2. 2 | P a g e
Benson Commentary
1 John 5:8. And there are three that bear witness on earth — To the same important doctrine
concerning Christ, the Son of God, and salvation through him; the Spirit, the water, and the blood
— The Spirit here, distinguished from the Holy Ghost in the preceding verse, seems to mean,
- 1st, That influence of the Spirit, which, in a peculiar manner, attended the preaching of the
gospel by the apostles and first ministers of the Word, in that early age of Christianity:
together with the extraordinary gifts of the Spirit, which remained with the church for a
considerable time.
- 2d, The inspired writers of the apostles and the evangelists, bearing witness to the doctrine of
Christ, when they were deceased; including the predictions uttered by holy men of old, as they
were moved by the Holy Spirit, concerning the coming and character of the Messiah, which
had been punctually fulfilled in him; and including also the predictions uttered by Christ
concerning the destruction of Jerusalem, and the calamities coming on the Jewish nation, with
divers other predictions, particularly those concerning the coming of false Christs and false
prophets, which were already in part accomplished when St. John wrote this epistle and the
rest, he knew, soon would be accomplished. Certainly, the inspired Scriptures, including the
predictions of the prophets, and of Christ and his apostles, sealed by their accomplishment, are
one grand proof on earth of the truth of Christianity, and of the doctrine of salvation contained
therein. And the water — Of baptism, emblematical of the washing of regeneration, and of that
purity of life consequent thereon, to which we are obliged, and which we in effect promise
when we devote ourselves to the Father, Son, and Holy Ghost in that ordinance: and which,
when evidenced in our conduct, is a convincing proof of the truth of Christianity, and of our
title to that eternal life which is revealed in it. And the blood — The Lord’s supper, appointed
as a memorial of, and testimony to, the sacrifice of the death of Christ, till his second coming;
and which exhibits the atoning blood of Christ, from age to age, as the procuring cause of the
pardon of sin, and all the spiritual blessings consequent thereon, bestowed on true believers. It
may be proper to observe here, that there is also another respect in which these two ordinances
of baptism and the Lord’s supper may be considered as evidences of the truth of Christianity.
It is certain that such ordinances are in use among Christians: now, how came this to be the
case? When and how were they introduced?
3. 3 | P a g e
What was their origin? The gospels inform us. If we admit the account they give, we must of
necessity admit the truth of Christianity, with which that account is closely connected. If any
do not admit that account, let them give another: but this they cannot do. That account
therefore is just; and, of consequence, Christianity is not a forgery, but a divine institution. As
the blood here implies the testimony which Christ bore to the truth of the gospel, especially of
that most essential article of it, his being the Song of Solomon of God, so it may also represent
that testimony which is borne to the truth by the sufferings of those who, in different ages and
nations, have sealed it with their blood; which is a strong proof of the conviction they had of
its truth and importance, and of the virtue and excellence of that religion which enabled them
so to do. And these three agree in one — In bearing one and the same testimony, namely, that
Jesus Christ is the Son of God, the Messiah, the only Saviour of sinners; in and through whom
alone the guilty, depraved, weak, and miserable children of men can obtain spiritual and
eternal life; the testimony specified 1 John 5:11-12.
