ArchivedSOME CONTRADICTIONS IN THE BIBLE :: Re: SOME CONTRADICTIONS IN THE BIBLEThe primary English translation that contains the Johannine Comma is the Authorized King James Bible which is based upon the Greek Textus Receptus. The passage reads: (v.7) For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. (v.eight) And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. Most modern translations (NAS, NIV, RSV, NLT, LB et. al.), on the other hand, are based upon the Alexandrian text-type tradition (i.e. Sinaiticus and Vaticanus). These versions commonly read as does the NIV: (v.7) For there are three that testify: (v.eight) the spirit, the water, and the blood; and the three are in agreement. As anyone can clearly see, there is a substantial omission and consequent mix-up of the text. The modern versions arrive at such a rendering by completely removing verse 7, as found in the AV; then, the phrase “in the earth” is excised and the first phrase of verse 8 (There are three that bear witness) becomes verse 7.Thus, the entire arrangement and sense of the passage is altered. The epistle of I John was probably written late in the first century (ca. 90) from Ephesus by none other than the Apostle John. The intended audience is not exactly clear; however, the lack of personal references suggests that it was written to Christians all across Asia Minor. The same can be said for John’s Gospel which was also written from Ephesus in the same general time period (ca. 85-90). It is interesting to note the literary coherence that exists between these two separate New Testament writings. The well-known Greek scholar, A.T. Robertson, once wrote, “in the whole of the First Epistle there is hardly a single thought that is not found in the Gospel [John].” This coherence has been considered even more evident than that which exists between Luke and Acts. Such a fact has led some to believe that I John served as preface or dedicatory epistle to the Gospel of John, for both Books are characterized by repetition, contrast, parallelism, personal elements, profound spirituality, and doctrine. Historically speaking, it is very possible that the Gospel of John was attached to the epistle as it was sent out to the addressees. I John was to be read as an introduction or commentary on the teachings of the Gospel. John Ebrard writes:
The exhortations contained in I John were uttered by the Apostle on occasion of the contents contained in the Gospel. Having understood the principles of Christians fellowship promulgated in the Epistle, the reader could proceed to understand the entire basis of his fellowship, the life and work of Jesus Christ as promulgated in the Gospel. Regarding the issue at hand, such a distinct literary/historical coherence fully supports the inclusion of the Johannine Comma. The resounding theme of the Gospel of John is the divinity of Jesus Christ. Such is summed up in John 10:30, when Jesus says, “I and my Father are one.” This same theme is prevalent in the Epistle, being concisely and clearly stated in 5:7-8. The Comma truly bears coherence with the message of John’s Gospel in this sense. It serves as an occasion to introduce the doctrine of the Trinity as the original readers prepared to study the attached Gospel. Although Christ’s divinity is inferred throughout the epistle, one is not confronted with such succinct declaration as is conveyed in the Comma. If this passage is omitted, it seems that the theme of John’s Gospel would lack a proper introduction. It is interesting to note that one of the earliest allusions to the Johannine Comma in church history is promulgated in connection to the thematic statement made by the Lord in John 10:30. Cyprian writes around A.D. 250, “The Lord says ‘I and the Father are one’ and likewise it is written of the Father and the Son and the Holy Spirit, ‘And these three are one.’” The theological teaching of the Comma most definitely bears coherence with the overriding theme of John’s Gospel. There is no reason to believe that the verse is not genuine in this sense, for it serves as a proper prelude to the theme of the Gospel which, historically speaking, most likely accompanied the Epistle as it was sent out to its original audience. Jesse M. Boyd Wake Forest, N.C. 22 April 1999 |
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