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:

406. Thus far it has been shown what "mountain" signifies; it remains to be shown what "island" signifies, for it is said, "Every mountain and island were moved out of their places;" and elsewhere:

Every island fled away, and the mountains were not found (Revelation 16:20).

"Islands" in the Word do not mean islands nor those who dwell upon islands, but the natural man in respect to the truths that are in it is meant, and thus, in an abstract sense, the truths of the natural man are signified. The truths of the natural man are true knowledges [scientifica], which are under the intuition of the rational man, and the cognitions of truth which are under the intuition of the spiritual man; the cognitions of truth are such as the natural man knows from the Word, while true knowledges [scientifica] are such as the natural man sees from the rational, and by which he is accustomed to confirm the truths of the church. There are with man two minds, one higher or interior, which is called the spiritual mind; and the other lower or exterior, which is called the natural mind. The natural mind is first opened and cultivated with men, because this most nearly stands forth in the world; and afterwards the spiritual mind is opened and cultivated, but only to the extent that man receives in the life the cognitions of truth from the Word, or from doctrine from the Word; consequently with those who do not apply knowledges to the life it is not opened. But when the spiritual mind is opened the light of heaven flows in through that mind into the natural mind and enlightens it, whereby the natural mind becomes spiritual-natural; for the spiritual mind then sees in the natural almost as a man sees his face in a mirror, and acknowledges the things that are in agreement with itself. But when the spiritual mind is not opened, as is the case with those who do not apply to their life the cognitions of truth and good that are in the Word, there is nevertheless formed in man a mind in the interior part of the natural; but this mind consists of mere falsities and evils; because the spiritual mind, by which the light of heaven is let into the natural by a direct way is not opened; but [light is let in] only through chinks round about; from this a man has the faculty to think, reason, and speak, and also the faculty to understand truths, but not the faculty to love them, or to do them from affection. For the faculty to love truths because they are truths is given only through an influx of the light of heaven through the spiritual mind; for the light of heaven through the spiritual mind is conjoined with the heat of heaven, which is love, which is comparatively like the light of the world in the time of spring; but the light of heaven flowing only through chinks into the natural is a light separated from the heat of heaven which is love, and this light is comparatively like the light of the world in the time of winter. This makes clear that a man in whom the spiritual mind is opened is like a garden and a paradise; but a man in whom the spiritual mind is not opened is like a wilderness, and like land covered with snow. Because the mind makes the man (the mind consisting of understanding and will) it is the same whether you say the mind or the man, thus whether you say the spiritual and natural mind or the spiritual and natural man.

The natural mind or natural man, in respect to its truths and its falsities, is signified by "islands" in the Word, in respect to truths with those in whom the spiritual mind is opened, and in respect to falsities with those in whom the spiritual mind is closed.

[2] That these are signified by "islands" can be seen from the following passages in the Word. In Ezekiel:

Thus said the Lord Jehovih to Tyre: Shall not the islands quake at the sound of thy fall, when the wounded shall groan, when the slaughter shall be accomplished in the midst of thee? And all the princes of the sea shall come down from ¹ their thrones. The islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted at thy departure. All the inhabitants of the islands were astonished at thee, and their kings shuddered shuddering, their faces were troubled (Ezekiel 26:15-16, 18; 27:35).

These two chapters treat of Tyre, which signifies the church in respect to the knowledges of truth and good, and in an abstract sense the knowledges of truth and good. In the first place the intelligence and wisdom of the men of the church through the knowledges of truth and good from the Word is treated of, and afterwards the church vastated in respect to these. The church vastated in respect to these, or where the knowledges of truth and good have perished is described by what is said by the prophet in these verses; the vastation of the knowledges of truth and good by "when the wounded shall groan, and when the slaughter shall be accomplished in the midst of thee," "the wounded" meaning those in whom truths are extinguished, and "slaughter" meaning the very extinction of truth and good.

