1Jn 5:6-5:12 - The Witness to Christ

Calvin

5:6: The water and the blood refer to Christ's fulfillment of the OT types, and His abolishing of the OT Law [?]. The water being that which cleansed in preparation for God's presence, and the blood that which expiated our sins, and allowed reconciliation. The fact that Christ brings complete sanctification shows Him to be the Messiah of God. The reference to water and blood also reflects Christ's death, in which water and blood flowed from His side. This signified that He had fulfilled the types of cleansing and reconciliation seen in the OT rites. The truth of these things is testified to us by the Holy Spirit, who is truth.
5:7: The verse is considered suspect, as many manuscripts don't contain it. However, if we assume it to be a valid part of Scripture, then its point is that as God is a Trinity, He calls to us in all three persons to have faith in His Son. Their 'oneness' in this case refers to their agreement in regards to Christ, not to their essence. The Spirit gets dual mention here inasmuch as He testifies both from Heaven, as God, and on earth - in our hearts.
5:8: The water and the blood testify of Christ, in that they show in Him the fulfillment of the OT rites, He having accomplished completely what those rites could only accomplish in part. The Holy Spirit is a required third testimony, for without His testimony, we would still not see the truth of the other two. (Ro 1:4 - Jesus having been declared the Son of God still required the seal of the Holy Spirit for us to discern the truth.) Further, it is the Holy Spirit that applies the blood of Christ to our lives and makes it effective on our part. If the witness of three men is to be accepted as true, how much more so the triune witness of God - the Spirit concurring with the Law and the prophets? The whole purpose of Christ's coming was to cleanse us by His washing, and to reconcile us to God by His sacrifice. Although cleansing is also found in the reconciliation, it is mentioned as two, even as the Law regards them as two requirements. Thus, Christ came 'not only' with the water - not just the cleansing, or a partial answer - but also with the blood, bringing a complete answer in His redemption.
5:9: It is only the corrupt nature of man that keeps him from recognizing as true God's testimony. Given that such a man will accept the testimony of other men as truth, it is indeed a sorry state of affairs that he'll not accept the judge's own testimony. Since God's testimony is in reality more sure than that of deceitful men, we can rest in certainty on our faith in Christ Jesus who alone has been put forth by God as the proper object of our faith. This faith hears internal testimony, not leaning on some external factor, and is therefor more firm.
5:10: Since God must surely hold His own truth to be most valuable, it is extreme blasphemy to declare Him to have lied in proclaiming the Gospel. Goodness without the Gospel remains demonic, for it still rejects the claims of God; denying His truth, and thereby His essence.
5:11: The exhortation to believe God's testimony is sweetened by showing His promise and purpose within that testimony - that we might live eternally with Him. This ought to suffice to bring us from believing to loving His truth. Life is God's gift to us, and until He gives it, we cannot possibly obtain it - there is no place for merit here. This life-gift cannot be found except we have it from the Gospel, for only there has God made clear the plan of His love for us; and it cannot be found except in Christ, for that is what the revealed plan reveals - that only in Christ may we find life.
5:12: Indeed, life is only found in Christ. Those who have not found faith in Christ, are separated from life. This truth necessarily excludes those heroes of mankind who didn't know Christ. This is not unreasonable, as we see only the surface, where God sees the heart - and the heart that doesn't know Christ cannot be pure. (Lk 16:15 - what is esteemed by men is still detestable in God's eyes.) Furthermore, since righteousness for man can only exist in remission of sins, and remission of sins is solely found in Christ, it follows that all who remain without Christ remain under the sentence of death. The example of Cornelius cannot be taken to show things otherwise. (Ac 10:2 - as a God-fearer, he must have had some understanding of the Mediator.) In some, faith is an immediate thing - appearing as soon as Christ is introduced.

