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).

Bilješke:

316. Having seven horns, signifies who has omnipotence. This is evident from the signification of a "horn," as being the power of truth against falsity, but in reference to the Lord, as being all power or omnipotence. The Lamb was seen to have horns seven in number, because "seven" signifies all and it is predicated of what is holy (See above, n. 257). A "horn" and "horns" signify power, because the power of horned animals, as of oxen, rams, goats, and others, is in their horns. That "horn" or "horns" signify the power of truth against falsity, and in the highest sense, which treats of the Lord, signify omnipotence, and in a contrary sense the power of falsity against truth, is evident from many passages in the Word; and as it is thus made clear what is signified in the Word by "horns," so often mentioned in Daniel, and also in Revelation; and as they are still employed in the coronation of kings, I will quote the passages here.

[2] In Ezekiel:

In that day I will make a horn to bud forth unto the house of Israel, and I will give thee the opening of the mouth in the midst of them; that they may know that I am Jehovah (Ezekiel 29:21).

"To make a horn to bud forth unto the house of Israel" signifies truth in abundance; "the house of Israel" is the church; because this is signified by "horn," and "its budding forth," it is also said, "and I will give thee the opening of the mouth," which means the preaching of truth.

[3] In the first book of Samuel:

My horn hath exalted itself in Jehovah; my mouth is enlarged against mine enemies, because I am glad in Thy salvation. He shall give strength unto His king, ¹ and shall exalt the horn of His anointed (1 Samuel 2:10).

This is a prophetical saying of Hannah. "My horn hath exalted itself in Jehovah" signifies that Divine truth filled her, and made her powerful against falsities; and because this is the meaning, it is said, "my mouth is enlarged against mine enemies;" "enlarging the mouth" is preaching truth with power, and "enemies" are the falsities that disperse Divine truth. "He shall give strength unto His king, and shall exalt the horn of His anointed," signifies the Lord's omnipotence from Divine good by Divine truth, for "strength" in the Word has reference to the power of good, and "horn" to the power of truth; and "the anointed of Jehovah" is the Lord in respect to the Divine Human, which has omnipotence (See Arcana Coelestia 3008-3009, 9954).

[4] In David:

Jehovah hath exalted the horn of His people, the praise for all His saints, for the sons of Israel, a people near unto Him (Psalms 148:14).

"He hath exalted the horn of His people" signifies that He hath filled with Divine truths; therefore it is said: praise for His saints, for the sons of Israel, a people near unto Him," for those are called "saints" who are in Divine truths, since Divine truth is what is called holy (See above, n. 204). "Israel" is the church that is in truths, "sons of Israel" are truths, "a people" is also predicated of those who are in truths, and a people conjoined with the Lord by truths is said to be "near."

[5] In the same:

Jehovah God of Hosts, Thou art the splendor of their strength; and by Thy good pleasure Thou shalt exalt our horn (Psalms 89:8, 17).

Here also "to exalt the horn" signifies to fill with Divine truth, and thereby to give power against falsities; therefore it is said, "Jehovah God of Hosts, Thou art the splendor of their strength," "splendor" in the Word is predicated also of the church, and of the doctrine of truth therein.

[6] In the same:

The good man is gracious and lendeth. His righteousness standeth forever; his horn shall be exalted with glory (Psalms 112:5, 9).

That "horn" signifies Divine truth is clear from this, that it is said, "his righteousness standeth forever, and his horn shall be exalted with glory;" "righteousness" in the Word is predicated of good, and "horn" therefore of truth; for in every particular of the Word there is a marriage of good and truth; "splendor" also signifies Divine truth.

[7] In Habakkuk:

The brightness of Jehovah God shall be as the light; He hath horns coming out of His hand; and in them is the hiding of His strength (Habakkuk 3:4).

Because "horns" signify Divine truth with power, it is said, "the brightness of Jehovah God shall be as the light," and "in the horns is the hiding of His strength;" "the brightness of Jehovah" and "light" signify Divine truth; and "the hiding of His strength in the horns" signifies the omnipotence of Divine good through Divine truth, for all power of good is through truth, and in Divine truth lies concealed the omnipotence that is of Divine good.

[8] In David:

I have found David My servant; with the oil of holiness have I anointed Him; with whom My hand shall be established; Mine arm also shall make him mighty. My truth and My mercy shall be with him; and in My name shall his horn be exalted (Psalms 89:20-21, 24).