That all knowledges that man from his infancy has imbibed from the Word, also all true knowledges by which he has confirmed them, are then disturbed, moved out of their place, and recede is signified by "the islands shall tremble, and all the princes of the sea shall come down from their thrones," also by "the islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted," "islands" meaning these cognitions and knowledges in the natural man; "the princes of the sea" primary things therein, "sea" signifying the natural man and all things therein in general. That all goods of truth of the natural man, because of the vastation of the knowledges of truth, shall be changed as to their state is signified by "all the inhabitants of the islands were astonished at thee, and their kings shuddered, their faces were troubled;" "the inhabitants of the islands" mean the goods of truth of the natural man, for "to inhabit," in the Word, signifies to live, and "inhabitants" the goods of life; "kings" mean all truths from good; "faces" signify the interiors and the affections; "to be astonished," "affrighted," and "troubled" signify to be entirely changed as to state. This makes clear what these things involve in the internal sense, namely, that all cognitions of truth and good and the confirming knowledges that man from infancy has imbibed from the Word and from teachers, will change their places and their state in the natural man and perish out of sight when falsities enter.

[3] In Isaiah:

The king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away; then shall they be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of this island shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from before the king of Assyria; and how shall we escape? (Isaiah 20:4-6).

No one can perceive anything about the church in these words, but only something obscurely historical, which is not known to have occurred, as that the king of Assyria will lead away Egypt and Cush into captivity, and that the dwellers of some island would grieve in heart over it; yet, here as elsewhere, some matter of the church is treated of, and this matter becomes manifest when it is known that "the king of Assyria" signifies the rational perverted, and thence the reasoning from false knowledges which favor the delight of natural loves, over which the natural man grieves because it is perverted thereby; for "the king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away" signifies that the perverted rational will claim to itself the knowledges of the natural man, and will confirm itself by these and by its delights, which these favor, "the king of Assyria" meaning the rational perverted, "to lead the captivity" and "to carry away the crowd" meaning to claim for itself and to confirm itself by reasonings, "Egypt" meaning the knowing faculty of the natural man, and "Cush" the delight which it favors.

That the goods of truth of the natural man grieve on this account, or that the natural man, in which are the goods of truth, grieves is signified by all the things that follow, namely, that "they shall be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of the island shall say in that day," and what follows; "the inhabitant of the island" meaning the good of truth, of the natural man, or the natural man in whom is the good of truth, "inhabitant" signifying good, and "island" truth, both in the natural man (as above). That there is such a sense in these words can hardly be believed, and yet it is there.

[4] In the same:

These shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea; therefore glorify Jehovah in Urim, the name of [Jehovah] the God of Israel in the islands of the sea (Isaiah 24:14-15).

This chapter treats of the vastation of the church, and in these verses of the establishment of a new church among the gentiles; the joy of these is described by "they shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea," or from the west; "the sea" when it means the west signifying the natural, for the reason that those who dwell in the western quarter in the spiritual world are in natural good, while those who dwell in the eastern quarter are in celestial good; and as the Gentiles of whom the church was constituted were in natural good it is said "glorify Jehovah in Urim, the name of the God of Israel in the islands of the sea," which signifies that they were to worship the Lord from the goods and truths in the natural man, for "Urim" means a fire and a hearth, and these signify the good of love of the natural man; "the islands of the sea" signify the knowledges of truth and good, which are the truths of the natural man; and "to glorify" signifies to worship and adore; "Jehovah" and "God of Israel" mean the Lord, who is called "Jehovah" where good is treated of, and "the God of Israel" where truth is treated of; it is therefore said "glorify Jehovah in Urim," that is, from good, "and the name of the God of Israel in the islands of the sea," that is, from truths. This makes clear that "islands of the sea" signify the truths of the natural man.

[5] In the same:

He shall not quench nor break till He have set judgment in the earth; and the islands shall hope in His law. Sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, its fullness, ye islands and the inhabitants thereof. Let the wilderness and its cities extol, the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains. Let them give glory unto Jehovah, and declare His praise in the islands (Isaiah 42:4, 10-12).