Matthew Henry

5:6-5:9: Strong faith requires a firm foundation on unquestionable evidence. Such evidence is furnished in Jesus. In how He came and in what He came with, we are given this evidence. He came with the water and the blood - the signs of the true Savior - so as to heal and save us. We are unclean inside and out. The internal uncleanness of sin is addressed by Jesus in the water, which is the washing of regeneration and renewing of the Holy Spirit without which we can have no part in Christ. The external uncleanness of sin separates us from God's presence, until it be purged by atonement, (Heb 9:22 - for without bloodshed there is no remission). This work, also, Christ accomplished. Both of these washings were present in the Old Testament ordinances. (Heb 9:10 - various washings were required before order was reformed. Heb 9:13 - the blood of animals was used to sanctify the defiled. Num 19:9 - the ashes, mixed with water, were for purification. Heb 9:22 - just about everything required cleansing by blood.) The water and blood both came out of Jesus' side at His death. (Jn 19:34-35 - This event was significant enough to John that he felt obliged to assure his own testimony of the event to be true.) By the water we are purified for heaven; by the blood God is glorified as His law is honored. (Ro 3:25-26 - Christ's sacrifice was made to demonstrate God's righteousness both in His mercy in overlooking our sins for so long, and His justice in justifying in Christ those whose faith is in Christ's work.) The blood justifies, and breaks the curse of the law in us, allowing the Holy Spirit to come and purify our souls. (Gal 3:13-14 - He became a curse to break the curse so that the blessing of Abraham might come to us in the promised Spirit.) Water and blood, between them, sanctify all that God appoints to be sanctified. (Eph 5:25-27 - by the water of the Word, the church is sanctified - Christ having given Himself up for that purpose.) These, then, are the tools of Christ. The Holy Spirit served, and serves still, as a constant witness to the office and purpose of Christ Jesus, even as Jesus said He would. (Jn 16:14 - In continuing the work Jesus started, the Holy Spirit glorifies Christ.) The Spirit who so witnesses is to be believed above all, for He is truth, and sent of Heaven - a most reliable witness. (Jn 14:17 - He is the Spirit of truth that the world knows not, but who abides with us.) And He must be true, for He is one in essence with the Father and the Word. Is the reference to a triple heavenly witness original to the text? MH, likes it so - pointing out that it provides a more noble lead-in to the triple earthly witness, and that some of the manuscripts missing the heavenly phrase yet retain the "upon the earth" intro to the earthly phrase - seeming to indicate by that a previous non-earthly phrase. Furthermore, even in the 'accepted' portions of the questioned verses, there is variation in the manuscripts, and on top of that, the omitted section aligns well with John's theology inasmuch as he often uses "the Father" in reference to both the triune God, and to Father as unique from the Son. (2Jn 3 - one example among many.) Also, John is the only author inclined to refer to Jesus as the Word. Some comments on Cyprian are included here - pointing out that he must have had reference to the heavenly witness verse. Finally, John is the only one to record the flowing of water and blood from Jesus' side, and the primary witness to the Holy Spirit's role as testifier to Christ. So, it is furthermore easier to expect a transcriber to have omitted a passage worn away or obscured in the text he copied than to expect him to think he could successfully insert his own words into sacred scripture. Finally, since John is driving toward the point that we have the witness of God in support of Jesus, it would seem to require this verse as the witness he speaks of, for the remaining witness of verse 8 doesn't provide that basis for conclusion. The Holy Spirit - being truth - is shown joined with two further witnesses who cannot but be true, the Father and the Word. These are united both in essence and in witness. The Father confirmed Jesus as the Christ (Mt 3:17 - in His baptism, Mt 17:5 - in His transfiguration, Jn 10:37-38 - in His accompanying miracles, Mt 27:54 - in the recognition of Him at His death, and Jn 16:10 - in His resurrection from the