ቤንሰን አስተያየት
1ኛ ዮሐንስ 5፡8 በምድርም ላይ የሚመሰክሩት ሦስት ናቸው-ስለ እግዚአብሔር ልጅ ስለ
ክርስቶስ እና በእርሱ መዳን ስለሚሆነው ስለ አንድ አስፈላጊ ትምህርት። መንፈስ፣ ውሃ እና ደሙ
- እዚህ ያለው መንፈስ፣ በቀደመው ጥቅስ ከመንፈስ ቅዱስ የሚለይ፣ ማለት ይመስላል፣
1ኛ፣ ያ የመንፈስ ተጽእኖ፣ በተለየ መልኩ፣ ወንጌልን በመስበክ የተካፈለው ሐዋርያትና የቃሉ
የመጀመሪያ አገልጋዮች፣ በዙያ የክርስትና መጀመሪያ መን፡ ከመንፈሳዊ ስጦታዎች ጋር አብረው ለብዘ
ጊዛ በቤተ ክርስቲያን ውስጥ የቆዩ ናቸው።
2ኛ፣ የሐዋርያትና የወንጌል ሰባኪዎች በመንፈስ አነሳሽነት የጻፉት፣ ስለ ክርስቶስ ትምህርት
የመሰከሩ፣ በሞቱ ጊዛ፣ የጥንት ቅዱሳን ሰዎች በመንፈስ ቅዱስ ተገፋፍተው ስለ መሲሑ መምጣትና
ባሕርይ በጊዛው ስለተፈጸመው የተነገሩትን ትንቢት ጨምሮ፤ እንዲሁም ክርስቶስ ስለ ኢየሩሳሌም ጥፋት
የተናገረውን ትንቢት እና በአይሁድ ሕዜብ ላይ ስለሚመጣው ጥፋት፣ በልዩ ልዩ ልዩ ትንበያዎች፣ በተለይም
ስለ ሐሰተኛ ክርስቶሶችና ስለ ሐሰተኛ ነቢያት መምጣት የተናገረውን ጨምሮ፣ ይህም አስቀድሞ በከፊል
በቅዱስ ዮሐንስ ጊዛ ተፈጽሟል። ይህንን መልእክት የጻፈ ሲሆን የቀረውን ደግሞ በቅርቡ እንደሚፈጸም
ያውቅ ነበር። በእርግጠኝነት፣ በመንፈስ አነሳሽነት የተጻፉት የነቢያት፣ የክርስቶስ እና የሐዋርያት
ትንቢቶች፣ በውጤታቸው የታተሙት፣ በምድር ላይ ስለ ክርስትና እውነት እና በውስጡ ስላለው
የመዳን ትምህርት ትልቅ ማረጋገጫ ናቸው።
4. 4 | P a g e
እናም ውሃው - የጥምቀት ፣ የዳግም መወለድ መታጠብ ምሳሌ ፣ እና በእሱ ላይ ለሚመጣው
የህይወት ንፅህና ፣ ግዴታ አለብን ፣ እናም በተግባር ራሳችንን ለአብ ፣ ለወልድ እና ለመንፈስ ቅዱስ
ስንሰጥ ቃል የገባንለት ሥነ ሥርዓት፡ እና ይህም በአኗኗራችን ሲረጋገጥ ለክርስትና እውነት እና
በእርሱ ለተገለጠው የዘላለም ሕይወት ያለንን ማዕረግ አሳማኝ ማረጋገጫ ነው።
ደሙም - የጌታ እራት፣ ለክርስቶስ ሞት መታሰቢያ እና ምስክርነት የተሾመ፣ እስከ ዳግም
ምጽአቱ ድረስ፣ እና የክርስቶስን የኃጢያት ክፍያ ደም ከዘመናት እስከ እድሜ፣ ለሀጢያት
ይቅርታ መግዣ ምክንያት፣ እና በውጤቱም ለእውነተኛ አማኞች የተሰጡ መንፈሳዊ በረከቶችን
ሁሉ ያሳያል። እዚህ ላይ መመልከት ተገቢ ሊሆን ይችላል፣ እነዚህ ሁለቱ የጥምቀት ሥርዓቶች እና
የጌታ እራት እንደ የክርስትና እውነት ማስረጃዎች የሚወሰዱበት ሌላ አክብሮት አለ።
በክርስቲያኖች መካከል እንዲህ ዓይነት ሥርዓቶች ጥቅም ላይ እንደሚውሉ እርግጠኛ ነው፡ አሁን፣ ይህ እንዴት
ሊሆን ቻለ? መቼ እና እንዴት ተዋወቁ? መነሻቸው ምን ነበር? ወንጌሎች ያሳውቁናል። እነሱ የሰጡትን ገባ
አምነን ከተቀበልን የክርስትናን እውነት አምነን መቀበል አለብን፤ ይህ ገባ ከእሱ ጋር በጥብቅ የተያያ ነው።
ሀሳቡን የማይቀበሉ ካሉ፥ ሌላ ይስጥ፥ ይህን ግን ሊያደርጉ አይችሉም። ያ መለያ ስለዙህ ትክክል ነው; እና በዙህም
ምክንያት ክርስትና የውሸት ሳይሆን መለኮታዊ ተቋም ነው። እዙህ ላይ ያለው ደም ክርስቶስ ለወንጌል
እውነትነት የሰጠውን ምስክርነት፣ በተለይም ለዙያ በጣም አስፈላጊው አንቀፅ፣ የእግዙአብሔር መኃልየ Song of
Solomon of God ስለመሆኑ የሰጠውን ምስክርነት እንደሚያመለክተው ይህ ደግሞ ለእውነት የተነገረውን
ምስክርነት ሊወክል ይችላል። በተለያዩ መናትና ብሔረሰቦች በደማቸው ያተሙት መከራ; ይህም ለትክክለኛነቱ እና
አስፈላጊነቱ ያላቸውን እምነት እና የዙያ ሀይማኖት በጎነት እና የላቀ ደረጃ ላይ ለመድረስ ያስቻላቸውን ጠንካራ
ማረጋገጫ ነው። እነዙያም ሦስቱ በአንድ ይስማማሉ፡ ኢየሱስ ክርስቶስ የእግዙአብሔር ልጅ ነው, መሲህ,
የኃጢአተኞች ብቸኛ አዳኝ; በደለኛ፣ ደካማ፣ ደካማ እና ምስኪን የሆኑ የሰው ልጆች መንፈሳዊ እና የላለም ሕይወት
ሊያገኙ የሚችሉት በእርሱ እና በእርሱ ብቻ ነው። የተገለፀው ምስክርነት ምስክሩ 1 ዮሐንስ 5፡11-12 ተጠቅሷል።
Bengelius thinks there has been a transposition of these two verses, and that this latter,
