5:7 these three are one. This verse is the famous “Johannine Comma,” as it has been called, and it obviously carries the clearest and most explicit statement of the doctrine of the Trinity to be found in the Bible. However, it only is found in manuscripts of the Latin Bible, and in four Greek manuscripts, so is believed by many Biblical scholars to have been a pious addition or marginal annotation by some unknown ancient copyist. The doctrine of the Trinity does not depend on this verse, of course, as it is implied in many other Scriptures (e.g., Matthew 28:19; II Corinthians 13:14). On the other hand, since it does fit perfectly in the context, it also seems that this verse could well have been in John’s original autograph, and then been expunged from most of the accessible manuscripts at the height of the Arian controversy in the fourth century. To eliminate this verse would leave I John 5:8 as a largely redundant repetition of I John 5:6, whereas the continuity and sense are beautifully structured and sequenced if it is included. It would seem much more likely for Origen or Arius, both of whom rejected the doctrines of the Trinity and Biblical inerrancy, or one of their followers in the third or fourth centuries, to boldly excise the offending verse, than for some godly copyist to insert it. One who believed in the Trinity would surely have held the Scriptures in too much esteem to presume to amend them on his own initiative. Despite the weight of scholarly opinion to the contrary, the internal evidence, as well as the testimony of the Latin manuscripts and such later authorities as Erasmus and the Reformers, as well as many great commentators since, such as John Wesley and Matthew Henry, strongly argues that the Johannine Comma was actually written by John in his epistle and should still be regarded as part of the true text.

5:8 witness in earth. The reference to three witnesses “in earth” strengthens the case for the validity of the reference in I John 5:7 to the three witnesses “in heaven,” especially since the manuscript evidence for “in earth” is strong. Note that “Spirit” in I John 5:6, 8, is from the same Greek word as “Ghost” in I John 5:7. John seems clearly to be drawing an analogy between the three who bear witness in heaven to the three that bear witness on earth. In his gospel, he had noted the concerted teaching ministry of Christ, His Father, and the Holy Ghost whom He would send (John 14:26; 15:26), as promised by Christ (now identified as “the Word”) Himself. Now, on earth, a supporting testimony is provided by that same Holy Ghost, as well as the baptismal waters and the sacrificial blood. The Three in heaven are One; the three on earth agree on that one and His great eternal purpose.

5:10 hath the witness. That internal witness is none other than the indwelling Holy Spirit, who is both “in heaven” (as the third person of the Godhead) and “in earth” (note I John 5:7-8), as He indwells each believer. Compare Romans 8:16-17; Galatians 4:6.

5:10 made him a liar. Those who recoil at the thought of eternal punishment of the lost need to reckon with the infinite magnitude of their sin—that of calling their own Creator a liar! An infinite sin warrants infinite punishment, especially in light of the infinite sacrifice made for them by their Creator and the free gift of infinite life (I John 5:11) offered them by that loving God on the basis of His sacrifice. The punishment is more than merited by the crime.

5:10 the record. The same Greek word, in either verb or noun form (martureo, marturia) is translated “record” three times in this epistle, “testify” twice, and “witness” seven times. These words are also very common in John’s other writings. The frequent cost of such a “witness” is pointed up by the fact that we derive our word “martyr” from this Greek word.