This, too, treats of the Lord and of a new church to be established by Him, and "islands" mean those who are merely in truths from the natural man, and are therefore as yet remote from true worship; so, "till He have set judgment in the earth, and the islands shall hope in His law," signifies until He shall have given intelligence to those who are of the church, and the knowledges of truth to those who are more remote from the church; "to set judgment" meaning to give intelligence; "to hope in the law" meaning to give the knowledges of truth, for "the earth" signifies those who are of the church, and in an abstract sense the church itself in respect to intelligence from spiritual truths, and "the islands" signify those who are remote from the church, and in an abstract sense the church in respect to the knowledges of truth and good, or the church in respect to the truths of the natural man that correspond to spiritual truths; "sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, and its fullness, ye islands and the inhabitants thereof," signifies the worship of the Lord by those who are remote from the church, and in an abstract sense, the worship of the natural man from truths and goods; "to sing a song" and "to praise" signify worship from a glad mind; "the end of the earth" signifies those who are in the ultimates of the church, and in an abstract sense its ultimates; "the sea and its fullness" signify the natural man and all things therein; "islands and inhabitants" signify the truths and goods of the natural man, "islands" its truths, and "inhabitants" its goods (as above). What is signified by "let the wilderness and its cities extol, and the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains," see above n. 405, where this is explained; "let them give glory unto Jehovah, and let the islands declare His praise," signifies worship from internals and externals; "to give glory" meaning worship from internals, and "to declare praise" worship from externals, for externals declare, and "islands" mean the truths of the natural man from which is worship.

[6] In the same:

Attend unto Me, My people, and give ears unto Me, O My nation; for the law shall go forth from Me, and I will arouse My judgment for a light of the peoples. My righteousness is near, My salvation is gone forth, and Mine arms shall judge the peoples; the islands shall hope in Me, and on Mine arm shall they trust (Isaiah 51:4-5).

This is said of the Lord; "Attend unto Me, My people, and give ears unto Me, O My nation," signifies all who are of the church who are in truths and goods, "people" meaning those who are in truths and "nation" those who are in goods. It is said "attend" and "give ears," in the plural, because all are meant; "the law shall go forth from Me, and I will arouse My judgment for a light of the peoples," signifies that from Him are Divine good and Divine truth, from which is illustration; "law" signifying the Divine good of the Word, and "judgment" the Divine truth of the Word, "for a light of the people" signifying illustration; "My righteousness is near, My salvation is gone forth," signifies the judgment, when those who are in the good of love and in truths therefrom are saved, "righteousness" having reference to the salvation of those who are in good at the day of judgment, and "salvation" of those who are in truths; "Mine arms shall judge the peoples" signifies judgment upon those of the church who are in falsities, "peoples" here having the contrary sense; "the islands shall hope in Me, and on Mine arm shall they trust," signifies the approach of those to the church who are remote from the truths of the church, and their trust in the Lord; "the islands" signifying those who are remote from the truths of the church because they are in natural light and not yet in spiritual light from the Word, and "to trust on His arm" signifies trust in the Lord who has all power, "arm" in reference to the Lord meaning omnipotence.

[7] In the same:

Hear, O islands, and attend ye peoples from afar (Isaiah 49:1).

"The islands" stand for those who are in truths, and "the peoples from afar" for those who are in goods, and in an abstract sense, truths and goods, both in the natural man; "from afar" is predicated of the goods that are in the natural man, while "near" is predicated of the goods that are in the spiritual man. "Peoples" here signify goods, because in the original a different word is used from that which signifies truths; for this word is also applied to nations, whereby goods are signified (as is evident from the same word in Genesis 25:23).

[8] In Jeremiah:

Hear the word of Jehovah, ye nations, and declare it in the islands afar off (Jeremiah 31:10).

