 3. (n) R. Menachem apud Rittangel. in Jetzira, p. 193. (o) Tikkune Zohar apud ib. p. 64. (p) Apud ib. p. 38. (q) Zohar in Gen. fol. 48. 4. Jarchi in Gen. xix. 24. Vid. T. Bab. Beracot, fol. 6. 1. & Gloss. in ib. & Sanhedrin, fol. 3. 2. (r) R. Abraham Seba in Tzeror Hammor, fol. 113. 2.
Tyndale Open Study Notes
5:7-8 three witnesses: The Spirit descended on Christ at his baptism (see John 1:32-34). The water is the water in which Christ was baptized (see Matt 3:13-15; Mark 1:9-11). The blood is the blood that Christ shed at his crucifixion (see Mark 15:37-39). All three proclaim Jesus as God’s Son (1 Jn 5:6). • After the phrase three witnesses, a few very late manuscripts add in heaven—the Father, the Word, and the Holy Spirit, and these three are one. And we have three witnesses on earth. The longer version was written in Latin several centuries after John to explain the three elements (water, blood, and Spirit) as symbols of the Trinity. This explanation found its way into some Latin editions of 1 John, including later copies of the Latin Vulgate. Eventually, Erasmus translated it into Greek and included it in what became the Textus Receptus, the “received text,” which is why it was included in the King James Version. The longer version cannot be found in any Greek manuscript prior to the 1700s and was never cited by any of the early fathers of the church. For these reasons, few modern English translations recognize the longer version as part of the authentic text.
1 John 5:7
Overcoming the World
6This is the One who came by water and blood, Jesus Christ—not by water alone, but by water and blood. And it is the Spirit who testifies to this, because the Spirit is the truth. 7For there are three that testify:8the Spirit, the water, and the blood—and these three are in agreement.
- Scripture
- Sermons
- Commentary
Regeneration (Rora 2003)
By Ron Bailey1.8K58:25RegenerationJHN 3:16JHN 20:29ROM 5:51JN 5:7In this sermon, the preacher focuses on the book of Romans, particularly the first four chapters. He explains that Paul brings an accusation against the whole world, declaring everyone guilty. However, because of God's incredible act of paying the price through Christ, it is possible for individuals to be justified and declared free. The preacher then explores the experiences of Abraham and David, highlighting the blessings of being justified by faith. He also emphasizes the impact of sin and death on humanity, tracing it back to Adam. The sermon concludes with a reminder of the witness of the Spirit and the importance of relying on God's word.
Why We Believe the Bible - Lesson 3
By John Piper1.1K1:26:291JN 5:7In this sermon, the pastor discusses the trustworthiness of the Bible and how it can be seen as reliable. He begins by using his own personal testimony as evidence, highlighting his former life as a persecutor of the church and his zealousness for his ancestral traditions. He acknowledges that this may be a problem for some, but it serves as a basis for his argument. The pastor then mentions two more sections he will cover: a historical argument and a theological/spiritual approach to trusting the Bible. He concludes by praying for guidance and offering to answer any further questions.
Spirit, Water, Blood
By G.W. North1141:50:57Christian LifeGEN 1:1MAT 6:331JN 5:7REV 22:1REV 22:17In this sermon, the preacher emphasizes the significance of the water and blood that flowed from Jesus' side when he was crucified. He highlights the consistency and integrity of the scriptures, pointing out how God never deviates from his original plan. The preacher also mentions the importance of applying oneself and thinking deeply about the teachings of the Bible, rather than simply seeking emotional experiences. He concludes by emphasizing the need for a structured and purposeful ministry, comparing it to the courses of stars and the ministry of priests in the Tabernacle.
Suddenly the Trinity Filled My Heart With Utmost Joy
By Julian of Norwich0MAT 27:29LUK 1:38LUK 1:46EPH 6:101JN 5:7REV 21:4Julian of Norwich shares a profound vision where she sees the red blood trickling down from under the Garland, symbolizing the Passion of Christ, who suffered for all. She experiences immense joy as the Trinity fills her heart, giving her a glimpse of the eternal joy in heaven. Julian is astonished by the humility of God towards sinful creatures and finds strength in the blessed Passion against all temptations. She also sees the blessed Virgin Mary in a vision, marveling at her wisdom and truth in humbly accepting her role in God's plan.
