Textual Variant in 1 John 5:7

Friends,

Well I decided that I don't have the time in service tomorrow morning to cover this textual variant found in 1 John 5:7. I know for those of you who sit under my teaching each Sunday you may find it hard to believe that I don't cover everything that I study or simply brain dump all that I learned on you, but I actually show great restraint in not doing that and attempt to present God's Word in a way that is accessible for all people at varying levels of biblical literacy. There is much that I learn that I don't cover. For example, throughout this 10 week study I have not been dealing with the major heresies that John was dealing with specifically in the house churches of Ephesus. I have made mention to Gnosticism, Docetism, and even the Ebionites, but week after week I have chosen not to go there in my teaching time. That is more relevant to a classroom setting, then the Sunday morning teaching platform where I am speaking to a diverse audience ranging from theologians to not yet Christians to everything in between. But, I thought this was a point that I needed to atleast let people have access to the discussion. As well, as a fellow student of the Word with finite time to study due to the many other responsibilities as a pastor of God's church and the ever pressing deadline of Sunday morning I can only study so much myself. Often, though I find great spiritual nourishment in my study time, it takes a lot to get into God's Word and then prayerfully allow God to shape a message that both teaches verse by verse and preaches life transformation and the good news of Christ to all present; once again, both impacting the mature disciple with meat to eat and providing milk to young believers, and the gospel presentation to those who come each Sunday seeking to know this God we worship. Only by the Holy Spirit is that possible week after week!

Below is a short and incomplete discussion based on my studies and specifically drawing from IH Marshall's commentary on 1 John, Stephen Smalley' Word Biblical Commentary on 1 John, and William Barclay's commentary on 1 John.

What is a textual variant? A textual variant, simply stated, is when a copyist (someone who was copying an older manuscript of a book of the Bible...they didn't have copy machines or computers back in the day!) either accidently or intentionally makes a change to the text in their copy when copying from an older manuscript.

In the case of the major textual variant in 1 John 5:7, known as the "Comma Johanneum", there is an entire phrase added that is not found in the oldest and most reliable manuscripts. That phrase is still found in the 1611 Authorized Version (King James Version), "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one." This is completely absent in most modern translations while in others (such as my New American Standard Updated) there is a footnote at the beginning of verse 8 that states, "A few late manuscripts add ...in heaven, the Father, the Word, and the Holy Spirit, and these three are one. And there are three that testify on earth, the Spirit"

Why is this considered a textual variant?

This is considered a copyist addition and almost all modern scholars agree that it was not included in any of the Greek manuscripts (original language of the New Testament is Greek) earlier than the 14th century. The oldest and most reliable manuscripts are from the 3rd and 4th centuries (none of the original autographs have been found yet!) so those are heavily leaned upon for accuracy of the text. None of the early church fathers knew of this verse as indicated by the lack of references to such a powerful trinitarian statement and trust me they would have used it widely if it was original! The doctrine of the Trinity has always been a hot topic issue...still is for many!

According to IH Marshall, "it first appears in Greek in council reports of 1215." He continues to state that none of the ancient versions of the New Testament contain the words, except in Latin versions. Latin has been the official church langauge for the Roman Catholic Church. It did not appear in Jerome's edition of the Vulgate (404 AD) and in varied forms in old Latin manuscripts. The oldest Latin reference is in Liber Apologeticus of the Spanish writer Priscillian (late 4th century), but none of the Greek Fathers quote it. The theory is that this was written into the margin of a Latin manuscript and then later found its way into the text itself; and then through further copyist it found its way into later Greek manuscripts. Prior to the archeological finds that led to the great manuscripts to be discovered, this copyist edition began to be seen as original text rather than copyist commentary that lended good evidence for the doctrine of the Trinity.

How did it end up in the 1611 Authorized version?

Erasamus rejected this variant and stated that he would not put it into his Greek translation unless someone could show him a Greek manuscript that included it rather than only Latin manuscripts. Erasmus published the first Greek New Testament in 1516 without this variant, but under significant pressure, MS (61) appeared, probably written in 1520 and Erasmus, who protested forcibly, had to include it in his third addition (1522) of the Greek New Testament. Hence, the words remained in the Latin Vulgate. Erasmus knew this was not part of the orginal text, but the pressure against him was unbearable. In 1550, Stephanus printed his great edition of the Greek New Testament called the Received Text and it was the basis for the Authorized Version and for many Greek printed texts for the coming centuries.

Does its addition or omission affect the meaning of the text?

No, its continued addition simply demonstrates some groups unwillingness to bend from their own traditions or personal preferences and accept the wonderful scholastic input from modern archeology and academia (though some of the input from academia should be wisely denounced, we should not throw the baby out with the bath water!). At the same time, this textual variant is one amidst thousands found in the Bible that range from inclusion of sections of Scripture within a book all the way to small pronoun shifts. Whenever you are dealing with ancient texts and translations from one language to another, you are bound to have subtle shifts in word usage or phraseology. It is by faith we live this life and it is by faith the we trust the Word of God as God's inspired Word for our lives today.

If you want more information on Textual Variants, then please come by my office and I will be happy to either sit with you and look through Metzger's Textual Commentary.

I choose not to include this discussion in my sermon on 1 John 5:1-12, not because it isn't important, but because it neither adds to nor takes away from the Apostle John's purpose in writing nor from the message. This is true of all textaul variants as their inclusion or omition from the text, as a whole or case by case, never once change the gospel message of Jesus Christ or the message of God's Word to His people. It is a miracle of God's grace that His Word has so uniquely survived the wars over thousands of years and the pollution and abuse of God's will as interpreted and executed by the church and its designated leaders. It is only by grace that God continues to endure our rebellion and patiently seek after our hearts one person at a time.

For His Name and His Glory!