dead; Ro 1:4 - by which He was declared the Son of God.) The Word - the eternal godly essence of the Son also confirmed the man Christ Jesus (Jn 5:17 - by His works, Jn 1:14 - by the glory He conferred at the transfiguration, and Jn 2:19 - in raising Him from the dead.) The Holy Spirit confirmed Him in (Lk 1:35 - the immaculate conception, Lk 3:22 - the descent as a dove, Mt 12:28 - participation in the casting out of demons, Ac 1:4-5, Ac 2:2-4 - the conferring of power to the apostles in Jesus' name, 1Co 12:7 - the support of Jesus' ministry in the churches via the gifts of the Spirit.) Joined to the heavenly witness is the earthly witness. First among these is the regenerate spirit of the true disciple which serves as a continuing testimony to the Savior. The water serves as witness in that it represents His purity in His conduct while in the world, as a symbol of John's baptism (Mk 1:4, Mk 1:7-8), as a symbol of the purity of His doctrine (Jn 15:3 - which cleanses us), of the purity of His disciples (1Pe 1:22 - who are purified in obeying His truth,) and of the baptism appointed for all His disciples then and now (1Pe 3:21 - which saves us as it appeals to God through Jesus.) The third witness is in the shed blood of Jesus, which testifies in that it completed the work of the OT sacrifices; it confirmed His own predictions, and the truth of His doctrine; it showed the purest height of godly love (Jn 14:30-31); it showed Him free of worldly interests; and in that it obliges His disciples to suffer for Him as well. No deceiver would come with the promises and omens that Christ did; offering them the hatred of the world (Jn 16:2 - who will do their utmost to kill us), and to be joined to His own sufferings (Heb 13:13 - and His humiliation in the eyes of the world). Furthermore, the immediate benefits obtained in His blood testify to Him; and also, this is the symbol chosen by Him in the institution of the Last Supper (Mt 26:28). With such testimonies as these joined together, what wonder that the one who refuses to accept the truth is left to perish? As the testimony of God for His work, and as the testimony of a Father for His Son, this witness should stand far more firm than any testimony of man. In any place where the testimony of man might be accepted, surely the higher testimony of God ought to be moreso. This testimony is to the truth of Christ, His claims, the Christian religion which is founded upon those claims, and to the unique and only appointed way for reconciliation with God.
5:10-5:12: The believer finds further strength in the inward testimony of his own conversion, knowing not only the Scriptural evidence, but also what has been done in his own life. He has seen his own sin, and his need for a Savior. He has seen the incomparable excellence of the Son of God who is that Savior. He admires God's love and wisdom in sending this Savior to deliver him. He feels the power of Christ's word to humble, heal and comfort. He realizes in Christ's love the greatest motivator for love to God. He is born anew by the truth of Christ. He recognizes his continued conflict with sin to be as Christ's doctrine has said it would be. He finds the prevailing strength of faith in Christ enabling him to overcome the world. He recognizes that his Mediator in heaven is actively working to intercede for him as he has prayed. He has hope and confidence in God, knowing he can expect eternal life in God's presence and not the terrors of death and hell. By contrast, the unbeliever must either think that God did not send His Son, in spite of the evidence; or that Jesus was not that Son; or that God is cheerfully foisting a lie upon the world in the totality of His religion. Whatever like views are held, they all wind up accusing God of lying. The evidence and testimony provided by so many witnesses all points to God as the giver of eternal life, and Christ as the means. God prepares this life according to His purpose, and gives right to it unto all who embrace and believe His Son. This life is in His Son, it is of His essence (Jn 1:4 - life was in Him [and is]). Being life, He is life to us (Col 3:4 - Christ is our life.) Being life, and life to us, to be united to Him is to be alive. To refuse Him is to refuse life, provoke God, accuse God of lying, and choose death. (Jn 3:36 - the wrath of God remains on such a one, for the curse of the law remains upon him.)

