Christ's Blood And Water In Johannine Theology
The Johannine account of Christ's blood and water is rooted in the Gospel of John and the First Epistle of John. In John 19:34, a soldier pierces Jesus' side, and "at once there came out blood and water" [7]. This event is later referenced in 1 John 5:6, which states, "This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood" [1].
The significance of the water and blood is multifaceted. According to John Calvin, the blood of Christ is a symbol of purification, washing away impurities [3]. The water, in this context, is often seen as a reference to Christ's baptism, where he was attested to be the Son of God [2, 4]. Adam Clarke interprets the water as a symbol of Christ's baptism, while the blood represents his sacrifice for the sins of the world [2]. John Gill, on the other hand, understands the water as a reference to the purifying effects of Christ's sacrifice, rather than his baptism [5].
The Johannine theology emphasizes the importance of both the water and the blood. The Spirit, water, and blood are seen as three witnesses that testify to the truth of Christ's identity and mission [1, 4, 9]. According to Jamieson, Fausset & Brown, these three witnesses correspond to the baptism of Jesus (water), his death on the cross (blood), and the testimony of the Holy Spirit [4]. John Gill interprets the three witnesses as the Gospel (Spirit), the sacraments or ordinances (water), and the atoning sacrifice of Christ (blood) [9].
The Catholic tradition, as represented by Thomas Aquinas, sees the water and blood as having sacramental significance. The mixing of water with wine in the Eucharist is seen as a symbol of the union of the faithful with Christ, referencing the water that flowed from Christ's side on the cross [6].
The Johannine account of Christ's blood and water highlights the significance of Christ's baptism, death, and resurrection in the Christian faith. The various interpretations of the water and blood across different Christian traditions underscore the richness and complexity of Johannine theology.
The event of the soldier piercing Jesus' side is also seen as a fulfillment of Old Testament prophecy and a demonstration of Christ's true humanity [7]. The blood and water that flowed from Christ's side are a powerful symbol of the sacrifice he made for humanity, and the significance of this event continues to be reflected upon in various Christian traditions.
The theological significance of Christ's blood and water is deeply connected to the Johannine understanding of salvation and the nature of Christ. As John 6:51 states, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you" [8]. This statement underscores the importance of Christ's sacrifice and the role of the Eucharist in Christian worship.
The blood and water that flowed from Christ's side on the cross remain a profound symbol of Christ's love and sacrifice, and continue to be a subject of theological reflection and interpretation across various Christian traditions.
Sources
- 1 John “This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. It is the Spirit who testifies, because the Spirit is the truth. -- 1 John 5:6”
- 1 John (Methodist/Wesleyan) “Adam Clarke on 1 John 5:6: This is he that came by water and blood - Jesus was attested to be the Son of God and promised Messiah by water, i.e. his baptism, when the Spirit of God came down from heaven upon him, and the voice from heaven said, This is my beloved Son, in whom I am well pleased. Jesus Christ came also by blood. He shed his blood for the sins of the world; and this was in accordance with all that the Jewish prophets had written concerning him. Here the apostle says that the Spirit witnesses this; that he came not by water only - being baptized, and baptizing men in his own name ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 96: in which all their impurities might be wiped and washed away. This laver was Christ, washed by whose blood we bring his purity into the sight of God, that he may cover all our defilements. The sacrifices convicted them of their unrighteousness, and at the same time taught that there was a necessity for paying some satisfaction to the justice of God; and that, therefore, there must be some high priest, some mediator between God and man, to satisfy God by the shedding of blood, and the immolation of a victim which might suffice for t”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 5:6: This--the Person mentioned in Jo1 5:5. This Jesus. he that came by water and blood--"by water," when His ministry was inaugurated by baptism in the Jordan, and He received the Father's testimony to His Messiahship and divine Sonship. Compare Jo1 5:5, "believeth that Jesus is the Son of God," with Joh 1:33-34, "The Spirit . . . remaining on Him . . . I saw and bare record that this is the Son of God"; and Jo1 5:8, below, "there are three that bear witness in earth, the Spirit, and the water, and the blood." Corresponding to this is the baptism of water”
- 1 John (Baptist/Reformed) “John Gill on 1 John 5:6: This is he that came by water and blood, even Jesus Christ,.... By "water" is not meant the ablutions or washings of the ceremonial law; Christ came not by these, but to make an end of them; his blood, which cleanseth from all sin, being the antitype, and so the fulfilling end of them: nor the purity of his nature, life, and conversation; though he came into the world that holy thing which is called the Son of God; and was holy in his nature, and harmless in his life, and did no sin, and so was fit to be a sacrifice for the sins of others: nor does it intend the washin”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Matter of This Sacrament, Art. 7: Article: Whether the mixing with water is essential to this sacrament? I answer that, Judgment concerning a sign is to be drawn from the thing signified. Now the adding of water to the wine is for the purpose of signifying the sharing of this sacrament by the faithful, in this respect that by the mixing of the water with the wine is signified the union of the people with Christ, as stated (Article [6]). Moreover, the flowing of water from the side of Christ hanging on the cross refers to the same, bec”
- John (Baptist/Reformed) “John Gill on John 19:34: But one of the soldiers,.... Whose name some pretend to say was Longinns, and so called from the spear with which he pierced Christ: with a spear pierced his side; his left side, where the heart lies; though the painters make this wound on the right, and the Arabic version of Erpenius, as cited by Dr. Lightfoot, adds the word "right" to make the miracle the greater: this the soldier did, partly out of spite to Christ, and partly to know whether he was really dead; and which was so ordered by divine providence, that it might beyond all doubt appear that he really died”
- John (Baptist/Reformed) “John Gill on John 6:51: Then Jesus said unto them,.... The Jews, who were litigating this point among themselves: verily, verily, I say unto you; or you may assure yourselves of the truth of what follows, except ye eat the flesh of the son of man, and drink his blood, ye have no life in you: by "the son of man", Christ means himself; under which title he often speaks of himself; because it was a title of the Messiah under the Old Testament; and was expressive of the truth of his human nature, though as attended with weakness and infirmities. The "flesh" and "blood" of Christ do not design ”
- 1 John (Baptist/Reformed) “John Gill on 1 John 5:8: And there are three that bear witness on earth,.... To the same truth of the sonship of Christ: the Spirit, and the water, and the blood; by the "Spirit" is not meant the human Spirit or soul of Christ; for however that may be a witness of the truth of his human nature, yet not of his divine sonship: and moreover cannot be said to be a witness in earth; rather the Gospel, called the Spirit, which is a testimony of Christ's person, office, and graces and is preached by men on earth; or else the gifts of the Spirit bestowed on men on earth, both in an extraordinary and”