"Nations" stand for those who are in goods, and in an abstract sense for goods; and "islands" for those who are in truths, and in an abstract sense, for truths in the natural man; "afar off" signifies remote from the truths of the church, which are spiritual (that "afar off" has this signification, see Arcana Coelestia 8918). But these words in a purely spiritual sense, signify that the internal man shall teach the external, or the spiritual the whole natural man, the truths of the Word, for it is this that "the nations declare in the islands afar off;" but this pure sense, which is for angels, is with difficulty perceived by men, for it is with difficulty that men can think abstractedly from persons and places, for the reason that the thought of men is natural, and natural thought differs from spiritual thought in this, that it is tied down to places and persons and is consequently more limited than the spiritual. And this is why many things that have been explained will perhaps with difficulty fall into the ideas of the thought of those who keep the sight of the mind fixed on the sense of the words.

[9] In David:

The kings of Tarshish and of the islands shall bring an offering; the kings of Sheba and Seba shall offer a gift (Psalms 72:10).

This is said of the Lord, and "to bring and offer a gift" means to worship; and "kings of Tarshish and of the islands" mean the interior and exterior truths of the natural man, "the kings of Tarshish" its interior truths, and "islands" its exterior truths; "the kings of Sheba and Seba" mean the interior and exterior goods of the natural man, "Sheba" its interior goods, and "Seba" its exterior goods. By the truths of the natural man the knowledges of truth are meant, and by the goods of the natural man the knowledges of good are meant. (That these are meant by "Sheba and Seba," see Arcana Coelestia, n. 1171, 3240; and that the interior truths of the natural man are meant by "Tarshish," see just below.) And because these are meant, those who are in the knowledges of truth and good are also meant.

[10] In Isaiah:

Who are these that fly as a cloud, and as doves to their windows? Because the islands shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far (Isaiah 60:8-9).

This, too, is said of the Lord, and it signifies that those will receive and acknowledge Him who are in simple truth and good, who are such as perceive the truths of the Word in a natural way, that is, according to the sense of the letter, and do them, "the islands" signifying those who perceive the Word in a natural way, that is, according to the sense of the letter, "the ships of Tarshish in the beginning" meaning the goods that they bring forth and do, for "Tarshish" signifies the natural man in respect to knowledges, and "Tarshish in the beginning" the natural man in respect to the knowledges of good, because Tarshish abounded in gold and silver, and these the ships brought away thence (1 Kings 10:22); at first, gold, which signifies good; and as truths are from good it is also said "to bring thy sons from far." And as "islands" and "ships of Tarshish" signify the knowledges of truth and good of the natural man, it is said, "Who are these that fly as a cloud and as doves to their windows?" "cloud" signifying the truths of the sense of the letter of the Word, "doves" the goods therein, and "windows" truths from good in light. (That "ships" signify the knowledges of truth and good from the Word, see Arcana Coelestia 1977, 6385; and that "windows" signify truths in light, and therefore the intellectual, n. 655, 658, 3391)

[11] In the same:

Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth anyone enter; from the land of Kittim it shall plainly come to them. The inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee. Be ashamed, O Zidon, for the sea saith, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins. When the report comes from Egypt they shall be in travail, as at the report respecting Tyre. Pass ye over into Tarshish; howl, ye inhabitants of the island (Isaiah 23:1-2, 4-6).

This describes the desolation of truth in the church; for "the ships of Tarshish" signify the knowledges of good from the Word, and "Tyre" the knowledges of truth therefrom. That there is no good because there are no truths is signified by "howl, ye ships of Tarshish, for Tyre is laid waste, so that there is no house, nor doth anyone enter," that falsities then enter until there are no longer any goods of truth and truths of good in the natural man, is signified by "from the land of Kittim it shall plainly come to them; the inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee;" "the land of Kittim" signifies falsities; "the inhabitants of the island" signify the goods of truth in the natural man (as above); "the merchant of Zidon" signifies the knowledges from the Word; "passeth over the sea" signifies which are in the natural man; "they have filled thee" (that is, the ships of Tarshish) signifies, they have enriched thee by them. The vastation of truth and good in the natural man is further described by "Be ashamed, O Zidon, for the sea said, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins;" "Zidon," as well as "Tyre," signifies the knowledges of truth and good in the church; "the sea, the stronghold of the sea," signifies the whole natural man; "I have not travailed, neither brought forth," signifies that there is nothing of the church conceived or generated; "young men" signify the affections of truth, and "virgins" the affections of good. This took place because cognitions from the Word and confirming knowledges [scientifica] were applied to falsities and evils which is signified by "when the report comes from Egypt they shall be in travail, as at the report respecting Tyre;" "Egypt" signifying knowledges [scientifica]; "Tyre," the cognitions from the Word, here those vastated by the falsities and evils to which they have been applied; and as there is lamentation on this account it is said "they shall be in travail." That all good in the natural man and all truth there would thus perish is signified by "pass ye over into Tarshish; howl, ye inhabitants of the island;" "Tarshish" signifying interior goods and truths in the natural man; "the inhabitants of the island" signifying exterior goods and truths therein (as above), "to howl" signifying grief on account of vastation.

