Ukuqaphela uMesiya

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1. AbaFarisi nabaSadusi beza bemlinga, bamcela ukuba ababonise isibonakaliso esivela ezulwini.

2 Waphendula, wathi kubo: “Kusihlwa nithi: Kuyakuba nokuthula, ngokuba izulu libomvu;

3. Ekuseni, Namuhla kuyoba isiphepho sasebusika, ngokuba izulu libomvu, liguqubele. Bazenzisi! niyakwazi ukwahlukanisa ubuso bezulu, kepha izibonakaliso zesikhathi anikwazi ukuzazi.

4. Isizukulwane esibi nesiphingayo sifuna isibonakaliso, kepha asiyikunikwa sibonakaliso, kuphela isibonakaliso sikaJona umprofethi. Wabashiya wahamba.

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Esiqeshini esidlule, uJesu wondla abantu abayizinkulungwane ezine ngezinkwa eziyisikhombisa nezinhlanzi ezimbalwa. Leso simangaliso senzeke esiqongweni sentaba ezweni labezizwe. Manje, njengoba lesi siqephu esilandelayo siqala, uJesu usebuyele ezweni lakwa-Israyeli. Isimo sisogwini olusentshonalanga yoLwandle LwaseGalile esifundeni saseMagdala. Kulapha lapho abaholi benkolo bephinda bebhekana khona noJesu. Kulokhu bamcela “isibonakaliso esivela ezulwini” (16:1). Kungenzeka abazazi izimangaliso uJesu azenzile, noma abaqiniseki.

Lokhu kufanekisa okuthile okungenzeka kulowo nalowo kithi. Kuphakathi kokuthi sikhohlwe noma asizazi izindlela ezimangalisayo uNkulunkulu ashintsha ngazo isimo sethu, esikhipha osizini nasekuphelelweni ithemba, ngisho nangaphandle kokushintsha izimo zethu zangaphandle. Nokho, nathi, singahlala singanakile noma singakholwa ngamandla amangalisayo eNkosi okuvuselela izingqondo zethu futhi avuselele imiphefumulo yethu.

Eqaphela ukuthi abaholi benkolo basafuna ukumehlisa isithunzi, uJesu uthi, “Ngokuhlwa nithi: 'Izulu lizolile, ngokuba izulu libomvu.' Futhi ekuseni nithi, 'Namuhla izulu lizoba nesiphepho, ngoba isibhakabhaka sibomvu futhi limnyama.' Bazenzisi. Niyakwazi nokuchaza ubuso bezulu, kepha izibonakaliso zezikhathi anikwazi ukuzichaza.”16:2-3).

Ngala mazwi, uJesu usikisela ukuthi laba baholi benkolo bayakwazi ukubikezela ngokunembile isimo sezulu, kodwa abakwazi ukuqonda okungokoqobo okungokomoya. Kwabonwa kusengaphambili ngabaprofethi, futhi babikezela emibhalweni yabo engcwele, uMesiya wayesefikile futhi manje wayesemi phakathi kwabo impela, kodwa abakwazanga ukukubona. Lesi senzakalo osekunesikhathi silindelwe, esibaluleke kakhulu ukwedlula noma yisiphi isibikezelo sezulu, manje senzeka phambi kwamehlo abo. Nokho, njengoba uJesu asho esahlukweni esandulele, “bangabaholi abayizimpumputhe”15:14). Ngamanye amazwi, bayenqaba ukubona lokho abangafuni ukukubona. Kulokhu, isifiso sabo sobugovu sokuhlala sisemandleni sibavimbela ukuba baqaphele ukuthi uJesu, omi phambi kwabo, uwukugcwaliseka kwesiprofetho sasendulo.

Isimo asifani nesethu. Njengoba sigxile ekukhathazekeni ngezinto ezibonakalayo ngekusasa lethu, sifunda ngezibikezelo zesimo sezulu, izitayela zezombangazwe, nezibikezelo zezimakethe zamasheya, singazi lutho ngezimangaliso eziningi ezenzeka esikhathini samanje. Ngokuphathelene nalokhu, sifana nabaholi benkolo abanekhono lokubikezela isimo sezulu kodwa abangakwazi ukubona uJesu njengoMesiya othenjisiwe. Ukungakwazi kwabo ukubona ngale kokuzibona belungile kuye kwabenza bangaboni iqiniso laphezulu eliphambi kwabo. Nathi, futhi, kwesinye isikhathi asiboni izindlela ezimangalisayo iNkosi esihola ngayo umzuzu nomzuzu, isinika lokho okufanele sikucabange nokuthi yini okufanele sikuzwe ngenkathi ikhuthaza izenzo ezinhle. Ngokwamazwi ombhalo ongcwele, lokhu kuhola okuyimfihlo kubizwa ngokuthi “isinkwa sethu semihla ngemihla.”

Lezi zimpawu ezengeziwe zangaphakathi zokusebenza kukaNkulunkulu akuzona ezifunwa abaholi bezenkolo. Bafuna izibonakaliso zangaphandle, izibonakaliso zamandla amakhulu, izimpawu zokuthi ngempela uJesu uthunywe evela ezulwini. Nokho, uJesu usezenzile izimangaliso eziningi. Nokho, abaholi benkolo basheshe balulaza, balulaza, futhi bazichaza lezo zimangaliso. Isibonelo, ngenkathi uJesu ekhipha amadimoni, abaholi bezenkolo bathi amandla Akhe okwenza lokho ayevela kudeveli (bheka 9:34 futhi 12:24). Ngamanye amazwi, ngenxa yokuthi abaholi benkolo base bezimisele kakade ukubhubhisa uJesu, akusekho okunye angabenzela kona. Asikho isibonakaliso esiyobaqinisekisa ukuthi uJesu unguMesiya ngempela.

Ngaphezu kwalokho, kuphambene nomyalo waphezulu ukukholisa umuntu ngenkani. Nakuba izimpawu nezimangaliso zangaphandle zingaphoqelela ukukholelwa okwesikhashana, uNkulunkulu akaphoqi muntu. Ngamunye wethu ugcinwe enkululekweni ukuze sikhethe ngokukhululekile ukwenqaba noma ukwamukela uJesu. Futhi siyamamukela lapho siphila ngokwezimfundiso Zakhe, sikholelwa ukuthi nguye yedwa ongasinika amandla okwenza lokho. Uma senza lokhu, izimangaliso zangaphakathi ziyokwenzeka nakanjani. Inhliziyo yetshe ingaba inhliziyo yenyama. njengokulotshiweyo emibhalweni yesiHeberu ukuthi: “Ngiyakuninika inhliziyo entsha, ngifake kini umoya omusha; Ngizokhipha inhliziyo yakho yetshe kuwe futhi ngikunike inhliziyo yenyama.”Hezekeli 36:26). ¹

Ngaleso sikhathi siya ngokuya sixhumene neNkosi. Le nqubo ibizwa ngokuthi ukuzalwa kabusha. Ukubeka phansi ukuphila kwethu endala, ukuze sizalwe kabusha ekuphileni okusha. Ayikho enye indlela, futhi akukho “sibonakaliso” sangaphandle esingafakazela leli qiniso elingaphakathi kithi. Njengoba uJesu esho, “Isizukulwane esibi nesiphingayo sifuna isibonakaliso. Kodwa kasiyikunikwa sibonakaliso ngaphandle kwesibonakaliso sikaJona umprofethi.”16:4). ²

Njengoba sesishilo ngaphambili, “isibonakaliso somprofethi uJona” siwukuhlangenwe nakho kwethu ngabanye kokuphindukuzalwa njengoba silwela ukuphila ngokwezimfundiso zenkolo yethu (bona 12:39). Ngezinga esenza ngalo lokhu, siqala ukubona izinguquko ezicashile kodwa ezibalulekile esimilweni sethu—izinguquko ezingatholwa yilabo abalwela ukuphila inkolo yabo kuphela. ³

Njengoba sikhula kusukela ebuntwaneni, ebuntwaneni, ekubeni abantu abadala, izinguquko kancane kancane ekubukekeni kwethu ngokomzimba zibonakala ngokuhamba kwesikhathi. Phakathi naleso sikhathi, izinguquko eziningi ezenzeka esimilweni sethu sangaphakathi, esingokomoya azibonakali kancane. Lezi zinguquko ebuntwini ziphathelene noshintsho ekuqondeni kwethu kanye noshintsho othandweni lwethu njengoba sikhula ngokuhlakanipha futhi nothando ngokwengeziwe. Uma nje siqhubeka sifunda futhi siphikelela ekusebenziseni esikufundayo ekuphileni, isimilo sethu esingokomoya singaqhubeka sikhula ingunaphakade. ⁴

Endleleni, kunezimpawu ezimangalisayo zokuthi intuthuko iyenzeka. Ezinye zazo zingase zihlanganise isifiso esikhulayo sokufunda iqiniso nokulisebenzisa ekuphileni komuntu, ukuzwela okwengeziwe ezidingweni zabanye, isimo sengqondo sokuthethelela, isimo sokubekezela, ukukhululeka okukhulayo ekuvumeni amaphutha, ukujula kokwaneliseka, ukuthamba. inhliziyo, ikhono elikhulayo lokubona ubuhle kwabanye, amazwi okubonga njalo, kanye nekhono elikhulayo lokwamukela imiphumela noma ngabe ivuna thina noma cha. Lezi, nezinye eziningi, “izibonakaliso zikaJona umprofethi” (16:4).

