1 João 5
William MacDonald · Citado em PreceptAustin
1 João 5:7
William MacDonald adds that "It always disturbs some devout Christians to learn that parts of verses 7, 8, as found in the KJV and NKJV, are actually found in only a handful of Greek manuscripts of the NT. But this does not at all affect the truth of the inspiration of the Scriptures. Some people think it is important to retain the words because they mention the three Persons of the Trinity. However, the truth of the Trinity does not depend on this passage alone, but is found in many other portions of the Scriptures… Having stated in the previous verses the Person and work of Christ, John now goes on to state the trustworthiness of our belief in Him." (BORROW Believer's Bible Commentary) Hiebert explains that "The statement in verse 7 (KJV) concerning the three heavenly witnesses [in heaven, the Father, the Word, and the Holy Ghost: and these three are one] , commonly known as the Johannine Comma, is an expansion of the Greek text upon the basis of the Latin and is devoid of any reliable textual support as a true part of the original. Hodges and Farstad in the edition of The Greek New Testament According To The Majority Text, generally supportive of the Textus Receptus, rightly omit verse 7 entirely. Erasmus did not find the words in any of the Greek texts upon which he based his first two editions of his Greek New Testament, but in the third edition, in a spirit of compromise, he reluctantly included them in his text. Accordingly they were contained in the Textus Receptus upon which the translators of the King James Version based their English rendering. Because verse 7 in the King James Version is not an authentic part of the Greek text, it is here not given any interpretative treatment. Daniel Akin - Bertrand Russell lived from 1872-1970. He was one of the major atheistic philosophers of the 20 th century. He authored more than 100 books, wrote a 3-volume autobiography and was awarded the Nobel Prize for Literature in 1950. One of his most well known books was Why I Am Not A Christian (1927). In it he argued that all organized religions are the residue of the barbaric past that dwindled to mere hypocritical superstitions that have no basis in reality. On one occasion Russell was asked what he would say to God if he found himself standing before God. His answer: “I should reproach Him for not giving us enough evidence.” I strongly suspect that Bertrand Russell’s problem with God had to do more with his personal morality than the evidence. A serial adulterer, Russell attempted to justify his adulterous escapades in a book entitled Marriage and Morals (1929). He argued that humans are not naturally monogamous and so we should not expect they will be (ED: THE DECEPTION OF DEPRAVITY THAT RESULTS FROM WORSHIPING AT THE IDOL OF SELF!). Still, taking Russell at his word, I would take it that he must have never read, or at least read carefully, 1 John 5:6-12. Here the apostle John, an eyewitness of our Lord’s life, passion and resurrection brings to the witness stand no less than 6 reliable witnesses who make the case that Jesus of Nazareth is the Son of God. Verses 6-12 come together around the theme of witness or testimony, with some form of the Greek word martus appearing 9 times. John believes there is more than enough evidence to prove that Jesus is the Son of God who provides eternal life to all who believe in Him. I Howard Marshall another respected authority on First John writes "This form of wording appears in no reputable modern version of the Bible as the actual text; most editions adopt the same practice as in the NIV of relegating the extra words to a footnote, while some (such as the RSV and NEB) totally ignore them. The words in fact occur in none of the Greek manuscripts of 1 John, except for a few late and worthless ones, and are not quoted by any early church writers, not even by those who would have joyfully seized upon this clear biblical testimony to the Trinity in their attacks on heretics; they probably owe their origin to some scribe who wrote them in the margin of his copy of 1 John; later they were erroneously regarded as part of the text. Beyond any shadow of doubt the wording of the NIV text represents what John actually wrote." (borrow The Epistles of John in The New International Commentary on the New Testament page 236) Bruce M. Metzger summarizes the overwhelming evidence against the authenticity of Comma Johannine: The passage is absent from every known Greek manuscript except eight [all of which date from the Middle Ages], and these contain the passage in what appears to be a translation from a late recension of the Latin Vulgate. Four of the eight manuscripts contain the passage as a variant reading written in the margin as a later addition to the manuscript. The passage is quoted by none of the Greek Fathers, who, had they known it, would most certainly have employed it in the Trinitarian controversies (Sabellian and Arian). Its first appearance in Greek is in a Greek version of the (Latin) Acts of the Lateran Council in 1215. The passage is absent from the manuscripts of all ancient versions … except the Latin; and it is not found (a) in the Old Latin in its early form … or in the Vulgate (b) as issued by Jerome … or (c) as revised by Alcuin [in the ninth century]. The earliest instance of the passage being quoted as a part of the actual text of the Epistle is in a fourth century Latin treatise entitled Liber Apologeticus … attributed either to the Spanish heretic Priscillian (died about 385) or to his follower Bishop Instantius.… In the fifth century the gloss was quoted by Latin Fathers in North Africa and Italy as part of the text of the Epistle, and from the sixth century onwards it is found more and more frequently in manuscripts of the Old Latin and of the Vulgate. (A Textual Commentary on the Greek New Testament, second edition [Stuttgart: Deutsche Bibelgesellschaft, 2002], 647–48) (borrow A textual commentary on the Greek New Testament page 714) F. F. Bruce explains how Comma Johannine found its way into English Bibles: When [the Dutch Christian humanist scholar and contemporary of Luther Desiderius] Erasmus prepared his printed edition of the Greek Testament, he rightly left those words out, but was attacked for this by people who felt that the passage was a valuable proof-text for the doctrine of the Trinity. He replied (rather incautiously) that if he could be shown any Greek manuscript which contained the words, he would include them in his next edition. Unfortunately, a Greek manuscript not more than some twenty years old was produced in which the words appeared: they had been translated into Greek from Latin. Of course, the fact that the only Greek manuscript exhibiting the words belonged to the sixteenth century was in itself an argument against their authenticity, but Erasmus had given his promise, and so in his 1522 edition he included the passage. (borrow History of the Bible in English page 140) 1 John 5:6 Commentary <> 1 John 5:8 Commentary
1 João 5:12
William MacDonald - The teaching is unmistakable. Eternal life is not found in education or philosophy or science or good works or religion or the church. To have life, one must have the Son of God. On the other hand, he who does not have the Son of God does not have life, that is, true life. Eternal life is inseparable from Jesus Christ. (Borrow Believer's Bible Commentary) John Stott - In this paragraph (1Jn 5:6–12) John has been elaborating that he has stated briefly in one verse of the Gospel: ‘But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name’ (John 20:31). The Gospel, recording the words and works of Jesus, was John’s testimony to him as ‘the Christ, the Son of God’. The purpose of this testimony was ‘that you may believe’, and the result of faith is ‘that by believing you may have life in his name’. The way to life is faith, and the way to faith is testimony. The sequence of thought is the same here. God has borne witness to his Son, in order that we may believe in him and so ‘have’ him, and having him may have life. (Borrow The Letters of John page 186) James Montgomery