concerning the three that bear witness on earth, was placed by St. John before that which respects
the witnesses in heaven; and that it must appear to every reasonable man how absolutely
necessary the contested verse is. “St. John,” says he, “could not think of the testimony of the
Spirit, and water, and blood, and subjoin, the testimony of God is greater, without thinking also of
the testimony of the Son and Holy Ghost; yea, and mentioning it in so solemn an enumeration.
Nor can any possible reason be devised why, without three testifying in heaven, he should
enumerate three, and no more, who testify on earth. The testimony of all is given on earth, and not
5. 5 | P a g e
in heaven; but they who testify are part on earth, part in heaven. The witnesses who are on earth,
testify chiefly concerning his abode on earth, though not excluding his state of exaltation. the
witnesses who are in heaven testify chiefly concerning his glory at God’s right hand, though not
excluding his state of humiliation. The former, therefore, concerning the witnesses on earth, with
the 6th verse, contains a recapitulation of the whole economy of Christ, from his baptism to
pentecost: that concerning the witnesses in heaven, contains the sum of the divine economy, from
the time of his exaltation. Hence it further appears, that the position of the two verses, which
places those who testify on earth before those who testify in heaven, is abundantly preferable to
the other, and affords a gradation admirably suited to the subject.”
ቤንጀሊዎስ የነዚህ ሁለት ጥቅሶች ለውጥ እንዳለ ያስባል፣ እናም ይህ የኋለኛው፣
በምድር ላይ ስለሚመሰክሩት ስለ ሦስቱ፣ በቅዱስ ዮሐንስ የተናገረው በሰማይ ያሉትን ምስክሮች
ከማመልከቱ በፊት ነው። እና የተከራከረው ጥቅስ ምን ያህል አስፈላጊ እንደሆነ ለእያንዳንዱ ምክንያታዊ ሰው
ሊመስል ይገባል። “ሴንት. ዮሐንስ፣ የወልድንና የመንፈስ ቅዱስን ምስክርነት ሳያስብ፣ የመንፈስን፣
የውሃን፣ የደምን፣ እና የመንፈስን ምስክርነት ማሰብ አልቻለም፣ እናም የእግዚአብሔር ምስክርነት
ይበልጣል። አዎን፣ እና እሱን በክብር ዝርዝር ውስጥ ጠቅሰው። ሦስት በሰማያት ሳይመሰክሩ ሦስቱን
ይቈጥራል ከዚያም በኋላ በምድር ላይ የሚመሰክሩት አንድም ምክንያት ሊፈጠር አይችልም። የሁሉም
ምስክርነት በምድር እንጂ በሰማይ አይደለም; የሚመሰክሩት ግን በምድር ከፊሉ በሰማይ ናቸው።
በምድር ላይ ያሉት ምስክሮች፣ የከፍታውን ሁኔታ ባይጨምሩም በምድር ላይ ስላለው መኖሪያው በዋናነት
ይመሰክራሉ። በሰማይ ያሉት ምስክሮች በዋነኛነት የሚመሰክሩት በእግዙአብሔር ቀኝ ስላለው ክብር ነው፣ ምንም
እንኳ የውርደት ሁኔታውን ሳይጨምር። የቀደመው፣ ስለዙህ፣ በምድር ላይ ስላሉት ምስክሮች፣ ከ6ኛው ቁጥር ጋር፣
ከጥምቀቱ እስከ ጰንጠቆስጤ ድረስ ያለውን የክርስቶስን አጠቃላይ ኢኮኖሚ እንደገና መቃኘት ይዟል፡ በሰማያት
ያሉትን ምስክሮች በተመለከተ፣ የመለኮታዊ ኢኮኖሚ ድምርን ከጥንት ጀምሮ ይዟል። የእርሱን ከፍ ከፍ ማድረግ.