Ekugcineni, inkolo ayiyona into yokukholelwa nje kuphela—kumelwe iphile. Uma silinda ukuba kuqinisekiswe ukufaneleka kwayo nganoma iyiphi enye indlela, isibonelo, ngokulinda izimangaliso zangaphandle, sizolinda ize. Ukube abaholi benkolo babeyilandela ngempela inkolo yabo, bephila ngomoya womthetho kaNkulunkulu hhayi nje incwadi yomthetho, babeyoba nazo zonke izimpawu ababezidinga. Ngokuphila ukuphila okungokomoya okujulile, abaholi benkolo babeyobe sebephenduke baze baqaphela ukuthi uJesu unguMesiya.

Kodwa kwakungenjalo. Babengeke—ngakho-ke babengeke—babone ngale kokubandlulula kwabo kanye nemibono yabo. Ngenxa yalokho, kwakukuncane kakhulu uJesu ayengabenzela kona. Ngakho, “wabashiya, wahamba” (16:4). ⁵

Isicelo esingokoqobo

Ngokwengxenye enkulu, umsebenzi weNkosi wokwenza kabusha uqhubeka ngaphakathi kwethu ngasese, ngaphandle kokuqaphela kwethu. Noma kunjalo, sinikezwa amazwibela ezinzuzo esizizuzile endleleni. Lapho ubhekene nokudumala, ukubambezeleka, ukulahlekelwa, noma ukwehluleka, kukuthatha isikhathi esingakanani ukululama? Njengesicelo esisebenzayo, phawula indlela osabela ngayo lapho izinto zingenzeki ngokushesha obungathanda, noma lapho uphazanyiswa, noma lapho izinhlelo zakho ziphazamisekile. Okokuqala, qaphela futhi umelane nemikhuba yakudala yokukhononda, ukugxeka, nokusola. Khona-ke, khetha ukusabela ngezindlela ezintsha—okungukuthi, ngezindlela ezibonisa imicabango ephakeme nothando olunomusa ngokwengeziwe. Njengoba uqhubeka nokwenza lokhu kuziphatha okungokomoya, wethemba ukuthi iNkosi inawe, qaphela ukuthi ukubekezela kwakho kuqhubeka kanjani kukhula, nokuthi ukwazi ngokushesha kangakanani ukumelana nezimo ezikukhathazayo. Lokhu kuvuka okuncane “kuyizibonakaliso zomprofethi uJona” ezenzeka kuwe. ⁶

Okungaphezu Kokwanele

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5 Kwathi abafundi bakhe sebewelela ngaphesheya, babekhohliwe ukuphatha izinkwa.

6. UJesu wathi kubo: “Bhekani, nixwaye imvubelo yabaFarisi nabaSadusi.

7 Basebekhulumisana phakathi kwabo, besithi: Ngoba kasithathanga izinkwa.

8 UJesu ekwazi wathi kubo: Nina eninokukholwa okuncane, kungani nizindla phakathi kwenu ngokuthi anithathanga izinkwa na?

9 Anikacabangi yini, futhi anikazikhumbuli izinkwa eziyisihlanu zezinkulungwane eziyisihlanu nokuthi zingaki obhasikidi enazithatha na?

10 Ngisho nezinkwa eziyisikhombisa zezinkulungwane ezine nokuthi zingaki amaqoma enawathatha?

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Ngemva kokumuka Kwakhe kubaholi bezenkolo, uJesu nabafundi Bakhe bawela ulwandle futhi baya endaweni eqhelile eduze kwaseKhesariya Phillipi, cishe amamayela angamashumi amabili nanhlanu enyakatho yoLwandle LwaseGalile. Njengoba befika kule ndawo entsha, abafundi baqaphela ukuthi bakhohlwe ukuthatha izinkwa. Ephendula, uJesu uthi: “Qaphelani niqaphele imvubelo yabaFarisi nabaSadusi.”16:6). Bedidekile ngamazwi kaJesu, abafundi bayacabanga, “Lokhu kungenxa yokuthi sikhohliwe ukuthatha izinkwa” (16:7). Ekwazi lokho abakucabangayo, uJesu uthi: “O, nina eninokukholwa okuncane, kungani nicabanga ukuthi aninazinkwa na? (16:8).

UJesu ube esebakhumbuza ngezimangaliso ezimbili zangaphambili ezihilela isinkwa. Njengoba uJesu esho, “Anikaqondi namanje? Anizikhumbuli yini izinkwa eziyisihlanu zezinkulungwane eziyisihlanu nokuthi nabutha obhasikidi abangaki na? Noma izinkwa eziyisikhombisa zezinkulungwane ezine nokuthi bangaki obhasikidi abagcwele na? (16:9-10).

Iphuzu likaJesu lilula. Esikhundleni sokuba ngamadoda “okholo oluncane,” kufanele kube amadoda okholo olukhulu. Okungukuthi, kufanele kube amadoda akhumbula konke uJesu abenzele kona, konke uJesu angabenzela khona, nakho konke uJesu azobenzela kona. Uma bengakwenza lokhu, bebengeke bakhathazeke ngokuswelakala kwesinkwa.

Ngokujule nakakhulu, isinkwa senyama sihambisana nokudla okungokomoya, ikakhulukazi uthando olungena ngokungapheli luvela kuNkulunkulu. Ngakho-ke, uma nje siphila ngokwezimfundiso zeNkosi, asisoze saphelelwa isinkwa—okungukuthi, ngeke siphelelwe uthando nokuhlakanipha kukaNkulunkulu. Lokho kungenxa yokuthi ukunikezwa kungaphezu kwalokho esingakusebenzisa, njengoba kuvezwe izingcezu ezisele kubhasikidi. ⁷

Yilokhu futhi okushiwo eMthandazweni WeNkosi lapho sithi, “Siphe namuhla isinkwa sethu semihla ngemihla” (6:11). Ngomqondo womoya, lawa mazwi ayisicelo sokuzithoba sokuthi iNkosi ingasigcwalisa ngalokho okumele sikucabange kanye nalokho okumele sikuzwe ngaso sonke isikhathi, ngisho namanje, naphakade. ⁸

Isicelo esingokoqobo

Lapho abafundi beqaphela ukuthi babekhohliwe ukuletha izinkwa, uJesu wasebenzisa leli thuba njengethuba lokufundisa isifundo esijulile ngokuthembela kuYe. Lapho ekhumbuza abafundi ngezimangaliso ezimbili ezandulele lapho anikeza khona isinkwa esanele ukondla izinkulungwane zabantu, uJesu wayebaqinisekisa ngokuthi akukho okufanele bakhathazeke ngakho uma nje esekhona. Icala liyafana komunye nomunye wethu. Kunezikhathi lapho kungase kube sengathi siphelelwe uthando nozwelo. Mhlawumbe isimo esithile esinzima siye safinyelela umkhawulo, futhi asisakwazi ukubonisa uthando. Lesi yisikhathi sokukhumbula ukuthi uthando lukaNkulunkulu luhlala lutholakala ngobuningi. Usinika lokho okufanele sikucabange nalokho okufanele sikuzwe ngaso sonke isikhathi. Ngakho-ke, njengesicelo esiwusizo, qaphela lezo zikhathi lapho kubonakala sengathi uphelelwe isineke, uphelelwe ukubekezelelana, futhi uphelelwe ububele. Kungenzeka ukuthi uzitshela into enjengokuthi, “Ngeke ngisakwazi ukwenza lokhu” noma “Lokhu kuyangicasula ngempela” noma “Sengifinyelele umkhawulo wami. Akusekho lutho.” Unganqotshwa yile micabango emibi. Kunalokho, khumbula ukuthi iNkosi ikhona ukuze ikunikeze uthando nokuhlakanipha okuningi njengoba ukudinga. Thandazela ukuthi uthando Lwakhe lungene enhliziyweni yakho, wazi ukuthi uyakwazi ukukunikeza konke okudingayo nokunye okwengeziwe.

Imvubelo yabaFarisi nabaSadusi

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11. Anazi kanjani ukuthi angisho ngesinkwa engithe kini: Xwayani imvubelo yabaFarisi nabaSadusi na?

12. Base beqonda ukuthi wayengashongo ukuthi baxwaye imvubelo yesinkwa, kodwa imfundiso yabaFarisi nabaSadusi.

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Kungalesi sikhathi lapho uJesu etshela abafundi bakhe ukuthi akakhulumi ngesinkwa senyama. Njengoba uJesu esho, “Aniqondi ngani ukuthi bengingakhulumi kini ngesinkwa, kodwa ukuba nixwaye imvubelo yabaFarisi nabaSadusi na? (16:11). Yilapho-ke beqonda khona incazelo ejulile yamazwi kaJesu. Njengoba kulotshiwe: “Khona baqonda ukuthi wayengasho ukuthi mabaqaphele imvubelo esetshenziswa ezinkwa, kodwa isifundiso sabaFarisi nabaSadusi.”16:12).

Lapho uJesu exwayisa abafundi bakhe ukuba baqaphele imvubelo yabaFarisi nabaSadusi, wayebhekisela ezimfundisweni zamanga nemikhuba yenkolo eyayidlange ngaleso sikhathi. Ngokwesibonelo, abantu babefundiswa ukuba bakholelwe ukuthi izono zabo zingathethelelwa kuphela ngeminikelo yasethempelini. Lokhu kwakuhlanganisa iminikelo eminingi ehlanganisa imihlatshelo yezinkunzi, izinkabi, izimbuzi, izimvu, namajuba. Isibonelo esidume kakhulu yindaba yembuzi yomhlatshelo okwabekwa phezu kwayo izono zabantu ngaphambi kokuba iqhutshelwe ehlane. Lo mcimbi, owaziwa ngokuthi uSuku Lokuhlawulela, noma i-Yom Kippur, wawuthathwa njengomcimbi ongcwele kakhulu onyakeni (bheka Levitikusi 16:8-10).

