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1 John 5:6-9

6. This is he that came by water and blood, even Jesus Christ; not by
water only, but by water and blood. And it is the Spirit that beareth
witness, because the Spirit is truth.

6. Hic est qui venit per aquam et sanguinem, Jesum Christum; non in
aqua solum, sed in aqua et sanguine; et Spiritus est qui testificatur,
quandoquidem Spiritus est veritas.

7. For there are three that bear record in heaven, the Father, the
Word, and the Holy Ghost: and these three are one.

7. Nam tres sunt qui testificantur in coelo, Pater, Sermo, et Spiritus
Sanctus; et hi tres unum sunt.

8. And there are three that bear witness in earth, the Spirit, and the
water, and the blood: and these three agree in one.

8. Et tres sunt qui testificantur in terra, Spiritus, aqua et sanguis;
et hi tres in unum conveniunt.

9. If we receive the witness of men, the witness of God is greater: for
this is the witness of God which he hath testified of his Son.

9. Si testimonium hominum recipimus, testimonium Dei majus est; quoniam
hoc est testimonium Dei, quod testificatus est de Filio suo.


6 This is he that came That our faith may rest safely on Christ, he
says the real substance of the shadows of the law appears in him. For I
doubt not but that he alludes by the words water and blood to the
ancient rites of the law. The comparison, moreover, is intended for
this end, not only that we may know that the Law of Moses was abolished
by the coming of Christ, but that we may seek in him the fulfillment of
those things which the ceremonies formerly typified. And though they
were of various kinds, yet under these two the Apostle denotes the
whole perfection of holiness and righteousness, for by water was all
filth washed away, so that men might come before God pure and clean,
and by blood was expiation made, and a pledge given of a full
reconciliation with God; but the law only adumbrated by external
symbols what was to be really and fully performed by the Messiah.

John then fitly proves that Jesus is the Christ of the Lord formerly
promised, because he brought with him that by which he sanctifies us
wholly.

And, indeed, as to the blood by which Christ reconciled God, there is
no doubt, but how he came by water may be questioned. But that the
reference is to baptism is not probable. I certainly think that John
sets forth here the fruit and effect of what he recorded in the Gospel
history; for what he says there, that water and blood flowed from the
side of Christ, is no doubt to be deemed a miracle. I know that such a
thing does happen naturally to the dead; but it happened through God's
purpose, that Christ's side became the fountain of blood and water, in
order that the faithful may know that cleansing (of which the ancient
baptisms were types) is found in him, and that they might know that
what all the sprinklings of blood formerly presignified was fulfilled.
On this subject we dwelt more at large on the [8]ninth and [9]tenth
chapters of the Epistle to the Hebrews.

And it is the Spirit that beareth witness He shews in this clause how
the faithful know and feel the power of Christ, even because the Spirit
renders them certain; and that their faith might not vacillate, he
adds, that a full and real firmness or stability is produced by the
testimony of the Spirit. And he calls the Spirit truth, because his
authority is indubitable, and ought to be abundantly sufficient for us.

7. There are three than bear record in heaven The whole of this verse
has been by some omitted. Jerome thinks that this has happened through
design rather than through mistake, and that indeed only on the part of
the Latins. But as even the Greek copies do not agree, I dare not
assert any thing on the subject. Since, however, the passage flows
better when this clause is added, and as I see that it is found in the
best and most approved copies, I am inclined to receive it as the true
reading. [94] And the meaning would be, that God, in order to confirm
most abundantly our faith in Christ, testifies in three ways that we
ought to acquiesce in him. For as our faith acknowledges three persons
in the one divine essence, so it is called in so really ways to Christ
that it may rest on him.

When he says, These three are one, he refers not to essence, but on the
contrary to consent; as though he had said that the Father and his
eternal Word and Spirit harmoniously testify the same thing respecting
Christ. Hence some copies have eis hen, "for one." But though you read
hen eisin, as in other copies, yet there is no doubt but that the
Father, the Word and the Spirit are said to be one, in the same sense
in which afterwards the blood and the water and the Spirit are said to
agree in one.

But as the Spirit, who is one witness, is mentioned twice, it seems to
be an unnecessary repetition. To this I reply, that since he testifies
of Christ in various ways, a twofold testimony is fitly ascribed to
him. For the Father, together with his eternal Wisdom and Spirit,
declares Jesus to be the Christ as it were authoritatively, then, in
this ease, the sole majesty of the deity is to be considered by us. But
as the Spirit, dwelling in our hearts, is an earnest, a pledge, and a
seal, to confirm that decree, so he thus again speaks on earth by his
grace.

But inasmuch as all do not receive this reading, I will therefore so
expound what follows, as though the Apostle referred to the witnesses
only on the earth.

8 There are three He applies what had been said of water and blood to
it's own purpose, in order that they who reject Christ might have no
excuse; for by testimonies abundantly strong and clear, he proves that
it is he who had been formerly promised, inasmuch as water and blood,
being the pledges and the effects of salvation, really testify that he
had been sent by God. He adds a third witness, the Holy Spirit, who yet
holds the first place, for without him the wafer and blood would have
flowed without any benefit; for it is he who seals on our hearts the
testimony of the water and blood; it is he who by his power makes the
fruit of Christ's death to come to us; yea, he makes the blood shed for
our redemption to penetrate into our hearts, or, to say all in one
word, he makes Christ with all his blessings to become ours. So Paul,
in Romans 1:4, after having said that Christ by his resurrection
manifested himself to be the Son of God, immediately adds, "Through the
sanctification of the Spirit." For whatever signs of divine glory may
shine forth in Christ, they would yet be obscure to us and escape our
vision, were not the Holy Spirit to open for us the eyes of faith.