The Duties of Parents
By J.C. Ryle0DEU 32:42SA 23:2PSA 19:7MAT 12:36JHN 14:6JHN 17:172TI 3:16HEB 3:72PE 1:211JN 5:7In this sermon, the preacher delves into the concept of divine inspiration of the Scriptures, emphasizing that every word of Scripture is God-breathed, not originating from human will but from the Holy Spirit. The sermon highlights the importance of recognizing the Bible as the voice of God to humanity, emphasizing its trustworthiness and authority. Various theologians and biblical figures are quoted to support the doctrine of the inspiration of Scripture, stressing that the Bible is the ultimate guide to divine truth and must be revered and obeyed.
The Father of Lies and a Murderer
By Timothy Tow0PSA 119:105MAT 7:19MAT 11:28JHN 8:242CO 13:8EPH 6:121JN 5:7Timothy Tow preaches about the continuous deception of Satan since the Fall of Adam and Eve, emphasizing how Satan spreads lies against the Truth through false teachings and attacks on the Word of God. He highlights historical instances where Satan distorted beliefs about Christ's nature, salvation by faith alone, and the work of the Holy Spirit. Tow exposes the deceitful work of individuals like Westcott and Hort, who revised the Bible to undermine its authenticity and fundamental doctrines, urging believers to discern and reject such false teachings.
The Indwelling of the Spirit, the Common Privilege of All Believers. (John 7:37-39)
By George Whitefield0JHN 3:5JHN 7:37ACT 5:3ROM 8:9GAL 5:22EPH 1:13PHP 1:61TH 5:19TIT 3:51JN 5:7George Whitefield preaches about the necessity for all believers to receive the Holy Spirit, emphasizing that the doctrines of the gospel and the operation of God's Spirit are not limited to the early followers of Jesus but are relevant for all believers in all ages. He highlights the importance of truly believing in Jesus Christ to receive the Holy Spirit, as it is the common privilege and portion of all believers. Whitefield urges the congregation to come to Jesus Christ by faith, emphasizing that salvation is a free gift from God and that through faith in Christ, believers can receive the Holy Spirit and be restored to a relationship with God.
Identity and Personality
By D.L. Moody0The TrinityThe Holy SpiritMAT 3:161JN 5:7D.L. Moody emphasizes the distinct personalities within the Godhead—Father, Son, and Holy Spirit—highlighting their unity and individual roles in the divine plan. He explains that while the Father plans, the Son executes, and the Holy Spirit applies, they work together in perfect harmony. Moody asserts that the Holy Spirit's presence is not only a matter of scriptural revelation but also a personal experience for believers, transforming lives and empowering them beyond human understanding. He contrasts the reality of the Holy Spirit's work with the limitations of human science, affirming that true spiritual life comes from the divine power of the Holy Spirit. Ultimately, Moody calls for faith in the revealed truths of Scripture, acknowledging the mystery of God's nature while celebrating the transformative power of the Holy Spirit in the lives of believers.
Jane Lead's Journal Entries: October - December, 1676 Including a Letter and Two Testimonies
By Jane Lead0ISA 11:1EPH 4:301JN 5:7REV 22:1Jane Lead preaches about the significance of the three Heavenly Witnesses and the restoration of the soul, emphasizing the need for stability and sealing with the living print of the Olive-Tree to withstand the contrary winds of life. The vision of the four Winds being bound up and the Olive-Tree Seal being impressed signifies a fixed life and protection from mutability. The Witnesses bear record of the soul's original state, its fall, and its restoration through the Trinity, leading to a new creation and formation for God's habitation within us.
Questions/answers About the Trinity
By James Blaine Chapman0DEU 6:4ISA 43:10MAT 28:19JHN 1:1ROM 8:92CO 13:14COL 2:9HEB 1:41JN 5:7James Blaine Chapman delves into the question of the Trinity's eternal existence within the Godhead, drawing insights from Hebrews 1:4, 5 and John 1:1-14. He affirms that the Trinity, consisting of Father, Son, and Holy Ghost, has always existed in one essence but manifested in three persons, as revealed in the Scriptures. Chapman emphasizes the uniqueness of the Trinity as a divine mystery that cannot be fully understood through natural analogies or human consciousness.
A Declaration of the Faith and Practice of the Church of Christ
By John Gill0Church UnityFaith and PracticeMAT 28:19JHN 3:16ACT 24:15ROM 10:101CO 11:23EPH 1:4PHP 1:272TI 3:15HEB 9:281JN 5:7John Gill presents a comprehensive declaration of the faith and practice of the Church of Christ, emphasizing the authority of Scripture, the nature of God as a Trinity, and the doctrines of salvation through Christ. He outlines the church's beliefs regarding election, the fall of man, and the necessity of Christ's atoning sacrifice for redemption. Gill stresses the importance of baptism and the Lord's Supper as ordinances of the church, alongside the call for believers to live in accordance with the Gospel. The declaration serves as a commitment to uphold these truths and to foster unity and love within the church community.