"David" means the Lord in respect to Divine truth (See above, n. 205); and "his horn shall be exalted" means His Divine power, which He has from Divine good through Divine truth; therefore, it is said, "My truth and My mercy shall be with him;" "mercy" in the Word, in the Word, in reference to Jehovah, or the Lord, signifies the Divine good of the Divine love. Because "David" means the Lord in respect to Divine truth proceeding from His Divine Human, He is called "David, my servant," "servant" meaning, in the Word, not a servant in the usual sense, but whatever serves, and it is predicated of truth because truth serves good for use, here for power.

[9] In the same:

I will make a horn to bud forth unto David; I will set in order a lamp for Mine anointed (Psalms 132:17).

Here by "David," and also by "anointed" the Lord in respect to Divine truth is meant, and "making His horn to bud forth" signifies the multiplication of Divine truth in the heavens and on earth by Him; therefore it is also said, "I will set in order a lamp for Mine anointed," which has a like meaning. That the Lord in respect to Divine truth proceeding from His Divine good, is called a "lamp" see above n. 62.

[10] In the same:

Jehovah my strength, my cliff, my fortress; my God, my rock, in which I confide, my shield and the horn of my salvation (Psalms 18:1-2; 2 Samuel 22:2-3).

"Strength" and "cliff" in reference, as here, to Jehovah or the Lord, signify omnipotence; "fortress" and "rock in which he confides" signify defense; "shield" and "horn of salvation" signify consequent salvation; "strength," "fortress," and "shield," in the Word are predicated of Divine good; "cliff," "rock," and "horn" are predicated of Divine truth; therefore these signify omnipotence, defense, and salvation, which Divine good has through Divine truth.

[11] In Luke:

Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up a horn of salvation in the house of David; that He might save us from our enemies (Luke 1:68-69, 71).

This is a prophecy of Zechariah respecting the Lord and His coming. "A horn of salvation in the house of David" signifies omnipotence to save by Divine truth from Divine good, "horn" is that omnipotence; "the house of David" is the Lord's church; "the enemies from which He should save" are the falsities of evil, for these are the enemies from which the Lord saves those who receive Him; it is known that there were no other enemies from which the Lord saved those who are here meant by his people.

[12] In Micah:

Rise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest beat in pieces many peoples (Micah 4:13).

"Rise and thresh, O daughter of Zion" signifies the dispersion of evil with those who are of the church, "to thresh" is to disperse, and "daughter of Zion" is the church that is in the affection of good; "I will make thy horn iron" signifies Divine truth mighty and powerful; "I will make thy hoofs brass" has a like meaning, "hoofs" meaning truths in ultimates; "that thou mayest beat in pieces many peoples" signifies that thou mayest scatter falsities, for "peoples" are predicated of truths, and in a contrary sense, of falsities.

[13] In Zechariah:

I saw, and behold four horns, that have scattered Judah, Israel, and Jerusalem. He showed me four smiths, and He said, These horns that have scattered Judah, so that no man lifteth up his head; these have come to terrify them, to cast down the horns of the nations that lift up the horn against the land of Judah to scatter it (Zechariah 1:18-21).

This describes the vastation of the church, and its subsequent restoration. "Judah," "Israel," and "Jerusalem," signify the church and its doctrine; "the horns that scattered them" signify the falsities of evil that have vastated the church; "smiths" signify the like as iron, namely, truth in ultimates, which is mighty and powerful, thus the like as the "horn of iron;" therefore it is said of them, "these have come to cast down the horns of the nations that lift up the horn against the land of Judah," "the horns of the nations" are the falsities of evil that have vastated the church, and that are to be dispersed that it may be restored.

[14] In Lamentations:

The Lord hath thrown in His fury the strongholds of the daughter of Judah; He hath cast them down to the earth; He hath profaned the kingdom and the princes thereof; He hath cut off in the glowing of His anger every horn of Israel (Lamentations 2:2-3).

Here the total vastation of the church is treated of. The last time when it was laid waste is signified by the glowing of the Lord's anger; and its total vastation is described by "He hath thrown down the strongholds of the daughter of Judah, He hath cast them down to the earth. He hath profaned the kingdom and the princes thereof;" "the daughter of Judah" is the church; "her strongholds" are truths from good; "the kingdom and princes" are its truths of doctrine; whence it is clear what is signified by "He hath cut off every horn of Israel," namely, the cutting off of all the power of truth in the church to resist the falsities of evil.