Nokho, uJesu weza ukuze afundise ukuthi ukuzidela kweqiniso kumayelana nokulahla izimo zengqondo ezingakhi, ukushiya izinkolelo zamanga, ukudedela izifiso eziluthayo, nokulahla imikhuba elimazayo. Embusweni kaNkulunkulu ozayo, lezi kwakuyoba izinhlobo zomnikelo weqiniso. Kulowo mbuso izono zazithethelelwa kuphela ngokuzibonakalisa, ukuzivuma, ukuthandazela amandla okuzifulathela, nokuqala impilo entsha. Umprofethi uMika wabhekisela kulokhu lapho ethi: “Ukubonisile, muntu, okuhle; Futhi uJehova ufunani kuwe? Ukwenza ukulunga, nokuthanda umusa, nokuhamba noNkulunkulu wakho ngokuthobeka.”Mika 6:8). ⁹

AbaFarisi nabaSadusi nabo babefundisa ukuthi ukuziphindiselela nokuziphindiselela kwakunendawo yakho efanele ezindabeni zesintu. Uma nje inani nobukhulu bokuphindisela bekungedluli icala lasekuqaleni, abantu babenelungelo lokuziphindiselela. Njengoba kulotshiwe emibhalweni yesiHebheru ukuthi: “Umuntu olimaza umakhelwane wakhe uyakulimala ngendlela efanayo: ithambo eliphukile ngethambo eliphukile, iso ngeso, izinyo ngezinyo. Njengoba nje alimaze omunye umuntu, kumelwe kwenziwe okufanayo nakuye.”Levitikusi 24:20).

Nokho, uJesu weza ezofundisa isigijimi esihluke kakhulu. Njengoba asho lapho enikeza iNtshumayelo yaseNtabeni, “Nizwile kwathiwa, 'Iso ngeso, izinyo ngezinyo.' Kepha mina ngithi kini: Ningamelani nokubi; Uma umuntu ekumpama esihlathini sokunene, mphendulele nesinye isihlathi…. Thandani izitha zenu, nibabusise abaniqalekisayo, nenze okuhle kwabanizondayo, nibakhulekele abaniphatha kabi, banizingele.”5:38-39; 44).

Njengoba sichazile esahlukweni sesihlanu, “ukuphendula isihlathi” kuyinto esiyenza ngaphakathi lapho izinkolelo zethu zihlaselwa. Nakuba lokhu kuhlasela kungavela ngabanye abantu, kungavela futhi ngamandla kamoya angabonakali azama ukucekela phansi ukholo lwethu kuNkulunkulu futhi alulaze ukuthembela kwethu emandleni eqiniso Lakhe. Ngakho-ke, noma nini lapho siphendulela isihlathi ngaphakathi, sihlala siqinile kulokho esikwaziyo ukuthi kuyiqiniso.

Ezikhathini ezinjalo, siyazi ukuthi awekho amazwi akhulunywayo, amahlebezayo, noma ukunyenyiselwa okungasilimaza noma kucekele phansi ukholo lwethu. Uma nje singavumeli ububi busidonsele empini, singaphansi kwesivikelo sikaNkulunkulu. Uma nje sihlala ebuhleni naseqinisweni leNkosi, ububi abunakusilimaza ngokomoya. Ngakho-ke, akufanele simelane nakho. ¹⁰

Imfundiso yesithathu yamanga, esadlangile nanamuhla, iwumqondo wokuthi uma silalela imiyalo kaNkulunkulu, uyobusisa ukuphila kwethu ngempumelelo yezinto ezibonakalayo, kungakhathaliseki ukuthi impilo engokwenyama, impahla enkulu, noma ukunqoba izitha zethu. Ngezinye izikhathi lo mbono ubizwa ngokuthi “ivangeli lokuchuma,” usekelwe ekuchazeni iBhayibheli ngokwezwi nezwi nezwi nezwi. Njengoba kulotshiwe emiBhalweni yesiHeberu, “Uma nihamba ngezimiso zami, nigcine imiyalo yami, niyenze, ngiyakuninika imvula ngesikhathi sayo, izwe lithele izithelo zalo, nemithi izithelo zayo . . . Niyakudla isinkwa, nisuthe, nihlale ezweni ngokulondeka…. Niyakuxosha izitha zenu, ziwe ngenkemba phambi kwenu.”Levitikusi 26:3-4; 5-8).

Uma zithathwa njengoba zinjalo, izimfundiso ezinjengalezi zisekela umbono wokuthi ingcebo nempilo enhle kuyizimpawu zesibusiso sikaNkulunkulu nokwamukelwa, kuyilapho ubumpofu nokugula kuyizimpawu zesiqalekiso nokulahlwa kukaNkulunkulu. Kodwa uJesu weza ezofundisa umlayezo ohlukile. Njengoba asho eNtshumayelweni Yakhe yaseNtabeni, “Wenza ilanga Lakhe liphumele ababi nabahle, futhi unisa imvula phezu kwabalungileyo naphezu kwabangalungile.”5:45).

Ngamanye amazwi, uNkulunkulu uthanda bonke ngokulinganayo nangesilinganiso esilinganayo. Uthando lwakhe, olumelelwa yilanga, lutholakala kuwo wonke umuntu ngaso sonke isikhathi, kungakhathaliseki ukuthi muhle noma mubi. Futhi iqiniso laKhe litholakala ngokulinganayo kubo bonke, njengoba imvula inela kwabalungileyo nabangalungile. Uma singalutholi uthando lukaNkulunkulu neqiniso, kungenxa yokuthi sihlubuke kuNkulunkulu, hhayi ngoba uNkulunkulu usifulathele. Uma sikhetha ukuphila impilo ephambene nentando Yakhe—okungukuthi, impilo engakwazi ukuthola lokho uNkulunkulu ahlala efisa ukusinika kona—ngeke sikwazi ukuthola izibusiso zangempela zasezulwini. Lezi zibusiso azikho ngengcebo, ukunqoba izitha zemvelo, noma ukuchuma ngokomzimba. Kunalokho, ziphathelene nengcebo yeqiniso elingokomoya, ukunqoba izitha ezingokomoya, nokuthula okuba khona lapho sithembela kuNkulunkulu.

Lezi ngezinye zezimfundiso zamanga zabaFarisi nabaSadusi. Singase futhi sikhulume ngezimfundiso zabo ezingamanga mayelana nolaka lukaNkulunkulu, ukukhathalela kwabo umbhalo womthetho kunomoya wawo, umqondo wokuthi babengabantu abakhethiwe kuyilapho bonke abanye bedelelwa, nokuphikelela kwabo kokuthi uJesu wayengumuntu oyingozi. kunoMesiya uqobo lwaKhe. Konke lokhu, nokunye okuningi, kwakuphakathi kwezimfundiso zamanga zabaFarisi nabaSadusi.

Ngaphandle kwezimfundiso zabo zamanga, uJesu wayenokuningi ayekusho ngesimo sengqondo sokuzidla, sokwedelela sabaholi benkolo. Lapho bekhononda ngokuthi abafundi bakaJesu abazange bageze izandla zabo ngaphambi kokuba badle, uJesu wababiza ngokuthi bangabazenzisi abadumisa uNkulunkulu ngezindebe zabo kuyilapho izinhliziyo zabo zikude Naye (bheka. 15:8). UJesu wabe esethi: “Akukhona okungena emlonyeni okungcolisa umuntu, kodwa okuphuma emlonyeni. Yilokhu okungcolisa umuntu” (15:11).

Lezi zixwayiso ezingaphelelwa isikhathi azigcini nje ngokuphathelene nabaholi benkolo, futhi akuzona nje ezabafundi bakaJesu. Ezawo wonke umuntu. Lokhu kungenxa yokuthi abaholi bezenkolo bamele izimo zengqondo nokuziphatha sonke esingawela kukho. Noma nini lapho sizizwa sidelela abanye, sizizwa siphakeme ngandlela-thile, noma sikholelwa ukuthi abanye kufanele bacabange ngendlela esenza ngayo futhi siziphathe ngendlela esibheka ngayo njengabalungile, sisuke futhi sizitika ‘ngemvubelo yabaFarisi nabaSadusi. .” Le “mvubelo” uJesu asitshela ukuba “siyiqaphele” ingasigcwalisa ngasese ukuzethemba kwethu kunokuthembela kuNkulunkulu, isivuthele imizwa yokuzidla, futhi isikhohlise ekucabangeni ukuthi siphakeme kunabanye.

Ngakho-ke, empeleni, uJesu wayengakhulumi nabafundi Bakhe ngesinkwa senyama. Kunalokho, wayekhuluma ngezimfundiso ezidukisayo nesimo sengqondo sokuzidla sabaFarisi nabaSadusi. Uma abafundi bebelandela izimfundiso nezimo zengqondo zabaFarisi nabaSadusi, bonke “abavutshelwe” ngokuzidla nokudelela, bebeyoduka ngokudabukisayo. ¹¹

Isicelo esingokoqobo

Isixwayiso sikaJesu ngemvubelo yabaFarisi nabaSadusi asisona isixwayiso ngesinkwa esingokoqobo. Kunalokho, kuyisixwayiso ngezinkolelo ezingamanga. Lokhu kuhlanganisa izimfundiso ezingamanga ngobunjalo bukaNkulunkulu, izimfundiso ezidukisayo mayelana nencazelo yokuchuma ngokwezinto ezibonakalayo, nemibono eyiphutha ngendlela izono ezithethelelwa ngayo. Ngokujule ngokwengeziwe, kudingeka futhi sicabangele amathonya esihogo ageleza ezingqondweni zethu ukuze ahlanekezele indlela esibona ngayo izinto. Ngokwesibonelo, la mathonya esihogo angase azame ukusigcina sigxile entweni eyodwa embi kunokuba sithathe isithombe esikhulu. Bangase basikhumbuze iphutha esalenza esikhathini esidlule futhi bakwenze kubonakale sengathi iphutha elilodwa liye lachaza ukuphila kwethu konke. Bangase babambe impikiswano eyodwa, noma igama elilodwa elingakhulunywanga kahle, futhi balikhiphe ngokulingana, balisuse iphutha elincane libe inhlekelele enkulu. Njengemvubelo, inkumbulo embi, umbono ongamanga, ukukhathazeka, noma ukwesaba kungasakazeka ezingqondweni zethu. Kungaba ukuthatheka okudla konke okonakalise isinkwa sonke. Lawa mathonya onakalisayo angaveza izizathu nezizathu ezisigcina sivalelwe entukuthelweni, ekweyisayo, noma ekuzidabukeleni. Ngakho-ke, njengesicelo esiwusizo, qaphela lolu hlobo lwemvubelo. Phawula ukuthi umcabango owodwa, uma uvunyelwe ukuba ungene, ungonakalisa kanjani sonke isinkwa—okungukuthi, ukugcwalisa ingqondo yakho yonke ngemibono engamanga nemizwelo engemihle. Njengekhambi, lalela isixwayiso sikaJesu, “Qaphelani imvubelo yabaFarisi nabaSadusi.”