Adam Clarke

5:6: Jesus was attested to as the Son of God in water at His baptism, and in blood at His crucifixion. The Holy Spirit testified to both: to the water in attendance on the baptism, and His descent in the form of a dove; to the crucifixion by His words through the prophets. One can also find a parallel to the dual ministries of Moses and Aaron. Moses came with water, initiating the Israelites into God's covenant as he brought them through the waters and under the cloud. (1Co 10:1-2 - all were baptized into Moses in the cloud and the sea.) But he had not the blood. Aaron came with the blood, offering the atoning sacrifices for the people of Israel and confirming them to the covenant. But he had not the water. Jesus came with both, and whereas Moses and Aaron came by another authority, Christ came by His own authority. What they could only typify, He fulfilled. The Spirit bears further witness in the souls of the true Christian, and by His spiritual gifts and powers as evidenced in the believer. (Jn 15:26-27 - The Holy Spirit is sent in part to bear witness to Christ, as also His believers must do.)
5:7: The Father and Son testify of each other, and the Holy Spirit testifies of both Father and Son. As they are one in essence, so in their testimony that Jesus came to die for, and give life to, the world. This portion is missing in almost all manuscripts. The verse makes perfect sense without the interpolated passage, and is actually a bit simpler to understand, as it requires no explanations of why heavenly witness is necessary, or why the Spirit is counted twice. The earliest English Bibles all include the verse, but either parenthetically, or set apart by type-face to indicate its suspect nature.
5:8: The Spirit witnesses by confirming miracles; the water, in baptism typifying our inward purification; and the blood, in the Lord's Supper applied to the believer's conscience. All testify together that Jesus is the Christ - the divine, complete, sole Savior of the world. As the source from which the written word proceeded, the Holy Spirit continually witnesses that God has given us eternal life. The baptism with which we still testify of our regeneration also witnesses that God is true and effective in the lives of men. The Lord's Supper also testifies of Christ's atoning work on our behalf until He comes.
5:9: Since God can neither deceive nor be deceived, His testimony should be far more convincing than that of man.
5:10: What God has declared is that we who believe His Son shall be saved to everlasting life, and that we shall have the assurance of the Holy Spirit witnessing to our own spirit that we are children of God.
5:11: God's testimony is that we have been given the right to eternal life, and that life comes only by and through His Son. There is no other means.
5:12: Since life is in the Son, there is clearly no possibility of having life without Him. "An indwelling Christ and GLORY; no indwelling Christ, NO glory. God's record must stand."