ስለዙህም የሁለቱ ጥቅሶች አቀማመጥ፣ በምድር ላይ የሚመሰክሩትን በሰማይ ከሚመሰክሩት በፊት
የሚያስቀምጠው፣ ከሌላው በእጅጉ ተመራጭ ነው፣ እናም ለርዕሰ ጉዳዩ በሚያስደንቅ ሁኔታ የምርቃት ደረጃን
ይሰጣል።
Matthew Henry's Concise Commentary
5:6-8 We are inwardly and outwardly defiled; inwardly, by the power and pollution of sin in
our nature. For our cleansing there is in and by Christ Jesus, the washing of regeneration and
the renewing of the Holy Ghost. Some think that the two sacraments are here meant:
6. 6 | P a g e
baptism with water, as the outward sign of regeneration, and purifying from the pollution of
sin by the Holy Spirit; and the Lord's supper, as the outward sign of the shedding Christ's
blood, and the receiving him by faith for pardon and justification. Both these ways of
cleansing were represented in the old ceremonial sacrifices and cleansings. This water and
blood include all that is necessary to our salvation. By the water, our souls are washed and
purified for heaven and the habitation of saints in light. By the blood, we are justified,
reconciled, and presented righteous to God. By the blood, the curse of the law being
satisfied, the purifying Spirit is obtained for the internal cleansing of our natures. The water,
as well as the blood, came out of the side of the sacrificed Redeemer. He loved the church,
and gave himself for it, that he might sanctify and cleanse it with the washing of water by the
word; that he might present it to himself a glorious church, Eph 5:25-27. This was done in
and by the Spirit of God, according to the Saviour's declaration. He is the Spirit of God, and
cannot lie. Three had borne witness to these doctrines concerning the person and the
salvation of Christ. The Father, repeatedly, by a voice from heaven declared that Jesus was
his beloved Son. The Word declared that He and the Father were One, and that whoever had
seen him had seen the Father. And the Holy Ghost, who descended from heaven and rested
on Christ at his baptism; who had borne witness to Him by all the prophets; and gave
testimony to his resurrection and mediatorial office, by the gift of miraculous powers to the
apostles. But whether this passage be cited or not, the doctrine of the Trinity in Unity stands
equally firm and certain. To the doctrine taught by the apostles, respecting the person and
salvation of Christ, there were three testimonies. 1. The Holy Spirit. We come into the world
with a corrupt, carnal disposition, which is enmity to God. This being done away by the
regeneration and new-creating of souls by the Holy Spirit, is a testimony to the Savior. 2. The
water: this sets forth the Savior’s purity and purifying power. The actual and active purity
and holiness of his disciples are represented by baptism. 3. The blood which he shed: and
this was our ransom, this testifies for Jesus Christ; it sealed up and finished the sacrifices of
the Old Testament. The benefits procured by his blood, prove that he is the Saviour of the
world. No wonder if he that rejects this evidence is judged a blasphemer of the Spirit of God.
These three witnesses are for one and the same purpose; they agree in one and the same
thing.
8. 8 | P a g e
በደሙ የተገዘት ጥቅሞች እርሱ የአለም አዳኝ መሆኑን ያረጋግጣሉ። ይህን ማስረጃ የማይቀበል የእግዙአብሔርን
መንፈስ ተሳዳቢ ተደርጎ ቢፈረድበት ምንም አያስደንቅም። እነዙህ ሦስት ምስክሮች ለአንድ እና ለአንድ ዓላማ
ናቸው; በአንድ እና ተመሳሳይ ነገር ይስማማሉ.
Barnes' Notes on the Bible
And there are three that bear witness in earth - This is a part of the text, which, if the
reasoning above is correct, is to be omitted. The genuine passage reads, 1 John 5:7, "For
t r ar t r t at ar r or or it ss ν ες marturountes) - the Spirit, and
the water, and the blood." There is no reference to the fact that it is done "in earth." The
phrase was introduced to correspond with what was said in the interpolated passage, that
there are three that bear record "in heaven."
The Spirit - Evidently the Holy Spirit. The assertion here is, that that Spirit bears witness to
the fact that Jesus is the Son of God, 1 John 5:5. The testimony of the Holy Spirit to this fact is
contained in the following things:
1. He did it at the baptism of Jesus. Notes, Matthew 3:16-17.
2. Christ was eminently endowed with the influences of the Holy Spirit; as it was predicted
that the Messiah would be, and as it was appropriate he should be, Isaiah 11:2; Isaiah
61:1. Compare Luke 4:18; Notes, John 3:34.
