What is the Comma Johanneum? Overview of the Comma Johanneum The Comma Johanneum refers to a short phrase that appears in some editions of 1 John 5:7-8. It is often worded: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth…” This reading is not found in most early Greek manuscripts but has been preserved in certain later manuscripts and some early Latin traditions. In modern English Bibles, including many editions of the Berean Standard Bible, the Comma Johanneum either appears in a footnote or is omitted in the main text. In the text without the Comma, 1 John 5:7-8 reads: “(7) For there are three that testify: (8) the Spirit, the water, and the blood; and these three are in agreement.” The presence or absence of these phrases has generated considerable discussion related to the transmission of the Scriptures, the doctrine of the Trinity, and the history of Bible translation. Definition and Location The Comma Johanneum is specifically the wording in 1 John 5:7-8 that mentions three witnesses in heaven (Father, Word, Holy Ghost) and three witnesses on earth. The standard text without the Comma speaks of three witnesses-“the Spirit, the water, and the blood”-with no direct reference to the triune testimony in that verse. This variant is typically cited as follows: • With Comma: “For there are three that bear witness in heaven, the Father, the Word, and the Holy Spirit; and these three are one. And there are three that bear witness on earth, the Spirit, the water, and the blood; and these three are in agreement.” • Without Comma: “For there are three that testify: the Spirit, the water, and the blood; and these three are in agreement.” Manuscript Evidence and Textual Witnesses Early Greek manuscripts (dating from the second to the fourth century) that have survived generally do not include the Comma Johanneum. Scholars note that the phrase appears primarily in later medieval Greek manuscripts and became widespread in Latin translations, especially the Old Latin and later the Latin Vulgate. 1. Greek Manuscripts: The Comma is absent from most uncial (all-capital) manuscripts such as Codex Vaticanus and Codex Sinaiticus. It does appear in only a handful of later Greek manuscripts, typically ones dating from around the 15th or 16th centuries. 2. Latin Tradition: The longer reading became more common in the Latin text tradition. Some Church Fathers writing in Latin made passing allusions to a threefold heavenly witness, though the direct citation of 1 John 5:7-8 in their works is debated. 3. Erasmus’s Textus Receptus: When Desiderius Erasmus compiled the first printed Greek New Testament in the early 16th century, he did not initially include the Comma Johanneum. After objections arose, he published a later edition containing the Comma, reportedly because a Greek manuscript submitted to him included it in the margin. This edition of Erasmus’s Greek text influenced the Textus Receptus and, later, the King James Version (KJV). 4. Modern Critical Texts: Current widely utilized critical editions of the Greek New Testament (e.g., Nestle-Aland, UBS) mark the Comma Johanneum as a later addition not supported by the earliest and best Greek witnesses. Impact on Doctrine and Theology The Comma Johanneum explicitly mentions the Father, the Word, and the Holy Spirit in a single verse, which many have used to buttress the doctrine of the Trinity. However, the Trinitarian doctrine does not hinge on this text alone. Other passages throughout Scripture amply demonstrate the plurality of the Godhead (e.g., Matthew 28:19; John 1:1, 14; 2 Corinthians 13:14). Even in editions and translations that do not include the Comma Johanneum as part of the main text, the teaching of three distinct divine Persons in perfect unity remains thoroughly attested. The reliability of 1 John 5:7-8 remains unshaken regarding the core message of the epistle-namely the testimony that Jesus Christ truly came by water and blood, and the Holy Spirit affirms this truth. Historical Debate and Defense Throughout Church history, debate regarding the authenticity of the Comma Johanneum has persisted. Some Christians argued its inclusion was necessary to guard Trinitarian language. Others, including many textual scholars, have found the earliest Greek manuscript evidence compelling enough to prefer the simpler reading. 1. Rise of the Printed Bible: With the advent of the printing press in the 15th century, certain editions of the Greek New Testament and subsequently popular English translations (such as the KJV) included the Comma. Over time, as earlier manuscripts were rediscovered, it became clear that the Comma was not part of early textual transmissions of 1 John. 2. Commentators and Church Fathers: Certain Latin Church Fathers, such as Cyprian (c. 200-258 AD), have been cited in support of the Comma’s antiquity. Yet, it remains in question whether these writers actually quoted 1 John 5:7-8 or whether they simply referred to the Trinitarian concept found throughout Scripture. Greek commentators of the early centuries do not show any awareness of the phrasing contained in the Comma Johanneum. 3. Modern Scholarship Consensus: Today, a broad spectrum of textual researchers (including conservative textual critics) concur that the Comma Johanneum is a later addition. Although it speaks a truth consistent with the Christian belief in the Trinity, its text-critical foundation is not as strong as that of the majority reading. Comparison with Parallel Passages Although 1 John 5:7-8 itself does not include a direct reference to the Father, the Word, and the Spirit in many manuscripts, other passages in the New Testament affirm the triune nature of God: • Matthew 3:16-17 - “As soon as Jesus was baptized, He went up out of the water. Suddenly the heavens were opened, and He saw the Spirit of God descending like a dove and resting on Him. And a voice from heaven said, ‘This is My beloved Son, in whom I am well pleased!’” (Here, the Son, the Spirit, and the Father are all active at the same moment.) • Matthew 28:19 - “Therefore go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” These and other passages provide harmonious testimony to the triune nature of God, reinforcing that the core teaching does not depend solely on the Comma Johanneum. Influence on Bible Translation Bible translations differ concerning the Comma Johanneum: 1. KJV and NKJV: They follow the traditional Greek text (Textus Receptus), printing the Comma Johanneum in the main text, often with no note or with a marginal reference. 2. Berean Standard Bible: Most editions do not include it in the main body but may relegate it to a footnote, noting its absence in earlier Greek manuscripts. 3. Other Modern Translations: Many note the Comma as a textual variant, typically in brackets or footnotes. Though these differences exist, no major doctrinal contradiction arises from the presence or absence of the Comma. Translations that do without the Comma still convey the scriptural witness to the Father, Son, and Holy Spirit in other verses. Conclusion The Comma Johanneum is a later textual addition found mainly in the Latin tradition and incorporated into some Greek manuscripts much later in church history. Held by some as part of the New Testament text and rejected by others as an interpolation, it has played a key role in debates on textual criticism and Bible translation. Despite variations over the centuries, the core truths of Scripture remain consistent: God is triune, Christ’s atonement is sufficient, and the Holy Spirit testifies to the authenticity of Jesus’ incarnation, crucifixion, and resurrection. While the Comma Johanneum may hold historical and doctrinal interest, its inclusion or exclusion does not undermine the reliability of the biblical message nor the fundamental truths of the faith affirmed throughout the New Testament. |
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