Of a Plurality on the Godhead; Or, a Trinity of Persons in the Unity of the Divine Essence.
By John Gill0Doctrine of the TrinityUnity of GodGEN 1:1GEN 1:26ISA 6:8MAT 28:19JHN 1:1JHN 14:232CO 13:14EPH 1:31JN 5:7REV 1:4John Gill expounds on the doctrine of the Trinity, asserting that the Godhead consists of three distinct persons—Father, Son, and Holy Spirit—while maintaining the unity of the divine essence. He provides scriptural evidence for this plurality, citing various passages that use plural terms and expressions when referring to God, such as 'Elohim' and 'us' in creation. Gill emphasizes that the Trinity is not merely a theological concept but is essential to understanding God's nature and His works in creation, providence, and grace. He argues that the distinct roles of each person in the Godhead are evident in the acts of salvation and the worship practices of believers. Ultimately, Gill concludes that the Trinity is foundational to the Christian faith and the experience of salvation.
Who Is the Holy Spirit?
By Dougan Clark0MAT 28:19JHN 3:5JHN 14:16JHN 16:13ACT 5:3ROM 8:261CO 2:101CO 12:11EPH 4:301JN 5:7Dougan Clark preaches about the Holy Spirit as a distinct person within the Trinity, emphasizing His deity, personality, and role in the Godhead. The sermon highlights the Holy Spirit's involvement in inspiring the Bible, guiding the early Church, and working alongside the Father and the Son in the salvation plan. Clark addresses the importance of reverent worship and proper terminology when referring to the Holy Spirit, distinguishing His unique attributes from those of Christ and God.
The Christian Doctrine of the Trinity
By Olin Alfred Curtis0MAT 28:19JHN 14:9JHN 17:4PHP 2:51JN 5:7Olin Alfred Curtis preaches on the essential doctrine of the Trinity, rejecting various heretical views and emphasizing the three distinct Persons in the Godhead. He highlights the eternal nature of the distinctions within the Trinity, the necessity of these distinctions for the divine life, and the eternal personal manifestations of the Father, Son, and Holy Spirit. Curtis delves into the problem of harmonizing the unity of God with the Christian concept of redemption, emphasizing the importance of not dividing the substance or confusing the persons within the Trinity.
On the Trinity
By John Wesley0The TrinityFaith and UnderstandingGEN 1:26MAT 28:19JHN 1:1JHN 10:30JHN 14:1ROM 8:162CO 13:14EPH 4:4COL 2:91JN 5:7John Wesley preaches on the Trinity, emphasizing that true religion is not merely about holding correct opinions but about a vital relationship with God. He argues that the doctrine of the Trinity, as stated in 1 John 5:7, is essential to understanding the nature of God and the Christian faith. Wesley acknowledges the mystery of the Trinity but insists that belief in the fact of the Trinity is crucial for genuine faith. He encourages believers to accept the revealed truths of God without needing to fully comprehend the mysteries behind them. Ultimately, Wesley asserts that the knowledge of the Triune God is foundational to all vital religion and Christian experience.
"The Wretched Woman of John Eight"
By Charles Alexander0PSA 139:23PRO 30:5JER 17:13MAT 26:6MRK 14:8LUK 7:36JHN 8:72TI 3:161JN 5:7Charles Alexander preaches about the importance of preserving the roots of faith and language by holding onto the Authorized Version of the Bible amidst the influx of newer translations. He emphasizes the need to resist subtle erosions of the Word of God and challenges believers to consider the implications of critical attacks on the Bible's authenticity. The sermon delves into the story of the woman taken in adultery in John 8, defending its canonicity and highlighting its deep significance and prophetic meaning. Alexander warns against the dangers of accepting new versions that may undermine the foundations of faith and lead to confusion and uncertainty.
An Epistle to All Serious Professors of the Christian Religion
By Isaac Penington0PSA 139:23MAT 6:33JHN 6:63JHN 10:301CO 6:20HEB 9:14JAS 4:71PE 1:181JN 5:7Isaac Penington passionately expresses his deep understanding and experience of the Godhead, the sacrificial offering of Jesus Christ, and the imputation of Christ's righteousness to believers. He emphasizes the importance of knowing God sensibly and experientially as a Father, Son, and Holy Spirit in unity. Penington urges believers to focus on the inward life and power of Christ rather than outward rituals. He challenges listeners to seek the kingdom of God and His righteousness diligently, emphasizing the need for a genuine, transformative faith that leads to a daily growth in Christlikeness.