3. the Holy Spirit bore witness to his Messiahship, after his ascension, by descending,
according to his promise, on his apostles, and by accompanying the message which they
delivered with saving power to thousands in Jerusalem, Acts 2.
4. he still bears the same testimony on every revival of religion, and in the conversion of
every individual who becomes a Christian, convincing them that Jesus is the Son of God.
Compare John 16:14-15.
5. he does it in the hearts of all true Christians, for "no man can say that Jesus is Lord but
by the Holy Ghost," 1 Corinthians 12:3. See the notes at that passage.
The Spirit of God has thus always borne witness to the fact that Jesus is the Christ, and he
will continue to do it to the end of time, convincing yet countless millions that he was sent
from God to redeem and save lost people.
9. 9 | P a g e
And the water - See the notes at 1 John 5:6. That is, the baptism of Jesus, and the scenes
which occurred when he was baptized, furnished evidence that he was the Messiah. This
was done in these ways:
1) It was proper that the Messiah should be baptized when he entered on his work, and
perhaps it was expected; and the fact that he was baptized showed that he had "in
fact" entered on his work as Redeemer. See the notes at Matthew 3:15.
2) an undoubted attestation was then furnished to the fact that he was "the Son of God,"
by the descent of the Holy Spirit in the form of a dove, and by the voice that addressed
him from heaven, Matthew 3:16-17.
3) his baptism with water was an emblem of the purity of his own character, and of the
nature of his religion.
4) perhaps it may be implied here, also, that water used in baptism now bears witness to
the same thing,
(a)as it is the ordinance appointed by the Saviour;
(b)as it keeps up his religion in the world;
(c) as it is a public symbol of the purity of his religion;
(d)and as, in every case where it is administered, it is connected with the public
expression of a belief that Jesus is the Son of God.
And the blood - There is undoubted allusion here to the blood shed on the cross; and the
meaning is, that that blood bore witness also to the fact that he was the Son of God. This it
did in the following respects:
(1) The shedding of the blood showed that he was truly dead - that his work was complete -
that he died in "reality," and not in "appearance" only. See the notes at John 19:34-35.
(2) the remarkable circumstances that attended the shedding of this blood - the darkened
sun, the earthquake, the rending of the veil of the temple - showed in a manner that
convinced even the Roman centurion that he was the Son of God. See the notes at Matthew
27:54.
10. 10 | P a g e
(3) the fact that an "atonement" was thus made for sin was an important "witness" for the
Saviour, showing that he had done that which the Son of God only could do, by disclosing a
way by which the sinner may be pardoned, and the polluted soul be made pure.
(4) perhaps, also, there may be here an allusion to the Lord's Supper, as designed to set forth
the shedding of this blood; and the apostle may mean to have it implied that the
representation of the shedding of the blood in this ordinance is intended to keep up the
conviction that Jesus is the Son of God. If so, then the general sense is, that that blood -
however set before the eyes and the hearts of people - on the cross, or by the representation
of its shedding in the Lord's Supper - is a witness in the world to the truth that Jesus is the
Son of God, and to the nature of his religion. Compare the notes at 1 Corinthians 11:26.
t s t r a r i o - ε ς εν ε σ ν eis to hen eisin. They agree in one thing; they
bear on one and the same point, to wit, the fact that Jesus is the Son of God. All are appointed
by God as witnesses of this fact; and all harmonize in the testimony which is borne. The
apostle does not say that there are no other witnesses to the same thing; nor does he even
say that these are the most important or decisive which have been furnished; but he says
that these are important witnesses, and are entirely harmonious in their testimony.
