Three Witnesses

See "Textual Note - 1 John 5:7-8" below. Old Testament law required two or three witnesses to convict a person of a crime (Deut. 17:6; 19:15). John referred to three witnesses to the full humanity of Jesus. The blood and water that flowed from Jesus' pierced side when he was on the Cross (1 John 5:6) each testified to the fact that Jesus was a man. The agency of the Spirit in the apostles' ministries also confirmed the message that Jesus was God incarnate (1 John 5:6). See "The Trinity: One God or Three?" below. See WCF 2.3; WLC 6, 9; WSC 6; BC 9, 34.

the Spirit and the water and the blood. See WCF 2.3; WLC 6, 9; WSC 6; BC 9, 34. In both the OT and the NT, important matters were resolved only with the testimony of two or three witnesses (see notes on Deut. 17:6; 19:15; Matt. 18:6; Jn. 8:17; 2 Cor. 13:1; 1 Tim. 5:9; Heb. 10:28). The first and most important witness: the Holy Spirit has confirmed the message John's readers have heard from the beginning (see notes on 2:20-27; ). The second and third witnesses operate together in Christ: blood and water signify his human body and death, as well as, his bodily resurrection (see notes on Jn. 19:34; 20:20, 25-27). Water and the Spirit are also referenced by Jesus as he spoke to Nicodemus (see notes on Jn. 3:5-8). There John affirms the necessity of both physical and spiritual birth to enter the kingdom of God. Here, the three witnesses agree about the identity of Jesus the Messiah as the God-man, fully human and fully divine.

water and blood. See BC 34. See note on 4:13. In Greek mythology, the gods of Olympus did not have blood, but ichor, a watery substance. It is likely that those who left John's congregation recognized Christ's deity, but not his humanity. This reference to water and blood shows Jesus Christ was both God and man. In his Gospel, John uses the words by water three times in reference to John the Baptist (see notes on Jn. 1:26, 31, 33). Therefore, it is possible John is referencing Jesus' baptism with water at the beginning of his ministry, and the end of his earthly ministry with blood that references his crucifixion

If in a court of law we accept man's testimony, then God's testimony is even better, he being the Judge of all judges and dwelling in the Court of all courts. Kistemaker states:

If we consider this verse in the broader context of Scripture, we see that the expression man's testimony is a reference to John the Baptist. Jesus said of the Baptist, "There is another who testifies in my favor, and I know that his testimony about me is valid" (John 5:32). In that same context, Jesus added, "I have testimony weightier [greater] than that of John. And the Father who sent me has himself testified concerning me" (John 5:36-37). Perhaps John has these words of Jesus in mind when he compares the testimony of man with that of God.

What is this testimony? Kistemaker further says:

In light of the immediately preceding passage, I suggest that it is the testimony of the Spirit, water, and blood.

"The testimony of God, which he has given about his Son." This testimony includes the voice that spoke from heaven at Jesus' baptism (Matt. 3:17), at his transfiguration (Matt. 17:5), and at his triumphant entry into Jerusalem (John 12:28). John uses the perfect tense ("he has given") to indicate that God continues to testify about his son through his Word and Spirit.

If one does not believe God, he is a liar!

By appealing directly to God as witness, John, like Jesus, overruled all human disputes (John 6:33-40). What is the content of God's loving testimony? The Son of God is both alive and the source of life for believers (cf. Gal. 2:20). The way to obtain eternal life is by believing in the Son of God." Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him" (John 3:36; 3:15, 18; 20:31).

testimony of God. See WCF 1.4. Because of the Spirit's part in the three witnesses, John identifies the source of this testimony as God. John's argument is from the lesser to the greater. If we accept human testimony, how much more should we accept God's testimony.

See WCF 14.2; WLC 32; BC 21; HC 61

in himself… a liar. John provides yet another group of three witnesses: the Father, the Spirit and the believer. At the baptism of Jesus, the Spirit's descent on Jesus and the Father's voice both show that Jesus is the Son of God. The two testimonies always work together (see notes on Mk. 1:1; 15:39; Jn. 20:31). When a person believes that Jesus is the Messiah, they not only receive this message, they also receive the anointing of the Spirit (see notes on 1 Jn 2:20-27). To refuse these two sets of three witnesses, who attest that Jesus is the Messiah is to call God a liar (see note on 1:10)

eternal life… in his Son. God's testimony about Jesus includes the benefits of his reign as Messiah to his people, namely eternal life. Risen from among the dead, Jesus is both alive and the life-giver (see note on Gal. 2:20). Eternal life is not the mere extension of this life, rather, it is life as the Messiah secures, cultivates and shares it

John maintains that salvation can't be found apart from faith in Jesus as the Son of God (John 14:6; 6:66, 65; 11:25; cf. Rom. 5:1-2; 1 John 5:20). See WCF 10.3. Calvin comments:

He who does not have the Son of God. This confirms the last sentence. It should, indeed, have been enough that God made life to be in none but Christ, so that it might be sought in him; but lest anyone should turn away to someone else, John excludes from the hope of life all who do not seek it in Christ. We know what it is to have Christ, for he is possessed only by faith. So John shows that all who are separated from the body of Christ are without life.

But this seems inconsistent with reason; for history shows that there have been great men, endued with heroic virtues, who were wholly unacquainted with Christ, and it seems unreasonable for people of such eminence not to be honored. To this I answer that we are greatly mistaken if we think that whatever is eminent in our eyes is approved by God; for as it says in Luke 16:15, "What is highly valued among men is detestable in God's sight." As the condition of our heart is hidden from us, we are satisfied with external appearances; but God sees that underneath is concealed the foulest filth. Therefore, it is no wonder if specious virtues, flowing from an impure heart and leading to no right end, smell bad to him. Besides, where does purity come from, and a genuine regard for religion, if it is not from the Spirit of Christ? There is, then, nothing worthy of praise except in Christ.

Furthermore, there is another consideration that removes every doubt. Human righteousness does not produce the remission of sins. If you take such righteousness away, the sure curse of God and eternal death awaits. It is Christ alone who reconciles the Father to us, as he has once for all pacified God by the sacrifice of the cross. Hence it follows that God is propitious to no one who is not in Christ, nor is there righteousness other than in him.

does not have the Son. See WCF 10.3. Based on John's Gospel, to have the Son means to abide or remain in Christ (see notes on Jn. 6:56; 14:23; 15:4-7). The Father has eternal life in himself, and he gives it to those who believe in Jesus. God's Son, gives God's Spirit to those who believe God's testimony about the Son. Those who have the Son know the Father and the Spirit, but those who do not have the Son do not know God.