Isivumo Sokholo SikaPetru

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13. Kwathi uJesu esefikile emaphandleni aseKesariya Filiphu, wancenga abafundi bakhe, wathi: “Abantu bathi mina iNdodana yomuntu ngingubani na?

14 Basebesithi: Abanye bathi uJohane uMbhabhathizi; abanye ngu-Eliya; abanye uJeremiya, noma omunye wabaprofethi.

15 Wathi kubo: “Kepha nina nithi ngingubani na?

16 USimoni Petru waphendula wathi: “Wena unguKristu, iNdodana kaNkulunkulu ophilayo.”

17 UJesu waphendula, wathi kuye: “Ubusisiwe wena Simoni kaJona, ngokuba inyama negazi akukwambulelanga lokhu, kodwa uBaba osezulwini.

18. Nami ngithi kuwe: Wena unguPetru, phezu kwaleli dwala ngiyakulakha ibandla lami, namasango esihogo awayikulahlula.

19. Futhi ngiyakukunika izihluthulelo zombuso wezulu, futhi konke oyakubopha emhlabeni kuyoba kuboshiwe emazulwini; futhi konke oyakukhulula emhlabeni koba kukhululiwe nasezulwini.”

20. Wabayala abafundi bakhe ukuba bangatsheli muntu ukuthi unguJesu Kristu.

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Esigabeni esidlule, uJesu waxwayisa abafundi bakhe ukuba baqaphele imvubelo yabaFarisi nabaSadusi. Sathi le mvubelo imelela izimfundiso zamanga, imikhuba nezimo zengqondo zabaholi benkolo. Nokho, kufanele kuphawulwe ukuthi imvubelo ingaba usizo. Lokhu kungenxa yokuthi iqala inqubo yokuvubela lapho ukungcola kuhlukaniswa khona futhi kulahlwe. Njengoba nje isinkwa sikhuphuka ngale nqubo, nathi, singakhuphukela emazingeni aphezulu. Njengoba uJesu asho ngaphambili kulelivangeli, “Umbuso wezulu ufana nemvubelo ayithatha owesifazane, wayifaka ezilinganisweni ezintathu zempuphu, yaze yabila yonke.”13:33).

Ngaleso sikhathi, sabonisa ukuthi imvubelo ifana nalokho okwenzeka kithi phakathi nezikhathi ezilingayo ezingokomoya. Imvubelo eyathathwa owesifazane wayifihla ezilinganisweni ezintathu zempuphu imelela ukuhlanjululwa kothando, imicabango, nezenzo zethu ngenqubo yokuvutshelwa okungokomoya. Njengoba kungekho ukuzalwa kabusha ngaphandle kwesilingo, le nqubo yokuvutshelwa iyisigaba esibalulekile ekukhuleni kwethu ngokomoya. ¹²

Nokho, ukuze sinqobe ezimpini zezilingo, sidinga ukwazi ukuthi lezi zimpi ziyeza, ezingenakugwema, nokuthi kukhona amaqiniso kamoya okubhekana nazo. Kuwo wonke amaqiniso akhona ukuze adlule ngempumelelo kulezi zikhathi zokulingwa kukamoya, iqiniso elilodwa, ngaphezu kwakho konke, elidingekayo. Lesi siqephu esilandelayo simayelana naleli qiniso eliyisisekelo. ¹³

Njengoba lesi senzakalo siqala, uJesu nabafundi bakhe basemagqumeni eNtaba iHermoni, esifundeni saseKesariya Filipi. Kulapho uJesu athi kubafundi bakhe: “Abantu bathi mina, iNdodana yomuntu, ngingubani na? (16:13). Bebika lokho abakuzwile abanye, baphendula bathi: “Abanye bathi uJohane uMbhapathizi, abanye u-Eliya, abanye bathi uJeremiya noma omunye wabaprofethi.”16:14). Lokhu, vele, kuyinzwabethi—imibono yabanye, inhlebo namahemuhemu ayehamba ngaleso sikhathi. Ngakho-ke, uJesu uthi, “Kepha nina nithi ngingubani na? (16:15).

Ngaphandle kokungabaza nakancane, uPetru uthi, “Wena unguKristu, iNdodana kaNkulunkulu ophilayo” (16:16).

Ngala mazwi, uPetru uvuma ukuthi ngempela uJesu unguMesiya okwase kuyisikhathi eside elindelwe, lowo othenjisiwe okwakhulunywa ngaye abaprofethi. Njengoba kulotshiwe emiBhalweni yesiHeberu, “UNkulunkulu wezulu uyomisa umbuso ongasoze wachithwa . . . Uyochoboza yonke eminye imibuso, wona uqobo ume phakade.”Daniyeli 2:44). Ngomqondo ongokoqobo, la mazwi abhekisela ekufikeni kwenkosi enkulu nenamandla ezoholela abantu bayo ekunqobeni zonke izitha zemvelo. Lesi senzakalo okwase kuyisikhathi eside silindelwe sabizwa ngokuthi ‘ukuza kukaMesiya.

Isiqu esithi “Mesiya” yigama lesiHeberu elisho “ogcotshiweyo.” Ngokuvamile, libhekisela ekubusisweni nguNkulunkulu ngesipho esikhethekile noma ubizo, njengalapho kuthiwa umuntu “ugcotshiwe” ukushumayela, noma ukuphulukisa, noma ukuhola. Ezikhathini zeBhayibheli, amakhosi ayegcotshwa ngamafutha ekugcotshweni kwawo ukuze abonise ukuthi ukubekwa kwawo akuveli kubantu kodwa kuNkulunkulu. NgesiGreki, igama elithi “ogcotshiweyo” lithi Christos [χριστός], okusho ukuthi “uKristu.” Ngakho-ke, lapho uPetru ethi, “Wena unguKristu,” ubhekisela kuJesu njengoMesiya othenjisiwe, “ogcotshiweyo,” oyoba umbusi wazo zonke izizwe nayo yonke imibuso—iNkosi yamakhosi.

Lapho uPetru ethi uJesu unguKristu, iNdodana kaNkulunkulu ophilayo, uJesu unikeza isiqinisekiso esinamandla sokuvuma kukaPetru. UJesu wathi: “Ubusisiwe wena, Simoni Bar-Jona, ngokuba inyama negazi akukwambulelanga lokhu, kodwa uBaba osezulwini.”16:17). Ngenxa yokuthi uPetru waphendula kahle, uJesu uthi: “Wena unguPetru, phezu kwaleli dwala ngizokwakha ibandla Lami, futhi amasango esihogo ngeke alehlule.”16:18).

Ngamafuphi, uJesu uthi ukuqashelwa kobunkulunkulu Bakhe kuyitshe legumbi lapho wonke amanye amaqiniso eyohlala phezu kwawo. ‘Yidwala’ okuyokwakhiwa phezu kwalo konke okunye okunokholo. KuPetru, nakulowo nalowo kithi, lokhu kuyimfundiso eyisisekelo okufanele siyikhumbule njengoba sidlula ekulweni kwethu nezilingo. Kuwukuba nokholo oluphilayo ebunkulunkulwini bukaJesu Kristu. ¹⁴

Lapho uJesu ephetha iNtshumayelo yaseNtabeni, wabhekisela nakuleli qiniso elikhulu, kodwa akazange acacise ukuthi lalisho ukuthini. Kwakuyindaba yendoda eyakha indlu yayo phezu kwedwala. Njengoba uJesu asho ngalesosikhathi, “Lana imvula, kwafika izikhukhula, kwavunguza imimoya, yayishaya kuleyondlu; futhi ayizange iwe, ngoba yayisekelwe phezu kwedwala.”7:25).

Manje, njengoba uJesu elungiselela abafundi Bakhe ukulwa nezilingo, wembula ukwaziswa okwengeziwe ngohlobo lwedwala abafundi okuyodingeka bame kulo njengoba belungiselela ukuzivikela imvubelo yabaFarisi nabaSadusi. Leli dwala liwukuvuma ukuthi uJesu ‘unguKristu, iNdodana kaNkulunkulu ophilayo. Leli qiniso linamandla kangangokuthi “amasango eHayidese awayikulahlula” (16:18).

Nokho, kufanele kuphawulwe ukuthi nakuba uPetru ebhekisela kuJesu njengoKristu, iNdodana kaNkulunkulu ophilayo, akasho ukuthi uJesu unguNkulunkulu uqobo Lwakhe. Okwamanje, lokhu kwanele. UJesu utshela uPetru ukuthi lokhu kuqonda kokuqala kuzovula umnyango wamaqiniso ajulile, ngoba kuyisihluthulelo sombuso wezulu. Njengoba uJesu esho, “ngiyokunika izihluthulelo zombuso wezulu, futhi noma yini oyoyibopha emhlabeni iyobe kuboshiwe nasezulwini, futhi noma yini oyikhulula emhlabeni iyobe ikhululiwe nasezulwini.”16:19).