Barnes

5:6: The three testimonies mentioned; the water, the blood, and the Spirit; were all well known to the reader, and all agreed on this point - that only in Jesus could all these testimonies be made. Water and blood did not necessarily accompany Him on His arrival, but both were manifest in His life here. A variety of interpretations of water and blood are offered. Clement of Alexandria: water symbolic of regeneration and faith; blood, the public acknowledgement of regeneration and faith. Wetstein et al: spirit, water, and blood indicate the constituent parts of human life, ergo this is to distinguish that Christ was truly man, in opposition to the Docetic teachings. Grotius: water refers to His pure life, as water often symbolizes purity. (Eze 36:25 - the sprinkling of water cleanses the filthy idolaters. Isa 1:16 - and washes away evil deeds. Jer 4:14 - and wicked thoughts.) However, water cannot be taken figuratively, when blood is clearly literal. Tertullian, Clarke, et al: water is His baptism, and blood His death, both being points where the Spirit was present to witness. (Mt 3:16 - the dove descending.) Objections to this: Baptism was a thing He held in common with all his disciples and countless others, thus signifying nothing prominent. (Mt 3:1 - John the Baptist baptized many, who could then as easily claim to come by water. Jn 4:2 - Baptism was not a part of Jesus' own ministry, but was done only by his disciples.) Were the point to show the witness to His life, the voice coming from heaven should be mentioned, not the baptism. However, in counterpoint, baptism was indeed the beginning of Jesus' earthly ministry, as crucifixion was the ending. Both were prominent things in His time here, and both are preserved in the religion that follows Him. Calvin et al: water (as with baptism) as the symbol of the heart's cleansing, and blood shed as the ransom for man. However: there is disparity of nature in the way water and blood are thus treated - water being but an ordinance instituted, but the blood the personal sacrifice of Christ, Himself. Further, this would imply that baptism was as necessary to salvation as Christ's blood, which cannot be. Finally, there is no reasonable way to connect the water as baptism with the blood. Baptism and the Lord's Supper one could connect, but not this. The remaining view is that both water and blood refer to that which flowed from His side at His death. (Jn 19:34-35 - this clearly made a great impact on John.) This would be the simplest answer except for the fact that John speaks of the water and blood as separate witnesses, not as mingled. However, since they are mentioned separately, it seems that the view of Tertullian, Clarke, etc is probably the correct view, water as the symbol of purity, and His purification. (Mt 3:15 - This baptism clearly had Messianic significance, for Jesus insisted on the act to fulfill prophecy.) Not only do water, blood, and Spirit attest to His own ministry, but also to the pure nature of Christianity itself. In the water, John might easily have included the baptism as well as the death of Christ; water serving to confirm both His ministry, and His death - proving against Docetism that He truly died. The blood - shed on the cross - was another testimony to the world as to what He was. John the Baptist came only by water, whereas Jesus came by both water and blood. John came to prepare for the Messiah, Jesus is the Messiah. The Holy Spirit serves to confirm the other witnesses by His own witness, for frankly, we wouldn't grasp the witness of water and blood without Him. The Holy Spirit is so essentially true as to be truth itself. [This would imply that as love cannot exist outside of God, neither can truth exist. An interesting thought.]
5:7: The 'heavenly witness' clause is greatly debated in large part because of its clear reflection of the Trinitarian doctrine - making it a godsend to Trinitarians, and anathema to Unitarians. Barnes weighs in on the 'spurious' side, and offers his reasons. First, it is missing in all Greek manuscripts prior to the 16th century, and is only in two inclusive. Outside of the Greek, it is missing in the earliest manuscripts found. Secondly, there are no quotes of the passage in the writings of the early church fathers when they were debating and defending the nature of the Trinity. Then there are the internal proofs: it is not required by the context, but rather tends to interrupt the flow of thought there; Father and Word are not the relative terms used anywhere else - where John speaks of Father, the relative is Son, and where the Word, the relative is