[15] In Daniel:

Daniel saw in a dream four beasts coming up out of the sea; the fourth exceedingly strong, having teeth of iron; it devoured and broke in pieces; and it had ten horns: and I gave heed, and behold another little horn came up among them, and three of the former horns were plucked up by the roots before it; in this horn were eyes like the eyes of a man, and a mouth speaking great things. I saw that this horn made war with the saints, and prevailed against them; and that it spoke words against the Most High. As to the ten horns, they are ten kings, and it shall humble three kings (Daniel 7:3, 7-8, 21, 23, 25).

Here evidently "horns" means the falsities that destroy the truths of the church, or the power of falsities against truths; "the beast coming up out of the sea" signifies the love of self out of which spring all evils; here the love of ruling over heaven and earth, to which things holy serve as means; it is such a love that is meant by "Babylon" in Revelation. This beast was seen "coming up out of the sea," because the "sea" signifies the natural man separated from the spiritual; for the natural man is then of such a character that he desires nothing so much as to have dominion over all, and to confirm that dominion by the sense of the letter of the Word. "The ten horns" signify falsities of every kind, for "ten" means all; therefore it is further said, that "the ten horns are ten kings," for "kings" signify truths, and in a contrary sense, as here, falsities. "The little horn that came up among them, before which three of the former horns were plucked up by the roots," signifies the complete perversion of the Word by the application of the sense of its letter to confirm the love of dominion. This horn is called "little," because it does not appear that the Word is perverted; and what does not appear before the sight of man's spirit, or before his understanding, is regarded either as nothing, or as little. In the spiritual world such is the appearance of things that are apprehended by a few only. "The three horns that were plucked up by the roots before it," signify the truths of the Word there that have been thus destroyed by falsifications; these truths are also signified by the "three kings" that were humbled by the horn, "three" not meaning three, but what is full, thus that truths were completely destroyed. As that "horn" signifies the perversion of the Word in respect to the sense of its letter, and as this sense appears before the eyes of men, as if it were to be understood thus and not otherwise, and therefore not to be gainsaid by anyone, it is said of this horn, "that in it there were eyes like the eyes of a man, and a mouth speaking great things," "eyes" signify understanding, and "eyes like the eyes of a man" an understanding as if of truth, and "mouth" signifies thought and speech from that understanding. From this it can now be seen what is meant by all and by each of the particulars here mentioned; as by "the beast coming up out of the sea, that had ten horns and teeth of iron, and devoured and broke in pieces;" by "the little horn that came up among them, before which three of the horns were plucked up by the roots, in which were eyes like the eyes of a man, and a mouth speaking great things;" also by "it made war with the saints and prevailed against them," and "it spoke words against the Most High;" and "the horns were so many kings."

[16] In the same:

I saw in a vision one ram that had two horns, and the horns were high; but one was higher than the other, and the higher had come up last. It pushed westward, northward, and southward. Then, behold, a he-goat of the goats came from the west over the faces of the whole earth; he had a conspicuous horn between his eyes. He ran upon the ram in the wrath of his strength, and he broke his two horns, and he cast him down to the ground and trampled upon him. But the great horn of the he-goat was broken; and in place of it there came up four toward the four winds of the heavens. Presently out of one of them came forth a little horn, which grew exceedingly towards the south, and towards the east, and towards beauty. And it grew even to the host of the heavens; and it cast down some of the host to the earth, and trampled upon them. Yea, even to the prince of the host it magnified itself, and the dwelling place of his sanctuary was cast down, because it cast down truth to the earth (Daniel 8:2-12, 21, 25).

