The passage in I John 5:7-8 appears to be a clear proof of the Trinity, the belief that God is made up of three Beings in one. There is just one major problem: The Trinitarian language is not original to the text. Martin Collins provides evidence from both the context of I John and recent scholarship that words were inserted long after John wrote his epistle.
Richard Ritenbaugh, focusing on the five parakletos sayings of Christ, affirms that the Holy Spirit is the essence, mind, and power of God and Christ in us, providing us assistance and counsel. Many of the definitions of parakletos, a verbal adjective in the masculine gender, connote distinctive legal or judicial dimensions: advocate, counselor, advisor, intercessor, mediator, or proxy. Many Old Testament figures served in the capacity of an intercessor for others before God. The apostle John, the other Gospel writers, and the apostle Paul emphatically declare that Jesus Christ, the Lord, is our intercessor or parakletos. Jesus describes the function of the Holy Spirit as 1) helper, 2) teacher, 3) witness (proof of Jesus living in us), 4) prosecutor (convicting of sin and prompting to righteousness), and 5) revealer and guide (making God real to us, preparing us for eternal life in God's Family).
After debunking the popular assumption that this is the only day of salvation, Martin Collins describes the miniscule spring harvest (the first resurrection) and the abundant fall harvest (the second resurrection), which are the respective times of calling and glorification. The Holy Spirit'depicted in Acts 2 by fiery tongues (which symbolize preaching) and the sound of wind (representing the spiritual breath of life)'has the following effects or functions: It1) combines with our human spirit, bearing witness that we are the children of God;2) impregnates us with God-life, enabling us to become heirs;3) gives us the spirit of understanding;4) imparts the love of God within us;5) gives us faith (by which Jesus performed His miracles);6) enables us to overcome, transferring us from self-centeredness to God-centeredness;7) enables us to produce holy character, fulfilling God's purpose of reproducing Himself.
In this sermon, John Ritenbaugh expounds the symbolism of the blood as a witness in I John 5:6. Blood atonement, referenced 427 times in the Bible, dramatically magnifies the seriousness God places on the consequences of sin. Only blood can atone for sin (Leviticus 17:11, Hebrews 9:22). No forgiveness of sin is possible without death. We dare not minimize or trivialize the impact or consequences of our sins. Forgiveness is not a casual matter with God. The pain of seeing the mangling of His Son's body makes forgiveness a most anguishing and sobering matter. The blood of Christ, a propitiation or appeasing force, the only means to satisfy God's pure sense of justice, is a testimony of God's intense love for us. This willingness to sacrifice needs to be incorporated in our relationship with our brethren (I John 4:10-11).