1 John 5:7
By John Gill0The TrinityThe Divinity of ChristGEN 1:26MAT 3:17MAT 28:19JHN 1:1JHN 10:30JHN 14:262CO 13:14COL 2:9HEB 1:31JN 5:7John Gill expounds on 1 John 5:7, emphasizing the significance of the heavenly witnesses—the Father, the Word, and the Holy Ghost—who testify to the divinity and sonship of Jesus Christ. He addresses the textual controversies surrounding this verse, defending its authenticity against claims of omission in various manuscripts and translations. Gill highlights the unity of these three witnesses, asserting their distinct personalities and shared essence as one God, which affirms the doctrine of the Trinity. He also references ancient Jewish beliefs that align with this understanding, illustrating the historical context of the Trinity in both Christian and Jewish thought. Ultimately, Gill's sermon reinforces the foundational Christian belief in the triune nature of God.
Baptism in the Three-Fold Name
By Zac Poonen0MAT 28:20JHN 14:16ACT 2:38EPH 4:4COL 1:151JN 5:7Zac Poonen delves into the profound mystery of the Trinity, emphasizing the singular Name of the Father, Son, and Holy Spirit, while highlighting the distinct roles each Person plays in our salvation. He clarifies that although God is One, He exists in Three Persons, each with a unique ministry in our redemption, such as the Son's sacrifice for our sins and the Holy Spirit's role as our Helper. Poonen explains the apostles' practice of baptizing in the Name of Jesus Christ as a way to distinguish the Father, Son, and Holy Spirit from a heathen trinity, ensuring believers understand the Triune God's unity and diversity.
The Relation of the Spirit to the Trinity
By G. Campbell Morgan0The TrinityThe Holy SpiritGEN 1:26NUM 6:24ISA 6:3MAT 28:19JHN 1:3JHN 3:34JHN 14:26JHN 15:261CO 2:101JN 5:7G. Campbell Morgan explores the profound mystery of the Trinity, emphasizing that while the doctrine is a declared fact in Scripture, it remains beyond human comprehension. He discusses various analogies that attempt to illustrate the Trinity but ultimately concludes that they fall short of capturing its essence. Morgan highlights the roles of the Father, Son, and Holy Spirit in creation and revelation, asserting that the Holy Spirit is the third Person of the Trinity, proceeding from the Father and revealing the divine consciousness. He stresses that the relationship among the Trinity is a mystery that cannot be fully explained but is essential for understanding God's nature and work in the world.
Receiving Christ
By Ron Bailey0JHN 1:12JHN 3:8JHN 3:16ROM 8:161JN 5:7Ron Bailey delves into the concept of 'receiving Christ' as a product of 20th-century evangelistic campaigns, contrasting it with pre-20th-century patterns of response to God. He emphasizes the importance of genuine responses to God and the potential pitfalls of reducing salvation to a formulaic prayer. Bailey explores the biblical theme of 'witness' throughout John's writings, highlighting the role of various witnesses to Christ, including John the Baptist and the Holy Spirit. He underscores the necessity of the Holy Spirit's witness in authenticating one's faith and the true understanding of being 'born from above' as a work of God, not a human responsibility.
The Divinity of the Son of God
By James Arminius0PRO 30:4ISA 9:6JHN 1:14JHN 5:26JHN 10:30JHN 14:91CO 8:6COL 2:9HEB 1:31JN 5:7James Arminius addresses the controversy surrounding the Divinity of the Son of God, refuting the notion that the Son is autotheos, having His essence from Himself and not from the Father. Arminius defends the traditional belief that the Son derives His Deity from the Father by eternal generation, warning against the errors of Tri-theism and Sabellianism. He highlights the importance of upholding the truth of the ancient Church's teachings on the Trinity and the eternal generation of the Son.
