The New John Gill Exposition of the Entire Bible1 John 5:7
For there are three that bear record in heaven…
is, that Jesus is the Son of God. The genuineness of this text has
been called in question by some, because it is wanting in the Syriac
version, as it also is in the Arabic and Ethiopic versions; and
because the old Latin interpreter has it not; and it is not to be
found in many Greek manuscripts; nor cited by many of the ancient
fathers, even by such who wrote against the Arians, when it might
have been of great service to them: to all which it may be replied,
that as to the Syriac version, which is the most ancient, and of the
greatest consequence, it is but a version, and a defective one. The
history of the adulterous woman in the eighth of John, the second
epistle of Peter, the second and third epistles of John, the epistle
of Jude, and the book of the Revelations, were formerly wanting in
it, till restored from Bishop Usher's copy by De Dieu and Dr.
Pocock, and who also, from an eastern copy, has supplied this
version with this text. As to the old Latin interpreter, it is
certain it is to be seen in many Latin manuscripts of an early date,
and stands in the Vulgate Latin edition of the London Polyglot
Bible: and the Latin translation, which bears the name of Jerom, has
it, and who, in an epistle of his to Eustochium, prefixed to his
translation of these canonical epistles, complains of the omission
of it by unfaithful interpreters. And as to its being wanting in
some Greek manuscripts, as the Alexandrian, and others, it need only
be said, that it is to be found in many others; it is in an old
British copy, and in the Complutensian edition, the compilers of
which made use of various copies; and out of sixteen ancient copies
of Robert Stephens's, nine of them had it: and as to its not being
cited by some of the ancient fathers, this can be no sufficient
proof of the spuriousness of it, since it might be in the original
copy, though not in the copies used by them, through the
carelessness or unfaithfulness of transcribers; or it might be in
their copies, and yet not cited by them, they having Scriptures
enough without it, to defend the doctrine of the Trinity, and the
divinity of Christ: and yet, after all, certain it is, that it is
cited by many of them; by Fulgentius F26, in the beginning of the
"sixth" century, against the Arians, without any scruple or
hesitation; and Jerom, as before observed, has it in his translation
made in the latter end of the "fourth" century; and it is cited by
Athanasius F1 about the year 350; and before him by Cyprian F2, in
the middle, of the "third" century, about the year 250; and is
referred to by Tertullian F3 about, the year 200; and which was
within a "hundred" years, or little more, of the writing of the
epistle; which may be enough to satisfy anyone of the genuineness
of this passage; and besides, there never was any dispute about it
till Erasmus left it out in the, first edition of his translation of
the New Testament; and yet he himself, upon the credit of the old
British copy before mentioned, put it into another edition of his
translation. The heavenly witnesses of Christ's sonship are,
the Father, the Word, and the Holy Ghost.
The "Father" is the first
Person, so called, not in, reference to the creatures, angels, or
men, he is the Creator, and so the Father of; for this is common to
the other two Persons; but in reference to his Son Jesus Christ, of
whose sonship he bore witness at his baptism and transfiguration
upon the mount. The "Word" is the second Person, who said and it was
done; who spoke all things out of nothing in the first creation; who
was in the beginning with God the Father, and was God, and by whom
all things were created; he declared himself to be the Son of God,
and proved himself to be so by his works and miracles; see
(Mark 14:61,62) (John 5:17) (10:30) … and his witness of himself was
good and valid; see (John 8:13-18) ; and because it is his sonship that
is, here testified of, therefore the phrase, "the Word", and not "the
Son", is here used. "The Holy Ghost" is the third Person, who
proceeds from the Father, and is also called the Spirit of the Son,
who testified of, Christ's sonship also at his baptism, by
descending on him as a dove, which was the signal given to John the
Baptist, by which he knew him, and bare record of him, that he was
the Son of God. Now the number of these witnesses was three, there
being so many persons in the Godhead; and such a number being
sufficient, according to law, for the establishing of any point: to
which may be added, that they were witnesses in heaven, not to the
heavenly inhabitants, but to men on earth; they were so called,
because they were in heaven, and from thence gave out their
testimony; and which shows the firmness and excellency of it, it
being not from earth, but from heaven, and not human, but divine; to
which may be applied the words of Job, in (Job 16:19) ; it follows,
and these three are one;
which is to be understood, not only of
their unity and agreement in their testimony, they testifying of the
same thing, the sonship of Christ; but of their unity in essence or
nature, they being the one God. So that, this passage holds forth
and asserts the unity of God, a trinity of persons in the Godhead,
the proper deity of each person, and their distinct personality,
the unity of essence in that they are one; a trinity of persons in
that they are three, the Father, the Word, and the Holy Ghost, and
are neither more nor fewer; the deity of each person, for otherwise
their testimony would not be the testimony of God, as in (1 John 5:9) ;
and their distinct personality; for were they not three distinct
persons, they could not be three testifiers, or three that bare
record. This being a proper place, I shall insert the faith of the
ancient Jews concerning the doctrine of the Trinity; and the rather,
as it agrees with the apostle's doctrine in words and language, as
well as in matter. They call the three Persons in the Godhead three
degrees: they say F4,
``Jehovah, Elohenu (our God), Jehovah, (Deuteronomy 6:4) ; these are
the three degrees with respect to this sublime mystery,
in the beginning Elohim, or God, created, (Genesis 1:1) …''
And these three, they say, though they are distinct, yet are one, as
appears by what follows F5:
``come see the mystery of the word; there are three degrees,
and every degree is by itself, yet they are all one, and
are bound together in one, and one is not separated from
Again, it is said F6,
``this is the unity of Jehovah the first, Elohenu, Jehovah,
lo, all of them are one, and therefore: called one; lo,
the three names are as if they were one, and therefore are
called one, and they are one; but by the revelation of the
Holy Spirit it is made known, and they by the sight of the
eye may be known, (dxa Nyla atltd) , "that these three are
one": and this is the mystery of the voice which is heard;
the voice is one, and there are three things, fire, and
Spirit, and water, and all of them are one in the mystery
of the voice, and they are but one: so here, Jehovah,
Elohenu, Jehovah, they are one, the three, (Nynwwg) , forms,
modes, or things, which are one.''
