1 John 5:6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood… 1. There was living then at Ephesus a conspicuous and enterprising teacher, whom not a few were likely to regard as more profound and philosophical than St. John, who himself, very probably, looked down with superb indulgence on the aged Galilean as pious enough in his simple way, but quite uncultured, without any speculative ability, — with crude and unspiritual views of God and the universe, and wholly unfit to interpret Hebraic ideas to men who had breathed the air of Gnostic wisdom. "One confusion," he would say, "which John makes, must be most carefully avoided: you must draw a sharp distinction between 'Jesus' and 'Christ.' 'Jesus' was simply a man eminent for wisdom and goodness, but not supernaturally born, — on whom, at His baptism, a heavenly power called 'Christ' descended, to use Him as an instrument for revealing truth and working miracles, but to depart from Him before He suffered and died." Now St. John contradicts this absolutely. He insists that Jesus is Christ, that Jesus, who is Christ, is also the Son of God. "You must," he says in effect, "be quite clear in your minds on this point; Cerinthus has tried to break up one Person into two; you must keep no terms with that theory of separation; you must hold to the truth of the oneness. This one Jesus Christ came by water and blood; that is, His Baptism and His Passion were means to the end for which He came. The selfsame Person who stooped to the waters of Jordan gave up His blood to be shed for us on Golgotha. This is He, the one indivisible Christ, in whom to believe is to overcome the world." 2. But then comes in, we may be sure, a reference to underlying spiritual realities. Water and blood, in connection with Christ, could not but be invested in St. John's mind with the ideas of cleansing and of propitiation, as when he saw the gush of blood and water from the side of the sacred body he was apparently struck with a combination which seemed to present in a kind of symbolical unity the purifying and the atoning aspect of Christ's work. Many will accept Christ as a peerless model of conduct, and will honestly desire to guide their lives by the rule of His ethical teaching, who yet recoil from the mystery of what the apostles call "propitiation," and explain away the emphasis with which apostles attribute virtue to His "blood." And yet the theory which reduces the Atonement to a signal display of sympathy, whereby One who was Himself sinless identified Himself with the shame and misery of sinners in order to reclaim them, will be found to impair the belief in our Saviour's personal Divinity, and fails to account for, or to justify, the mass of varied language by which Scripture conveys to us the significance of His death. No, believe it, both sides of truth are indispensable; our Lord was given "to be a sacrifice"; and also to be "an example"; and the dependence of purification on the Atonement may at least be illustrated by the order of those words, "forthwith out of His side came blood and water." 3. But yet once more: when we hear that He "came by water and blood," it is well-nigh impossible not to think of that great ordinance in which water is made the "effectual sign," that is, the organ or instrument, of a new birth; and of that still greater rite which embodies for us, in a concrete form, the new and "better covenant," and in which, as St. says, we "drink that which was paid for us." By the mercifully considerate provision of Him who is God and man for us who have souls and bodies, the sacraments of the gospel, with their outward forms and inward gifts, are the chief means whereby His purifying and propitiating action is applied to those on whose behalf He came. The whole thought, then, unfolds itself symmetrically; the events of Christ's baptism and death call up the idea of His two-fold spiritual activity, which again presents itself in close revealed connection with the "laver" or font of our "regeneration," and with the cup which conveys to us the blood of the Great Sacrifice, and which, from that point of view, may naturally be taken to represent "both kinds" of the Holy Eucharist. And here, too, the warning sentence may be needed. The baptized Churchman who is not a communicant would do well to remember that Christ came not with water only, but with water and blood. (W. Bright, D. D.) Parallel Verses KJV: This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. |
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