Isahluko seshumi nanhlanu

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Umvini Namagatsha

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1. Mina ngingumvini weqiniso, noBaba uMlimi.

2. Lonke igatsha elikimi elingatheli isithelo, uyalisusa; futhi wonke othela isithelo, uyasithena, ukuze sithele isithelo.

3. Senihlambulukile ngezwi engilikhulume kini.

4. Hlalani Kimi, nami kini; njengalokhu igatsha lingethele isithelo ngokwalo, ngaphandle kokuthi lihlale emvinini, ngokunjalo nani, uma ningahlali kimi.

5 Mina ngingumvini, nina ningamagatsha; ohlala kimi, nami kuye, lowo uthela izithelo eziningi; ngokuba ngaphandle kwami ningenze lutho.

6 Uma umuntu engahlali kimi, ulahlwa ngaphandle njengegatsha, abune; bawabuthe, bawaphonse emlilweni, ashiswe.

7. Uma nihlezi kimi, namazwi ami ehlezi kini, celani enikuthandayo, nizakukwenzelwa.

8 UBaba uyakhazinyuliswa ngalokhu, ukuba nithele izithelo eziningi, nibe-ngabafundi bami.

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Umlayezo wesahluko esandulele ngokuyinhloko wawungowenduduzo nenduduzo. Eqala ngamazwi aqinisekisayo, “Inhliziyo yenu mayingakhathazeki,” uJesu watshela abafundi Bakhe ukuthi wayezobalungisela indawo, ukuthi uMoya oNgcwele wawuyoba nabo, futhi wayeyobanikeza ukuthula kwaKhe. Lezi ngezinye zezithembiso neziqinisekiso eziningi uJesu azenza lapho eqala inkulumo yakhe yokuvalelisa. UJesu wathi kubo: “Niyakholwa kuNkulunkulu; kholwani nakimi” (Johane 14:1). Nakuba izinhliziyo zabo zazikhathazekile, uJesu wakhuthaza abafundi Bakhe ukuba bakholwe Kuye, babeke ithemba labo Kuye, futhi babe nokholo Kuye.

Nakuba ukholo luyisisekelo, kumelwe lube ngaphezu kokukholelwa nje. Ukholo lweqiniso kumelwe lubonakaliswe ekuphileni kwethu, ikakhulukazi ngezenzo zenkonzo yothando. Uma kungenjalo, kufana nembewu engakatshalwa. Ngeke kuze kufezeke. Ngakho-ke, njengoba uJesu ephetha ingxenye yokuqala yenkulumo Yakhe yokuvalelisa, uthi kubafundi Bakhe, “Sukumani, sisuke lapha” (Johane 14:31). Ngala mazwi, uJesu unxusa abafundi Bakhe ukuthi bangaphumuli nje okholweni, kodwa bavuke futhi baguqule lolo kholo lube isenzo esithela izithelo. Njengoba uJesu esho evesini elilandelayo, “Mina ngingumvini weqiniso, futhi uBaba wami ungumlimi. Lonke igatsha elikiMi elingatheli izithelo uyalisusa; futhi lonke igatsha elithela isithelo uyalithena, ukuze lithele isithelo esiningi.Johane 15:1-2). ¹

Umfanekiso wesivini ubalulekile. Unyaka ngamunye, ngaphambi nje kokuqala kwenkathi elandelayo yokukhula, umgcini-sivini udabula isivini, aqale akhiphe amagatsha afile, abese ethena aphilayo ukuze athele izithelo ezengeziwe. Njengoba nje isivini kumelwe sihlanzwe unyaka ngamunye ngaphambi kokuba kuqale ukukhula, izwi uJesu alikhuluma liye laba nethonya elihlanzekile kubafundi bakhe. Njengoba uJesu esho, “Nina senihlambulukile ngezwi engilikhulume kini” (Johane 15:3).

UJesu ufundise abafundi bakhe izinto eziningi. Uye wabafundisa ukuthi ukuphila kungaphezu kokufuna ukuvelela kanye nenzuzo yezinto ezibonakalayo. Ubafundise ngombuso wezulu nezinto ezibavimbayo ukuba babhekane nawo. Okubaluleke kakhulu, ubafundise ukuthi ukukholwa kweqiniso kumayelana nokukholwa kuNkulunkulu nokugcina imiyalelo. Kafushane, bayakwazi okufanele bakwenze. Ngokuphathelene nalokho, “bahlanzekile.”

Kodwa ukuze ukuphila kwabo kuthele izithelo, kudingeka balalele izimfundiso zikaJesu futhi baphile ngazo. Kusekwenzeni, hhayi nje ekucabangeni, lapho abafundi bazohlala bexhumene noJesu. Uthando Lwakhe, ukuhlakanipha, namandla ayogelezela kuwo futhi adlule kuwo njengoba uketshezi lomvini lugelezela emagatsheni. Njengoba uJesu esho kubo, “Hlalani kimi, nami kini. Njengoba igatsha lingethele isithelo ngaphandle kokuthi lihlale emvinini, ngokunjalo nani, ngaphandle kokuba nihlale Kimi.”Johane 15:4). ²

KuMathewu, uMarku, noLuka, uJesu ukhuluma ‘ngesithelo somvini’ phakathi nokuphathwa kweSidlo Sakusihlwa Esingcwele. Kulawo mavangeli amathathu okuqala, uJesu uthi kubafundi Bakhe, “Angisayikuphuza lesi sithelo somvini kusukela manje kuze kube yilolo suku engiyosiphuza ngalo nani sisisha embusweni kaBaba” (Mathewu 26:29; bhekafuthi Marku 14:25 futhi Luka 22:18). Nokho, eVangelini NgokukaJohane, uJesu akasho lutho ngokuphuza isithelo somvini esikhathini esithile esizayo embusweni kaYise. Kunalokho, uJesu uthi kubafundi bakhe: “Mina ngingumvini, nina ningamagatsha. Ohlala kimi, nami kuye, uyothela izithelo eziningi. Ngokuba ngaphandle kwami aninakwenza lutho” (Johane 15:5).

Lawa akuwona amazwi omuntu ojwayelekile, noma ngisho nalawo aguquke kakhulu. Lawa ngamazwi aKhe owathi: “Mina ngiyindlela, neqiniso, nokuphila. Akekho oza kuBaba ngaphandle kokuba eze ngami” (Johane 14:6). Lawa ngamazwi alowo owathi, “Ongibonile mina umbonile uBaba” (Johane 14:9). Lawa ngamazwi aKhe owathi, “Ngokuba ngiphila, nani nizakuphila” (Johane 14:19).

UJesu ube esenezela lesi sixwayiso: “Uma umuntu engahlali kimi, ulahlwa ngaphandle njengegatsha, abune; bawabuthe, bawaphonse emlilweni, ashe.”Johane 15:6). Uma kubhekwa njengoba kunjalo, lokhu kuzwakala njengosongo lwesijeziso saphakade emlilweni wesihogo. Nokho, ngokujule ngokwengeziwe inkulumo ethi “kubuthelwe kuphonswe emlilweni futhi kushiswe” ibhekisela ekuphileni okuvutha izifiso zobugovu. Lokhu kuhlanganisa “ukushiswa” inkanuko, “ukuvutha” intukuthelo, “ukushiswa” lapho singayitholi indlela yethu, nokuzizwa “sikhathele” ngoba asiphumuli eNkosini. Lena incazelo engokomoya yelithi “isihogo somlilo.” ³

Amagatsha afile angase abe yizinkuni, kodwa awakwazi ukuthela izithelo. Nathi ngeke sikwazi ngaphandle kokuthi sixhumene neNkosi. Ngokuphathelene nalokhu, umfanekiso womvini namagatsha uxwayisa ngokuphila okugxile nje ekuphishekeleni izifiso zezwe nokwanelisa isifiso sobugovu. Noma sibonakala sikhiqiza kakhulu, uma iNkosi ingekho emizamweni yethu, singamagatsha afile. Ngakho-ke, uJesu uqhathanisa le mizamo negatsha elinqunywa esihlahleni laphonswa emlilweni. ⁴

Lo mfanekiso awusona nje isixwayiso esinamandla ngokumelene nokuphishekela izifiso zezwe ngaphandle kokuphumula kuNkulunkulu. Kuyisixwayiso futhi ngokungenzi lutho. Nakuba iZwi lifundisa ukuthi ezulwini siyophumula emisebenzini yethu, akusho ukuthi kufanele singenzi lutho. Kusho nje ukuthi kufanele siphumule kuNkulunkulu, kunokuba sizikhandle, kungakhathaliseki ukuthi senzani. Kulomfanekiso, njengakwezinye izindawo eziningi, uJesu akakhuthazi abafundi bakhe ukuba bangenzi lutho, kodwa kunalokho ukuba bathele. Lokhu kungenxa yokuthi injabulo yasezulwini iwusizo. Kuyindawo kanye nesimo somqondo lapho uNkulunkulu esebenza ngaphakathi kithi futhi ngathi ukuze sithele izithelo. ⁵

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“Ubaba ungumlimi”

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Lapho uJesu ezichaza njengoMvini Weqiniso, ubhekisela kuYise njengoMlimi. Umsebenzi womlimi ukunakekela isivini, eqinisekisa ukuthi imivini isesimweni esihle kakhulu sempilo, ngaleyo ndlela eqinisekisa ukuthi izoqhubeka ithela izithelo. Lokhu kuhlanganisa ukusika amagatsha afile njalo nokuthena amagatsha amahle ukuze athele izithelo ezengeziwe.