የባርኔስ ማስታወሻዎች በመጽሐፍ ቅዱስ ላይ
በምድር ላይ የሚመሰክሩት ሦስት ናቸው - ይህ የጽሑፉ አካል ነው, ይህም ከላይ ያለው ምክንያት ትክክል ከሆነ,
መተው አለበት. እውነተኛው ክፍል 1ኛ ዮሐንስ 5፡7 “የሚመሰክሩትሦስት ናቸውና - መንፈስና ውኃ ደሙም”
ይላል። "በምድር ላይ" ስለመሆኑ ምንም ማጣቀሻ የለም. ይህ ሐረግ የተዋወቀው በ interpolated ምንባብ
ውስጥ ከተነገረው ጋር ለመዚመድ ነው፣ “በሰማይ” የሚመግቡ ሦስት ናቸው።
መንፈስ - በግልጽ መንፈስ ቅዱስ። እዙህ ያለው ማረጋገጫ፣ ያ መንፈስ ኢየሱስ የእግዙአብሔር ልጅ መሆኑን
ይመሰክራል፣ 1ኛ ዮሐንስ 5፡5። ለዙህ እውነት የመንፈስ ቅዱስ ምስክርነት በሚከተሉት ነገሮች ውስጥ ይገኛል።
1. በኢየሱስ ጥምቀት ጊዛ አድርጓል። ማስታወሻ፣ ማቴዎስ 3፡16-17
2. ክርስቶስ የመንፈስ ቅዱስን ተጽእኖዎች ከፍ አድርጎታል; መሲሑ እንደሚሆን አስቀድሞ እንደተተነበየ፣ እና
ተገቢ ሆኖ ሳለ፣ ኢሳይያስ 11:2; ኢሳ 61፡1 ከሉቃስ 4:18; ማስታወሻ፣ ዮሐንስ 3፡34
3. መንፈስ ቅዱስ ስለ መሲህነቱ፣ ካረገ በኋላ፣ በመውረድ፣ በተስፋ ቃሉ፣ በሐዋርያቱ ላይ፣ እና በማዳን ኃይል
በኢየሩሳሌም ለሺዎች ያስተላለፉትን መልእክት በማስከተል፣ ሐዋ.
12. 12 | P a g e
ደሙም - በመስቀል ላይ ስለፈሰሰው ደም ምንም ጥርጥር የለውም; ትርጉሙም ያ ደሙ ደግሞ የእግዙአብሔር
ልጅ እንደ ሆነ መስክሮአል ማለት ነው። ይህን ያደረገው በሚከተሉት ጉዳዮች ነው።
1) ደሙ መፍሰሱ በእውነት መሞቱን - ሥራው እንደ ተጠናቀቀ - መሞቱን "በመገለጥ" ብቻ ሳይሆን
"በእውነት" መሆኑን አሳይቷል። በዮሐንስ 19:34-35 ላይ የሚገኘውን ማስታወሻ ተመልከት።
2) በዙህ ደም መፍሰስ ላይ የተገኙት አስደናቂ ሁኔታዎች - የጨለመው ፀሐይ፣ የመሬት መንቀጥቀጥ፣ የቤተ
መቅደሱ መጋረጃ ሲገለጥ - ሮማዊውን መቶ አለቃ የእግዙአብሔር ልጅ መሆኑን በሚያሳምን መንገድ
አሳይቷል። በማቴዎስ 27:54 ላይ የሚገኘውን ማስታወሻ ተመልከት።
3) ስለዙህ "ስርየት" ስለ ኃጢአት መደረጉ ለአዳኙ አስፈላጊ "ምሥክር" ነበር, ይህም የእግዙአብሔር ልጅ ብቻ
የሚያደርገውን እንዳደረገ ያሳያል, ይህም ኃጢአተኛው የሚሠራበትን መንገድ በመግለጥ ነው. ይቅርታ
የተደረገላት፥ የረከሰችም ነፍስ ትነጻለች።
4) ምናልባት፣ እንዲሁም፣ የዙህ ደም መፍሰስን ለመግለጽ እንደታቀደው፣ ስለ ጌታ እራት የሚጠቅስ እዙህ ላይ
ሊኖር ይችላል። እና ሐዋርያው በዙህ ሥርዓት ውስጥ ያለው የደም መፍሰስ ውክልና ኢየሱስ የእግዙአብሔር
ልጅ እንደሆነ ያለውን እምነት ለማስቀጠል ያለመ መሆኑን በተዋዋሪ ሊያመለክት ይችላል። እንደዙያ ከሆነ፣
አጠቃላይ ስሜቱ፣ ያ ደም - በሰዎች ዓይንና ልብ ፊት ቢቀመጥም - በመስቀል ላይ ወይም በጌታ ራት ላይ
የፈሰሰው ውክልና - በዓለም ላይ ለእውነት ምስክር ነው ኢየሱስ የእግዙአብሔር ልጅ ነው, እና ወደ
ሃይማኖቱ ባህሪ. በ1 ቆሮንቶስ 11:26 ላይ ያሉትን ማስታወሻዎች አወዳድር።
እነዚህም ሦስቱ በአንድ ይስማማሉ - εἰς τὸ ἕν εἰσιν eis ለ hen eisin። በአንድ ነገር ይስማማሉ; ኢየሱስ
የእግዙአብሔር ልጅ ስለመሆኑ አንድ እና አንድ ነጥብ ያነሳሉ። ሁሉም የዙህ እውነት ምስክሮች እንዲሆኑ
በእግዙአብሔር የተሾሙ ናቸው; እና ሁሉም በሚሰጠው ምስክርነት ይስማማሉ። ሐዋርያው ተመሳሳይ ነገር ሌሎች
ምስክሮች የሉም አላለም; ወይም እነዙህ በጣም አስፈላጊ ወይም ወሳኝ ናቸው አይልም; ነገር ግን እነዙህ አስፈላጊ
ምስክሮች ናቸው ይላል፣ እና በምሥክራቸው ውስጥ ሙሉ ለሙሉ የሚስማሙ ናቸው።
Jamieson-Fausset-Brown Bible Commentary
8. agree in one—"tend unto one result"; their agreeing testimony to Jesus' Sonship and
Messiahship they give by the sacramental grace in the water of baptism, received by the penitent
believer, by the atoning efficacy of His blood, and by the internal witness of His Spirit (1Jo 5:10):