Nakuba lesi siqephu ngokuvamile siqondwa ngokuthi sisho ukuthi uPetru uyokwazi ngempela ukuvula nokuvala amasango ezulu, kunencazelo ejulile, yendawo yonke. Akukona ngoPetru emi kulokho abanye abakubiza ngokuthi “amasango amaparele” enquma ukuthi uyasingenisa noma cha ezulwini. Kunalokho, kumayelana namaqiniso kamoya esiwanikezwa eZwini leNkosi. Noma nini lapho la maqiniso efakwa engqondweni, ethandwa, futhi ephila, aba “izihluthulelo” ezivala umnyango wesihogo—angavumeli lutho olubi noma amanga ukuba lungene ezingqondweni zethu.

Ngesikhathi esifanayo, lezi zihluthulelo zingavula umnyango wezulu, zivumele konke okuhle nokuyiqiniso kugeleze phakathi. Noma yini elimaza umoya wethu 'iyoboshwa'; futhi noma yini ethuthukisa ukuphila komoya wethu “iyothukululwa.” Futhi “isihluthulelo sezihluthulelo,” idwala leqiniso ami phezu kwalo wonke amanye amaqiniso, siwukuvuma ukuthi uJesu ‘unguKristu, iNdodana kaNkulunkulu ophilayo. ¹⁵

Isicelo esingokoqobo

Lesi yisikhathi sokuqala lapho uJesu eziveza khona kubafundi Bakhe ‘njengoKristu, iNdodana kaNkulunkulu ophilayo. Nakuba uJesu engakasho lokhu ngokwakhe, uqinisekisa isivumo sikaPetru ngokuthi kuye, “Inyama negazi akukwambulelanga lokhu, kodwa uBaba osezulwini.” Ngamanye amazwi, kukhona ezinye izinto ezedlula indlela yokucabanga yomuntu esekelwe nje ebufakazini bezinzwa. Lezi yizinto ‘ezingembulelwa nguBaba wethu osezulwini’ kuphela. Lokhu kubhekise ohlotsheni lwesambulo eseqa imfundiso yabaFarisi nabaSadusi. Ngakho-ke, njengokusebenza okuwusizo, cabangela umehluko phakathi kokubona uJesu njengomuntu nje, njengoba kwenza abaFarisi nabaSadusi, ‘njengoKristu, iNdodana kaNkulunkulu ophilayo,’ njengoba kwenza uPetru. Vumela umqondo wobunkulunkulu bukaJesu ukuba ube nomthelela endleleni ofunda ngayo amazwi Akhe futhi ubuke izenzo Zakhe. Ngezinga ovuma ngalo ubunkulunkulu bukaJesu, amazwi Akhe azothatha amandla andayo empilweni yakho. Njengoba kulotshiwe emiBhalweni yesiHeberu, “Wathumela izwi lakhe, wabaphulukisa, wabakhulula ekubhujisweni” (AmaHubo 107:20). Futhi, “Amazwi akho aba intokozo kimi, nentokozo yenhliziyo yami” (Jeremiya 15:16).

Indlela Yesiphambano

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21 Kusukela lapho uJesu waqala ukubonisa abafundi bakhe ukuthi umelwe ukuya eJerusalema, ahlushwe ngokuningi ngamalunga nabapristi abakhulu nababhali, abulawe, avuswe ngosuku lwesithathu.

22 UPetru wamthatha, waqala ukumkhuza, ethi: “Zihawukele, Nkosi; lokhu akuyikubakho kuwe.”

23 Kodwa waphenduka wathi kuPetro: Suka emva kwami, Sathane; uyisikhubekiso kimi, ngokuba awuhlakaniphile okukaNkulunkulu, kodwa okwabantu.”

24 UJesu wayesethi kubafundi bakhe: “Uma umuntu ethanda ukungilandela, makazidele, athabathe isiphambano sakhe, angilandele.

25. Ngokuba yilowo nalowo othanda ukusindisa umphefumulo wakhe, uyakulahlekelwa yikho, kepha olahlekelwa ngumphefumulo wakhe ngenxa yami uyakuwufumana.

26 Umuntu anganikela ngani kube yisihlengo somphefumulo wakhe?

27 Ngoba iNdodana yomuntu izakuza ngenkazimulo kaYise kanye lezingilosi zayo; khona izabuyisela kulowo lalowo njengokwenza kwakhe.

28. Ngiqinisile ngithi kini: Bakhona abanye kwabemi lapha, abangayikuzwa ukufa, baze bayibone iNdodana yomuntu iza embusweni wayo.

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UJesu ubelokhu elungiselela abafundi bakhe kancane kancane izilingo ezingenakugwenywa abazobhekana nazo. Kulesi siqephu esilandelayo, uqala ukukhuluma ngokusobala ngezilingo Zakhe kanye nokuhlupheka Yena mathupha asezokubekezelela. Njengoba kulotshiwe, “Kusukela ngaleso sikhathi uJesu waqala ukubonisa abafundi bakhe ukuthi umelwe ukuya eJerusalema futhi ahlushwe ngokuningi ... futhi abulawe … futhi avuswe ngosuku lwesithathu”16:21).

UPetru akakuthathi kahle. Nakuba engowokuqala kubafundi ukuvuma ubunkulunkulu bukaJesu, akakwazi ukuthwala umcabango wokuthi kufanele uJesu ahlupheke futhi afe. Ngakho-ke, uPetru uyamemeza, “Makube kude nawe, Nkosi; lokhu akusoze kwenzeka kuwe” (16:22).

Njengabanye abafundi, uPetru ulazisa ithemba lokuthi ngokushesha uJesu uzoba umlweli wabo omkhulu futhi abaholele ekunqobeni zonke izitha zabo zemvelo. Bebelokhu bebheke phambili osukwini lapho uJesu eyozibeka khona njengenkosi efanelekayo, uMesiya osekukade elindelwe oyokhulula abantu baKhe futhi abe umbusi wazo zonke izizwe. Kungenzeka ukuthi babejwayelene nesiprofetho esilotshwe kuDaniyeli. Njengoba kulotshiwe ukuthi: “Embonweni wami ebusuku ngabona, bheka, phambi kwami kwakukhona onjengendodana yomuntu iza namafu ezulu. . . . Yanikwa ukubusa, nenkazimulo, nombuso, ukuze bonke abantu, nezizwe, nezilimi bayikhonze. Umbuso wakhe umi phakade naphakade, nombuso wakhe awuyikuchithwa naphakade.”Daniyeli 7:13-14).

Kulula ukucabanga ukuthi kungenzeka ukuthi uPetru ucabanga ngemivuzo yasemhlabeni kunemivuzo yasezulwini. Bekungaba ngokwemvelo ngaye ukuba namathemba aphakeme ngalombuso omusha nokhazimulayo, uJesu eyinkosi. Okungenani, kwakuyoba ukuphela kokubusa kwamaRoma, nesiqalo esisha kubantu bakwa-Israyeli. Kungase kube nendawo ekhethekile kaPetru embusweni omusha.

Kodwa lokhu kuwukungaqondi injongo yangempela yokuphila kukaJesu emhlabeni. Umgomo wangempela womsebenzi kaJesu uwukunqoba nokunqoba izitha ezingokomoya, hhayi ezemvelo. Phela, ivangeli liqala ngesiphrofetho esithi, “Uyosindisa abantu bakhe ezonweni zabo”—hhayi kubacindezeli babo benyama (bona 1:21).

Lolu uhlobo olusha nolwehlukile lwensindiso, oluhluke kakhulu kulokho okwakulindelwe kuMesiya. Lolu hlobo lwensindiso lungafezwa kuphela ngokulwa kukaJesu nabo bonke ububi obungake buhlasele isintu. Ukuphika isidingo salenqubo, ukucabanga ukuthi kukhona enye indlela, elula, ukuphika yona kanye inhloso yokufika kweNkosi. Ngakho, lapho uPetru ethi kuJesu, “Lokhu ngeke kwenzeke kuwe, Nkosi,” kufana nokuphika lenqubo ebalulekile. Ngakho-ke, uJesu uthi kuPetru, “Suka emva kwami, Sathane; Uyisikhubekiso kimi, ngokuba awuqondi okukaNkulunkulu, kodwa okwabantu.”16:23).