Ezimpilweni zethu, izifiso ezimbi kanye nemibono engamanga kufanele kuqedwe ngoba azinakho ukuphila okuvela eNkosini. Bamane bangamagatsha afile. Inzondo, impindiselo, nonya ngamanye amagatsha afile okufanele anqunywe futhi ashiswe emlilweni.

Ngesikhathi esifanayo, kungase kube nezifiso nemicabango ewusizo edinga ukuthenwa. Ngokwesibonelo, kuvamile ukuba siziqhenye ngezinto ezinhle esizenzayo. Nokho, endleleni, singase siqale ukubona ukuthi kukhona injabulo engaphakathi emsebenzini owusizo, noma ngabe siyavuzwa noma cha noma siyahlonishwa ngalokho esikwenzayo. Ekugcineni, sifinyelela ekuboneni nasekuqondeni ukuthi konke okuhle kuvela eNkosini kuphela, ukuthi yiNkosi ekithi eyenza okuhle, futhi isekujabuleni esikuzwayo. Kulesi simo, akusekho ukuziqhenya, noma ukuqashelwa, noma inkokhelo. Kunalokho, ngokuzithoba sithi, “Ngiyabonga, Nkosi.” ⁶

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Ukuzalwa kabusha nokukhazinyuliswa

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Inqubo yokususa amagatsha afile kanye nokuthenwa okuhle, ihlobene nokuvuselelwa kwethu. Noma yini engenamsebenzi kithi, okungukuthi, lezo zifiso kanye nemicabango eholela eziphethweni ezifile, uJehova uzokususa ngomusa. Futhi noma yini ewusizo kithi, noma enamandla, iNkosi izothena ukuze siqhubeke sikhule sibe abantu abawusizo nabathelayo.

Lokhu kuyiqiniso nangenqubo yokudumisa kweNkosi. Endabeni Yakhe, amagatsha afile ayekuthambekela ebubini balo lonke uhlobo Azuza njengefa ngokuzalwa Kwakhe komuntu. Kuyo yonke impilo Yakhe, lezi zimo zizodinga ukunqunywa, njengamagatsha afile. Mayelana nalokhu, konke ukuhlasela okuvela esihogweni kwamvumela ukuba abhekane nenye ingxenye yalelifa, kancane kancane esuse wonke amanga kanye nokuthambekela ebubini, ukuze kuthathelwe indawo ubunkulunkulu okwakungumphefumulo Wakhe. ⁷

Kufanele kuphawulwe, nokho, ukuthi inqubo yokukhazinyuliswa kukaJesu ayifani ncamashi nenqubo yethu yokuzalwa kabusha. Endabeni kaJesu, uthando olungcwele ngaphakathi Kwakhe, alubiza ngokuthi “uBaba,” lwamenza wakwazi ukunqoba zonke izilingo zokulwa. Kulolu thando lwaphezulu, okwakuwumphefumulo Wakhe uqobo, lapho uJesu ekwazi khona ukuthola imibono yaphezulu eyamnika ikhono lokwehlukanisa phakathi kwamanga neqiniso, ububi nobuhle.

Ngenxa yale mibono enikezwe ngokwaphezulu evela ngaphakathi, uJesu wakwazi ukuqhubeka azehlukanise nokubi namanga kuyilapho ethola okuhle nokuyiqiniso. Lokhu wakwenza kukho konke ukuphila Kwakhe, kwaze kwaba sesiphambanweni. Kwakuwuhlelo lokusika nokuthena olwalungenzeka kuphela ngenxa yemibono yeqiniso laphezulu elaligeleza othandweni olungcwele olungaphakathi Kwakhe. Kungakho uJesu ethi, “UBaba ungumlimi.” ⁸

Ngokungafani noJesu, thina asinawo umphefumulo waphezulu. Kunalokho, sinomphefumulo oklanyelwe ukwamukela lokho okugeleza kuvela kuNkulunkulu ngeZwi laKhe. Asiwona uMvini, futhi asisibo uMlimi. Simane singamagatsha amukela lokho okugeleza kuvela kuNkulunkulu ukuze sithele izithelo. Uma nje sihlala Kuye, futhi ehlala kithi, iqiniso Lakhe nokulunga kwakhe kuyogeleza kithi ngokubona kanye namandla okunqoba ekulweni nezilingo esiyobhekana nazo nakanjani.

Ngenxa yalokho, ububi namanga avimbela ukuqhubeka kwethu isikhathi eside azosuswa, futhi konke okuhle neqiniso kithi kuyothenwa—okungukuthi, kuthuthukiswe—ukuze sithele nakakhulu. Njengoba uJesu asho, “Uma nihlala Kimi, namazwi ami ehlala kini, niyakucela enikuthandayo, nizakukwenzelwa.”Johane 15:7).

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“niyakuba ngabafundi bami”

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Ngakho-ke, umgomo uwukuthela izithelo. Akekho kithi ongathela izithelo. NguJehova kuphela ongakwenza lokho. Kodwa uma sihlala sixhumene nomthombo, ‘singathela’ izithelo, njengoba nje namagatsha esihlahla esebenza njengengxenye yenqubo yokuthela izithelo. Ngezinga esenza ngalo lokhu, sikhazimulisa uBaba wethu osezulwini. Njengoba uJesu asho, “UBaba uyakhazinyuliswa ngalokhu, ukuba nithele izithelo eziningi.”Johane 15:9). Ukukhonza abanye ngenhliziyo enothando, ngeqiniso uJesu asinike lona, yikho okukhazimulisa uNkulunkulu. Lokhu kuhlanganisa ukwenza umsebenzi womuntu ngobuqotho, ngokwethembeka, nangenkuthalo. Sithela kanjena izithelo. ⁹

Kulokhu uJesu wenezela la mazwi, “niyakuba-ngabafundi baMi.” Sekungokwesithathu kuleli vangeli uJesu ekhuluma ngalokho okudingekayo ukuze ube umfundi wakhe. Isenzakalo sokuqala sasisesahlukweni sesishiyagalombili lapho uJesu ethi, “Uma nihlala ezwini lami, ningabafundi Bami isibili. Niyolazi iqiniso, futhi iqiniso liyonikhulula.”Johane 8:31-32). Lapha kugcizelelwa ekuguqulweni kokuqonda. Imayelana neqiniso.

Okwesibili kwakusesahlukweni seshumi nantathu, ngemva nje kokuba uJesu egeze izinyawo zabafundi Bakhe. Ngaleso sikhathi uJesu wathi kubo: “Ngalokho bonke bayakukwazi ukuthi ningabafundi bami, uma ninothando phakathi kwenu.”Johane 13:35). Lapha kugcizelelwa ekuthuthukisweni kwencwadi yefa entsha. Imayelana nothando.

Manje, esahlukweni seshumi nanhlanu, uJesu uyaphinda futhi ubuyela esihlokweni salokho okudingekayo ukuba ngumfundi. “Ngalokhu uBaba uyakhazinyuliswa,” esho. “Ukuze nithele izithelo eziningi: niyakuba-ngabafundi bami” (Johane 15:8). Lapha kugcizelelwa ukuhlala eNkosini ukuze siphile ukuphila okuwusizo. Imayelana nenkonzo.