God (Jn 1:1 - the Word was with God. Rev 19:13 - He is the Word of God); the sense of the passage is quite clear without the clause - the witnesses are noted, and then follows the point that they agree in their witness. Perhaps it began life as somebody's note to himself written in the margins, being copied by an earnest scribe who thought it was supposed to be included, later developing too much import to be dealt with. The bulk of religious scholars have come to the conclusion that it is indeed spurious. Even were the section considered valid, it should not be used as a proof-text for the Trinity, for there are other equally useful verses that don't carry the problem of genuineness with them.
5:8: The bit about the witness being in the earth is part of the above interpolation. The Holy Spirit testifies that Jesus is the Son of God (Mt 3:16-17 - in His attendance at the baptism; Jn 3:34 - in His endowment Lk 4:18 - and influence upon Jesus' life Isa 11:2, Isa 61:1 - as predicted of the Messiah; Ac 2:1-4 - in His descent on the apostles in accord with Jesus' promise; Jn 16:14-15 - in His continued work in every revival to convince that Jesus is the Son of God; 1Co 12:3 - in His work in the heart of the Christian, enabling him to say that Jesus is Lord.) This witness is ever the task of the Holy Spirit until He returns. Jesus' baptism serves to witness of His Sonship in that (Mt 3:15 - it fulfilled expectations of what was expected of the Messiah's coming, Mt 3:16-17 - His being the Son of God was attested to by the Holy Spirit on that occasion), it was emblematic of His purity of character, and the purity of the religion He instituted. In our own baptism, the witness continues as His ordinance, a continuing symbol of the purity of His religion, and as a public expression of belief. In His crucifixion, there was further testimony: (Jn 19:34-35 - it showed that He had truly died, and not just appeared to do so, His work was truly completed; Mt 27:54 - the circumstances of His death - the darkened sun, the earthquake, the rent veil - were enough to convince even a centurion that He was the Son of God); the fact of atonement being accomplished in Him - a thing only the Son of God could do - showed Him to be that Son. (1Co 11:26 - One can see a continuing testimony of His blood in the Lord's Supper, which continues to set forth His blood before people, showing Him to be the Son of God.) All of these witness in agreement to one point: that Jesus is the Son of God. They are not the only witnesses, but are important, and harmonious in their testimony.
5:9: Throughout each and every day, we must accept the words of others as true, unless given prior reason to doubt, else things would come to a standstill. God, being more true and incapable of deception, is more to be believed. We may wonder as to whether we understand His testimony, but once that is certain within us, there can be no uncertainty as to the one who testifies. (Heb 6:18 - It is impossible for God to lie. Ti 1:2 - And He who cannot lie promised eternal life.) None who saw His baptism and heard God's voice, who saw His crucifixion and saw all that happened could doubt that He was the Son of God. None who have felt the Holy Spirit on their heart could doubt that He is the Son of God. (1Co 12:3 - none with the Spirit can curse Him.)
5:10: The combined witness of our peace, our changed view of God and heaven, our freedom from the fear of death, the whole change in our lives serves to confirm to us our belief, superceding all the external evidence. (Ro 8:16 - The Holy Spirit testifies within us to these things. 1Pe 3:15 - This internal testimony will bring such confidence that we will rather sacrifice anything rather than our religion.) To deny all the testimony God has provided is tantamount to declaring Him a liar, as it would be to deny any man's witness in the court of law.
5:11: The sum of God's witness is that He has provided in the Savior, the means of obtaining eternal life. (Jn 5:24 - belief in Him obtains eternal life, Jn 17:2-3 - for He has the authority to give it. Jn 1:4 - Life is in Him. Jn 11:25 - believers will live even if they die. Jn 14:6 - He is the only way to the Father. Col 3:3 - Having died to the world, our life is in Christ.)
5:12: (Jn 5:24 - to have Jesus is to have life.) The import of God's testimony is that all who believe have already eternal life in their soul, and can be certain of salvation. (Jn 17:3 - Eternal life consists in knowing God and His Christ.) The non-believer will not attain to eternal life. (Jn 3:36 - for the wrath of God remains on him. Mk 16:16 - and stands condemned.)