Kungokwemvelo ukukhetha indlela elula, engenamsebenzi. Kodwa ngaphandle kwezilingo ezingokomoya nokulwa, akukho ukukhula okungokomoya. Lokhu ngezinye izikhathi kubizwa ngokuthi, "Indlela Yesiphambano." Kubo bobabili uJesu nakubalandeli Bakhe, isilingo esingokomoya sasingenakugwenywa. Ngakho-ke, uJesu uthi, “Uma umuntu ethanda ukungilandela, makazidele, athabathe isiphambano sakhe, angilandele. Ngokuba yilowo nalowo othanda ukusindisa ukuphila kwakhe uyakulahlekelwa yikho, kepha olahlekelwa ngukuphila kwakhe ngenxa yami uyakukufumana. Ngokuba kuyakumsizani umuntu, uma ezuza izwe lonke, kodwa alahlekelwe ukuphila kwakhe na? Kumbe umuntu anganikela ngani ukuze ahlenge umphefumulo wakhe?” (16:24-26). ¹⁶

Noma ngabe lezi zindaba zingajabulisi noma zingamukeleki kangakanani, yilokhu abafundi okudingeka bakuzwe ngalesi sikhathi ekukhuleni kwabo ngokomoya. UJesu ukwenza kucace kubo ukuthi isilingo akufanele sigwenywe. Kufanele sikhumbule ukuthi uPetru uthathe isinyathelo sokuqala sokuba umKristu weqiniso. Uvumile ukuthi uJesu unguKristu, iNdodana kaNkulunkulu ophilayo. Kodwa ukuze enze lesi sivumo sokholo sibe ngokoqobo, kumelwe, kusukela manje kuqhubeke, alwele ukuthola imivuzo yasezulwini, hhayi nje esemhlabeni. Kumelwe azimisele ngisho nokubeka phansi intando yakhe endala ngaphambi kokuba athole incwadi yefa entsha. Lena incazelo ejulile yamazwi kaJesu, “Yilowo nalowo ofuna ukusindisa ukuphila kwakhe uyolahlekelwa yikho, futhi noma ubani olahlekelwa ukuphila kwakhe ngenxa Yami uyokuthola” ( Joh.16:25). ¹⁷

UJesu ube esenezela isithembiso esikhulu kanye nesiqiniseko sokuthi umbuso Wakhe uyeza maduze. Uthi: “Ngokuba iNdodana yomuntu iyakuza ngenkazimulo kaYise kanye nezingelosi zayo, khona-ke iyovuza yilowo nalowo ngokwemisebenzi yakhe. Ngiqinisile ngithi kini: Bakhona abanye kwabemi lapha abangayikukuzwa ukufa, baze babone iNdodana yomuntu iza embusweni wayo.”16:27-28).

Kubafundi, abawaqondayo la mazwi ngokwezwi nezwi, uJesu ubonakala ethi usezomisa umbuso Wakhe wenyama, nokuthi kuzokwenzeka ngesikhathi sokuphila kwabo. Ngamanye amazwi, ngaphambi kokuba bafe, noma “banambitha ukufa,” uJesu uyomisa umbuso Wakhe omusha. Kodwa uJesu ukhuluma ngokunye okungaphakathi. Ukhuluma ngendlela umbuso wasezulwini ongamiswa ngayo komunye nomunye wethu, ngisho namanje ngaphambi kokuba sikunambithe ukufa kwenyama.

Ukusungulwa kwalowo mbuso kuqala ngesinqumo sokusebenzisa amandla ethu esiwanikwe nguNkulunkulu ukuphakamisa izingqondo zethu ngaphezu kwezinga lemvelo lempilo yethu ukuze siqonde imithetho yeqiniso likamoya. Leli khono, elifakwe kuwo wonke umuntu kusukela endalweni, lisenza sikwazi ukuvula amehlo ethu angokomoya ukuze sibone futhi siqonde iqiniso laphezulu ekuphileni kwethu.

Noma nini lapho sisebenzisa leli khono, siphakamisa ukuqonda kwethu ngaphezu kwezinto ezibonakalayo, siba nokuqonda okusha. Zonke izinto sizibona ekukhanyeni okukhanyayo kweqiniso eliphakeme. Yilo mbono ongaphakathi nakakhulu uJesu akhuluma ngawo lapho ethi: “Bakhona abanye kwabemi lapha abangayikuzwa ngempela ukufa baze babone iNdodana yomuntu iza embusweni wayo.”16:28). ¹⁸

Isicelo esingokoqobo

Isithembiso sikaJesu sokuthi abanye abantu ngeke “banambitha ukufa” baze bambone eza embusweni Wakhe sibonakala sisho ukuthi maduze uzomisa umbuso Wakhe wasemhlabeni. Ngamanye amazwi, lokhu kuzokwenzeka phakathi nokuphila kwabo. Uma kuqondwa ngokujule, kusho ukuthi uJesu umisa umbuso Wakhe njengamanje, ngaphakathi komunye nomunye wethu. Ngakho-ke, njengesenzo esingokoqobo, vula indawo yokumiswa kwalowo mbuso enhliziyweni yakho. Qala ngokufunda imithetho yalowombuso njengoba ifundiswa eZwini. Khona-ke phila ngokuvumelana naleyo mithetho ngokuvumela intando kaNkulunkulu ukuba yenziwe kuwe futhi isebenze ngawe. Njengosizo ekusizeni iNkosi ukuthi imise umbuso Wayo kuwe, zindla ngamazwi Awanikeza abafundi Bakhe lapho ebafundisa ukuthi bathandaze kanjani. Gxila kakhulu emazwini athi, “Umbuso wakho mawufike, intando yakho mayenziwe” (6:10).

각주:

403. As a fig tree casteth her unripe figs when shaken by a great wind, signifies which knowledges the natural man has laid waste by its reasonings. This is evident from the signification of "fig-tree," as being the natural man (of which presently); from the signification of "her unripe figs" as being the things that are in the natural man, which especially are the knowledges implanted in the natural man from infancy, and that are not yet mature, having been merely heard and thence accepted; also from the signification of "shaken by a great wind," as being, which the natural man has laid waste by reasonings. "To be shaken by a great wind" here signifies the reasonings from the falsities of evil, for "great" in the Word is predicated of good and of evil, "wind" of truth and of falsity, and "to be shaken thereby," of reasoning therefrom. Such is the signification of these words, although they are used comparatively, because in the Word all comparisons, like the rest, are significative, for they are equally correspondences. With respect to these things, the case is this: every man is born natural from his parents, but becomes spiritual from the Lord, which is called to be born anew or to be regenerated; and because he is born natural, therefore the knowledges that he imbibes from infancy, before he becomes spiritual, are implanted in his natural memory; but as he advances in years and begins to consider rationally the knowledges of good and truth that he has imbibed from the Word or from preaching, if he is then leading an evil life he eagerly adopts and is imbued with the falsities that are opposite and contrary to these knowledges, and then, because he is endowed with ability to reason, he reasons from falsities against the knowledges of his infancy and childhood, in consequence of which these are cast out, and falsities take their place; this, therefore, is what is signified by "the stars shall fall to the earth as a fig-tree casteth her unripe figs when shaken by a great wind."

[2] That "the fig-tree" signifies the natural man is from correspondence; for in heaven gardens and paradises are seen, where there are trees of every kind, and each tree signifies something of the Divine that is communicated to angels by the Lord. In general, "the olive" signifies the celestial, which is of the good of love; "the vine" the spiritual, which is of truth from that good; and "the fig-tree," the natural, which is derived from the spiritual or the celestial. And as these trees have this signification they also signify the angel or man in whom such things exist. But in a general sense they signify a whole society, because every society in the heavens is so formed as to present the image of a single man. In the spiritual sense, however, these trees signify the church, "the olive" the celestial church, "the vine" the spiritual church, and "the fig-tree" the natural church, which is the external church corresponding to the internal. From this it can be seen why "the fig-tree" is said to signify the natural man, that is, the natural with man.

[3] That "the fig tree" signifies this, and, in general, the external church is evident also from other passages in the Word, where it is mentioned, as from the following. In Isaiah:

All the host of the heavens shall waste away, and the heavens shall be rolled up as a book; and all their ¹ host shall fall down as the leaf falleth off from the vine, and as that which falleth from the fig-tree (Isaiah 34:4).

This is said of the day of the Last Judgment, which was to come, and which also did come; for the Last Judgment foretold by the prophets of the Old Testament was accomplished by the Lord when He was in the world; and as the things then done were like those done in the Last Judgment that is foretold in Revelation, and has at this day been accomplished by the Lord, so nearly the same things are said; as in the prophet Isaiah, that "all the host of the heavens shall fall down, as the leaf falleth off from the vine, and as that which falleth from the fig-tree," likewise that "the heavens shall be rolled up as a scroll;" and in Revelation, that "the stars shall fall unto the earth, as a fig-tree casteth her unripe figs," and that "the heaven shall depart as a book rolled up." "All the host of the heavens shall waste away" signifies that all goods and truths that are of love and faith are corrupted, "the host of the heavens" meaning all goods and truths that are of love and faith; for the sun, moon, and stars, by which these are signified, are called "the host of the heavens." "The heavens shall be rolled up as a book" signifies their dispersion; "all the host shall fall down as the leaf from the vine, and as that which falleth from the fig tree" signifies a laying waste from the falsities of evil.

[4] In Jeremiah:

In consuming I will consume them; there shall be no grapes on the vine nor figs on the fig-tree, and the leaf shall wither (Jeremiah 8:13).

"No grapes on the vine" signifies that there is no spiritual good, for "the vine" signifies the spiritual man, and "the grape," as being its fruit, signifies the good of that man, which is called spiritual good; "nor figs on the fig-tree" signifies that there is no natural good, for "the fig-tree" signifies the natural man, and "the fruit of the fig tree" signifies the good of that man which is called natural good. Evidently "the vine" does not mean a vine, nor "the fig-tree" a fig-tree, for it is said, "In consuming I will consume them, there shall be no grapes on the vine nor figs on the fig-tree," for they would not be consumed on that account. Moreover, the vastation of the church is what is treated of, as is clearly evident from what there precedes and follows.

[5] In Hosea:

I will make all her joy to cease, her feast, her new moon, her sabbath. And I will lay waste her vine and her fig-tree, whereof she hath said, These are my meretricious hire; and I will make them a forest, and the wild beast of the field shall eat them (Hosea 2:11-12).

This treats of the churches and of the falsification of truth therein. That the church is treated of is evident from the second verse of this chapter, where it is said, "Plead with your mother; for she is not my wife, and I am not her husband," "mother" and "wife" meaning the church. Moreover, the holy things of the church, from which worship is performed, and the worship itself, are signified by "the feast, the new moon, and the sabbath," which shall cease; therefore "I will lay waste her vine and her fig-tree" signifies that both spiritual good and natural good are to perish. That "they will be made a forest, and the wild beast of the field shall eat them" signifies that both will be merely natural, and that the spiritual will be consumed by falsities and lusts; "forest" signifying the merely natural, and "wild beast of the field" falsities and lusts. And as falsities in the church are especially falsified truths, and these are treated of in this chapter, it is said, "whereof she hath said, These are my meretricious hire," "meretricious hire" signifying falsification.

[6] In Joel:

A nation shall come up upon My land, vigorous and without number; its teeth are the teeth of a lion, and it hath the cheek-teeth of an immense ² lion. It hath made My vine a waste. and My fig-tree foam; [in stripping it hath stripped it, and cast it away;] the branches thereof are made white. The vine is dried up and the fig-tree languisheth; the pomegranate-tree, the palm-tree also, and the apple-tree, all the trees of the field are dried up (Joel 1:6-7, 12).

This whole chapter treats of the devastated church; and "the nation that comes up upon the land, vigorous and without number, having the teeth of a lion, and the cheek-teeth of an immense lion," does not signify any such nation, but direful evil and falsity therefrom; "the land upon which it comes up" signifies the church; "the teeth of a lion" signify the falsities of such evil; and because these destroy all the goods and truths of the church, they are called "the teeth of the lion and the great cheek-teeth of a lion," "lion" signifying [falsity] which destroys. Therefore "it hath made My vine a waste, and My fig-tree foam," signifies that the church internal and external is thereby vastated, "vine" signifying the internal church, and "fig-tree" the external, "foam" signifying where there is inwardly no truth; "in stripping it hath stripped it, and cast it away" signifies that there is no longer any good or truth that is not destroyed, "to strip," that is, of fruits and leaves, means of goods and truths, and "to cast away" means to destroy entirely; "the branches thereof are made white" signifies that there is no longer anything spiritual; "the pomegranate, the palm, and the apple, and all the trees of the field, that are dried up" signify the kinds of goods and truths of the church, and its knowledges, which are consummated by evils and falsities, "the trees of the field" signifying in general the knowledges of good and truth.

[7] In the same:

Fear not, ye beasts of My fields; for the habitations of the wilderness are full of herbs, for the tree beareth her fruit, the fig-tree and the vine shall yield their strength (Joel 2:22).

This treats of the establishment of the church, therefore "the beasts of the field" do not mean beasts of the field, but the affections of good in the natural man, consequently those in whom are such affections. Who does not see that it cannot be beasts to whom it is said, "Fear not, ye beasts of my fields?" "The habitations of the desert are made full of herbs" signifies that with such there will be knowledges of truth where there were none before, "the habitations of the wilderness" meaning the interiors of the mind of those in whom these did not exist before, "full of herbs" signifying the increase and multiplication of these; "for the tree beareth her fruit, the fig tree and the vine shall yield their strength" signifies that they have natural good and spiritual good, "strength" here meaning the production of fruit.

[8] In Amos:

Your many gardens and your vineyards, and your fig-trees and your olive-trees, the palmer-worm hath devoured; yet have ye not returned unto me (Amos 4:9).

"Gardens" signify all things of the church that constitute intelligence and wisdom; "vineyards" spiritual goods and truths; "fig-trees" natural goods and truths; "olive-trees" celestial goods and truths; "the palmer worm" means the falsity that destroys; "the fig-tree," "the vine," and "the olive" properly signify the church and the man of the church; but as the church is a church and man is a man from goods and truths, so these also are signified by those trees, goods by their fruits, and truths by their branches and leaves.

[9] In Haggai:

Set your heart from this day and onwards. Is not the seed yet in the barn, even to the vine and fig-tree, and the pomegranate and the olive-tree? (Haggai 2:18-19).

These words in the spiritual sense mean that there are goods and truths yet remaining; all goods and truths from first to last are meant by "the vine, the fig-tree, the pomegranate, and the olive-tree," "the vine" meaning spiritual good and truth; "the fig-tree" natural good and truth; "the pomegranate" in general that which belongs to knowing and perceiving, and in particular, the knowledges and perceptions of good and truth; and "the olive-tree" the perception of celestial good and truth; "the barn" signifies where all these are, either the church or the man in whom the church is, or the mind of the man which is the subject.

[10] In Habakkuk:

The fig-tree shall not blossom, neither shall there be produce on the vines; the labor of the olive shall dissemble, and the fields shall yield no food (Habakkuk 3:17).

"The fig-tree shall not blossom" signifies that there shall be no natural good; "neither shall there be produce on the vines" signifies that there shall be no spiritual good; "the labor of the olive shall dissemble" signifies that there shall be no celestial good; "the fields shall yield no food" signifies that there shall be no spiritual nourishment.

[11] In Moses:

Jehovah God bringeth thee to a good land, a land of brooks of water, of fountains and depths going forth in valley and mountain; a land of wheat and barley, and of vine and fig-tree and pomegranate; a land of oil-olive and honey (Deuteronomy 8:7-8).

"The good land" to which they shall be led means the land of Canaan, which signifies the church; here, therefore, "vine," "fig-tree," "pomegranate," and "olive," have a like signification as above. (The remainder may be seen explained before, n. 374)

Because "the land of Canaan" signifies the church, and "the vine," "the fig-tree," and "the pomegranate," signify the internal and external things of the church, so it came to pass that the explorers of that land brought away such things from it, respecting which it is thus written in Moses:

The explorers of the land of Canaan came to the brook Eshcol, and cut down from thence a branch with one cluster of grapes, which they bare upon a pole between two; and also of the pomegranates and of the figs (Numbers 13:23).

[12] Because "the vine" and "the fig-tree" signify such things, it is said in the Word of those who are in the goods and truths of the church, and thus in safety from evils and falsities, that "they shall sit securely under their own vine and under their own fig-tree, and none shall make afraid." Thus in the first book of Kings:

Judah and Israel dwelt in security, every man under his vine and under his fig-tree, from Dan even to Beersheba, all the days of Solomon (1 Kings 4:25).

In Zechariah:

I will remove the iniquity of this land in one day. In that day ye shall cry every man to his companion, to the vine and to the fig-tree (Zechariah 3:9-10).

And in Micah:

In the end of the days it shall be that the mountain of the house of Jehovah shall be established as the head of the mountains; nation shall not lift up sword against nation, neither shall they learn war any more; but they shall sit every man under his vine and under his fig-tree; and none shall make afraid (Micah 4:1, 4:3-4).

These things are said respecting the Lord's kingdom, which is with those in the heavens and on the earth who are in love to Him. The Lord's kingdom is signified by "the mountain of Jehovah, which is established as the head of the mountains," for "the mountain of Jehovah" signifies the Lord's kingdom constituted of those who are in love to Him; and as these dwell above the others in the heavens, it is said that this mountain "shall be established as the head of the mountains" (See in the work on Heaven and Hell 188). And as such have truths inscribed on their hearts, and therefore do not dispute about them, it is said that "nation shall not lift up sword against nation, neither shall they learn war any more," which signifies that in that kingdom there shall be no disputation about truths (See in the same work, n 25-26, 270, 271). That through the truths and goods in which they are, they shall be safe from evils and falsities is signified by "they shall sit under their own vine and under their own fig tree, and none shall make afraid."

[13] In Jeremiah:

Lo, I will bring upon you a nation from afar, which shall eat up thy harvest and thy bread; and it shall eat up thy sons and thy daughters; it shall eat up thy flock and thy herd; it shall eat up thy vine and thy fig tree (Jeremiah 5:15, 17).

"A nation from afar" signifies the evil opposed to celestial good, "from afar" signifying apart and remote from, also opposed to, goods and truths; "which shall eat up thy harvest and thy bread" signifies that it will destroy all truths and goods by which there is spiritual nourishment; "which shall eat up thy sons and thy daughters" signifies all the spiritual affections of truth and good; "which shall eat up thy flock and thy herd" signifies truths and goods internal and external; "which shall eat up thy vine and thy fig tree" signifies thus the internal and the external of the church.

[14] In Hosea:

I found ³ Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig-tree in its first season (Hosea 9:10).

"Israel" and "the fathers" do not mean here the fathers of the tribes of the sons of Jacob, but those who were of the Ancient Church, because they were in good (See Arcana Coelestia 6050, 6075, 6846, 6876, 6884, 7649, 8055); because these were in good, but at the beginning in ignorance of truth, through which, however, good comes, it is said, "I found Israel like grapes in the wilderness; I saw your fathers as a fig-tree in its first season," "grapes" signifying spiritual good, "wilderness" signifying ignorance of truth, and "the first-ripe in the fig-tree" signifying natural good from spiritual good in infancy.

[15] In Luke:

When these things begin to come to pass, look up, and lift up your heads. And He spoke a parable: Behold the fig-tree and all the trees; when now they shall have shot forth ye see and shall know of your own selves that summer is now near. So ye also, when ye shall see these things coming to pass know that the kingdom of God is nigh (Luke 21:28-31; Matthew 24:32; Mark 13:28-29).

This treats of the consummation of the age, which is the Last Judgment, and the signs which precede are enumerated, which are meant by "when all these things begin to come to pass;" that a new church is then to begin, which in its beginning will be external, is signified by "Behold the fig-tree and all the trees, when they have shot forth." This parable or similitude was related because "the fig-tree" signifies the external church, and "trees" signify the knowledges of truth and good; "the kingdom of God," which then is near, signifies the new church of the Lord; for at the time of the Last Judgment the old church perishes and a new one begins.

[16] In Luke:

Every tree is known by its own fruit; for from thorns men do not gather figs, nor from a bramble bush gather they the grape (Luke 6:44; Matthew 7:16);

as "fruit" signifies the good of life, and the good of life is external good from internal, or natural good from spiritual, and as from this good man is known, so the Lord says, "Every tree is known by its own fruit; from thorns men do not gather figs, nor from a bramble-bush gather they the grape," "fig" here meaning the good of the external or natural man, and "the grape" the good of the internal or spiritual man; "thorns" and "bramble-bush" mean the evils opposed to these goods.