Readers may now understand why John adduced the Spirit as a witness
together with the water and the blood, even because it is the peculiar
office of the Spirit, to cleanse our consciences by the blood of
Christ, to cause the cleansing effected by it to be efficacious. On
this subject some remarks are made at the beginning of the Second
Epistle of Peter, [95] where he uses nearly the same mode of speaking,
that is, that the Holy Spirit cleanses our hearts by the sprinkling of
the blood of Christ. [96]

But from these words we may learn, that faith does not lay hold on a
bare or an empty Christ, but that his power is at the same time
vivifying. For to what purpose has Christ been sent on the earth,
except to reconcile God by the sacrifice of his death? except the
office of washing had been allotted to him by the Father?

It may however be objected, that the distinction here mentioned is
superfluous, because Christ cleansed us by expiating our sins; then the
Apostle mentions the same thing twice. I indeed allow that cleansing is
included in expiation; therefore I made no difference between the water
and the blood, as though they were distinct; but if any one of us
considers his own infirmity, he will readily acknowledge that it is not
in vain or without reason that blood is distinguished from the water.
Besides, the Apostle, as it has been stated, alludes to the rites of
the law; and God, on account of human infirmity, had formerly
appointed, not only sacrifices, but also washings. And the Apostle
meant distinctly to show that the reality of both has been exhibited in
Christ, and on this account he had said before, "Not by water only,"
for he means, that not only some part of our salvation is found in
Christ, but the whole of it, so that nothing is to be sought elsewhere.

9 If we receive the witness, or testimony, of men He proves, reasoning
from the less to the greater, how ungrateful men are when they reject
Christ, who has been approved, as he has related, by God; for if in
worldly affairs we stand to the words of men, who may lie and deceive,
how unreasonable it is that God should have less credit given to him,
when sitting as it were on his own throne, where he is the supreme
judge. Then our own corruption alone prevents us to receive Christ,,
since he gives us full proof for believing in his power. Besides, he
calls not only that the testimony of God which the Spirit imprints on
our hearts, but also that which we derive from the water and the blood.
For that power of cleansing and expiating was not earthly, but
heavenly. Hence the blood of Christ is not to be estimated according to
the common manner of men; but we must rather look to the design of God,
who ordained it for blotting out sins, and also to that divine efficacy
which flows from it.
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[94] Calvin probably refers to printed copies in his day, and not to
Greek MSS. As far as the authority of MSS. and versions and quotations
goes, the passage is spurious, for it is not found in any of the Greek
MSS prior to the 16th century, nor in any of the early versions, except
the Latin, nor in some of the copies of that version; nor is it quoted
by any of the early Greek fathers, nor by early Latin fathers, except a
very few, and even their quotations have been disputed. These are facts
which no refined conjectures can upset; and it is to be regretted that
learned men, such as the late Bishop Burgess, should have labored and
toiled in an attempt so hopeless as to establish the genuineness of
this verse, or rather of a part of this verse, and of the beginning of
the following. The whole passage is as follows, the spurious part being
put within crotchets, -- 7. "For there are three who bear witness [in
heaven, the Father, the Word, and the Holy Ghost; and these three are
one: 8. And there are three who bear witness in earth,] the Spirit and
the water and the blood; and these three agree in one." As to the
construction of the passage, as far as grammar and sense are concerned,
it may do with or without the interpolation equally the same. What has
been said to the contrary on this point, seems to be nothing of a
decisive character, in no way sufficient to shew that the words are not
spurious. Indeed, the passage reads better without the interpolated
words; and as to the sense, that is, the sense in which they are
commonly taken by the advocates of their genuineness, it has no
connection whatever with the general drift of the passage. -- Ed.

[95] Although the commentary in [10]2Peter1:9 seems to be close to what
Calvin is talking of here, it may be that perhaps the [11]First Epistle
of Peter might be the one he had in mind. - fj.

[96] If we exclude the words deemed interpolated, we may read the
passage thus: "This is he who came with water and blood, even Jesus
Christ; not with water only, but with water and blood: the Spirit also
beareth witness, for (or seeing that) the Spirit is truth (or, is
true); because there are three who bear witness, the Spirit, the water,
and the blood, and these three agree in one. We see hence a reason why
the Spirit is said to be true, even because he is not alone, for the
water and the blood concur with him. Thus a testimony is formed
consistently with the requirement of the law. We hence also see the
import of what is stated when the testimony of men is mentioned, as
though he had said, The testimony of three men is received as valid,
how much more valid is the testimony of God, which has three witnesses
in its behalf? It is called God's testimony, because the witnesses have
been ordered and appointed by him. When it is said that he came with
water and blood, the meaning is, that he came, having water and blood;
the proposition dia has sometimes this meaning, and it is changed in
the second clause into en. We meet with similar instances in 2
Corinthians 3:11, and in 2 Corinthians 4:11. See Romans 2:27; 4:11
According to this construction, the explanation of Calvin is alone the
right one, that the water means cleansing, and the blood expiation, the
terms being borrowed from the rites of the law; and a reference is also
made to the law when the witness of men is mentioned. -- Ed.
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