The Attributes of God
By Olin Alfred Curtis0PSA 139:1ISA 55:8MAL 3:6MAT 28:19JHN 1:14JHN 10:30ROM 11:331JN 4:81JN 5:7REV 1:8Olin Alfred Curtis delves into the deep mysteries of the doctrines of the Incarnation and the Trinity, exploring the rationality behind these concepts that may have seemed absurd in agnostic perspectives. The interconnectedness of the Trinity and the Incarnation is highlighted, emphasizing the unity within the plurality of persons. The concept of personality in connection with separate beings is discussed, particularly in relation to God, where distinct persons are united in one being. The sermon also touches on the divine attributes, focusing on the essential characteristics that define God's nature and the significance of the Triune-Spirit as the structural characteristic.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
There are three that bear record - The Father, who bears testimony to his Son; the Word or Λογος, Logos, who bears testimony to the Father; and the Holy Ghost, which bears testimony to the Father and the Son. And these three are one in essence, and agree in the one testimony, that Jesus came to die for, and give life to, the world. But it is likely this verse is not genuine. It is wanting in every MS. of this epistle written before the invention of printing, one excepted, the Codex Montfortii, in Trinity College, Dublin: the others which omit this verse amount to one hundred and twelve. It is wanting in both the Syriac, all the Arabic, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, etc., in a word, in all the ancient versions but the Vulgate; and even of this version many of the most ancient and correct MSS. have it not. It is wanting also in all the ancient Greek fathers; and in most even of the Latin. The words, as they exist in all the Greek MSS. with the exception of the Codex Montfortii, are the following: - "Jo1 5:6. This is he that came by water and blood, Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness because the Spirit is truth. Jo1 5:7. For there are three that bear witness, the Spirit, the water, and the blood; and these three agree in one. Jo1 5:9. If we receive the witness of man, the witness of God is greater, etc." The words that are omitted by all the MSS., the above excepted, and all the versions, the Vulgate excepted, are these: - [In heaven, the Father, the Word, and the Holy Spirit, and these three are one, and there are three which bear witness in earth]. To make the whole more clear, that every reader may see what has been added, I shall set down these verses, with the inserted words in brackets. "Jo1 5:6. And it is the Spirit that beareth witness, because the Spirit is truth. Jo1 5:7. For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost, and these three are one. Jo1 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. Jo1 5:9. If we receive the witness of men, the witness of God is greater, etc." Any man may see, on examining the words, that if those included in brackets, which are wanting in the MSS. and versions, be omitted, there is no want of connection; and as to the sense, it is complete and perfect without them; and, indeed much more so than with them. I shall conclude this part of the note by observing, with Dr. Dodd, "that there are some internal and accidental marks which may render the passage suspected; for the sense is complete, and indeed more clear and better preserved, without it. Besides, the Spirit is mentioned, both as a witness in heaven and on earth; so that the six witnesses are thereby reduced to five, and the equality of number, or antithesis between the witnesses in heaven and on earth, is quite taken away. Besides, what need of witnesses in heaven? No one there doubts that Jesus is the Messiah; and if it be said that Father, Son, and Spirit are witnesses on earth, then there are five witnesses on earth, and none in heaven; not to say that there is a little difficulty in interpreting how the Word or the Son can be a witness to himself." It may be necessary to inquire how this verse stood in our earliest English Bibles. In Coverdale's Bible, printed about 1535, for it bears no date, the seventh verse is put in brackets thus: - And it is the Sprete that beareth wytnes; for the Sprete is the truth. (For there are thre which beare recorde in heaven: the Father, the Woorde, and the Holy Ghost, and these thre are one.) And there are thre which beare record in earth: the Sprete, water, and bloude and these thre are one. If we receyve, etc. Tindal was as critical as he was conscientious; and though he admitted the words into the text of the first edition of his New Testament printed in 1526, yet he distinguished them by a different letter, and put them in brackets, as Coverdale has done; and also the words in earth, which stand in Jo1 5:8, without proper authority, and which being excluded make the text the same as in the MSS., etc. Two editions of this version are now before me; one printed in English and Latin, quarto, with the following title: - The New Testament, both in Englyshe and Laten, of Master Erasmus translation - and imprinted by William Powell - the yere of out Lorde M.CCCCC.XLVII. And the fyrste yere of the kynges (Edw. VI.) moste gratious reygne. In this edition the text stands thus: - And it is the Spirite that beareth wytnes, because the Spirite is truth (for there are thre whiche beare recorde in heaven, the Father, the Worde, and the Holy Ghost, and these thre are one.) For there are thre which beare recorde, (in earth), the Spirite, water, and blode, and these thre are one. If we receyve, etc. The other printed in London "by William Tylle, 4to; without the Latin of Erasmus in M.CCCCC.XLIX. the thyrde yere of the reigne of our moost dreade Soverayne Lorde Kynge Edwarde the Syxte," has, with a small variety of spelling, the text in the same order, and the same words included in brackets as above. The English Bible, with the book of Common Prayer, printed by Richard Cardmarden, at Rouen in Normandy, fol. 1566, exhibits the text faithfully, but in the following singular manner: - And it is the Spyryte that beareth witnesse, because the Spyryte is truthe. (for there are three which beare recorde in heaven, the Father, the Woorde, and the Holy Ghost; and these Three are One) And three which beare recorde* (in earth) the Spirite, and water, and bloode; and these three are one. The first English Bible which I have seen, where these distinctions were omitted, is that called The Bishops' Bible, printed by Jugge, fol. 1568. Since that time, all such distinctions have been generally disregarded. Though a conscientious believer in the doctrine of the ever blessed, holy, and undivided Trinity, and in the proper and essential Divinity of our Lord Jesus Christ, which doctrines I have defended by many, and even new, arguments in the course of this work, I cannot help doubting the authenticity of the text in question; and, for farther particulars, refer to the observations at the end of this chapter.