[17] Because the kings of Judah and Israel represented the Lord in relation to Divine truth, and Divine truth with man endures distress and labors as it were, when the life is not according to it and when it is not made the good of life, but when it is made the good of life it lives, so this was signified by the following:

By command of Jehovah they brought to Hezekiah king of Judah, when he was sick, a lump of figs, and placed it as a plaster upon his boil, and so he lived (2 Kings 20:7; Isaiah 38:21).

From this it can be seen that "the fig-tree" in the genuine sense, signifies the natural man in respect to good and truth, the fig itself as a tree the natural man, the fig as a fruit the good of the natural man, and its leaf the truth of that good.

[18] But that "the fig-tree" in the contrary sense signifies the natural man in respect to evil and falsity, the fig as a tree the natural man itself, the figs of it as fruit, the evil of that natural man, and its leaf the falsity of that evil, is evident from the following passages. In Jeremiah:

Jehovah showed me, and behold, two baskets of figs set before the temple of Jehovah, one basket of very good figs, as of fig-trees bearing the firstfruits; and the other basket of very bad figs, that could not be eaten for badness. Jehovah said, As the good figs, so will I recognize those carried away of Judah into the land of the Chaldeans for good; and I will set Mine eyes upon them for good, and I will bring them back upon this land; and I will build them, and I will plant them. And as the bad figs, so will I give them that are left in this land to commotion, and to evil to all nations; and I will send among them the sword, the famine, and the pestilence, that they may be consumed (Jeremiah 24:1-10);

"the captivity of the Jews in the land of the Chaldeans" means the like as the spiritual captivity or removal of the good from the evil in the spiritual world, according to what has been said above (n. 391, 392, 394, 397), namely that those who were inwardly evil, and yet were able to maintain a moral life externally like a spiritual life, remained upon the earth in the spiritual world, and made habitations for themselves there upon the higher places; while those who were inwardly good were removed from them, and concealed by the Lord in the lower earth; this was what was represented by the carrying away of the Jews into the land of the Chaldeans, and by the continuance of the rest of them in the land; therefore it is said concerning those who suffered themselves to be carried away into the land of the Chaldeans, "I recognize those carried away of Judah into the land of the Chaldeans for good; and I will set Mine eyes upon them for good, and I will bring them back upon this land; and I will build them, and I will plant them;" while of those that remained it is said "I will give them that are left in this land to commotion, and to evil to all nations; and I will send among them the sword, the famine, and the pestilence, that they may be consumed." That this is what was represented is evident also from this, that the temple of Solomon was destroyed before they were carried away, and a new one was built when they returned; "temple" signifying Divine worship, and "a new temple" worship restored.

[19] From this it can be seen what is signified by "the two baskets of figs set before the temple of Jehovah, in one of which were very good figs, as of fig-trees bearing the firstfruits, and in the other very bad figs, that could not be eaten for badness," namely, that those who are inwardly good, of whom a new heaven is to be formed, are meant by "the basket of good figs;" and those who are inwardly evil, who are to be cast down into hell, are meant by "the basket of bad figs;" wherefore it is said of the latter that "they could not be eaten for badness," signifying that such are inwardly evil, while of the former it is said that they were "as fig-trees bearing the firstfruits," signifying that such are inwardly good, so that a new heaven may be formed out of them; for "the fig," as a fruit, signifies the good of life both in its internal and its external form, and in the contrary sense it signifies the good of life merely in its external form, which is the evil of life, because inwardly it is evil, every external deriving all its quality from its internal, as it is an effect of it. With such, evil appears in externals as good, because they feign good for the sake of the evil that is within, in order to obtain some end, to which the seeming good serves as a means. The like is said of those who remained in the land of Canaan elsewhere in the same prophet:

Thus said Jehovah concerning the king, and all the people that dwell in this city that are not gone forth with you into captivity: Behold, I will send against them the sword, the famine, and the pestilence, and I will make them like vile figs, that cannot be eaten for badness (Jeremiah 29:16-17).

[20] That "the fig," as a tree, in the contrary sense signifies a merely natural man, and a church constituted of such, or those with whom there is no natural good because there is no good within is evident in Luke:

Jesus spoke this parable: A certain man had a fig-tree planted in his vineyard; he therefore came seeking fruit thereon, but found none. He said unto the vine dresser, Behold, three years I come seeking fruit on this fig-tree, but find none; cut it down, why also doth it make the land unfruitful? But he answering said, Lord, let it alone this year also, till I shall dig about it and dung it, if indeed it will bear fruit; but if not, after that thou shalt cut it down (Luke 13:6-9).

"The vineyard in which was the fig-tree" signifies the church, which contains also such as are in externals; for in the Lord's church there is both an internal and an external; the internal of the church is charity and the faith therefrom, while the external of the church is the good of life. The works of charity and faith, which are the good of life, belong to the natural man, while charity itself and faith therefrom belong to the spiritual man, therefore "a vineyard" signifies the internal of the church, and "a fig-tree" its external. With the Jewish nation there was only the external of the church, since it was in external representative worship; therefore "a fig tree" means the church with that nation; but because they were in external worship and in no internal, being inwardly evil, and external worship without internal is no worship, and with the evil is evil worship, therefore with them there was nothing of natural good. It is therefore said that "for three years he found no fruit on the fig-tree, and that he told the vine dresser to cut it down," which signifies that from beginning to end there was no natural good with that nation, "three years" signifying a whole period, or the time from beginning to end, and "the fruit of the fig tree" signifying natural good; by natural good is meant spiritual-natural good, or good in the natural from the spiritual. And because a church composed of such as are not in natural good, as was the Jewish nation, is not a church, it is also said "why also doth it make the land unfruitful?" "land" meaning the church; "the vine dresser saying that it should still be left, and he would dig about it" signifies that they would remain, and that they would hereafter be instructed by the Christians, in the midst of whom they would be; but no answer being made to this means that the fig tree would still produce no fruit, that is, that no good proceeding from anything spiritual would be done by the Jewish nation.

[21] This is the signification of "the fig-tree that withered away" when the Lord found no fruit on it, in Matthew:

In the morning Jesus returning into the city, hungered. And seeing a fig-tree by the way, He came to it, but found nothing thereon but leaves, therefore He said unto it, Let nothing grow on thee henceforward forever; therefore from that time the fig-tree withered away (Matthew 21:18, 19; Mark 11:12-14).

Here, too, "the fig-tree" means the church with the Jewish nation. That with that nation there was no natural good, but only truth falsified, which in itself is falsity, is signified by "the Lord came to the fig-tree, but found nothing thereon but leaves," "the fruit" which He did not find signifying natural good such as was described above, and "the leaf" signifying truth falsified, which in itself is falsity, for in the Word "leaf" signifies truth, but the leaf of a tree that is without fruit signifies falsity, and with that nation truth falsified, because they had the Word in which truths are, but which they falsified by application to themselves, which was the source of their traditions. That no natural good from a spiritual origin, which is called spiritual-natural good, would be done by that nation is signified by the words that the Lord spoke respecting it, "Let nothing grow on thee henceforward forever; therefore from that time it withered away;" "to wither away" signifying that there was no longer any good or any truth. The Lord saw the fig-tree and said this when He was returning into the city, and hungered, because "the city of Jerusalem" signifies the church, and "hungering," in reference to the Lord, signifies to desire good in the church (as may be seen above, n. 386. One who does not know the signification of "fig-tree," and that this fig-tree meant the church with that nation, thinks no otherwise than the Lord did this from indignation because He was hungry; but it was not done for that reason, but that it might be signified that such was the quality of the Jewish nation; for all the Lord's miracles involve and signify such things as belong to heaven and the church, whence those miracles were Divine (See Arcana Coelestia 7337, 8364, 9051 at the end).

[22] A perverted church, or the man of the church perverted in respect to his natural or external man is also signified by the fig-tree in David:

He gave them hail for their rain, a fire of flames in their land; and He smote their vine and their fig-tree; He brake the tree of their border (Psalms 105:32-33).

This was said of Egypt, which signifies the natural man that is in falsities and evils; and "vine," "fig tree," and "the tree of the border" signify all things of the church, "vine" the internal or spiritual things thereof, "fig-tree" the external or natural things thereof, and "the tree of the border" everything pertaining to knowing and perceiving, "the border" signifying the ultimate in which the interior things close, and in which they are together, and "trees" signifying knowledges and perceptions. Because all these things were perverted and therefore damned, it is said that they were "smitten and broken," which signifies destruction and damnation; that this was done by the falsities of evil which are from the love of the world is signified by "hail for their rain, a fire of flames in their land," "rain as hail" signifying the falsities of evil, and "the fire of flames" the love of the world.

[23] In Nahum:

All thy fortresses shall be like fig-trees with the first-ripe figs, if they be shaken they fall upon the mouth of the eater (Nahum 3:12).

This is said of "the city of bloods," which signifies doctrine in which truths are falsified and goods adulterated. This is compared to "fig-trees with the first-ripe figs, if they be shaken they fall upon the mouth of the eater," and this signifies that the goods therein are not goods, however much they may appear to be goods; and that such are not received, or if received are received only in the memory and not in the heart. That "if they be shaken they fall" signifies that they are not goods although they appear to be goods, because they are "the first-ripe figs;" and their falling "upon the mouth of the eater" signifies that they are not received even in the memory. That "the mouth of the eater" signifies non-reception is evident from appearances in the spiritual world; for those who commit anything to memory appear to receive it with the mouth; so "to fall upon the mouth" signifies not to receive even in the memory but only to hear, and also if they do receive, that it is only in the memory and not in the heart. "Fig-trees with their first-ripe figs" may also mean genuine goods, of which the like is true as of those who are in the falsities of evil.

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