[12] In Jeremiah:

I took the cup out of Jehovah's hand, and made all the nations to drink, unto whom Jehovah sent me, all the kings of Tyre, and all the kings of Zidon, and the kings of the island which is in the crossing (beyond) the sea (Jeremiah 25:17, 22).

Many nations are enumerated in this chapter that are not cited here, all of which signify the goods and truths of the church in general and in particular that are vastated; and "the kings of Tyre and Zidon" signify the knowledges of truth and good from the Word in the natural man; for all the knowledges of truth and good, so far as they are knowledges, are in the natural man; they become truths and goods when men live according to them, because it is by means of the life that they are received in the spiritual man; "the kings of the island which is in the crossing beyond the sea" signify the knowledges of truth in the ultimate of the natural man, which is called the natural-sensual, because through this there is a crossing into the interiors of the natural man, "sea" signifying the natural man in general (See above, n. 275, 342). The vastation of these things is meant by "the cup of Jehovah which the prophet made the nations to drink."

[13] In the same:

Because of the day that cometh to devastate all the Philistines, to cut off from Tyre and Zidon every residue that helpeth; for Jehovah devastates the Philistines, the remnant of the island of Caphtor (Jeremiah 47:4).

"The Philistines" mean those who are in faith alone, or in faith separate from charity, therefore they are also called "the uncircumcised," which signifies that they have no charity (See Arcana Coelestia 2049, 3412, 3413, 8093, 8313); "to cut off from Tyre and Zidon every residue that helpeth" signifies that they have no knowledge of truth and good; "the residue that helpeth" signifying that they are no longer concordant; "the remnant of the island of Caphtor" has a like signification.

[14] In the same:

Pass over into the islands of the Kittim and see; send into Arabia and consider well, and see whether there hath been such a thing, whether a nation hath changed gods (Jeremiah 2:10-11).

"To pass over and to send into the islands of the Kittim and into Arabia" does not signify to send to those places, but to all who live naturally in truths and goods according to their religious principle; "the islands of the Kittim" meaning where those are who live naturally in truths, and "Arabia" where those are who live naturally in goods, that is, according to their religious principle; "the Kittim" and "Arabia" signify such persons and things; for all who do not have the Word or any revelation from heaven, and live according to their religious principle, live naturally; for to live spiritually is to live solely in accordance with truths and goods from the Word and from revelation out of heaven.

[15] In Zephaniah:

Jehovah will be fearful upon them; for He will make lean all the gods of the earth, ² that they may worship Him, every man from his place, all the islands of the nations, ye Kushites also, slain by my sword shall they be (Zephaniah 2:11-12).

This, in the internal sense, signifies that the falsities of evil will be dispersed, and truths and goods given to those who are in falsities indeed, but not in the falsities of evil; "the gods of the nations that He will make lean" signify the falsities of evil, "gods" signifying falsities, "nations" evils, and "to make lean" to remove evils from falsities; "the islands of the nations" and "the Kushites" signify those who are in falsities indeed, but not in the falsities of evil; and in an abstract sense they signify falsities, but not falsities of evil; and as falsities not of evil are in the natural man, therefore "the islands of the nations" signify the natural man in respect to such falsities, or in respect to falsities in the natural man; these falsities are signified by "slain by my sword." (Respecting the falsities of evil, and the falsities not of evil, see The Doctrine of the New Jerusalem 21.)