Jamieson-Fausset-Brown Bible Commentary
three--Two or three witnesses were required by law to constitute adequate testimony. The only Greek manuscripts in any form which support the words, "in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and there are three that bear witness in earth," are the Montfortianus of Dublin, copied evidently from the modern Latin Vulgate; the Ravianus, copied from the Complutensian Polyglot; a manuscript at Naples, with the words added in the Margin by a recent hand; Ottobonianus, 298, of the fifteenth century, the Greek of which is a mere translation of the accompanying Latin. All the old versions omit the words. The oldest manuscripts of the Vulgate omit them: the earliest Vulgate manuscript which has them being Wizanburgensis, 99, of the eighth century. A scholium quoted in MatthÃ&brvbri, shows that the words did not arise from fraud; for in the words, in all Greek manuscripts "there are three that bear record," as the Scholiast notices, the word "three" is masculine, because the three things (the Spirit, the water, and the blood) are SYMBOLS OF THE TRINITY. To this CYPRIAN, 196, also refers, "Of the Father, Son and Holy Spirit, it is written, 'And these three are one' (a unity)." There must be some mystical truth implied in using "three" (Greek) in the masculine, though the antecedents, "Spirit, water, and blood," are neuter. That THE TRINITY was the truth meant is a natural inference: the triad specified pointing to a still Higher Trinity; as is plain also from Jo1 5:9, "the witness of GOD," referring to the Trinity alluded to in the Spirit, water, and blood. It was therefore first written as a marginal comment to complete the sense of the text, and then, as early at least as the eighth century, was introduced into the text of the Latin Vulgate. The testimony, however, could only be borne on earth to men, not in heaven. The marginal comment, therefore, that inserted "in heaven," was inappropriate. It is on earth that the context evidently requires the witness of the three, the Spirit, the water, and the blood, to be borne: mystically setting forth the divine triune witnesses, the Father, the Spirit, and the Son. LUECKE notices as internal evidence against the words, John never uses "the Father" and "the Word" as correlates, but, like other New Testament writers, associates "the Son" with "the Father," and always refers "the Word" to "God" as its correlate, not "the Father." Vigilius, at the end of the fifth century, is the first who quotes the disputed words as in the text; but no Greek manuscript earlier than the fifteenth is extant with them. The term "Trinity" occurs first in the third century in TERTULLIAN [Against Praxeas, 3].
John Gill Bible Commentary
For there are three that bear record in heaven,.... That is, that Jesus is the Son of God. The genuineness of this text has been called in question by some, because it is wanting in the Syriac version, as it also is in the Arabic and Ethiopic versions; and because the old Latin interpreter has it not; and it is not to be found in many Greek manuscripts; nor cited by many of the ancient fathers, even by such who wrote against the Arians, when it might have been of great service to them: to all which it may be replied, that as to the Syriac version, which is the most ancient, and of the greatest consequence, it is but a version, and a defective one. The history of the adulterous woman in the eighth of John, the second epistle of Peter, the second and third epistles of John, the epistle of Jude, and the book of the Revelations, were formerly wanting in it, till restored from Bishop Usher's copy by De Dieu and Dr. Pocock, and who also, from an eastern copy, has supplied this version with this text. As to the old Latin interpreter, it is certain it is to be seen in many Latin manuscripts of an early date, and stands in the Vulgate Latin edition of the London Polyglot Bible: and the Latin translation, which bears the name of Jerom, has it, and who, in an epistle of his to Eustochium, prefixed to his translation of these canonical epistles, complains of the omission of it by unfaithful interpreters. And as to its being wanting in some Greek manuscripts, as the Alexandrian, and others, it need only be said, that it is to be found in many others; it is in an old British copy, and in the Complutensian edition, the compilers of which made use of various copies; and out of sixteen ancient copies of Robert Stephens's, nine of them had it: and as to its not being cited by some of the ancient fathers, this can be no sufficient proof of the spuriousness of it, since it might be in the original copy, though not in the copies used by them, through the carelessness or unfaithfulness of transcribers; or it might be in their copies, and yet not cited by them, they having Scriptures enough without it, to defend the doctrine of the Trinity, and the divinity of Christ: and yet, after all, certain it is, that it is cited by many of