Khona-ke, siba abafundi lapho iqiniso leNkosi, nothando lweNkosi, kuhlangana kithi ukuze ‘sithele izithelo’ ohlotsheni oluthile lwenkonzo ewusizo. ¹⁰

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Isicelo esingokoqobo

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Ngokuvamile kuthiwa kufanele, “Zithembe,” Ukholelwe kuwena,” futhi “Landela inhliziyo yakho.” Nakuba lezi zingaba iziqinisekiso ezikhuthazayo, uma zimshiya ngaphandle uNkulunkulu, zingaba izinkulumo eziyize. Lokho kungenxa yokuthi “inhliziyo” yethu, lapho iyekelwa yodwa, futhi ngaphandle kokuqondisa kweqiniso, izokhiqiza eyayo imibono ukuze ithethelele noma yini efiswa yimvelo yethu ephansi. Kungalesi sizathu uJesu athi, “Uma nihlala Kimi, namazwi ami ehlala kini, niyakucela enikuthandayo, nizakukwenzelwa.”Johane 15:7). Uma kunjalo—lapho amazwi kaJesu ekithi—singalandela inhliziyo yethu nezifiso zayo. Njengoba kulotshiwe emiBhalweni yesiHeberu, “Thembela eNkosini wenze okuhle . . .AmaHubo 37:3-4). Ngakho-ke, njengesenzo esisebenzayo, qaphela ekwamukeleni amazwi angaxhumene nomvini. Njengoba uJesu esho, “Mina ngingumvini, nina ningamagatsha . . . Ngaphandle kwami aninakwenza lutho” (Johane 15:5).

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Thandanani

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9. Njengalokhu uBaba engithandile, nami nginithandile; hlalani othandweni lwaMi.

10. Uma nigcina imiyalo yami, niyakuhlala othandweni lwami, njengalokhu nami ngigcinile imiyalo kaBaba, ngihlala othandweni lwakhe.

11 Lezizinto ngizikhulume kini, ukuze intokozo yami ihlale kini, lokuthi intokozo yenu igcwale.

12. Yilo umyalo wami wokuba nithandane, njengalokho nginithandile.

13. Akakho onothando olukhulu kunalolu, lokuthi umuntu adele ukuphila kwakhe ngenxa yabangane bakhe.

14 Ningabangane bami, uma nenza lokho enginiyala ngakho.

15. Angisasho ukuthi niyizinceku, ngokuba inceku ayikwazi okwenziwa inkosi yayo; kodwa ngithe ningabangane, ngokuba konke engikuzwe kuBaba nginazisile khona.

16 Nina aningikhethanga, kodwa mina nginikhethile, nganibeka ukuba nihambe, nithele isithelo, nesithelo senu sihlale, ukuze noma yini eniyakukucela kuBaba egameni lami aninike nina.

17. Nginiyala lezi zinto ukuba nithandane.

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Imfundiso kaJesu yomvini namagatsha iyisikhumbuzo esinamandla sokuthi kudingeka sihlale sixhumene nomvini ukuze sithele. Kule ngxenye elandelayo yenkulumo. UJesu unikeza imininingwane eyengeziwe ngalokho okudingekayo ukuze uhlale uxhumene nomvini. Uthi, “Njengoba uBaba engithandile, nami nginithandile; hlalani othandweni lwaMi. Uma nigcina imiyalo yami, niyohlala othandweni lwami, njengalokho nami ngigcine imiyalo kaBaba futhi ngihlala othandweni lwakhe.”Johane 15:9-10).

Ngakho-ke, isihluthulelo sokuhlala uxhumekile emvinini ukugcina imiyalo—futhi ukwenza kanjalo ngothando. “Uma nigcina imiyalo yaMi,” kusho uJesu, “niyohlala othandweni lwami.” Ngenxa yalokho, siyothola ukugcwala kwenjabulo. “Lezi zinto ngizikhulume kini,” kusho uJesu, “ukuba ukuthokoza kwami kube-kini, nentokozo yenu igcwale.”Johane 15:11). Ukuze nje aqiniseke ukuthi abafundi bakhe bayalithola iphuzu, uJesu uphinda umyalo Wakhe mayelana nokuthi yini edingekayo ukuze uhlale uxhumekile emvinini. Wathi: “Yilo umyalo waMi, wokuba nithandane, njengalokho nginithandile.”Johane 15:12).

Yilokhu uJesu akutshela abafundi Bakhe ngemva kokuba ebagezile izinyawo. Nakhu Ephinda futhi. Kulokhu Unezela la mazwi alandelayo: “Akakho onothando olukhulu kunokuba adele ukuphila kwakhe ngenxa yabangane bakhe” (Johane 15:13).

Igama elihunyushwe lapha ngokuthi “ukuphila” empeleni lithi psychēn (ψυχὴν) elingahunyushwa nangokuthi “umphefumulo,” “ingqondo,” noma “umoya.” Lokhu kusiyisa ekujuleni. Lisikisela ukuthi “ukubeka phansi ukuphila kwethu” akusho nje ukubeka ukuphila kwethu empini engokoqobo. Siphinde futhi sibizelwe enkundleni yempi kamoya lapho sibeka phansi yonke imizwa engemihle nokuzihlanganisa nobugovu. Lokhu kungase kuhlanganise, kodwa kungagcini lapho, inzondo, ukucasuka, ukuzidabukela, umona, indelelo, nokwesaba.

Ngokuvamile, ukubeka phansi ukuphila kwethu kuwukwehlisela ngokuzithandela uthando lwethu siqu kanye nezwe, okubonakala kukhulu kithi, ngenxa yothando olukhulu kakhulu—uthando lukaNkulunkulu nothando lomakhelwane. Yilokhu okushiwo “ukubeka ukuphila kwethu ngenxa yabangane bethu.” Alukho uthando oludlula lolu.

UJesu wabe esethi: “Ningabangane bami, uma nenza lokho enginiyala ngakho” (Johane 15:14). Ubuhlobo bethu noNkulunkulu buqala ngokulalela okulula. Kodwa kufika isikhathi lapho singasenzi khona lokho uNkulunkulu asiyala ngakho ngenxa nje yokulalela. Kunalokho, siqala ukuqonda. Sibona ukucabanga ngaphakathi kwamazwi kaNkulunkulu. Kunengqondo kithi. Ngakho-ke uJesu uthi: “Angisasho ukuthi niyizinceku, ngokuba inceku ayikwazi lokho inkosi yayo ekwenzayo. Kodwa nginibize ngokuthi ningabangane, ngoba zonke izinto engizizwile kuBaba nginazisile zona.”Johane 15:15). ¹¹

Njengoba intuthuko yethu engokomoya iqhubeka, asiqali ukubona ukucabanga okuphakathi kwamazwi kaJesu kuphela, kodwa futhi nobuhle obungaphakathi eqinisweni Lakhe, ikakhulukazi njengoba sisebenzisa lelo qiniso ezimpilweni zethu futhi sithola izinguquko zangaphakathi ezenzekayo. Njengoba lukhula othandweni lwethu ngoNkulunkulu nabanye, lolu thando lubonakala ekuphileni kwethu njengenkonzo ewusizo. Kulapho sibona khona ukuthi yonke le nqubo—kusuka ekulaleleni, kuye ekuqondeni, kuye othandweni—ibe yenziwa iNkosi, hhayi eyethu. Njengoba uJesu esho evesini elilandelayo, “Aningikhethanga mina, kodwa mina nginikhethile, nganimisa ukuba nihambe nithele izithelo, nokuba izithelo zenu zihlale.”Johane 15:16). ¹²

Nakuba ukubonakala kungukuthi sikhethe uNkulunkulu, iqiniso liwukuthi uNkulunkulu ubelokhu ekhona, enxusa ngokuthula nangobumnene ukuba amukelwe. BekuyiNkosi, sonke lesikhathi, eyaqala inqubo yabe isiholela kuyo. Ngokuyimfihlo, ngaphandle kokwazi kwethu, iNkosi ibisebenza ngaphakathi kwethu kukho konke ukuphila kwethu. Ebusheni bethu bokuqala kanye nasebuntwaneni bethu, iNkosi yasinika amathuba okuthanda abazali bethu, abanakekeli bethu, othisha, izingane zakwethu, kanye nesidlala nabo. “Wasikhetha” kanje, nangaphambi kokuba simkhethe. ¹³

