What three bear record in 1 John 5:7-8? Background and Context 1 John 5:7–8 has drawn considerable attention because of a notable difference between certain Greek manuscripts and some later translations. In most modern versions, including the Berean Standard Bible, the text reads: • “For there are three that testify: the Spirit, the water, and the blood—and these three are in agreement.” (1 John 5:7–8) In contrast, traditional editions of the Textus Receptus (used for the King James Version) contain additional words sometimes called the “Johannine Comma” or “Comma Johanneum.” That longer reading adds, “in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that testify on earth,” before continuing with “the Spirit, the water, and the blood.” This discrepancy raises questions about what “three” are being described as bearing record (or bearing witness). Below is an extensive exploration of this passage, addressing its textual background, theological implications, and relevant manuscript evidence. I. The Passage as Found in the Berean Standard Bible In the Berean Standard Bible, 1 John 5:7–8 states: • “For there are three that testify: the Spirit, the water, and the blood—and these three are in agreement.” (1 John 5:7–8) These “three” are: 1. The Holy Spirit 2. The water 3. The blood Within the immediate context of 1 John 5, the apostle John has been emphasizing the testimony about Jesus Christ as the Son of God, who came by both water (commonly associated with His baptism or possibly His physical birth) and blood (commonly referring to His atoning sacrifice on the cross). The Holy Spirit is also said to testify to these truths. Taken together, these three confirm Jesus’s identity and mission. II. The Expanded Textual Reading (Johannine Comma) Certain historical manuscripts (especially in the Latin tradition) and later translations include additional wording: • “…in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that testify on earth…” This portion is often referenced by those upholding a strong Trinitarian reading in 1 John 5:7. While the Trinity is a consistent biblical doctrine (e.g., Matthew 28:19, 2 Corinthians 13:14), the question among scholars is whether the specific “in heaven: the Father, the Word, and the Holy Spirit” wording originated with the apostle John or was introduced later. III. Discussion of the Textual Evidence 1. Early Greek Manuscripts The earliest surviving Greek manuscripts (such as fourth-century Codex Sinaiticus and fifth-century Codex Alexandrinus) do not include the extended phrase. The shorter reading is the form generally found in the majority of Greek manuscripts before the medieval period. 2. Latin Tradition In the Old Latin and Vulgate texts, the extended wording appears in certain manuscripts. The writing of early theologians such as Cyprian (3rd century) has been interpreted by some to allude to the longer reading, although others maintain that these allusions could reflect Trinitarian theology without citing an expanded biblical text. 3. The Textus Receptus and the King James Version When Erasmus compiled his Greek New Testament (16th century), he initially did not include the extra phrase. Under pressure from church authorities and after encountering a small number of Greek manuscripts containing that phrase (some suspected to have been back-translated from Latin), Erasmus added it in subsequent editions. This led to its inclusion in the Textus Receptus and, therefore, the King James Version. 4. Modern Critical Editions Modern critical editions of the Greek New Testament (such as Nestle-Aland and the United Bible Societies) omit the extra wording, noting it as a likely later addition based on limited manuscript support. Hence, most modern translations (including the) follow the shorter text. IV. Theological Considerations 1. The Nature of the Trinity Even without the “Johannine Comma,” the full testimony of Scripture supports the doctrine of the Trinity. Passages such as Matthew 3:16–17, where Father, Son, and Spirit are present at Jesus’s baptism, and biblical teachings that identify Jesus as deity (John 1:1–3; Titus 2:13) and the Holy Spirit as God (Acts 5:3–4) all affirm that the Godhead is triune. 2. Testimony Concerning Christ The context of 1 John emphasizes the identity of Jesus. As 1 John 5:6–9 explains, “the Spirit, the water, and the blood” each provide testimony about the Son’s mission. The Trinity is indeed woven throughout Scripture, but here the apostle John’s specific focus is on how believers can be certain of Christ’s true nature and sacrificial work. 3. Reliability of Scripture Although the longer reading has been challenged, it does not undermine the overall reliability of Scripture. The witness of thousands of ancient manuscripts (Greek, Latin, Syriac, and others) consistently points to the shared essentials of the Christian faith: Christ’s deity, His atoning death, and His resurrection. Many modern readers and scholars see 1 John 5:7–8 (in the shorter form) as fully sufficient for teaching about the triune nature of God when read in harmony with the rest of the Bible. V. How the Three Bear Record In the original sense understood by most commentators on the shorter text, “the Spirit, the water, and the blood” bear record in the following ways: 1. The Holy Spirit The Spirit testifies internally by convicting hearts and enlightening believers to the truth of who Jesus is (John 14:26; 1 Corinthians 2:10–11). 2. The Water This element commonly points to Jesus’s baptism, where the Father spoke from heaven and the Spirit descended (Matthew 3:16–17). It can also represent the incarnational aspect of Christ coming in the flesh, shown tangibly in events like His baptism. 3. The Blood The blood signifies Jesus’s sacrificial death on the cross, which secured atonement (Ephesians 1:7). The continued proclamation of the cross bears witness to His identity and redemptive work. Together, these three confirm that Jesus is the Son of God who came in the flesh, died for sin, and rose again. VI. Outside Support from Early Christian Writings and History Various Church Fathers (e.g., Irenaeus, Tertullian) stressed the triune reality of God without specifically depending on 1 John 5:7–8’s expanded language. Their testimony still aligns with orthodox Christian teaching that God is one in essence and three in person. Over centuries, disputes about the reading of 1 John 5:7–8 did not displace the foundational truth of the Trinity. Additionally, large collections of ancient biblical manuscripts discovered and studied over the last two centuries reinforce the reliability of the broader text of 1 John. Although the Comma Johanneum features in discussions of textual accuracy, these discussions ultimately reveal that no fundamental doctrine hinges exclusively on this phrase. VII. Implications for Believers and Readers of Scripture 1. Confidence in Scripture While 1 John 5:7–8 shows a notable textual variation, believers can rest in the overall consistency and wealth of manuscript evidence that consistently teaches the triune nature of God, as well as the humanity, deity, death, and resurrection of Christ. 2. Unity of Doctrine The doctrine of the Trinity does not rely on a single verse, reflecting the unity of Scriptural truth. The synergy of the Old and New Testament passages consistently upholds God as eternal and self-existent, manifesting in the three persons of Father, Son, and Holy Spirit. 3. Focus on Jesus’s Work These verses remind readers that the testimony pointing to Jesus as the promised Redeemer is multifaceted: it involves the observable facts of His life (water and blood) and the ongoing internal and miraculous testimony of the Spirit. This encouragement underlines that one’s faith stands on substantial evidence from God Himself. Conclusion In most modern translations, including the Berean Standard Bible, the “three that testify” in 1 John 5:7–8 are the Spirit, the water, and the blood. The longer reading found in some traditional texts includes explicit reference to the Father, the Word, and the Holy Spirit “in heaven.” While this expanded variant has historical presence in certain Latin manuscripts and the Textus Receptus tradition, the predominant view among scholars is that the shorter text represents the earliest known manuscript evidence in Greek. Regardless of the textual variation, the apostle John’s central teaching remains: Jesus Christ, the Son of God, has come in the flesh, and testimony of His redemptive work is borne by the Spirit, by the events of His incarnation (water), and by His atoning death (blood). All three confirm the truth of His divine mission, directing our faith toward salvation in Him. |
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