[16] In David:

He shall have dominion from sea to sea, and from the river even unto the uttermost parts of the earth. The islands shall bow low before Him; and His enemies shall lick the dust (Psalms 72:8-9).

This is said respecting the Lord; and "to have dominion from sea to sea, and from the river even unto the uttermost parts of the earth," means His dominion over all things of heaven and the church; for the boundaries in the spiritual world are seas, and the intermediate regions are lands, where there are habitations for angels and spirits; therefore "from sea to sea" signifies all things of heaven, and because all things of heaven, it signifies also all things of the church; for the goods of love and the truths therefrom are what constitute both heaven and also the church, so "from sea to sea" signifies also all things of the church.

All things of heaven and of the church are signified by "from the river even unto the uttermost parts of the earth;" but this signifies all things of heaven and of the church in respect to truths, while "from sea to sea" signifies all things of heaven and of the church in respect to goods; for in the spiritual world the seas are the boundaries of the land east and west, and in the lands from the east to the west those dwell who are in the good of love; while "the river" means the first boundary, and "the uttermost parts of the earth" the last boundaries from south to north, where those dwell who are in truths from good; these boundaries were represented in respect to the land of Canaan by the rivers Jordan and Euphrates. Because the places that are about the last boundaries are meant by "islands," these signify truths in last things; and these, although they are not truths, are accepted as truths; for genuine truths are diminished from the midst towards the borders, since those who are about the borders are in natural light, and not so much in spiritual light. "Enemies" signify evils, of whom it is said that they "shall lick the dust," that is, that they are damned.

[17] In the same:

Jehovah reigneth; the earth shall exult; many islands shall be glad (Psalms 97:1).

This signifies that the church where the Word is and the church where the Word is not, consequently those who are in spiritual truths and those who are in truths not spiritual, shall rejoice on account of the Lord's kingdom. "The earth" signifies the church where the Word is, and "the islands" the church where the Word is not, consequently those who are far away from spiritual truths; for the truths of the Word only are spiritual, whereas those who are outside the church, as they do not have the truths of the Word, have only natural truths; this is why they are called "islands."

[18] By "islands" in the Word certain islands of the sea are not meant, but places in the spiritual world inhabited by those who have a natural knowledge of cognitions that in some measure agree with the cognitions of truth and good that are in the Word; and these places sometimes appear there as islands in a sea; so in an abstract sense "islands" signify the truths of the natural man. This is so called from a sea in which there are islands, for "the sea" signifies the generals of truth, or the truths of the natural man in general. This is the signification of "islands" in Genesis:

The sons of Javan were Elisha and Tarshish, Kittim, and Dodanim. From these were the islands of the nations separated in their lands; everyone after his tongue, after their families, in their nations (Genesis 10:4-5).

And in Isaiah:

He will come to gather all nations and tongues that they may come and see My glory; and I will set a sign among them, and I will send those of them that escape unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the islands afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isaiah 66:18-19; likewise Isaiah 11:10-11).

[19] As most things in the Word have also a contrary sense, so have islands; and in this sense "islands" signify the falsities opposed to the truths in the natural man. In this sense "islands" are mentioned in the following passages. In Isaiah:

I will make waste mountains and hills and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15-16).

This may be seen explained in the preceding article, n. 405. In Ezekiel:

I will send a fire upon Magog, and upon the secure inhabitants of the islands (Ezekiel 39:6).

In Isaiah:

[He will repay] wrath to His adversaries, retribution to His enemies; to the islands He will repay retribution (Isaiah 59:18).

Behold, the nations are as a drop from a bucket, and are reckoned as the dust of the balance; behold, He taketh up the islands as a very little thing (Isaiah 40:15).

"Nations" here stand for evils, and "the islands" for falsities. In the same:

Keep silence, O islands; let the peoples renew power; let them draw near, then let them speak; let us come near together for judgment. The islands saw and feared; the ends of the earth trembled (Isaiah 41:1, 5).

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