If we say that we have no sin, we deceive ourselves, and the truth is not in us.
All Commentaries on 1 John 1:8 Go To 1 John 1
Cornelius a Lapide
AD 1637
And there are three which give witness in earth, the Spirit, the water, and the blood. Three (tres in the masc.). He might have said tria in the neuter, for the Greek πνευ̃μα ϋδως αίμα, are all in that gender. But he chose to say tres, to show that these three earthly witnesses concur with, yea represent, the Three Heavenly witnesses already spoken of. So says S. Augustine. By a figure of speech, personality is attributed to these earthly witnesses, as speaking with man"s voice. S. John sets the human and earthly testimony over against the Divine. Some think that the Three Witnesses in heaven are witnesses to Christ"s Divinity, and the three on earth witnesses to His Humanity. Among these are Innocent III. (cap. in quad de Celebrat. Miss.), and S. Thomas. But it is better to take both classes as attesting the Divinity. For this is what S. John undertook to prove (ver5), because Cerinthus and others denied it. And this is why he subjoins presently, He that believeth in the Son of God hath the witness of God in himself.
There are Three. S. John places a twofold Trinity of witnesses to Christ, who testify of His Divinity, and that He is the Son of God. And he sets the one over against the other. Indeed, he unites them as regards their office of witness-bearing. The first are uncreated, viz, the Father, the Song of Solomon , and the Ghost. The second are created, the Spirit, the water, and the blood. These emanate from the uncreated witnesses, and correspond to them. For water refers to the Father, blood to the Song of Solomon , spirit to the Holy Ghost. For the Father is the beginning (principium) of all things, as likewise is water. For out of water were formed the heavens, the air, the birds and the fishes, as I have shown in the beginning of Genesis. Again, water nourishes herbs, trees, plants, and every living thing. Wherefore, also, the heavens are called in Hebrew scamiam, i.e, waters. Again, water signifies the affluence of goods and graces which there is in God the Father, according to the words in Is. xii, "Ye shall draw water with joy from the wells of the Saviour." (Vulg.) It is well known that the Egyptians worshipped the Nile as a god, because all their crops were due to the over- flowing of the Nile. Moreover, water appositely represents the mercy and goodness of God the Father. At the present day some of the Indians adore water. Suidas, under the word Brachmans, says that the Brahmins lived to a very great age because they drank nothing but water. Apollonias of Syana was wont to say that those who drink water never suffer from giddiness in the head.
On earth—from earth: like as the first Three testify in heaven, i.e, from heaven, to men dwelling on earth.
The Spirit, the water, and the blood—the spirit, namely, which Christ when dying on the Cross committed into the hands of the Father. Also the water and the blood which flowed from the side of Christ testify that Christ was truly not only Prayer of Manasseh , but God, because by these, as by a just price, Christ made satisfaction to an offended God. Again, His spirit, because it went forth with a loud cry, showed Him to be God. Wherefore the centurion, when he saw that He thus cried out and expired, said, "Truly this man was the Son of God." For speech fails those who are at the point of death. This cry of Christ was then miraculous and not natural, signifying that Christ was more than human, and therefore that He died of His own will, and not through weakness.
2d. S. Augustine Lyra and the Gloss understand by the Spirit in this place the Holy Ghost shed forth at Pentecost. For He testified that Christ was God.
3d. Å’cumenius understands by Spirit the Holy Ghost given at Baptism. "In Baptism," he says, "by water Jesus Christ was declared to be the Son of God by the witness of the Father."
Anagogically, but very appropriately, and almost literally, the water, the blood, and the spirit that were emitted by Christ upon the Cross, but resumed by Him at His resurrection, signify that He was the very promised Messiah, the conqueror of death and hell, and therefore the Son of God. For Christ rose again by His own power, and resumed these three things.
Mystically, by spirit, water, and blood are signified the three things which concur for our justification. As S. Ambrose says, "By the Spirit our mind is renewed, by water we are washed; the blood is the price."
Allegorically, by these three things are signified the three chief sacraments which bear testimony to Christ, as instituted by Him, and as sanctifying by virtue of His merits. Water signifies Baptism, blood the Eucharistic Chalice, the Spirit penance. Whence by breathing the Spirit upon His Apostles Christ gave them the power of remitting sins.
Symbolically, Baldwin of Canterbury whose work I examined in manuscript at Louvain (lib1de Eucharist, c48) says, "The spirit of the righteous, the tears of penitents, the blood of the martyrs bear witness that Christ is the Redeemer."
S. Augustine upon this passage thinks that by these three earthly witnesses the Three Persons of the Holy Trinity are denoted, viz, the Father by the spirit, the Son by the the blood, the Holy Ghost by the water. For of the Father it is said, "God is a Spirit" (Jno. iv14), the Son assumed the blood and flesh of man"s nature. Of the Holy Ghost it is spoken: "Out of his belly shall flow rivers of living water." ( John 7:18.) And for this reason they are called tres in the masculine, not tria, three things, in the neuter.
Tropologically, S. Bernard (Serm2in Oct. Pasch.) says, "By the blood, the water, and the spirit thou hast witness unto righteousness, that thou art born again through Christ, if thou refrainest from sin, if thou bringest forth worthy fruits of penance, if thou doest living works." The blood there signifies continence, the water tears, the Spirit spirit, and works which testify that we are regenerated and made holy. "He also shows that these three things are opposed to three things which are in the world, and overcome them. For the concupiscence of the flesh is overcome by the mortification of the blood, the lust of the eyes by the compunction of tears, the pride of life, or the spirit of vanity, by the spirit of charity." S. Bernard adds (Serm76) that there are in like manner three witnesses in hell, the worm by which the conscience is gnawed, the fire which burns both soul and body, and the spirit of despair. "By the witnesses in heaven," he says, "is given the witness of beatitude, by those in earth of justification, by those in hell of damnation. The first testimony is of glory, the second of grace, the third of wrath."
And these three are one. Some Greek and Latin codices, as the Complutensian and the Royal, omit these words. Wherefore S. Thomas (Opusc24in2decret.) says, that they were foisted in by the Arians, that it might be gathered that the Three heavenly Persons are not spoken of as being one in Essence, but only as bearing witness. But many of the Latin and the more correct Greek copies have the words, but read, These three are into one (in unum). And the Syriac, These Three are in one (in uno), meaning to say, the water, the blood, and the spirit of Christ are not one as the Father, the Song of Solomon , and the Holy Ghost are One, but that they are referred to One, &c, Christ and His Humanity, or mystically to one justifying and perfecting of man.