This describes a second thing that lays waste the church, namely, faith alone. The "ram" signifies the good of charity and faith therefrom, and the "he-goat" faith separate from charity, or faith alone, or, what is the same, those who are in these; their "horns" signify truths from good and falsities from evil, combating; truths from good are meant by the horns of the ram, and falsities from evil by the horns of the he-goat. That the "ram had two high horns, one higher than the other, and the higher came up last" signifies the truth of faith from the good of charity; and this was seen according to the influx of good and truth with man and spirit; for all good is received behind, and all truth in front, as the cerebellum is formed to receive the good, which is of the will, and the cerebrum to receive the truth, which is of the understanding; "westward, northward, and southward, toward which the ram pushed" signify the goods and truths that those receive who are in charity and in faith therefrom, by which they disperse evils and falsities; "the he-goat of the goats that came over the faces of the whole earth" signifies faith separate from charity, springing from evil of life; "the he-goat of the goats" is that faith; the "west" evil of life; and "the earth" the church; "he had a conspicuous horn between the eyes" signifies that this is from self-intelligence; "he ran upon the ram in the wrath of his strength, and brake his two horns, and cast him down to the earth, and trampled upon him" signifies the entire destruction of charity and of faith therefrom, for when charity is destroyed faith also is destroyed, for the latter is from the former; "the great horn of the he-goat was broken, and in place of it there came up four toward the four winds of the heavens" signifies all falsities conjoined with evils therefrom, "horns" signifying the falsities of evil, "four" their conjunction, and "the four winds of the heavens" all, both falsities and evils; "out of one of them came forth a little horn" signifies justification by faith, for this is born of the principle of faith alone; it is said to be "little" because it does not appear as a falsity.

That this horn "grew exceedingly towards the south, and towards the east, and towards beauty, and grew even to the host of the heavens, and cast down some of the host to the earth, and trampled upon them" signifies that it destroyed all the truths and goods of the church; "the south" meaning where truth is in the light, "the east" and "beauty" where good is in clearness through truth, "the host of the heavens" all truths and goods of heaven and the church; "to cast down the host to the earth, and to trample upon them" signifies to destroy utterly; that "even to the prince of the host it magnified itself," and that "the dwelling place of his sanctuary was cast down" signifies the denial of the Lord's Divine Human, and the consequent vastation of the church; "the prince of the host" is the Lord in respect to the Divine Human, because from that proceed all the truths and goods that constitute the church; "the dwelling place of the sanctuary" is the church where these are; this plainly means the truths destroyed by falsities, for it is said, "it cast down truth to the earth." That this is the significance of the "ram," and the "he-goat," and "their horns," is clearly manifest from appearances in the spiritual world; for when such as have confirmed themselves in the doctrine of faith alone and of justification by faith, dispute there with those who are in the doctrine of charity and of faith therefrom, there appear to others who stand afar off he-goats, or a he-goat with similar horns, and with like onset and fury against the rams or the ram, and he appears also to tread the stars under his feet. These things have been seen by me also, and at the same time by those standing by, who were thereby confirmed that such things are meant in Daniel; and also that like things are meant by "the sheep on the right hand, and the goats on the left" (Matthew 25:32-46 the end), namely, by "sheep" those who are in the good of charity, and by "goats" those who are in faith alone. From these quotations from Daniel it can be seen in some measure what is signified in Revelation by:

The dragon that was seen having ten horns (Revelation 12:3);

The beast that was seen coming up out of the sea, which also had ten horns (Revelation 13:1).

The woman that was seen sitting upon a scarlet-colored beast, that had seven heads and ten horns; respecting which the angel said, The ten horns that thou sawest are ten kings (Revelation 17:3, 7, 12);

but these things will be explained hereafter.

[17] That the power of falsity against truth is signified by "horn" or "horns" is evident also from the following passages. In Jeremiah:

The horn of Moab is cut off, and his arm is broken (Jeremiah 48:25).

"Moab" signifies those who are in spurious goods, and in falsified truths therefrom, which in themselves are falsities. The destruction of these falsities is signified by "The horn of Moab is cut off," and the destruction of these evils by "his arm is broken. "

[18] In Lamentations:

Jehovah hath caused the enemy to be glad over thee; He hath exalted the horn of thine adversaries (Lamentations 2:17).

Evil is meant by "enemy," and the falsities of evil by "adversaries;" "exalting the horn of the adversaries" is falsities prevailing over truths and destroying them.

[19] In Ezekiel:

Ye thrust with side and with shoulder, and push all the sick sheep with your horns till ye have scattered them abroad (Ezekiel 34:21).

"To thrust with side and with shoulder" is with all strength and endeavor; to "push the sick sheep with horns till ye have scattered them abroad" signifies to destroy by falsities the well-disposed, who are not yet in truths from good, and yet desire to be.

[20] In Amos:

In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the earth (Amos 3:14).

"The altars of Bethel" signify worship from evil, and "the horns of the altar" signify the falsities of that evil; and that these are to be destroyed is signified by "the horns shall be cut off and fall to the earth."

[21] In the same:

They who are glad over a thing of nought; who say, Have we not taken to us horns by our own strength? (Amos 6:13).

"To take horns by our own strength" signifies by the powers of self-intelligence to acquire falsities by which truths will be destroyed.