Once more F7,
``there are two, and one is joined unto them, and they are
three; and when the three are one, he says to them, these
are the two names which Israel heard, Jehovah, Jehovah,
and Elohenu is joined unto them, and it is the seal of the
ring of truth; and when they are joined as one, they are
one in one unity.''
And this they illustrate by the three names of the soul of man F8;
``the three powers are all of them one, the soul, spirit,
and breath, they are joined as one, and they are one; and
all is according to the mode of the sublime mystery,''
meaning the Trinity.
``Says R. Isaac F9 worthy are the righteous in this world,
and in the world to come, for lo, the whole of them is
holy, their body is holy, their soul is holy, their Spirit
is holy, their breath is holy, holy are these three
degrees "according to the form above".--Come see these
three degrees cleave together as one, the soul, Spirit,
The three first Sephirot, or numbers, in the Cabalistic tree, intend
the three divine Persons; the first is called the chief crown, and
first glory, which essence no creature can comprehend F11, and
designs the Father, (John 1:18) ; the second is called wisdom, and the
intelligence illuminating, the crown of the creation, the brightness
of equal unity, who is exalted above every head; and he is called,
by the Cabalists, the second glory F12; see (1 Corinthians 1:24) (John 1:9) (Revelation 3:14)
(Hebrews 1:3) (Ephesians 1:21) . This is the Son of God: the third is called
understanding sanctifying, and is the foundation of ancient wisdom,
which is called the worker of faith; and he is the parent of faith,
and from his power faith flows F13; and this is the Holy Spirit; see
(1 Peter 1:2) (2 Corinthians 4:13) . Now they say F14 that these three first numbers
are intellectual, and are not (twdm) , "properties", or "attributes",
as the other seven are. R. Simeon ben Jochai says F15,
``of the three superior numbers it is said, (Psalms 62:11) , "God
hath spoken once, twice have I heard this"; one and two,
lo the superior numbers of whom it is said, one, one, one,
three ones, and this is the mystery of (Psalms 62:11) .''
Says R. Judah Levi F16,
``behold the mystery of the numberer, the number, and the
numbered; in the bosom of God it is one thing, in the
bosom of man three; because he weighs with his
understanding, and speaks with his mouth, and writes with
It was usual with the ancient Jews to introduce Jehovah speaking, or
doing anything, in this form, I and my house of judgment; and it is
a rule with them, that wherever it is said, "and Jehovah", he and
his house or judgment are intended F17; and Jarchi frequently makes
use of this phrase to explain texts where a plurality in the Godhead
is intended, as (Genesis 1:26) (Song of Solomon 1:11) ; and it is to be observed, that a
house of judgment, or a sanhedrim, among the Jews, never consisted
of less than three. They also had used to write the word "Jehovah"
with three "Jods", in the form of a triangle,
as representing the three divine Persons: one of their more modern F18
writers has this observation on the blessing of the priest in
(Numbers 6:24-26) :
``these three verses begin with a "Jod", in reference to the
three "Jods" which we write in the room of the name, (i.e.
Jehovah,) for they have respect to the three superior
F26 Respons. contr. Arian. obj. 10. & de Trinitate, c. 4.
F1 Contr. Arium, p. 109.
F2 De Unitate Eccles. p. 255. & in Ep. 73. ad Jubajan, p. 184.
F3 Contr. Praxeam, c. 25.
F4 Zohar in Gen. fol. 1. 3.
F5 Ib. in Lev. fol. 27. 2.
F6 Ib. in Exod. fol. 18. 3, 4.
F7 lb. in Numb. fol. 67. 3.
F8 lb. in Exod. fol. 73. 4.
F9 lb. in Lev. fol. 29. 2.
F11 Sepher Jetzira, Semit. 1.
F12 Sepher Jetzira, Semit. 2.
F13 Ib. Semit. 3.
F14 R. Menachem apud Rittangel. in Jetzira, p. 193.
F15 Tikkune Zohar apud ib. p. 64.
F16 Apud ib. p. 38.
F17 Zohar in Gen. fol. 48. 4. Jarchi in Gen. xix. 24. Vid. T. Bab.
Beracot, fol. 6. 1. & Gloss. in ib. & Sanhedrin, fol. 3. 2.
F18 R. Abraham Seba in Tzeror Hammor, fol. 113. 2.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
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Gill, John. "Commentary on 1 John 5:7". "The New John Gill Exposition of the Entire Bible". <http://classic.studylight.org/com/geb/view.cgi?book=1jo&chapter=005&verse=007>. 1999.