them; by Fulgentius (z), in the beginning of the "sixth" century, against the Arians, without any scruple or hesitation; and Jerom, as before observed, has it in his translation made in the latter end of the "fourth" century; and it is cited by Athanasius (a) about the year 350; and before him by Cyprian (b), in the middle, of the "third" century, about the year 250; and is referred to by Tertullian (c) about, the year 200; and which was within a "hundred" years, or little more, of the writing of the epistle; which may be enough to satisfy anyone of the genuineness of this passage; and besides, there never was any dispute about it till Erasmus left it out in the, first edition of his translation of the New Testament; and yet he himself, upon the credit of the old British copy before mentioned, put it into another edition of his translation. The heavenly witnesses of Christ's sonship are, the Father, the Word, and the Holy Ghost. The "Father" is the first Person, so called, not in, reference to the creatures, angels, or men, he is the Creator, and so the Father of; for this is common to the other two Persons; but in reference to his Son Jesus Christ, of whose sonship he bore witness at his baptism and transfiguration upon the mount. The "Word" is the second Person, who said and it was done; who spoke all things out of nothing in the first creation; who was in the beginning with God the Father, and was God, and by whom all things were created; he declared himself to be the Son of God, and proved himself to be so by his works and miracles; see Mar 14:61, &c. and his witness of himself was good and valid; see Joh 8:13; and because it is his sonship that is, here testified of, therefore the phrase, "the Word", and not "the Son", is here used. "The Holy Ghost" is the third Person, who proceeds from the Father, and is also called the Spirit of the Son, who testified of, Christ's sonship also at his baptism, by descending on him as a dove, which was the signal given to John the Baptist, by which he knew him, and bare record of him, that he was the Son of God. Now the number of these witnesses was three, there being so many persons in the Godhead; and such a number being sufficient, according to law, for the establishing of any point: to which may be added, that they were witnesses in heaven, not to the heavenly inhabitants, but to men on earth; they were so called, because they were in heaven, and from thence gave out their testimony; and which shows the firmness and excellency of it, it being not from earth, but from heaven, and not human, but divine; to which may be applied the words of Job, in Job 16:19; it follows, and these three are one; which is to be understood, not only of their unity and agreement in their testimony, they testifying of the same thing, the sonship of Christ; but of their unity in essence or nature, they being the one God. So that, this passage holds forth and asserts the unity of God, a trinity of persons in the Godhead, the proper deity of each person, and their distinct personality, the unity of essence in that they are one; a trinity of persons in that they are three, the Father, the Word, and the Holy Ghost, and are neither more nor fewer; the deity of each person, for otherwise their testimony would not be the testimony of God, as in Jo1 5:9; and their distinct personality; for were they not three distinct persons, they could not be three testifiers, or three that bare record. This being a proper place, I shall insert the faith of the ancient Jews concerning the doctrine of the Trinity; and the rather, as it agrees with the apostle's doctrine in words and language, as well as in matter. They call the three Persons in the Godhead three degrees: they say (d), "Jehovah, Elohenu (our God), Jehovah, Deu 6:4; these are the three degrees with respect to this sublime mystery, in the beginning Elohim, or God, created, Gen 1:1, &c.'' And these three, they say, though they are distinct, yet are one, as appears by what follows (e): "come see the mystery of the word; there are three degrees, and every degree is by itself, yet they are all one, and are bound together in one, and one is not separated from the other.'' Again, it is said (f), "this is the unity of Jehovah the first, Elohenu, Jehovah, lo, all of them are one, and therefore: called one; lo, the three names are as if they were one, and therefore are called one, and they are one; but by the revelation of the Holy Spirit it is made known, and they by the sight of the eye may be known, , "that these three are one": and this is the mystery of the voice which is heard; the voice is one, and there are three things, fire, and Spirit, and water, and all of them are one in the mystery of the voice, and they are but one: so here, Jehovah, Elohenu, Jehovah, they are one, the three, forms, modes, or things, which are one.'' Once more (g), "there are two, and one is joined unto them, and they are three; and when the three are one, he says to them, these are the two names which Israel heard, Jehovah, Jehovah, and Elohenu is joined unto them, and it is the seal of the ring of truth; and when they are joined as one, they are one in one unity.'' And this they illustrate by the three names of the soul of man (h); "the three powers are all of them one, the soul, spirit, and breath, they are joined as one, and they are one; and all is according to the mode of the sublime mystery,'' meaning the Trinity. "Says R. Isaac (i) worthy are the righteous in this world, and in the world to come, for lo, the whole of them is holy, their body is holy, their soul is holy, their Spirit is holy, their breath is holy, holy are these three degrees "according to the form above".