Ezifundeni zethu ezihamba phambili, sasijabulela ukujabulisa abazali bethu, noma ngabe ukubadwebela isithombe, ukusiza ukuphakela izilwane ezifuywayo, noma ukushanela ikhishi. Kungenzeka kube nezikhathi lapho sazwelana nabanye, sabelana ngamathoyizi ethu ngenjabulo, noma sasho isibusiso ngokuzithoba ngaphambi kokudla. Kungase futhi kube nezikhathi lapho sasizizwa sithandwa futhi sivikelekile, njengalapho sihlezi emathangeni omzali silalele indaba, noma lapho sibambe isandla sikagogo nomkhulu lapho sihamba, noma sizumeka esifubeni sikamama ngenkathi yena. cula ilullaby noma wathandaza. Le mibono yamathenda ayilokothi ilahleke. Eqinisweni, zingahlala phakade. ¹⁴

Indlela elula yokubhekisela kulezi zifundazwe ezibusisiwe ezingahlala phakade ukuzibiza ngokuthi “izinsalela.” Kodwa lokhu akufanele kudidaniswe negama elivame kakhulu elisikisela ukudla okusele, insalela yasendulo, noma umzimba wesilwane noma umuntu ofile. Ngomqondo ophakeme nongcwele kunawo wonke, igama elithi “kusala” lisebenza kuzo zonke izimo zobuhle neqiniso ezingaphakathi kwethu—izifunda esaziphiwa ngokukhululekile njengezingane nabantwana, zithi ezilondolozwe kithi ngokumangalisayo yiNkosi futhi eziyohlala kukho konke ukuphila kwethu. ukuphila. Ngazo siyakwazi ukuthola iqiniso elivela eNkosini. ¹⁵

Njengezingane, sazithola lezi zifundazwe ngesihle. Nokho, isikhathi siyeza lapho kumelwe sicele ukuthola lezi zimo zothando nezimfanelo ezizisekelayo ukuze siqhubeke sithela izithelo. Ngakho-ke, uJesu uthi, “Noma yini eniyakukucela kuBaba egameni lami, uyoninika khona.”Johane 15:16). ¹⁶

“Igama” leNkosi liyizimfanelo zayo kithi. Nokho, ukuze senze lezi zimfanelo zibe ezethu, kudingeka sizijwayeze ngokuqaphela zize zibe imvelo yethu entsha—noma imvelo yethu yesibili, ngomqondo ongokomfanekiso. Kungalesi sizathu uJesu ephetha le ngxenye yenkulumo ngesiyalo esiphindaphindiwe, “Lezizinto nginiyala ngazo, ukuba nithandane” ( NW )Johane 15:17).

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Isicelo esingokoqobo

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Umyalo wokuthandana uye waphindwa kaningi kuyo yonke le ngxenye yenkulumo yokuvalelisa. Kuphela ngomkhuba oqhubekayo wokuthandana lapho uthando lweNkosi lungaba yingxenye yemvelo yethu entsha, ephakeme. Nakuba singase sithambekele ekukholweni ukuthi “singabantu abalungile ngokuyisisekelo,” lokhu kungenxa yokuthi iNkosi isiphe kusukela ekuzalweni kwethu izinsalela zobuhle neqiniso. Kodwa lezi zipho azibi yingxenye yethu kuze kube yilapho sizisebenzisa ngokuqaphela nangokuqhubekayo. Ngakho-ke, njengesicelo esiwusizo, sebenzisa wonke amathuba ukwenza ngemicabango nezinhloso zothando. Ukukusiza kulokhu, khumbula “izinsalela” zakho—lezo zimo ezibusisekile ezigcinwe kuwe. Lokhu kungase kuhlanganise izikhathi lapho wawuthanda khona ngokuzenzakalelayo abazali bakho, abanakekeli bakho, kanye nabangane, izikhathi lapho wawuzizwa uthandwa, unakekelwa, futhi uvikelekile, kanye nezikhathi lapho wawunomuzwa wokuba khona kukaNkulunkulu ekuphileni kwakho. Ukukhumbula izinkumbulo ezithile kuzosiza. Zigcwalise ngalokhu kuzindla, ukhumbule ukuthi lezi zimo zaziyizibikezelo zenjabulo yasezulwini oyoyithola njalo lapho wenza umyalo kaJesu othi, “thandanani.”

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“Bangizonda Ngaphandle Kwesizathu”

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18. Uma izwe linizonda, yazini ukuthi langizonda Mina ngaphambi kwenu.

19. Uma beningabezwe, izwe belizothanda okwalo; kodwa ngenxa yokuthi anisibo abezwe, kodwa mina nginikhethile ezweni, ngenxa yalokhu izwe liyanizonda.

20. Khumbulani izwi engalikhuluma kini: Inceku ayinkulu kunenkosi yayo. Uma bengizingele Mina, nani bayonizingela; uma beligcinile izwi lami, nelenu bayakuligcina.

21 Kodwa konke lokhu bayakukwenza kini ngenxa yegama lami, ngokuba bengamazi ongithumileyo.

22 Uma bengingafikanga ngakhuluma kubo, ngabe abanasono; kepha manje abanakuzenzisa ngesono sabo.

23 Ongizondayo uzonda noBaba.

24 Uma bengingenzanga phakathi kwabo imisebenzi engenziwanga omunye, ngabe abanasono; kodwa manje sebebonile futhi bazonda mina noBaba.

25 Kodwa ukuze ligcwaliseke ilizwi elilotshiweyo emthethweni wabo elithi: Bangizonda ngeze.

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Lapho uJesu eqala inkulumo Yakhe yokumvalelisa, umlayezo Wakhe wawugcwele amazwi enduduzo nesiqiniseko. Wabe eseqhubeka ekhuthaza abafundi bakhe ukuba bahlale kuye, njengoba nje negatsha kumelwe lihlale emvinini ukuze lithele izithelo. Wabatshela nokuthi indlela yokuhlala bexhumene Naye ukugcina imiyalo Yakhe, futhi, ikakhulukazi, ukuthanda omunye nomunye.

UJesu ubatshela konke lokhu azi ukuthi ubunzima obukhulu buseza, Yena kanye labafundi bakhe. Ngakho-ke uJesu uthi kubo: “Uma izwe linizonda, niyazi ukuthi langizonda mina ngaphambi kwenu.”Johane 15:18). Ezingeni elingokoqobo, uJesu uthi kuyoba nabantu abayozonda abafundi ngenxa yokuzimisela kwabo ukumlandela nokumemezela umlayezo Wakhe. Eqinisweni, umlando ubika ukuthi amaKristu amaningi ashushiswa ngonya. Isibonelo, uStefanu, omunye wabalandeli bakaJesu bokuqala, wakhandwa ngamatshe waze wafa (bheka IzEnzo 7:56-60), UJakobe, umfowabo kaJohane, wabulawa ngenkemba (bheka IzEnzo 12:2), UPetru waboshwa (bheka IzEnzo 12:3-6), uJohane wadingiselwa esiqhingini esithiwa iPhatmose (bheka IsAmbulo 1:9).

Ezingeni elijulile, uJesu ukhuluma ngohlobo lokushushiswa kwangaphakathi esiyobhekana nakho njengoba silwela ukuphila ngokuvumelana nokholo lwethu Kuye nasezimfundisweni Zakhe. Umzabalazo wokunqoba ukuthambekela kwethu ebubini esikuzuze njengefa nesikuzuzile ngeke ube lula. Zonke izinyathelo zokuya phezulu zizohlangatshezwa ukuthambekela okulinganayo nokuphikisayo kokusibuyisela phansi. Ngokwezinga esiye sakhululeka ngalo ngemizwa yethu elimazayo, imicabango, kanye nokuziphatha kwethu, ngisho nokukwenza kube ngokwejwayelekile, kuzoba nzima kakhulu ukuzithintitha sikhululeke ekubambeni kwabo. Izifiso zezwe kanye nokungabaza okunganyakazi kuyoba impi ngokumelene nezifiso ezingokomoya nokholo kuNkulunkulu.

Kodwa uJesu uqinisekisa abafundi bakhe ukuthi uma nje beqhubeka bemlandela, ngeke babuswe yilezi zifiso nokungabaza. Noma kunjalo, basazobhekana nokuphikiswa. Njengoba uJesu asho, “Uma beningabezwe, izwe belizothanda okwalo; kodwa ngenxa yokuthi anisibo abezwe, kodwa nganikhetha ezweni, ngalokho izwe liyanizonda.”Johane 15:19).

UJesu ube esebakhumbuza ngemfundiso yakhe yangaphambili lapho ekhuluma nabo ngokuthi kungani ezimisele ukugeza izinyawo zabo. Ephinda futhi, kodwa kulo mongo omusha, uJesu uthi, “Inceku ayinkulu kunenkosi yayo” (Johane 15:20; bhekafuthi Johane 13:16). Engqikithini edlule, uJesu wayethi uma Yena, iNkosi nomfundisi wabo, ezimisele ukugeza izinyawo zabo, kufanele bazimisele ukugezana izinyawo. Kulo mongo omusha, uJesu uthi uma ezoshushiswa, abafundi Bakhe kufanele baqonde ukuthi nabo bazoshushiswa. Njengoba uJesu asho, “Uma bangizingela mina, bayonizingela nani” (Johane 15:20).

Njengoba nje uJesu eshushiswa ngenxa yeqiniso ayezele ukuzolifundisa, ngokufanayo nabafundi bayoshushiswa. Nokho, ukushushiswa kwenzeka ngaphandle nangaphakathi. Ngaphandle, kuyoba nabantu abaphikisa ngobudlova okushiwo abafundi, njengoba nje ababhali nabaFarisi bamelana noJesu futhi benza itulo lokumbulala. Ngesikhathi esifanayo, kuyophinde kube nokuphikiswa kwangaphakathi kwemimoya emibi ezonda iqiniso. Phela, lapho ukukhanya kweqiniso kubakhanyisela, imimoya emibi iyobaleka ukuze isindise ukuphila kwayo noma izilwele ngonya, izame ukukucisha lokho kukhanya. Njengoba kulotshiwe ngaphambili kuleli vangeli, “Yilowo nalowo owenza okubi uzonda ukukhanya, futhi akezi ekukhanyeni, ngoba esaba ukuthi izenzo zakhe ziyodalulwa.”Johane 3:20). ¹⁷

Ngokusobala, uJesu uyanezela ukuthi “uma beligcinile izwi lami, nelenu bayakuligcina” (Johane 15:20). Nakuba kuyoba nokushushiswa okunzima kwalabo abalizondayo iqiniso, kuyoba nokwamukelwa ngokwazisa phakathi kwalabo abathanda iqiniso. Lokhu akulona iqiniso kuphela endizeni yangaphandle yokuphila kwethu, kodwa futhi endizeni yangaphakathi. Kukhona imibuso kithi ezojabulela ukuzwa iqiniso. Kuzosebenza ukondla, ukuqinisa, futhi kusekele konke esikukholelwa ezinhliziyweni zethu ukuthi kuyiqiniso. Lapho imbewu enhle iwela emhlabathini omuhle ithela izithelo ezinhle.

Lokhu kulunga kwangaphakathi, njengoba sishilo ngaphambili, kuyisipho esivela eNkosini esibizwa ngokuthi “kusala.” Sinikezwa ngesihle sisebancane naseminyakeni yethu yokuqala ukuze sikwazi ukwamukela iqiniso uma lifika kithi. Kukhona nezinye izikhathi, futhi, kuzo zonke izimpilo zethu, lapho izinsalela zobuhle ezijule ezigxilile zinyakaziswa, futhi izinsalela ezintsha, ikakhulukazi ezihlobene nokuqonda iqiniso, zitshalwa ngokuyimfihlo. ¹⁸

Lezi zinsalela, noma imibono engcwele, inikezwa ngesihle futhi ayithathwa. Kungakhathaliseki ukuthi sibabiza ngegama lesihe, umusa, uthando, ububele, noma ububele, zonke ‘ziyigama leNkosi’—izimfanelo nezimfanelo zikaNkulunkulu ezinathi. Ngisho nabantu abakhohlakele kakhulu basenazo izinsalela. Ngeshwa, baye bacindezela lezi zimfanelo zothando kubo kangangokuthi izinsalela azikho nhlobo kubo.

Njengoba bengenalo uthando, bayalizonda igama likaNkulunkulu—okungukuthi, izimfanelo zikaNkulunkulu. Futhi bazimisele ukushushisa noma ubani onesibindi sokuxoxa nabo ngeqiniso. Ekhuluma ngalesi simo, uJesu uthi kubafundi bakhe: “Kepha konke lokhu bayakukwenza kini ngenxa yegama lami, ngokuba abamazi ongithumileyo.”Johane 15:21).

UJesu utshela abafundi bakhe ukuthi abantu abakhohlakele abazi, futhi abafuni ukwazi, ukuthi liyini iqiniso, luyini uthando, noma ukuthi uNkulunkulu ungubani. Yilokhu uJesu akushoyo lapho ethi, “Ongithumileyo abamazi.” Lokhu bekulokhu kunjalo kuyo yonke inkonzo kaJesu. Njalo lapho uJesu eveza ubunjalo Bakhe bobunkulunkulu ngamazwi nangezenzo Zakhe, wayephikiswa ngobudlova ababhali nabaFarisi. Lapho uJesu ethethelela izono, bamsola ngokuhlambalaza. Lapho uJesu ephulukisa abagulayo, bamsola ngokusebenza ngeSabatha. Akukho lutho uJesu alusho noma alwenza olwalungabaqinisekisa.

Ngakho-ke, uJesu manje uthi, “Ukuba bengingafikanga ngakhuluma kubo, ngabe abanasono, kepha kalokhu abanazaba ngesono sabo” (Johane 15:22). Ababhali nabaFarisi babengafuni nje ukukukholelwa lokho uJesu ayekusho; futhi abazange bashukunyiswe amakhono Akhe ayisimangaliso. Inzondo yabo kokubili ngeqiniso nothando elivela kulo yayinamandla kakhulu. Njengoba uJesu asho, “Ongizondayo uzonda noBaba” (Johane 15:23).

Ngomqondo ongokoqobo, uJesu ukhuluma ngababhali nabaFarisi ababemzonda ngenxa yokuthi amazwi nezenzo Zakhe bezilokhu kuveza ubuzenzisi nenkohlakalo yabo. Ngaphambi kokuza kukaJesu, babewagcinile amandla abo futhi bagcina abantu besaba ngokuchaza kwabo umbhalo oqinile, ikakhulukazi ngokuveza kwabo uNkulunkulu ethukuthele, ejezisa, futhi ephindisela.

Kulo lonke leli vangeli, uJesu ubelokhu ecacile mayelana nenkohlakalo yababhali nabaFarisi. Ubelokhu ebanikeza iqiniso ngaso sonke isikhathi, kodwa akulona lokho abafuna ukukuzwa. Yiqiniso, akekho kithi ongathweswa icala ngalokho esingakwazi. Kodwa lapho sethulwa ngeqiniso, futhi lapho licaciswa ngokucacile ukuthi iqiniso ligcwele uthando lukaNkulunkulu, kuba isimo esihlukile. Uma sifulathela, sithi, “Akusikho lokho engifuna ukukuzwa,” ikakhulukazi ngoba akusekeli izifiso zemvelo yethu ephansi, sizilethele okwethu ukulahlwa. Njengoba uJesu esho, “Uma bengingenzanga phakathi kwabo imisebenzi engenziwanga omunye, ngabe abanasono; kodwa manje sebebonile futhi bangizonda mina noBaba” (Johane 15:24).

Njengoba uJesu ephetha le ngxenye yenkulumo yakhe yokuvalelisa, uqinisekisa abafundi bakhe ukuthi konke lokhu kuzokwenzeka ngoba kudingekile ukugcwalisa imibhalo. Njengoba uJesu asho, “Kodwa konke lokhu kuwukuba kugcwaliseke okulotshiweyo eMthethweni ukuthi: ‘Bangizonda ngaphandle kwesizathu.Johane 15:25). Isitatimende esithi, “BaNgizonda ngaphandle kwesizathu,” singatholakala ku AmaHubo 35:19 lapho kulotshiwe ukuthi: “Mazingathokozi izitha zami ngeze, nabangizondayo ngeze.” Futhi, ku AmaHubo 69:4 kulotshiwe ukuthi: “Abangizondayo ngeze baningi kunezinwele zekhanda lami,” naphakathi AmaHubo 109:3 kulotshiwe ukuthi: “Bangihaqile ngamazwi anenzondo, bangihlasela ngaphandle kwesizathu.”