answering to the testimony given to Jesus' Sonship and Messiahship by His baptism, His
crucifixion, and the Spirit's manifestations in Him (see on [2651]1Jo 5:6). It was by His coming
by water (that is, His baptism in Jordan) that Jesus was solemnly inaugurated in office, and
13. 13 | P a g e
revealed Himself as Messiah; this must have been peculiarly important in John's estimation, who
was first led to Christ by the testimony of the Baptist. By the baptism then received by Christ, and
by His redeeming blood-shedding, and by that which the Spirit of God, whose witness is
infallible, has effected, and still effects, by Him, the Spirit, the water, and the blood, unite, as the
threefold witness, to verify His divine Messiahship [Neander]
Jamieson-Fausset-ብራውን የመጽሐፍ ቅዱስ ሐተታ
8. በአንድ መስማማት - "ወደ አንድ ውጤት ንበል"; ስለ ኢየሱስ ልጅነት እና መሲሕነት የሚመሰክሩት ምስጢረ
ቁርባን በጥምቀት ውኃ፣ በንስሐ አማኝ በተቀበለው፣ በደሙ የኃጢያት ክፍያ እና በመንፈሱ ውስጣዊ
ምስክርነት (1ዮሐ 5፡10) ለኢየሱስ ልጅነት እና መሲህነት በጥምቀቱ፣ በመሰቀሉ እና በመንፈስ በእርሱ ውስጥ
ለተገለጠው መገለጥ የተሰጠውን ምስክርነት መልስ መስጠት (በ [2651] 1ዮሐ 5፡6 ተመልከት)። ኢየሱስ በውኃ
መጥቶ ነበር (ይህም በዮርዳኖስ መጠመቁ) ኢየሱስ በሹመት የተመረቀው እና ራሱን እንደ መሲህ የገለጠው፤ ይህ
በተለይ በመጥምቁ ምስክርነት ወደ ክርስቶስ ተመርቶ በነበረው በዮሐንስ ግምት ውስጥ በጣም አስፈላጊ ሊሆን
ይችላል። በዙያን ጊዛ በክርስቶስ በተቀበለው ጥምቀት፣በቤዚነቱም ደም በማፍሰሱ፣እናም ምስክሩ የማይሳሳት
የእግዙአብሔር መንፈስ ባደረገው እና አሁንም በእርሱ፣በመንፈስ፣ውሃ እና ደሙ፣ የእርሱን መለኮታዊ
መሲሕነት ለማረጋገጥ እንደ ሶስት ጊዛ ምስክር አንድ ማድረግ [ነአንደር]
Matthew Poole's Commentary
And for the three that are said to bear witness on earth; there is, first, the Spirit, who, though
the Holy Ghost were in the former triad, needs not here be taken for another Spirit, but may
be the same, considered under another notion, and as testifying in another manner; not
transiently and immediately from heaven, as there, but statedly, and as inacting instruments
here on earth; extraordinarily, the man Christ Jesus, all his apostles and first disciples, in all
the wonderful works which they did for the confirmation of the Christian doctrine; and
ordinarily, the whole church of true Christians; for it animates the whole living body of
Christ, and makes it, though in an imperfect measure, by a uniform course of actions, tending
to God and heaven, an extant visible proof to the world of the truth of that religion which
obtains in it, and of his Divine power and nature who is the Head of it. Next, the water; i.e.