Wycliffe

5:6: Various interpretations of the water and blood: a) Christ's baptism and death, b) the water and blood from His side, c) purification and redemption, and d) the rites of baptism and communion. The latter two are rejected as unnecessarily symbolic, the second because it reverses the order of mention (Jn 19:34 - where blood and water flowed.) By means of baptism, Christ's ministry was associated with righteousness. By His death, the penalty for sin was paid. The two serve to encompass the Lord's earthly ministry, to which the Spirit testified then and testifies still.
5:7-5:8: The reference to heavenly testimony is spurious. The triple witness of water, blood, and spirit all agree that Jesus came in the flesh to die for sin that we might live.
5:9-5:12: The threefold witness of man is binding. (Dt 19:15 - two or three confirm a testimony. Mt 18:16 - which triple witness is the final step in reconciling with a brother. Jn 8:17-18 - On the basis of the triple witness clause of Dt 19:15, Christ sets forth His own truth.) God gives in the water, blood and Spirit, a threefold witness which must be accepted. This is further confirmed to the Christian by the internal witness of his own spirit. God is made out to be a liar by those who don't accept the witness He has put forth, rejecting, along with that testimony, His plan of redemption. The record shows that He gave His Son that we might have eternal life; and that the Son and eternal life are inseparable.

Jamieson, Fausset & Brown

5:6: Jesus came by water in His baptism, and baptism continues to seal His believers to Himself. (Jn 1:33-34 - John the Baptist witnessed the baptism as fulfilling what God had told him, and testified to that fact. Jn 3:5 - without birth by water, one cannot enter the kingdom. [but does this refer to baptism, or physical birth?]) Jesus came by blood in His death on the cross. (Heb 9:12 - which blood being better than that of goats and bulls atoned once for all.) These two events were both witnessed by John. Jesus is the Christ - the Lord, and the Messiah. John the Baptist came only with water, so was not the Messiah. Jesus came - Himself baptized by water and by blood - and baptized us in the purifying water and atoning blood of His own ministry. His blood, being perpetually effective, is proof of His Messiahship. The Holy Spirit serves as third witness, having confirmed His baptism, and His ministry by enabling Him to speak and do what no man could. The Spirit continues to testify through His inspiration of the New Testament, and in the hearts of believers. Water and blood continue to testify through the sacraments of baptism and communion. The Spirit, being essential truth, is an infallible witness.
5:7: The heaven section is an addition to one or two later manuscripts, having no presence in early Greek or Latin texts. The Trinity is inferred, here, because the "three" is masculine, whereas the three things it refers to are neuter. Thus, the trio of water, blood, and spirit can be taken to point to a higher trio, which is further pointed to as being the 'witness of God' in v9. Thus, the disputed verse began as a marginal note pointing out this higher witness, and wound up copied into the text.
5:8: The three witnesses 'tend unto one result' in their testimony to Jesus' Sonship and Messiahship. Baptism inaugurated Jesus' ministry, and revealed Him as Messiah. This unites with His redeeming blood, and the continuing, infallible, effective testimony of the Spirit to confirm Him Messiah.
5:9: Rightly, we accept the witness of men not otherwise suspect; moreso ought we accept God's testimony - which is the basis of the Word's testimony and the Spirit's testimony, which in turn is the basis of the water's and blood's testimony. By this rule, we ought to accept God's testimony regarding His Son.
5:10: God's own witness to the fact that Jesus is Lord, Messiah, and the Son of God is present within the believer, being attested to there by the Holy Spirit that dwells in him. To fail to accept God's witness is to claim that He lies, for His testimony otherwise complies with the normal rules of witness. To fail to accept God's testimony is, furthermore, to fail to believe in Christ to whom He testifies. Our faith is an acceptance of God's testimony as credible, and - being His - infallible.
5:11: God has not only promised eternal life, but has given it already in His Son, who is essential life. (Jn 1:4 - life is in Him. Jn 11:25 - He declares Himself to be life, and indicates that the believer shall live in spite of death. Jn 14:6 - He is the way, truth, and life; the only path to the Father. Col 2:9 - the fullness of Godhood was in Him while he was physically here. 2Ti 1:10 - He abolished death, and revealed life and immortality to us.) He is the second Adam, securing to us the life that we lost in Adam.
5:12: In the first part of the verse, the Son is mentioned without reference to God, for we already know whose Son He is. The emphasis, then, is on our presently having life. In the second part, the Son is noted as God's Son, pointing out to the unbeliever, the seriousness of his unbelief. The emphasis changes to 'life', the thing being rejected by unbelief. The life referred to is an initial promissory of the life to come, impacting the soul but not the body [?], and reaching its perfection at Christ's return. It is not only the union of body and soul - for the eternally damned have that union as well; but includes in its compass the union of soul to God.

New Thoughts

Well, I asked for input on the water and blood, and I most assuredly got it! Actually, I find almost all the views and implications quite acceptable, whether or not they were included in John's original intent. The note of Moses and Aaron typifying together what Christ fulfilled alone is quite interesting. The elimination of John the Baptist as a candidate seems kind of fitting, although I'd have thought his disciples had pretty much disappeared by the time of this letter. And baptism/purification alongside blood/redemption/sanctification fits well with the Old Testament, Christ, and the Church. As to the heavenly witness bit, I find myself really liking the point made in J, F & B: that the gender of the text points the earthly trinity to a higher Trinity. Thus, even in its absence, the verse is clearly implied, and also clears Matthew Henry's complaint of how, then, the witness of God is in the passage. Beyond that, I stand awed that God can put up with so many declaring Him false. It is truly sad to realize that such a degree of blindness can exist. Scary to realize it existed in me for so long. God, I'm so glad that You do have the patience You have. For I, too, have called You a liar, yet You patiently presented Your proofs to me again and again, until I could see it. I am so thankful that You sent the Holy Spirit to explain to us the significance of what You had presented. I'm excited to know that You have already given us eternal life. It's here and now! It's an accomplished fact. Lord, help us to live like we realize that; like we realize the significance of that; like we know where we'll be, and who we'll be there with. Help us to live as though we were already with You; for in truth, we are with You, we just don't see You as well as You see us. God, help those that are still blinded. Help them to see Your truth, to love Your Son, to accept Your gift that they might live, too. Help them to realize that this is not life, but death on hold. Help them to come to their senses, Oh Lord, for You desire that none be lost.