Asikho isizathu esifanelekile sokuzonda into ehloniphekile nehloniphekile kumuntu wakubo. Futhi akunakuba nesizathu esilungile sokuzonda okuhle nokuyiqiniso eNkosini. Konke ukuhlaselwa kweqiniso nakho konke ukushushiswa kobuhle kuvela endaweni engalungile—okungukuthi, esihogweni. Imimoya yesihogo iye yagxilisa ukungahambisani nanoma yini enhle neyiqiniso, futhi ikakhulukazi inzondo ngoJesu eyanquma ukumbulala. Inzondo yawo ngoJesu yayijulile futhi igcwele yonke indawo. BaMzonda ngaphandle kwesizathu. ¹⁹

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Isicelo esingokoqobo

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Noma nini lapho kuphakama ukungqubuzana phakathi kwethu, ikakhulukazi lapho kuhilela isifiso sethu sokuphila ngokuvumelana neqiniso, kuyoba nokulwa. Kuwukungqubuzana kwezifiso ezimbi ngokumelene nezinhloso ezinhle, nokuhlasela okubi ngamanga, nokuvikela okuhle ngeqiniso. Kuzo zonke izimpi zalolu hlobo, okuwukuphela kwendlela yethu yokuzivikela iqiniso elivela eZwini leNkosi. Kithina, le mpi ingase izwakale njengokukhathazeka kuphela. Kodwa kuningi okuqhubekayo. INkosi uqobo isebenzisa iqiniso esilifake engqondweni ukuze isuse amanga futhi ivikele ubuhle. Ngale ndlela uJehova usilethela ukunqoba ezikhathini zokulingwa. Ngakho-ke, njengesenzo esisebenzayo, lapho uzithola usempikiswaneni, kungakhathaliseki ukuthi ingaphandle noma ingaphakathi, makube yisikhathi sokukhuphukela phezulu, wethembele eNkosini naseqinisweni leZwi laKhe. Ningadangali. Njengokulotshiweyo emibhalweni yesiHeberu ukuthi: “Kwathi lapho bebahlupha, kwayikhona banda, banda;Eksodusi 1:12). ²⁰

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“Lapho Efika UMduduzi”

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26 Futhi nxa esefikile uMduduzi engizamthumela kini evela kuBaba, umoya weqiniso ophuma kuBaba, lo uzafakaza ngami.

27 Nani niyakufakaza, ngokuba ninami kwasekuqaleni.

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Iqiniso elisivikelayo futhi elisiqinisayo ngezikhathi zokulingwa libizwa ngokuthi “uMduduzi.” Kuyisiqiniseko sobukhona beNkosi. Njengoba uJesu asho, “Futhi lapho esefikile uMduduzi, engizonithumela kini evela kuBaba, umoya weQiniso ophuma kuBaba, lo uyofakaza ngami” (Johane 15:26). Omunye-ke umsebenzi kaMduduzi ukusikhumbuza ukuthi iNkosi ikhona. Njengoba uJesu asho kubafundi Bakhe esahlukweni esandulele, “Angiyikunishiya niyizintandane; ngizoza kuwe” (Johane 14:8).

Igama lesiGreki, elihunyushwe ngokuthi uMduduzi, lithi Paraklētos (Παράκλητος). Lisho, ngokwezwi nezwi “ukuza eceleni” lisuka elithi para elisho “eceleni” nelithi kletos elisho “ubiziwe, noma umenyiwe.” Ngalesi sizathu, lihunyushwe nangokuthi “umsizi” noma “uMmeli.” Kunoma ikuphi, kungakhathaliseki ukuthi sikhetha igama elithi “uMduduzi,” “uMsizi,” noma “uMmeli,” kusikisela ukuthi asisodwa ekulweni nezilingo. Asizona izintandane. Singamema iNkosi ukuba ibe ngakithi.

Kubalulekile futhi ukuqaphela ukuthi uJesu uhlala ebiza uMduduzi, noma uMsizi, noma uMmeli, ngokuthi uMoya oNgcwele. Ngokwesibonelo, ngasekupheleni kwesahluko esandulele, uJesu wathi kubafundi Bakhe, “UMsizi, uMoya oNgcwele, uBaba azowuthumela egameni lami, uyonifundisa zonke izinto futhi anikhumbuze konke engikushilo kuwo. wena” (Johane 14:26). ²¹

Ngaphambi kokubethelwa nokuvuka Kwakhe, uJesu uhlala ekhuluma ngokuthumela uMduduzi kanye nokuza kukaMoya oNgcwele esikhathini esizayo. Lokhu kungenxa yokuthi inqubo yokukhazimulisa ayikapheleli. Njengoba uJohane eshilo ekuqaleni kulelivangeli, “uMoya oNgcwele wayengakafiki, ngokuba uJesu wayengakakhazinyuliswa” (Johane 7:39). Kodwa isikhathi salowo mcimbi wesikhathi esizayo sikhula sisondela. Ngakho-ke uJesu uthi, “Lapho uMduduzi esefikile … lokhu kuzofakaza ngami” (Johane 15:26).

Ngamanye amazwi, lapho uJesu esekhazinyulisiwe, futhi engasenabo ngoMuntu, uyophinde eze kubo—hhayi ngesimo senyama asithatha ngenkathi enabo emhlabeni, kodwa, ngokujule kakhulu, ube nabo emoyeni. UJesu uyoba nabo ngaso sonke isikhathi njengoMoya oNgcwele, ngisho naphakathi kobunzima babo. Uyoba khona ukuze abaduduze, abaqinise, futhi alethe iqiniso Lakhe, nomoya weqiniso Lakhe, esikhumbuzweni sabo.

Njengoba uJesu eza kithi njengoMoya oNgcwele, esikhumbuza iqiniso elifakaza Ngaye, nathi, sizonikezwa umsebenzi wokufakaza kwabanye ngoJesu. Akazange abe nathi nje kuphela ebuntwaneni nasebuntwaneni bethu, kodwa futhi kuyo yonke le ndlela endleleni yethu yokuzalwa kabusha. Njengoba uJesu esho, “Nani-ke niyakufakaza, ngokuba beninami kwasekuqaleni” (Johane 15:27). ²²

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Isicelo esingokoqobo

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Nakuba amazwi avelele esahlukweni esandulele kwakungeyenduduzo nenduduzo, lesi sahluko siphetha ngokugxila enzondweni nasekushushisweni abafundi ababeyobhekana nakho, ikakhulukazi njengoba belwela ukufakaza ngoJesu. Phakathi nalezi zikhathi zokushushiswa, okuwukuphela kwethemba labo lokunqoba liyoba ukuhlala bexhumene noMvini—okungukuthi, ukuhlala eqinisweni uJesu abanike lona, ikakhulukazi iqiniso lokuthi kufanele bathandane. Ngakho-ke, njengesenzo esiwusizo, qaphela ukuthi ushushiso luyeza. Kuzovela ukungabaza. Uzolingeka ukuba ulahle imigomo yakho ephakeme kakhulu kanye nezifiso ezingokomoya. Lesi yisikhathi sokuhlala uxhumene noNkulunkulu, ngokuhlala eZwini Lakhe futhi umvumele ukuba akhumbule iqiniso olidingayo ngalesi sikhathi. Bizani igama laKhe. Okungukuthi, thandazela isibindi Sakhe esikhundleni sokwesaba. Thandazela ukuqonda Kwakhe esikhundleni sokucasuka. Thandazela ukuthula Kwakhe esikhundleni sokukhathazeka. Ngale ndlela, uNkulunkulu uyakuba nawe njengoMsizi, uMoya weqiniso, Lowo oyokusekela, akuqinise, futhi akulwele ngezikhathi zokulingwa. Hambani phambili ngegama leNkosi. ²³

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Bilješke:

409. And every servant, and every freeman, signifies the natural man and the spiritual man. This is evident from the signification of "servant," as meaning the natural man (of which presently); and from the signification of "freeman," as meaning the spiritual man. The spiritual man is meant by "freeman" and the natural man by "servant" because the spiritual man is led by the Lord from heaven, and to be led by the Lord is freedom; while the natural man obeys and serves the spiritual, for it executes what the spiritual man wills and thinks. "Servant" is mentioned in many passages in the Word; and one who does not know that in these "servant" means what does service and effects the things the spiritual man wills and thinks, might suppose that "servant" there means one who is in servitude, thus he might understand it in its ordinary sense, but it will be plain from the passages in the Word that will presently be cited that it means what does service and effects. When "servant" is mentioned in the Word in this sense, the natural man is meant by it, which is "a servant" in the same sense as the body is a servant to its soul.

As what does service and effects is meant by "servant," so "servant" is predicated not only of the natural man in its relation to the spiritual, but also of men who perform service for others and of the angels who execute God's commands, yea, of the Lord Himself as to His Divine Human when He was in the world; it is also predicated of truths from good, because good acts and produces effects by means of truths, and truths perform the service to good which good wills and loves, and so forth. Moreover, "servant" is predicated of the natural man with regard to obedience and effect, although with the regenerate the natural man is just as free as the spiritual, for they act as one, like principal and instrumental; and yet the natural man, in relation to the spiritual, is called "a servant," because, as was said, the natural man is of service to the spiritual in producing effects. But with those with whom the spiritual man is closed and the natural man only open, the whole man in a general sense is a servant, although in appearance it is like a freeman; for the exterior natural man is subservient to the evils and falsities which the interior wills and thinks, and is thus led by hell, and to be led by hell is to be altogether a servant, and after death such a man also becomes altogether a servant and vile slave in hell; for after death the delights of everyone's life are changed into things that correspond, and the delights of evil are changed into servitude and into loathsome things (See in the work on Heaven and Hell 485-490). In this sense also "servant" is mentioned in the Word. But here it shall be shown especially that "servant" means what is of service and what effects, and this in every respect.

[2] That "servant" means what is of service and effects is plainly evident from this, that the Lord in relation to His Divine Human is called "servant" and "minister," as in the following passages. In Isaiah:

Behold My servant, on whom I lean, My chosen, in whom My soul is well pleased; I have given My spirit upon Him. [He shall bring forth judgment to the nations]. Who is blind but My servant? or deaf as My angel that I send? Who is blind as He that is perfect, and blind as My ¹ servant? (Isaiah 42:1, 19).

This is said of the Lord, who is treated of in the whole of this chapter, and the Lord in respect to His Divine Human is here called "a servant," because He served his Father by doing His will, as He frequently declares; and this means that He reduced to order all things in the spiritual world, and at the same time taught men the way to heaven. Therefore by "My servant on whom I lean," and by "My chosen, in whom My soul is well pleased," the Divine Human is meant; and this is called "a servant" from the Divine truth by which it produced effects, and "chosen" from the Divine good. That it was by means of the Divine truth which belonged to Him that the Lord produced effects is meant by "I have given My spirit upon Him, He shall bring forth judgment to the nations;" "the spirit of Jehovah" meaning the Divine truth, and "to bring forth judgment to the nations" meaning to instruct. He is called "blind" and "deaf" because the Lord is as if He did not see and perceive the sins of men, for He leads men gently, bending and not breaking, thus leading away from evils, and leading to good; therefore He does not chastise and punish, like one who sees and perceives. This is meant by "who is blind but My servant? or deaf as My angel?" He is called "blind" and hence "a servant" from the Divine truth, and "deaf" and hence "an angel" from the Divine good; for "blindness" has reference to the understanding and thence to the perception, and "deafness" to the perception and thence to the will; it is therefore here meant that He as it were does not see, although He possesses the Divine truth from which He understands all things, and that He does not will according to what He perceives, although He has the Divine good, from which He is able to effect all things.

[3] In the same:

He shall see out of the labor of His soul, He shall be satisfied; by His knowledge My just servant shall justify many, in that He hath borne their iniquities (Isaiah 53:11).

This, too is said of the Lord, of whom the whole chapter evidently treats, and indeed of His Divine Human. His combats with the hells and His subjugation of them are signified by "the labor of His soul," and "He hath borne their iniquities;" "bearing their iniquities" means not that He transferred them unto Himself, but that He admitted into Himself evils from the hells that He might subdue them; this therefore is what is meant by "bearing iniquities." The consequent salvation of those who are in spiritual faith, which is the faith of charity, is meant by the words, "by His knowledge My just servant shall justify many;" "knowledge" signifying Divine truth, and thence Divine wisdom and intelligence, and "many" signifying all who receive; for "many" in the Word is predicated of truths, but "great" of good, therefore "many" means all who are in truths from good from the Lord.

It is said that "He shall justify" these, because "to justify" signifies to save by Divine good, and from Divine good He is also called "just." Because the Lord accomplished and effected these things by His Divine Human, He is called "the servant of Jehovah;" this makes clear that Jehovah calls His Divine Human "His servant," because of its serving and effecting.

[4] In the same:

Behold My servant shall act prudently, He shall be exalted, and lifted up, and made exceeding high (Isaiah 52:13).

This, too is said of the Lord, whose Divine Human is called "a servant," for the same reason as was mentioned just above; the glorification of His Human is meant by "He shall be exalted, and lifted up, and made exceeding high." In the same:

Ye are My witnesses, and My servant whom I have chosen; that ye may know and believe Me (Isaiah 43:10).

Here, too, "servant" means the Lord in respect to His Divine Human. That the Lord Himself calls Himself "a minister" from serving is clear in the Gospels:

Whosoever will become great among you must be your minister, and whosoever will be first must be your servant, as the Son of man came not to be ministered unto but to minister (Matthew 20:25-28; Mark 10:42-44; Luke 22:27).

This may be seen explained in the work on Heaven and Hell 218). And in Luke:

Blessed are the servants whom the Lord when He cometh shall find watching; verily I say unto you, that He will gird Himself, and make them to recline to meat, and drawing near He will minister to them (Luke 12:37).

[5] Since "David" in the Word means the Lord in respect to Divine truth, and Divine truth serves, so David also, where the Lord is meant by him, is in many places called "a servant," as in Ezekiel:

I Jehovah will be their God, and My servant David a prince in the midst of them (Ezekiel 34:24).

In the same:

My servant David shall be king over them, that they all may have one shepherd (Ezekiel 37:24).

This was said of David after his times, when he was never again to be raised up to be a prince in the midst of them, or a king over them. In Isaiah:

For I will defend this city to save it for Mine own sake, and for My servant David's sake (Isaiah 37:35).

In David:

I ² have made a covenant with My chosen, I have sworn to David My servant, even to eternity will I establish thy seed. I have found David My servant; with the oil of My holiness have I anointed him (Psalms 89:3-4, 20).

The whole of this Psalm treats of the Lord, who is here meant by "David." In the same:

He chose David His servant; from following the ewes giving suck He brought him to feed Jacob His people, and Israel His inheritance; and he fed them in the integrity of his heart, and guided them by the intelligence of his hands (Psalms 78:70-72);

and elsewhere. That the Lord in respect to Divine truth is meant by "David" in the Word, may be seen above (n. 205), and in the passages there cited. The Lord is also called "a servant" in the Word where He is meant by "Israel." As in Isaiah:

Thou art My servant, O Israel, in whom I will be made glorious. It is a light thing that thou shouldst be My servant to raise up the tribes of Jacob, and to lead back the preserved of Israel; but I have given thee for a light to the nations, that thou mayest be My salvation unto the end of the earth (Isaiah 49:3, 6).

(That in the highest sense the Lord is meant by "Israel," see Arcana Coelestia 4286; and that "the Stone of Israel," means the Lord in respect to Divine truth, n. 6426.)

[6] Since the Lord in respect to Divine truth is called in the Word "a servant" from serving, so those who are in Divine truth from the Lord and thereby serve others are there called "servants," as the prophets are in these passages. In Jeremiah:

Jehovah sent unto you all His servants the prophets (Jeremiah 25:4).

In Amos:

He hath revealed His secret unto His servants the prophets (Amos 3:7).

In Daniel:

He hath set [His laws] before us ³ by the hand of His servants the prophets (Daniel 9:10).

So too:

Moses is called The servant of Jehovah (Malachi 4:4).

And also Isaiah, in his prophecy (Isaiah 20:3; 50:10 ⁴ ).

For "prophets" in the Word signify the doctrine of Divine truth, thus Divine truth in respect to doctrine (See Arcana Coelestia 2534, 7269). So again, David calls himself "a servant of Jehovah," as in the following passages:

I rejoice in Thy statutes; I do not forget Thy word. [Deal well with Thy servant.] Thy servant doth meditate in Thy statutes. Thou hast done good to Thy servant, O Jehovah, according to Thy word. Deal with Thy servant according to Thy mercy, and teach me Thy statutes. I am Thy servant, cause me to discern, that I may know Thy testimonies. Make Thy faces to shine upon Thy servant, and teach Me Thy statutes. I have gone astray like a lost sheep; seek Thy servant (Psalms 119:16-17, 23, 65, 124-125, 135, 176).

In the same:

Keep my soul, for I am holy; save Thy servant, for I trust ⁵ in Thee. Gladden the soul of Thy servant; for unto Thee, O Lord, do I lift up My soul. Give strength unto Thy servant, and save the son of Thy handmaid (Psalms 86:2, 4, 16; and elsewhere, as Psalms 27:9; 31:16; 35:27; 116:16; Luke 1:69).

Since the Lord in respect to Divine truth is meant by "David" in the above cited passages, and thus "David," in like manner as the prophets, means Divine truth, so "servant" in these passages also means in the spiritual sense, what is of service. One who is ignorant of the spiritual sense of the Word might believe that not only David but also others who are spoken of in the Word, called themselves "servants," for the reason that all are servants of God; but still wherever "servants" are mentioned in the Word, what is of service and effect is meant in the spiritual sense. For this reason too:

Nebuchadnezzar king of Babylon is called the servant of Jehovah (Jeremiah 25:9; 43:10).

But in a particular sense, "servant" and "servants" in the Word mean those who receive Divine truth and who teach it, since Divine truth is what serves, and by means of it Divine good produces effects. For this reason "servants" and "chosen" are frequently mentioned together, "servants" meaning those who receive Divine truth and who teach, and "chosen" those who receive Divine good and who lead, as in Isaiah:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; that My chosen may possess it, and My servants may dwell there (Isaiah 65:9).

In the same:

Thou, Israel, art My servant, and Jacob, whom I have chosen (Isaiah 41:8).

In the same:

Hear, O Jacob, My servant; Israel, whom I have chosen. Fear not, O Jacob, My servant, and thou Jeshurun, whom I have chosen (Isaiah 44:1-2

(That those are called "chosen" who are in the life of charity, see Arcana Coelestia n. 3755 near the end, 3900.)

[7] Now as "servants" have reference in the Word to what is of service and effects, consequently to such as serve and produce effects, therefore the natural man is called "a servant," since this serves the spiritual in effecting what it wills; and for this reason the spiritual man is also called "a freeman" and "master." This, too, is meant by "servant" and "master" in Luke:

No servant can serve two masters; for either he will hate the one and love the other, or else he will prefer the one and despise the other. Ye cannot serve God and mammon (Luke 16:13).

This must be understood as referring, not to servants in the world, for such can serve two masters, and yet not hate and despise one of them, but to servants in a spiritual sense, who are such as desire to love the Lord and themselves equally, or heaven and the world equally. These are like those who wish to look with one eye upwards, and with the other downwards, that is, with one eye to heaven, and with the other to hell, and thus to hang between the two; and yet there must be a predominance of one of these loves over the other; and where there is a predominance, that which opposes will be hated and despised when it offers opposition. For the love of self and of the world is the opposite of love to the Lord and love towards the neighbor. For this reason, those who are in the heavenly love would rather die or be deprived of honors and wealth in the world than be drawn away by them from the Lord and from heaven; for this they regard as the all, because it is eternal, but the former as relatively nothing, because it comes to an end with life in the world. On the other hand, however, those who love themselves and the world above all things, regard the Lord and heaven as relatively of no account, and even deny them, and so far as they see that they are opposed to self and the world they hate them; this becomes clearly manifest with all such in the other life. With those who love the Lord and heaven above all things, the internal or spiritual man is open, and the external or natural man serves it; then the latter is a servant because it serves, and the former is a master because it exercises its will; but with those who love themselves and the world above all things, the internal or spiritual man is closed, and the external or natural man is open; and when the latter is open and the former closed, the man loves the one master, namely, himself and the world, and hates the other, namely, the Lord and heaven. To this I am able to bear witness from experience; for all who have lived for self and the world, and not, as they ought, for God and heaven, in the other life hate the Lord and persecute those who are His, however in the world they may have talked about heaven and also about the Lord. From this it can be seen how impossible it is to serve two masters. That these words of the Lord must be understood spiritually is clear from the Lord's own words; for He says, "Ye cannot serve God and mammon. "

[8] In Matthew:

The disciple is not above his teacher, nor the servant above his lord. It is enough for the disciple that he be as his teacher, and the servant as his lord (Matthew 10:24, 26).

This in the most general sense means that man must not make himself equal to the Lord, and that it is sufficient for him that all that he has he has from the Lord, and then the disciple is as the Teacher, and the servant as the Lord, for then the Lord is in him, and causes him to will good and to think truth. The term "disciple" is used in reference to good and "servant" in reference to truth. It is similar in a particular sense, namely, with each individual who is led by the Lord, the external or natural man with him is "a disciple" and "a servant," and the internal and spiritual man is "a teacher" and "a lord." When the external or natural man serves the internal or spiritual by obeying and carrying into effect, then it also is "as its teacher" and "as its lord," for they act as one, as is said of the principal cause and the instrumental, that they act as one cause. This particular sense coincides with the most general in this, that when the spiritual and natural man act as one, the Lord Himself acts, for the spiritual man does nothing of itself, but what it does comes solely from the Lord; so far, indeed, as the spiritual man has been opened (for this opens into heaven), so far man acts not of himself but from the Lord; this spiritual man is the spiritual man in its proper sense.

[9] In John:

Ye shall know the truth; the truth maketh you free. The Jews answered, We are Abraham's seed, and have never yet been in bondage to any man; how sayest Thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, everyone that committeth sin is a servant of sin. The servant abideth not in the house forever; the Son abideth forever. If the Son therefore make you free ye shall be free indeed (John 8:32-36).

This means that to be led by the Lord is freedom, and to be led by hell is slavery; "the truth that makes free" means Divine truth which is from the Lord, for he who receives this in doctrine and in life is free, because he is made spiritual and is led by the Lord; therefore it is also added, "the Son abideth in the house forever; if the Son make you free ye shall be free indeed," "Son" meaning the Lord, and also truth (See above 63, 151, 166), and "to abide in the house" meaning to abide in heaven. That to be led by hell is slavery is taught by these words, "everyone that committeth sin is a servant of sin," "sin" is hell because it is from hell.

[10] That to receive Divine truth from the Lord in doctrine and in life is to be free the Lord teaches also in John:

Ye are My friends if ye do whatsoever I command you. No longer do I call you servants; for the servant knoweth not what his lord doeth; I rather call you friends, for all things that I have heard from My Father I have made known unto you. Ye have not chosen Me, but I have chosen you and appointed you that ye may go and bring forth fruit, and that your fruit may abide (John 15:14-16).

"Friends" here mean the free, "friends" being contrasted with "servants." That those who receive the Divine truth in doctrine and life from the Lord are not "servants," but are "friends" or freemen, is taught by these words, "if ye do whatsoever I command you, no longer do I call you servants, but friends;" likewise by these words, "all things that I have heard from My Father I have made known unto you, that ye may go and bring forth fruit;" "to command" and "to make known" pertain to doctrine, and "to bring forth fruit" pertains to life. That these are from the Lord is thus taught, "ye have not chosen Me, but I have chosen you and appointed you." Something nearly similar was represented by the Hebrew servants who were sent away free in the seventh year and in the year of Jubilee (who are treated of in Exodus 21:2, 3;Leviticus 25:39-41; Deuteronomy 15:12; Jeremiah 34:9. Concerning these see Arcana Coelestia 8973-9005.)

From what has been thus far set forth it can be seen that those are called "servants" in the Word who serve and bring into effect, and that therefore "servant" means the natural man, because this serves its spiritual man by bringing into effect what it wills and thinks; also that those are called "freemen" who act from the love of truth and good, thus who act from the Lord, from whom is the love of truth and good. Moreover, "servants" in the Word mean also those who are led by self and the world, and thence by evils and falsities, consequently who are led by the natural man and not at the same time by the spiritual. But respecting these servants, the Lord willing, it shall be told elsewhere.

Bilješke: