We, the Mashiachim, hold that the Comma Johanneum, a short clause found in 1 John 5:7, is a fabrication and a later addition to the text, not part of the original writings of the apostle John. While we acknowledge the theological concept that the Father, the Word, and the Holy Spirit are indeed One, we reject the notion that God is "three" distinct persons, as this directly contradicts the clear teaching of Scripture. The Shema (a Hebrew word meaning Hear or Listen), central to our faith, proclaims, “Hear, O Israel: YHWH our God, YHWH is One!” (Deuteronomy 6:4; Mark 12:29).
According to Scripture, God is the Father (1 Corinthians 8:6), God is the Word (John 1:1), and God is the Holy Spirit (John 4:24; Psalm 99:9). These titles are not separate entities or separate persons, but are descriptors of the same Person: God, Who is One (Deuteronomy 6:4; Mark 12:29). God does not require that we fully comprehend His divine nature (1 Corinthians 2:11; Deuteronomy 29:29; Psalm 145:3); however, He does require that we believe what He has said (Romans 4:3). And what God has clearly and repeatedly said is that He "is One" (Deuteronomy 6:4; Mark 12:29), not three.In addition to our concern about holding correct doctrine, we are also unwavering in our commitment to preserving God’s truth as it was originally delivered. The evidence overwhelmingly supports the conclusion that the Comma Johanneum, the clause contained in 1 John 5:7 is a later addition to the text, introduced more than a thousand years after the New Testament was written, and is not part of the inspired Scriptures as delivered by the apostles. Below are some evidences we believe pertinent to prove this:
A) Absence in the Earliest and Most Reliable Manuscripts
The Comma Johanneum is conspicuously absent from the earliest and most reliable Greek manuscripts of the New Testament. It does not appear in the Codex Sinaiticus or even in the Codex Vaticanus, both dating to the 4th century, which are among the most authoritative and complete manuscripts of the Scriptures. This omission makes it obvious that the Comma was not part of the original text of 1 John.
Further supporting this conclusion, the Comma is also missing from the Codex Alexandrinus and the Codex Ephraemi, which date to the 5th century. The earliest known Greek manuscript containing the Comma Johanneum is the Codex Montfortianus, from the early 16th century—more than a full millennium and a half after the apostle John wrote his epistle. The late appearance of this passage in the manuscripts shows it was likely inserted to address theological debates rather than to preserve the original Word of God.
B) The Overwhelming Absence in Other Early Manuscripts and Versions
The Comma Johanneum is not only absent from key Greek manuscripts but is also missing from a vast majority of early manuscripts and versions of the New Testament in other languages:
- Greek Manuscripts: The Comma is present in only a handful of late Greek manuscripts, many of which feature it as a marginal addition (or note) rather than part of the main text.
- Latin Manuscripts: Although the Comma appears in some later Latin manuscripts, it is absent from two of the most significant early Vulgate manuscripts, the Codex Fuldensis and the Codex Amiatinus. The earliest Latin manuscripts supporting the Comma date from the 5th to 7th centuries, further suggesting that it was not originally part of the text.
- Other Language Texts: The Comma is entirely missing from early texts of the New Testament in languages such as Ethiopic, Aramaic, Syriac, Georgian, and Arabic, as well as from pre-12th century Armenian witnesses. Its absence from these diverse and geographically spread traditions shows that the Comma was not part of the apostolic teaching at all.
- Early Christian Writings: Early Christian writers such as Clement of Alexandria, Tertullian, Origen, and Cyprian do not reference the Comma in their writings, even when discussing concepts regarding the trinity. The first undisputed reference to the Comma appears in the 4th century Latin homily Liber Apologeticus, likely written by Priscillian of Ávila or Bishop Instantius. This late attestation supports the conclusion that the Comma was a later insertion to reinforce false Trinitarian doctrines, rather than a faithful transmission of the original text.
The widespread absence of the Comma Johanneum across such a broad range of early manuscripts and linguistically diverse texts reinforces our conviction that it was a later addition, not part of the inspired Word of God.
C) Theological Motivations Behind the Addition
The introduction of the Comma Johanneum into the text of 1 John 5:7 was likely driven by theological disputes over the false doctrine of the Trinity. Beginning about the 4th century of Christianity, debates over the nature of the Trinity became intense, and the inclusion of the Comma would have provided a convenient proof text for the heretical Trinitarians to show a text that stated that God was "three" and not only "One".
In light of the overwhelming evidence—the absence of the Comma Johanneum from the earliest and most reliable Greek manuscripts, its omission in early versions and writings, and the clear theological motivations behind its addition—we, the Mashiachim, affirm that this passage is a later interpolation, not part of the original text of 1 John. Our priority is to uphold the true and unaltered Word of God. The Comma Johanneum serves as a reminder of the importance of diligently preserving the Scriptures as they were originally given, free from later additions and distortions.