--Come see these three degrees cleave together as one, the soul, Spirit, and breath.'' The three first Sephirot, or numbers, in the Cabalistic tree, intend the three divine Persons; the first is called the chief crown, and first glory, which essence no creature can comprehend (k), and designs the Father, Joh 1:18; the second is called wisdom, and the intelligence illuminating, the crown of the creation, the brightness of equal unity, who is exalted above every head; and he is called, by the Cabalists, the second glory (l); see Co1 1:24 Heb 1:3. This is the Son of God: the third is called understanding sanctifying, and is the foundation of ancient wisdom, which is called the worker of faith; and he is the parent of faith, and from his power faith flows (m); and this is the Holy Spirit; see Pe1 1:2. Now they say (n) that these three first numbers are intellectual, and are not "properties", or "attributes", as the other seven are. R. Simeon ben Jochai says (o), "of the three superior numbers it is said, Psa 62:11, "God hath spoken once, twice have I heard this"; one and two, lo the superior numbers of whom it is said, one, one, one, three ones, and this is the mystery of Psa 62:11.'' Says R. Judah Levi (p), "behold the mystery of the numberer, the number, and the numbered; in the bosom of God it is one thing, in the bosom of man three; because he weighs with his understanding, and speaks with his mouth, and writes with his hand.'' It was usual with the ancient Jews to introduce Jehovah speaking, or doing anything, in this form, I and my house of judgment; and it is a rule with them, that wherever it is said, "and Jehovah", he and his house or judgment are intended (q); and Jarchi frequently makes use of this phrase to explain texts where a plurality in the Godhead is intended, as Gen 1:26; and it is to be observed, that a house of judgment, or a sanhedrim, among the Jews, never consisted of less than three. They also had used to write the word "Jehovah" with three "Jods", in the form of a triangle, as representing the three divine Persons: one of their more modern (r) writers has this observation on the blessing of the priest in Num 6:24, "these three verses begin with a "Jod", in reference to the three "Jods" which we write in the room of the name, (i.e. Jehovah,) for they have respect to the three superior things.'' (z) Respons. contr. Arian. obj. 10. & de Trinitate, c. 4. (a) Contr. Arium, p. 109. (b) De Unitate Eccles. p. 255. & in Ep. 73. ad Jubajan, p. 184. (c) Contr. Praxeam, c. 25. (d) Zohar in Gen. fol. 1. 3. (e) Ib. in Lev. fol. 27. 2. (f) Ib. in Exod. fol. 18. 3, 4. (g) lb. in Numb. fol. 67. 3. (h) lb. in Exod. fol. 73. 4. (i) lb. in Lev. fol. 29. 2. (k) Sepher Jetzira, Semit. 1. (l) Sepher Jetzira, Semit. 2. (m) Ib. Semit. 3. (n) R. Menachem apud Rittangel. in Jetzira, p. 193. (o) Tikkune Zohar apud ib. p. 64. (p) Apud ib. p. 38. (q) Zohar in Gen. fol. 48. 4. Jarchi in Gen. xix. 24. Vid. T. Bab. Beracot, fol. 6. 1. & Gloss. in ib. & Sanhedrin, fol. 3. 2. (r) R. Abraham Seba in Tzeror Hammor, fol. 113. 2.
Tyndale Open Study Notes
5:7-8 three witnesses: The Spirit descended on Christ at his baptism (see John 1:32-34). The water is the water in which Christ was baptized (see Matt 3:13-15; Mark 1:9-11). The blood is the blood that Christ shed at his crucifixion (see Mark 15:37-39). All three proclaim Jesus as God’s Son (1 Jn 5:6). • After the phrase three witnesses, a few very late manuscripts add in heaven—the Father, the Word, and the Holy Spirit, and these three are one. And we have three witnesses on earth. The longer version was written in Latin several centuries after John to explain the three elements (water, blood, and Spirit) as symbols of the Trinity. This explanation found its way into some Latin editions of 1 John, including later copies of the Latin Vulgate. Eventually, Erasmus translated it into Greek and included it in what became the Textus Receptus, the “received text,” which is why it was included in the King James Version. The longer version cannot be found in any Greek manuscript prior to the 1700s and was never cited by any of the early fathers of the church. For these reasons, few modern English translations recognize the longer version as part of the authentic text.