the continual untainted, God-like purity of our Lord Jesus, through the whole course of his
terrestrial state, manifestly showed him to be the Son of God, an incarnate Deity, inhabiting
our world. And lastly, the blood, his suffering of death, considered in the circumstances, was
14. 14 | P a g e
a most conspicuous, clear testimony and indication who he was; so exactly according to the
predictions of the prophets, attended with wonderful amazing concomitants, ending in so
glorious a resurrection. And in and with both these the Spirit, complicating his testimony,
did bear witness too, as is intimated (after the former mention of them both) in the latter
part of 1Jo 5:6. It testified all along, both in his clear, immaculate life, and in the bloody death
in which it assisted him, which it accompanied with so marvellous effects, and out of which
at length it fetched him, Romans 1:4. And that part it took, as being the Spirit of truth, 1Jo
5:6, and, as it is there expressed, in the (more emphatical) abstract, truth itself.
የማቴዎስ ፑል አስተያየት
በምድር ላይ ይመሰክራሉ ለተባሉት ሦስቱም; አለ ፣
በመጀመሪያ ፣ መንፈስ ቅዱስ ምንም እንኳን በቀድሞው ሦስትነት ውስጥ የነበረ ቢሆንም፣ በዙህ ሌላ መንፈስ
መወሰድ የለበትም፣ ነገር ግን ያው ሊሆን ይችላል፣ በሌላ አስተሳሰብ ስር እና በሌላ መንገድ ሲመሰክር። በጊዛያዊ
እና ወዲያውኑ ከሰማይ አይደለም፣ እንዳለ፣ ነገር ግን በግልጽ፣ እና እዙህ ምድር ላይ እንደ የማይሰሩ መሳሪያዎች;
ሰው የሆነው ክርስቶስ ኢየሱስ፣ ሐዋርያቱና የመጀመሪያ ደቀ መዚሙርቱ፣ ለክርስትና ትምህርት ማረጋገጫ
ባደረጉት ድንቅ ሥራ ሁሉ፣ እና በመደበኛነት, የእውነተኛ ክርስቲያኖች ቤተ ክርስቲያን በሙሉ; ሕያው የሆነውን
የክርስቶስን ሥጋ ሁሉ ሕያው ያደርጋልና፣ ምንም እንኳን ፍጹም ባልሆነ መጠን፣ ወጥ በሆነ አሠራር፣
እግዙአብሔርንና መንግሥተ ሰማያትን በመጠበቅ፣ በውስጡ ለሚገኘው የዙያ ሃይማኖት እውነት ለዓለም ግልጽ
ማረጋገጫ ያደርገዋል። ፣ እና የእሱ ራስ የሆነው መለኮታዊ ኃይሉ እና ተፈጥሮው። በመቀጠል፣
ውሃው; ማለትም የማያቋርጥ የጌታችን የኢየሱስ ንጽህና፣ በምድራዊ ግዚቱ ሁሉ፣ በዓለማችን የሚኖር፣ ሥጋ
የለበሰ አምላክ መሆኑን የእግዙአብሔር ልጅ መሆኑን አሳይቷል።
እና በመጨረሻ ፣
ደሙ፣ የሞት ስቃዩ፣ በሁኔታዎች ውስጥ ግምት ውስጥ ያስገባ፣ እሱ ማን እንደሆነ በጣም ጎልቶ የሚታይ፣ ግልጽ
የሆነ ምስክርነት እና አመላካች ነበር። እንዲሁ በትክክል እንደ ነቢያት ትንቢት፣ በሚያስደንቅ ሁኔታ በሚያስደንቅ
ሁኔታ ተካፍለው፣ በክብር ትንሣኤ ፍጻሜው ይሆናል። እና ከሁለቱም ጋር በ1ዮሐ 5፡6 የኋለኛው ክፍል (ከሁለቱም
ቀደም ብሎ ከተጠቀሰ በኋላ) መንፈስ ምስክሩን እያወሳሰበ፣ ደግሞም መስክሯል። ይህም ግልጽ በሆነው፣ ንጹሕ
ባልሆነው ሕይወቱ፣ እና እርሱን በረዳው በደም አፋሳሽ ሞት፣ በሚያስደንቅ ሁኔታም አብሮት እንደነበረው፣
ከዙህም በኋላ እርሱን ባገኘበት ጊዛ ሁሉ መስክሯል፣ ሮሜ 1፡4። እናም ያ ክፍል ወሰደ፣ የእውነት መንፈስ
እንደሆነ፣
