1 John 5:7–8 (the Comma Johanneum)

Let’s examine 1 John 5:7–8 (the Comma Johanneum) in detail, focusing on its presence (or absence) in Greek manuscripts, its historical development, and implications for biblical textual criticism. This passage is one of the most debated textual variants in the New Testament, and understanding it is crucial for students of Scripture.

1. The Text in Question

Textus Receptus (TR) / King James Version (KJV):

"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 agree as one."

(1 John 5:7–8, emphasis added)

Modern Critical Texts (NA28/UBS5) / Translations (ESV, NIV):

"For there are three that testify: the Spirit, the water, and the blood; and these three agree."

(1 John 5:7–8, ESV)

The bolded Trinitarian formula ("in heaven...") is absent in modern critical editions and most modern translations.

2. Manuscript Evidence

Greek Manuscripts:

No early Greek manuscripts (1st–10th century) include the Comma Johanneum.

Key Absences:

Codex Sinaiticus (4th century).

Codex Vaticanus (4th century).

Codex Alexandrinus (5th century).

All early papyri (e.g., 𝔓⁹, 3rd century).

Later Greek Manuscripts:

The Comma appears in fewer than 10 Greek manuscripts, all dated after the 10th century.

Most of these are marginal notes or corrections influenced by the Latin Vulgate.

Latin Tradition:

The Comma first appears in Latin manuscripts in the 4th–5th centuries (e.g., Speculum attributed to Priscillian).

It was included in the Latin Vulgate (Jerome’s 4th-century translation) and became standard in the Western church.

No Greek Father (e.g., Athanasius, Chrysostom) cites the Comma, but Latin Fathers (e.g., Cyprian, 3rd century) allude to similar Trinitarian language without quoting the verse directly.

3. How Did the Comma Enter the TR?

Erasmus’s Greek New Testament (1516):

Erasmus initially omitted the Comma because he could not find it in any Greek manuscript.

Under pressure from critics who accused him of undermining the Trinity, he promised to include it if a Greek manuscript with the Comma was produced.

A 16th-century Greek manuscript (Codex Montfortianus, c. 1520) containing the Comma was hastily created (likely retro-translated from Latin). Erasmus included it in his 3rd edition (1522).

TR and KJV:

The Comma became part of the TR tradition and was included in the KJV (1611).

4. Key Reasons Scholars Reject the Comma

Textual Criticism:

The Comma is absent from over 99% of Greek manuscripts and all early witnesses.

Its presence in Latin, but not Greek, tradition suggests it was a later theological insertion to reinforce Trinitarian doctrine during debates (e.g., Arian controversies).

Linguistic Style:

The Comma’s language and syntax differ from John’s style. The abrupt shift from "Spirit, water, blood" (earthly witnesses) to heavenly witnesses disrupts the flow.

Church Fathers:

Early defenders of the Trinity (e.g., Athanasius, Augustine) never cited the Comma in their arguments, despite its obvious relevance.

5. Theological Implications

The Trinity is Unharmed:

The doctrine of the Trinity is firmly supported by other clear passages (e.g., Matthew 28:19; 2 Corinthians 13:14; John 1:1–14).

The Comma’s absence does not weaken orthodox Trinitarianism.

Providential Preservation:

God’s Word has been preserved in the consensus of Scripture, not in isolated verses. The Comma’s late addition highlights human attempts to "clarify" divine truth, but the core message remains intact.

6. Practical Takeaways for Students

Textual Criticism Matters:

The Comma Johanneum illustrates why textual criticism is essential. It helps us discern later additions and recover the earliest text.

Avoid Dogmatism on Minor Variants:

While the Comma is almost certainly not original, it does not affect essential Christian doctrine.

Trust Scripture’s Reliability:

Over 5,800 Greek NT manuscripts ensure that no major doctrine hinges on a disputed text.

Use Modern Translations:

Translations like the ESV, NIV, and NASB rely on older manuscripts and omit the Comma, reflecting the best scholarship.

Conclusion

The Comma Johanneum is a fascinating case study in textual transmission. While it was likely added to bolster Trinitarian theology, its absence from the earliest Greek manuscripts reminds us to approach Scripture with humility, trusting that God’s truth is preserved through the vast witness of the biblical tradition—not through isolated, later additions.

Further Reading:

Bruce Metzger, A Textual Commentary on the Greek New Testament.

Bart Ehrman, Misquoting Jesus (for a critical perspective).

D.A. Carson, The King James Version Debate: A Plea for Realism.