[22] In David:

I said unto the boastful, Boast not; and to the wicked, Lift not up the horn; Lift not up your horn on high; speak not with a stiff neck. All the horns of the wicked will I cut off; the horns of the righteous shall be exalted (Psalms 75:4-5, 10).

"Lifting up the horn on high" signifies to defend vigorously falsity against truth; therefore it is also said, "speak not with a stiff neck." "To cut off their horns" signifies to destroy their falsities; and "to exalt the horns of the righteous" signifies to make powerful and strong the truths of good.

[23] Because "making high and exalting the horns" signifies to fill with truths, and to make them powerful and strong against falsities, therefore those truths are also called "the horns of a unicorn," because these are high. As in Moses:

The firstborn of his ox, honor is his, and his horns are the horns of a unicorn; with them he shall push the peoples together to the uttermost parts of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Mannaseh (Deuteronomy 33:17).

This is said of Joseph, who in the highest sense represents the Lord in respect to the Divine spiritual, or in respect to Divine truth in heaven; from this "Joseph" signifies also those who are in the Lord's spiritual kingdom (See Arcana Coelestia 3969, 3971, 4669, 6417). "The firstborn of the ox, honor is his," signifies the good of spiritual love; "his horns are the horns of a unicorn" signifies truths in their fullness, and in their power therefrom; "to push the peoples to the uttermost parts of the earth" signifies to instruct in truths all who are of the church, and to scatter falsities by means of truths; "the ten thousands of Ephraim and the thousands of Manasseh" signify the plenty and abundance of truth and of wisdom therefrom and the plenty and abundance of good and of love therefrom; "Ephraim," in the Word, signifying the intellectual of the church, which is of truth, and "Manasseh" the voluntary of the church which is of good (See Arcana Coelestia 3969, 5354, 6222, 6234, 6238, 6267, 6296); and "ten thousands" and "thousands" signifying very many, thus plenty and abundance.

[24] In David:

Save me from the lion's mouth; and from the horns of the unicorn hear me (Psalms 22:21);

"lion" signifying falsity vehemently destroying truth; and "horns of unicorns" truths that prevail against falsities.

[25] In the same:

My horn like the horn of a unicorn (Psalms 92:10);

"like the horn of a unicorn" signifying truth in its fullness and power.

[26] In Revelation:

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God (Revelation 9:13).

The altar of incense, which was called also "the golden altar," was a representative of the hearing and reception of all things of worship that are from love and charity from the Lord, thus a representative of such things of worship as are elevated by the Lord; "the horns of the altar" represented truths proceeding from the good of love; this makes clear why a voice was heard from the four horns of the altar, for it is through truths that good acts and speaks.

[27] Altars had horns for the reason that altars represented the worship of the Lord from the good of love, and all worship that is truly worship is offered from the good of love by truths. That the altar of incense had horns is seen in Moses:

Thou shalt make four horns upon the altar of incense; they shall be from it. And thou shalt overlay them with gold (Exodus 30:2-3, 10; Exodus 37:25-26);

and the altar of burnt-offering elsewhere in the same:

Thou shalt make horns upon the four corners of the altar of burnt-offering; its horns shall be from it (Exodus 27:2; 38:2).

That the horns were from the altar itself signified that the truths, which the horns represented, must proceed from the good of love, which the altar itself represented, for all truth is from good. That there were four horns, one at each corner, signified that they were for the four quarters in heaven, by which all things of truth from good are signified.

[28] Since all expiations and purifications are effected by truths from good, expiation was made upon the horns of the altars:

Upon the horns of the altar of incense (Exodus 30:10; Leviticus 4:7);

And upon the horns of the altar of burnt-offering (Leviticus 4:25, 30, 34; 8:15; 9:9; 16:18).

And as all Divine protection is by truths from good:

Those who committed evils and were in fear of death caught hold of the horns of the altar and were thus protected (1 Kings 1:50, 51, 53).

When those who purposely and willfully committed evil were not so protected (1 Kings 2:28-31).

Moreover, because "horns" signified truths from good, therefore when kings were anointed this was done by oil out of a horn:

That David was so anointed (1 Samuel 16:1, 13); and Solomon (1 Kings 1:39);

the "oil" signifying the good of love. From this signification of horns, which was known to the ancients, it was customary to make horns budding forth and fragrant; from this came the word "cornucopia."

Bilješke: