Isahluko Seshumi Nantathu

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UJesu Ugeza Izinyawo Zabafundi Bakhe

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1 Kwathi ungakafiki umkhosi wePhasika, uJesu ekwazi ukuthi ihora lakhe selifikile ukuba asuke kuleli zwe aye kuYise, ebathandile abakhe abasezweni, wabathanda kwaze kwaba sekupheleni.

2 Sekudlulile ukudla kwakusihlwa, uSathane esefakile enhliziyweni kaJuda Iskariyothe kaSimoni ukuba amkhaphele;

3. UJesu ekwazi ukuthi uYise unikele zonke izinto esandleni sakhe, lokuthi waphuma kuNkulunkulu, njalo uya kuNkulunkulu;

4. wasukuma ekudleni, wabeka izingubo zakhe, wathatha ilembu, wabhinca.

5. Wathela amanzi endishini, waqala ukugeza izinyawo zabafundi, nokuzesula ngendwangu yelineni abeyibhince.

6 Wafika kuSimoni Petru, wathi kuye: “Nkosi, wena ugeza izinyawo zami na?

7. UJesu waphendula, wathi kuye: Engikwenzayo kawukwazi kalokhu, kodwa uzakwazi emva kwalokhu.

8. UPetro wathi kuye: Kawusoze wageza inyawo zami. UJesu wamphendula wathi: Ngaphandle kokuthi ngikugeze, kawulasabelo lami.

9 USimoni Petru wathi kuye: Nkosi, kungabi izinyawo zami zodwa, kodwa nezandla nekhanda.

10. UJesu wathi kuye: Ogezileyo kasweli lutho ngaphandle kokugeza inyawo, kodwa uhlambulukile ngokupheleleyo; futhi nina nihlanzekile, kodwa hhayi nonke.

11 Ngoba wayemazi lowo omkhaphelayo; ngakho wathi: Kalihlambulukile lonke.

12 Kwathi esezigezile inyawo zabo, wathatha izembatho zakhe, wabuye wahlala ekudleni, wathi kubo: Liyakwazi yini engikwenze kini?

13 Ningibiza ngokuthi: Mfundisi, neNkosi; usho kahle, ngokuba nginguye.

14 Ngakho-ke uma ngigeze izinyawo zenu, mina engiyiNkosi noMfundisi, nani nifanele ukugezana izinyawo.

15 Ngokuba ngininike isibonelo, ukuze njengalokho ngenzile kini, nenze nani.

16. Amen, amen, ngithi kini: Inceku ayinkulu kunenkosi yayo, futhi umphostoli kamkhulu kunalowo oyithumileyo.

17 Uma nazi lezizinto, nibusisiwe uma nizenza.

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Isahluko esandulele saqala ngemva nje kokuba abaholi benkolo bekhiphe umyalo wokuthi uma kukhona owaziyo ukuthi uJesu ukuphi, kwakufanele kubikwe ukuze bambambe. Ngaleso sikhathi, uJesu wayehambe waya eBhethaniya lapho ayedla khona isidlo sakusihlwa noMariya, uMarta, uLazaru, nabanye babafundi. Kwakungalesosikhathi, ezinsukwini eziyisithupha ngaphambi komkhosi wePhasika, nobusuku bangaphambi kokungena ngokunqoba, lapho uMariya agcoba khona izinyawo zikaJesu ngamafutha aligugu, futhi wesula izinyawo zaKhe ngezinwele zakhe.

UJuda, naye owayekhona, wakhononda ngokuthi isenzo sikaMariya sokukhulekela sasiwukumosha, ukuthi amafutha ayengathengiswa ngodenariyu abangamakhulu amathathu, nokuthi imali yayinganikezwa abampofu. Amazwi kaJudasi, ayezwakala ethembekile futhi ephana, ayehluke kakhulu ezinhlosweni zakhe zobugovu. Empeleni, uJudas wayehlose ukuyisebenzisela imali (bheka Johane 12:6).

Ukuzenzisa kukaJudasi, okuzoba ngesinye sezindikimba eziphambili kulesi sahluko esilandelayo, kusikhumbuza ubuzenzisi bababhali nabaFarisi ababekhonza ngaphandle, kodwa bekhohlakele ngaphakathi. KuMathewu, uJesu uthi kubo: “Bafarisi abayizimpumputhe, hlanzani kuqala ingaphakathi lenkezo noqwembe”Mathewu 23:26). Encwadini kaMarku, uJesu uthi kubo: “Waprofetha kahle u-Isaya ngani nina bazenzisi, ethi: ‘Lesi sizwe singidumisa ngezindebe zomlomo, kodwa inhliziyo yaso ikude nami.Marku 7:6-7; Isaya 29:13). KuLuka, uJesu uthi kubo: “Nina baFarisi nihlanza ingaphandle lendebe nesitsha, kepha ngaphakathi nigcwele ukuhaha nobubi.”Luka 11:39).

Emavangelini amathathu okuqala, agxile kakhulu ekuphendukeni nasenguqukweni, kuyaqondakala ukuthi kungashiwo lukhulu ngokuhlanza kuqala ingaphakathi lendebe. Lokhu kuqala ngokuphenduka. Okulandelayo kuza inguquko ngokuvuleka kancane kancane kokuqonda. Lezi zinyathelo zokuqala ziyadingeka ngaphambi kokuba umuntu enze okuhle okuhle ngempela—okuhle okuvela eNkosini hhayi okuvela kuye. Njengoba uJesu asho lapho Eqala inkonzo Yakhe, “Mzenzisi! Khipha kuqala ugongolo esweni lakho, khona-ke uzakubonisisa ukukhipha ucezwana esweni lomfowenu.”Mathewu 7:5). Yilokhu okushiwo ukuhlanza kuqala ingaphakathi. ¹

Nokho, eVangelini NgokukaJohane, kunokugcizelelwa okukhulu esinyathelweni esilandelayo kule nqubo. Umfundi unxuswa ukuba angagcini nje ngokubona isono futhi afunde iqiniso, kodwa futhi akufake ekuphileni lokho akufundile. Kulapho kuphela lapho kungashiwo khona ukuthi umuntu usegezwe ngokuphelele—okokuqala ngaphakathi ngokuphenduka nenguquko, bese kuba ngaphandle ngokusebenzisa iqiniso ekuphileni komuntu.

Ngokuvumelana nalokho, lesi siqephu esilandelayo, esenzeka ezinsukwini eziyisithupha ngemva kokuba uMariya egcobe izinyawo zikaJesu, simayelana nohlobo oluthile lokugeza: UJesu ugeza izinyawo zabafundi Bakhe. Iqala ngencazelo yothando lukaJesu olungantengantengi ngabantu Bakhe. Njengoba kulotshiwe ukuthi: “Ngaphambi komkhosi wePhasika, uJesu esazi ukuthi ihora lakhe lase lifikile ukuba amuke kuleli zwe aye kuYise, ebathandile abakhe abasezweni, wabathanda kwaze kwaba sekupheleni.” Johane 13:1). Lo mfanekiso onamandla wothando lwangempela lukaJesu ngabafundi Bakhe uhluke kakhulu nokungathembeki kukaJuda. Njengoba kulotshiwe evesini elilandelayo, “Kwathi sekudliwe isidlo sakusihlwa, uSathane wayesekufakile enhliziyweni kaJuda Iskariyothe, kaSimoni, ukuba amkhaphele.” Johane 13:2).

Ngesikhathi udeveli esebenza enhliziyweni kaJuda, uJesu uyasukuma esidlweni sakusihlwa, ubeka eceleni izingubo Zakhe, futhi abhince ithawula. Ngemva kwalokho uthela amanzi endishini futhi uqala ukugeza izinyawo zabafundi.

Iqiniso lokuthi uJesu ubeka eceleni izingubo Zakhe libalulekile. Yisona sikhathi kuphela kunoma yimaphi amavangeli esiwafunda ngoJesu ebeka eceleni izingubo Zakhe. Ngisho nezingubo zigqokisa umzimba, amaqiniso angempela ombhalo agqokisa incazelo ejulile yeZwi. Ngakho-ke, lapho uJesu ekhumula izingubo Zakhe, kumelela ukwambulwa kweqiniso elijulile kubafundi Bakhe. ²

Ngalezo zinsuku ukugezwa kwezinyawo kwakwenziwa yizinceku. Kwakungeke kucatshangwe ukuthi inkosi igeza izinyawo zanoma ubani. Nokho, uJesu, osanda kunconywa njengenkosi yabo ezayo, uyagoba ukuze ageze izinyawo zabafundi baKhe. Emangazwe yilokho uJesu akwenzayo, uPetru wathi kuJesu: “Nkosi, ingabe wena ugeza izinyawo zami?” Ephendula umbuzo kaPetru, uJesu wathi kuye: “Engikwenzayo awukwazi manje, kodwa uyokwazi ngemva kwalokhu.” Johane 13:7).

Esadidekile, uPetru uthi, “Anisoze nageza izinyawo zami” Johane 13:8). UJesu uyaphendula, “Uma ngingakugezi, awunasabelo nami” Johane 13:9). Eqhubeka engayiqondi inhloso kaJesu, uPetru uthi, “Nkosi, kungabi yizinyawo zami zodwa, kodwa nezandla nekhanda lami” Johane 13:9). Ephendula, uJesu uthi, “Ogeziweyo udinga kuphela ukugeza izinyawo zakhe” Johane 13:10).

Ezingeni elingokoqobo, lapho uJesu ethi, “Ogeziwe udinga kuphela ukugeza izinyawo Zakhe,” kusho ukuthi okuwukuphela kwengxenye engase idinge ukunakekelwa okwengeziwe izinyawo, ikakhulukazi kubafundi abebegqoke izimbadada futhi behamba phezu kothuli. imigwaqo. Ngalezo zinsuku, kwakuyoba inhlonipho kubo ukukhumula izimbadada zabo futhi bageze izinyawo zabo ngaphambi kokungena emzini womuntu. Izinyawo kuphela okwakuzodingeka zigezwe, hhayi umzimba wonke.

Njengenhlalayenza, amazwi kaJesu anencazelo ejulile. Kuyo yonke imibhalo engcwele, ukugeza ngamanzi kufanekisa ukususwa kobubi nokuhlanzwa esonweni. Ngokwesibonelo, u-Isaya uthi, “Gezani, nihlanzeke; susani ububi bezenzo zenu phambi kwamehlo ami. Yekani ukwenza okubi, fundani ukwenza okuhle” (Isaya 1:16-17). Uma sifuna ukulandela uJesu, kumelwe sihlanzwe ngaphakathi nangaphandle. Sihlanzwa “ngaphakathi” ngokuqala ngokuphenduka esonweni, ngemva kwalokho sifunde iqiniso, bese sivuma. Lokhu ukuhlanzwa kwengqondo nenhliziyo. ³

Khona-ke, inqubo yokuvuselela iqala ngaphakathi, kodwa ayigcini lapho. Kumelwe futhi sivumele iNkosi ukuba “igeze izinyawo zethu.” Ngenxa yokuthi izinyawo zethu zithinta umhlaba njalo, zihambisana nezenzo zangaphandle zokuphila kwethu. Ngakho-ke, kumelwe sivumele iNkosi ukuba iqondise futhi iqondise izinyathelo zethu. Lokhu sikwenza ngokuhamba ngazo zonke izindlela uJehova asiyale ngazo. Sihlanza kanje “ingaphandle”. Njengoba kulotshiwe emibhalweni yesiHebheru ukuthi, “Izinyathelo zomuntu ziqondiswa nguJehova” (AmaHubo 37:23), futhi “Hambani ngazo zonke izindlela uJehova uNkulunkulu wenu aniyale ngazo, ukuze niphile, futhi kube kuhle kini.”Dutheronomi 5:33). ⁴

UJesu, oseneminyaka emithathu enabafundi Bakhe, manje usondela ekupheleni kwenkonzo Yakhe yasemhlabeni. Njengoba isikhathi sokuboshwa nokubethelwa Kwakhe sisondela, uJesu ugxila ezintweni zokugcina nezibaluleke kakhulu afuna abafundi Bakhe bazi. Ngaphezu kwakho konke, uJesu ufuna baveze ngezenzo zabo ezidlulele ekuphileni kwabo konke abakufunde kuYe. Yilokhu okumelelwa ukugeza kukaJesu izinyawo zabafundi Bakhe. Ubathathe ngenqubo yokuphenduka nenguquko. Baye babona imimoya emibi ixoshwa, bezwa uJesu eshumayela futhi babona izimangaliso. Manje sekuyisikhathi sokuba bakusebenzise ekuphileni konke abakufundile. Njengoba uJesu esho, “Ogeziwe udinga kuphela ukugeza izinyawo, kodwa uhlanzekile ngokuphelele.” ⁵

Khona-ke uJesu uthi, “Kodwa anihlanzekile nonke” Johane 13:11). La mazwi awabhekiseli kuPetru kuphela, kodwa nakubafundi bonke, ikakhulukazi kuJudasi. Lokhu kungenxa yokuthi uJesu uyazi ukuthi uJuda usezomkhaphela ngalobo busuku.

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Ngemva kokugeza izinyawo

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Isikhathi esifushane, uJesu uye wakhumula izembatho Zakhe futhi wafundisa abafundi Bakhe ngesibonelo hhayi ngemiyalo. Manje, njengoba uJesu eqeda ukugeza izinyawo, ubuye agqoke izingubo zakhe, ahlale phansi nabafundi bakhe, futhi athi, “Niyakwazi yini engikwenzile kini na? Johane 13:12). Njengoba ingekho impendulo yabafundi, uJesu uchaza incazelo yokugeza izinyawo. Wathi: “Ngakho-ke uma mina, iNkosi noMfundisi wenu, nginigeze izinyawo, nani nifanele ukugezana izinyawo. Ngokuba ngininike isibonelo sokuba nenze njengalokho ngenzile kini.” Johane 13:14-15).

Lawa magama abhekisa endikimbeni eqhubekayo yenkonzo etholakala kuwo wonke amavangeli. Kokubili uMathewu noMarku, uJesu wathi, “INdodana yomuntu ayizelanga ukuzokhonzwa, kodwa ukukhonza” (Mathewu 20:28; Marku 10:45). Futhi kuLuka, uJesu wathi, “Ngiphakathi kwenu njengokhonzayo” (Luka 22:27). Uma uJesu, oyiNkosi noMfundisi wabo, ekwazi ukuzithoba ukuze abakhonze, nabo kufanele bazithobe ukuze bakhonze omunye nomunye. ⁶

UJesu wabe esethi: “Ngiqinisile, ngiqinisile ngithi kini: Inceku ayinkulu kunenkosi yayo, nothunyiweyo akamkhulu kunalowo oyithumileyo.” Johane 13:16). Ezingeni elingokoqobo, lokhu kunengqondo. Inceku ayinkulu kunenkosi yayo. Nokho, ezingeni elijulile, la magama aba nencazelo entsha. Iqiniso lihloselwe ukukhonza. Ngomqondo ongokomfanekiso, “inceku.” Isebenza njengendlela uthando olubonakaliswa ngayo. ⁷

Ngakho-ke, ngokuphathelene nalokhu, uJesu uthi iqiniso alilikhulu kunothando. Isebenza ekuboniseni uthando, njengoba nje noJesu ebonisa uthando olwalungaphakathi Kwakhe kusukela ekuqaleni. Kwakungenxa yothando Lwakhe olukhulu ukuthi uNkulunkulu weza emhlabeni njengoJesu—uLizwi enziwe inyama—ukuzofundisa iqiniso. Njengoba kushiwo embhalweni ongcwele, “uNkulunkulu wathumela iNdodana Yakhe.” Othunyiwe akamkhulu kunalowo omthumileyo. Iqiniso alilikhulu kunothando elivela kulo. ⁸

Njengeqiniso laphezulu emhlabeni, uJesu weza ukuzokhonza. Njengomuntu kaNkulunkulu Onamandla, uJesu wasebenzela abantu Bakhe ngokunqoba izihogo ukuze abantu bangaphinde bagajwe amandla abo. NjengoNyanga wobuNkulunkulu, Wakhonza abantu baKhe ngokubangela izinyonga ukuba zihambe, abagulayo basime, nezimpumputhe ukuba zibone. UJesu wakwenza lokhu kokubili emazingeni emvelo nangokomoya. Kodwa, ngaphezu kwakho konke, njengeNkosi noMfundisi wabo owayezichaza, uJesu wakhonza abantu baKhe ngokubafundisa iqiniso ukuze balenze, futhi ngalokho bathole izibusiso zasezulwini. Kungakho uJesu ephetha lesi siqephu ngala mazwi, “Uma nazi lezi zinto, nibusisiwe uma nizenza” Johane 13:17). ⁹

Isicelo esingokoqobo

Kulesi senzakalo, uJesu uthi, “inceku ayinkulu kunenkosi yayo.” Nakuba lokhu kunengqondo ngezinga elingokoqobo, uJesu usho okuthile okujule kakhulu. Usho ukuthi iqiniso, elisebenza njengendlela noma ithuluzi uthando olubonakaliswa ngalo, akufanele libhekwe njengeliphakeme noma elibaluleke ngaphezu kothando. Njengesicelo esisebenzayo, phawula indlela ongase ukulangazelele ngayo ukufakazela iphuzu lakho noma ukunqoba impikiswano. Uma lokhu kwenzeka, iqiniso lizibona likhulu kunothando. Ukulunga kubonakala njengokubaluleke ngaphezu kokuba nomusa. Yilapho ubudlelwano buhlukana khona. Akungcono ukulunga kunokuthi ube nomusa. Futhi akungcono ukuba nomusa kunokulungile. Nakuba umusa kufanele uhole, ukulunga akufanele kushiywe ngaphandle. Umusa nokulunga kufanele kusebenze ndawonye, njengento eyodwa, njengoba nje ubuhle neqiniso kusebenza ndawonye njengento eyodwa. Ngokuzayo uma uzithola ungavumelani, vumela ubuhle neqiniso kusebenze ndawonye njengabalingani abalinganayo. Khumbula ukuthi inceku ayinkulu kunenkosi yayo. ¹⁰

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UDeveli noSathane

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18 Angikusho ngani nonke; ngiyabazi engibakhethileyo; kodwa ukuze kugcwaliseke umbhalo othi: Odla isinkwa lami ungiphakamisele isithende sakhe.

19. Kusukela manje ngiyanitshela kungakenzeki, ukuze, nxa sekwenzeka, nikholwe ukuthi nginguye.

20. Amen, amen, ngithi kini: Owamukela engimthumayo uyangamukela Mina; lowemukela Mina, wemukela oNgithumileyo.

21. Eseshilo lokho uJesu wakhathazeka emoyeni, wafakaza, wathi: Amen, amen, ngithi kini: Omunye kinina uzongikhaphela.

22 Base bebukana abafundi bamangala ukuthi usho bani lokhu.

23 Kwakukhona ngasesifubeni sikaJesu omunye wabafundi bakhe, uJesu amthandayo.

24 Ngakho uSimoni Petru wamqhweba ukuthi abuze ukuthi ukhuluma ngobani.

25. Yawela esifubeni sikaJesu, yathi kuye: “Nkosi, ngubani na?

26 UJesu waphendula wathi: Nguye engizamnika ucezu, eselicwile. Walucwilisa ucezu, walunika uJuda Iskariyothe kaSimoni.

27 Ngemva kocezu, uSathane wangena kuye. UJesu wathi kuye: Okwenzayo, kwenze masinyane.

28 Kodwa kakho owakwazi kwabahleziyo ukuthi ukutshoni kuye.

29 Ngoba abanye babecabanga ukuthi, ngoba uJudasi wayelesikhwama, uJesu wathi kuye: Thenga esikudingayo emkhosini, kumbe ukuthi kabele abayanga.

30 Eseluthathile ucezu waphuma masinyane; futhi kwakusebusuku.

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Njengoba lesi sahluko siqala, saziswa ngumlandi ukuthi udeveli wayesefake enhliziyweni kaJuda isifiso sokukhaphela uJesu (bheka Johane 13:2). Kungakho uJesu manje ethi, “Omunye wenu uzongikhaphela” futhi “Anihlanzekile nonke.” Lapho abafundi besazibuza ukuthi yimuphi kubo oyoba umkhapheli, uJesu uphendula umbuzo osezingqondweni zabo, ethi, “Nguye engiyakumnika ucezu lwesinkwa, lapho ngisicwilisile.” Johane 13:26).

Ngokuveza umkhapheli Wakhe ngale ndlela, uJesu ugcwalisa isiprofetho esanikezwa emibhalweni yesiHeberu. Njengoba kulotshiwe ukuthi: “Ngisho nomngane wami omkhulu ebengimethemba, obedla isinkwa sami, ungiphakamisele isithende sakhe.”AmaHubo 41:9). Ngakho, kulotshiwe ukuthi ngemva kokuba uJesu ecwilisile isinkwa, “wasinika uJuda Iskariyothe, indodana kaSimoni” Johane 13:26). Ngale ndlela-ke, uJesu uveza uJudas njengomkhapheli Wakhe.

Kunezikhathi ezimbili ezibalulekile ohlelweni lwesinqumo sikaJuda sokukhaphela uJesu. Esokuqala yilapho “udeveli efaka enhliziyweni kaJuda ukuba akhaphele uJesu” Johane 13:2). Futhi eyesibili ichazwa kanje: “Emva kokuba uJuda eseluthathile ucezu lwesinkwa, uSathane wangena kuye” Johane 13:27). “Udeveli” owangena kuqala enhliziyweni kaJuda umelela izifiso ezimbi ezivela ezinhliziyweni zethu, kanti igama elithi “Sathane,” elangena kuye kamuva, limelela imibono engamanga engena ezingqondweni zethu. Umgomo womoya ulula: izifiso ezimbi zikhiqiza imicabango engamanga. ¹¹

Kuliqiniso ukuthi sonke sizalelwe izulu ngamazinga omqondo aphusile nangokomoya angathuthukiswa futhi afinyeleleke. Ngesikhathi esifanayo, kuyiqiniso futhi ukuthi sonke sizalwa sithambekele ebubini bazo zonke izinhlobo. Lobu bubi kumelwe bubonakale, buvunywe, futhi bususwe ukuze kungene amathonya asezulwini. Khona-ke, okwenzeka kuJuda kumelela okuthile okwenzeka kithi sonke noma nini lapho kuphakama isifiso esibi. Njengoba kulotshiwe ukuthi, “USathane wakufaka enhliziyweni yakhe.” ¹²

Esimweni sethu, kungase kuvele njengesifiso sokukhohlisa, ukweba, noma ukuqamba amanga, isifiso sokuziphindiselela, noma ukuthambekela kokuzitika ngokuzidabukela. Kungaba buhlungu njengokufisa ukuziphindiselela ngamazwi abuhlungu, noma okulimazayo njengesifiso sokusakaza inhlebo enonya ewukubulala okungokomoya nobufakazi bamanga. Empeleni, kuwukulangazelela ukwenza noma yini ephambene nemiyalo yaphezulu.

Lezi zifiso, izifiso, nokuthambekela okuvela kithi kubizwa ngokuthi, “udeveli.” Lezi zifiso zilandelwa ukuhluzeka kanye nezizathu ezisebenza ukuqinisekisa nokusekela lezi zifiso. Lokhu kucabanga okungamanga kubizwa ngokuthi, “uSathane.” Uma sesifukamele isifiso esibi entandweni, futhi sikuqinisekisile ngobuhlakani bethu, iba yingxenye yalokho esiyikho. Ngomqondo ongokomfanekiso, “sesinqumile.” Ngakho-ke, azi ukuthi uJuda wayesesithathile isinqumo sokukhaphela uJesu—ehlanganisa isifiso esibi nokuqonda okungamanga—uJesu uthi kuye, “Okwenzayo kwenze masinyane” Johane 13:27). ¹³

Abanye abafundi abazi ukuthi uJesu usho ukuthini ngala mazwi. Abanye bacabanga ukuthi uJesu ucela uJudasi, umphathisikhwama wabo, ukuba athenge izinto ezengeziwe zedili. Abanye bacabanga ukuthi uJuda uhlela ukunika abampofu okuthile (bheka Johane 13:28-29). Lezi bekungaba izinto ezinhle ngoJudasi ukuba azenze ngokushesha, kodwa lokhu akukhona lokho uJuda ayecabanga ngakho—futhi uJesu uyakwazi.

UJesu, ukukhanya kwezwe, uye wakhuthaza futhi wakhuthaza abafundi bakhe ukuba bahambe ekukhanyeni. Kodwa uJudas ukhetha ukukwenqaba lokho kukhanya futhi ahambe ebumnyameni. Kulokhu, uJuda umelela leyo ndawo kulowo nalowo kithi owenqaba ukulandela lapho iNkosi isiholela khona. Kunalokho, uJudas usebenzisa kabi ngamabomu isipho sokuhluzeka kwengqondo ukuze aqinisekise ukugqugquzelwa kwentando embi. Imibhalo ichaza lesi simo sengqondo ngendlela elula, enamandla kakhulu. Njengoba kulotshiwe ukuthi, “Kwakusebusuku” Johane 13:30). ¹⁴

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Isicelo esingokoqobo

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Ekusetshenzisweni kwethu kwangaphambilini, sikhulume ngendlela ubuhle neqiniso okusebenzisana ngayo njengento eyodwa, nokuthi umusa kufanele uhole kuyilapho iqiniso lisebenza. Kodwa kuyiqiniso futhi ukuthi ububi namanga kuyasebenzisana. Uma lokhu kwenzeka, ububi buholela, futhi amanga asekela futhi athethelele izifiso ezimbi ngokucabanga okuhlakaniphile. Ngakho-ke, njengesicelo esisebenzayo, noma nini lapho uzithola unezinhloso zobugovu noma uqaphela ukuthi usesimweni esibi, qaphela imicabango engamanga egeleza ekusekeleni izinhloso zobugovu futhi uthethelela isimo esibi. Lesi yisikhathi sokukuyisa eNkosini ngomkhuleko. Ungase ungakwazi ukushintsha isimo sakho ngokushesha, kodwa ungashintsha imicabango yakho ngokucabanga, “Imuphi umyalezo weqiniso nowothando uNkulunkulu angathanda ngibe nawo njengamanje?” Futhi ungashintsha ukuziphatha kwakho ngokubuza, “Yini uNkulunkulu angathanda ngiyenze kulesi simo?” Ngokungafani noJudas, owavumela amanga akhonze okubi, vumela iqiniso likhonze ubuhle, wenze lokho owaziyo ukuthi kuyiqiniso. Uma ugxila emicabangweni yeqiniso nasekuziphatheni okulungile, imizwa emisha izolandela. Lokhu kungaba namandla nakakhulu uma uvumela iNkosi ukuba ihole imicabango yakho, futhi iqondise ukuziphatha kwakho. Njengoba uzama ukwenza lokhu, ikakhulukazi uma ungakuthandi, iNkosi ingashintsha isimo sakho, yethule imizwa emisha, futhi iqinise intando yakho entsha. ¹⁵

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“Njengoba Ngikuthandile”

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31 Kuthe esephumile uJesu wathi: “Kalokhu iNdodana yomuntu ikhazimulisiwe, noNkulunkulu ukhazimulisiwe kuyo.

32 Uma uNkulunkulu ekhazimulisiwe kuye, noNkulunkulu uyakumkhazimulisa kuye, ahle amkhazimulise.

33. Bantwanyana, ngisenani isikhashana; Niyakungifuna, nanjengalokho ngasho kumaJuda ukuthi lapho ngiya khona ningeze nina; ngakho manje ngithi kini.

34. Ngininika umyalo omusha wokuba nithandane; njengalokhu nginithandile, nani nithandane.

35 Ngalokho bonke bayakukwazi ukuthi ningabafundi bami, uma nithandana.

36 USimoni Petru wathi kuye: “Nkosi, uya ngaphi na? UJesu wamphendula wathi, Lapho ngiya khona, ungengilandele kalokhu, kodwa uzakungilandela kamuva.

37. UPetro wathi kuye: Nkosi, ngingekulandele khathesi ngani? ngiyakubeka phansi umphefumulo wami ngenxa yaKho.

38. UJesu wamphendula wathi: “Uyakudela ukuphila kwakho ngenxa yami na? Amen, amen, Ngithi kuwe: Iqhude aliyikukhala uze ungiphike kathathu.

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Ekupheleni kwesiqephu esidlule, uJesu wathatha isinkwa, wasicwilisa, wasinika uJudasi. Ngale ndlela, uJesu wabonisa ukuthi uJuda wayengumkhapheli Wakhe, lowo okwaprofethwa ukuthi wayengeke nje adle isinkwa noJesu, kodwa futhi ‘nokuphakamisela isithende sakhe’ ngokumelene Naye. Ngemva kokuba esemukele isinkwa uJesu asicwilisayo, uJuda waphuma masinyane kwaze kwaba sebusuku (bheka Johane 13:18, 26, 30).

Isiqephu esilandelayo siqala ngamagama athi, “Ngakho, lapho esephumile” Johane 13:31). La mazwi abhekisela kuJuda Iskariyothe oye waphuma ebusuku, cishe ukuze anikele uJesu kubaphathi bethempeli futhi aqoqe umvuzo wakhe. Ngokombono owodwa lesi yisikhathi esimnyama empilweni kaJesu. Ukhashelwa ngumfundi wakhe asanda kugeza izinyawo zakhe.

Kodwa uJesu uwuchaza ngendlela ehluke kakhulu. Ekubona njengethuba lokukhazimulisa uNkulunkulu nokukhazinyuliswa nguNkulunkulu, uJesu uthi, “Manje iNdodana yomuntu ikhazimulisiwe, noNkulunkulu ukhazinyulisiwe kuyo. Uma uNkulunkulu ekhazimulisiwe kuye, uNkulunkulu uyakumkhazimulisa futhi kuye, amkhazimulise masinyane.” Johane 13:31-32). Lokhu-ke kuyinyunyana ehambisanayo. Noma nini lapho “inkazimulo” kukhulunywa ngayo eZwini, maqondana noJesu noYise, ibhekisela ebunyeni obukhazimulayo beqiniso laphezulu (“iNdodana”) nobuhle baphezulu (“uYise). ¹⁶

Nakuba kunezilingo eziningi ezizayo, eqinisweni, ezinye ezinzima kakhulu, uJesu usefinyelele kwesinye isigaba esiqondile nesibalulekile enqubweni yokukhazimulisa lapho isimo Sakhe sobuntu sobunkulunkulu sihlanganiswa ngokugcwele nobunkulunkulu Bakhe bangaphakathi, kanye nalokhu kukhazinyuliswa ngamandla Akhe uqobo. Kukulesi simo sokukhazinyuliswa lapho uJesu manje ephendukela kubafundi Bakhe, ethi, “Bantwanyana, ngisazoba nani isikhashana. Niyongifuna; futhi njengoba ngasho kumaJuda, ‘Lapho ngiya khona, aninakuza nina’” Johane 13:33). ¹⁷

Lesi isikhathi sokuqala kunoma yiliphi ivangeli lapho uJesu ekhomba ubudlelwano Bakhe nabafundi njengoBaba “nabantwana” Bakhe. Kukulesi simo sokukhazimuliswa lapho manje ethi, “Lapho ngiya khona, ningeze nina.” Lokhu kungenxa yokuthi uJesu akakhulumi ngendawo ethile, kodwa ukhuluma ngenqubo yangaphakathi.

Nakuba inqubo kaJesu ingeyokudumisa, ehlanganisa iqiniso laphezulu nobuhle obungcwele ngaphakathi Kwakhe, eyethu yehlukile. Esimeni sethu, nakuba umzamo wethu omkhulu udingeka, kuyinqubo yokuphenduka, inguquko, kanye nokuzalwa kabusha—ikakhulukazi umzamo wokuphila ngokuvumelana nezimfundiso zeNkosi. Ukwengeza, kufanele kuvunywe ukuthi lokho singakwenza kuphela ngamandla kaNkulunkulu, hhayi awethu. Ngakho-ke, uJesu ukhuluma ngeqiniso lapho ethi, “Lapho ngiya khona mina ningeze nina.” ¹⁸

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Umyalo omusha

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Kuleli qophelo lapho uJesu, uMfundisi wawo ophakeme, ebanikeza khona isabelo esisha. Uthi: “Ngininika umyalo omusha wokuba nithandane. Njengoba nje nginithandile, nani kufanele nithandane. Ngalokho bonke bayakukwazi ukuthi ningabafundi bami, uma nithandana.” Johane 13:34-35).

Kuyo yonke imibhalo yesiHeberu, ngisho nasemavangelini amathathu okuqala, ubizo olungaguquki luwukuthanda abanye njengoba sizithanda thina. Lesi isinyathelo esibalulekile nesibalulekile ekukhuleni kwethu ngokomoya. Kodwa umyalo omusha usimema ukuba sikhuphuke nakakhulu. Kulo myalo omusha, akushiwo lutho ngawe. Abafundi babizelwa ukuba bathande abanye hhayi njengoba bezithanda bona, kodwa kunalokho njengoba uJesu ebathanda.

Kithina, ngokuqondene nabafundi, lolu akulona uthando oluzakhela lona. Lolu akulona uthando olusekelwe ekutheni sizithanda kangakanani. Kunalokho, uthando olugeleza kithina luvela eNkosini kuphela. Kungakho uJesu ethi: “Ngininika umyalo omusha wokuba nithandane, njengoba nje nami nginithandile. Ngalokho bonke bayakukwazi ukuthi ningabafundi bami, uma ninothando phakathi kwenu.” Johane 13:34-35). ¹⁹

Khona-ke, uJesu ubizela abafundi Bakhe kokuthile okuphakeme nokuphakeme kunokuzithanda. Kuyinto eyodwa ukuthanda abanye njengoba sizithanda thina. Kuthinta umuzwa wethu wokulingana nokungenzeleli, futhi kuyisiqalo esihle sokuthuthuka ngokomoya. Kodwa sibizelwe kokuthile okuphakeme, ohlotsheni oluhlukile lothando. Sibizelwe ukuthanda abanye, hhayi njengoba sizithanda thina, kodwa njengoba uJesu esithanda. Njengoba uJesu esho, “bonke bayokwazi ukuthi ningabafundi bami, uma ninothando phakathi kwenu.” ²⁰

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Ukuba ngumfundi

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Akukhona okokuqala uJesu ekhuluma ngokuba ngumfundi. Ngaphambilini kuleli vangeli, uJesu wathi, “Uma nihlala ezwini Lami, ningabafundi Bami isibili. Niyakulazi iqiniso, neqiniso liyakunikhulula” Johane 8:31-32). Manje, Uthi, “Ngalokho bonke bayakukwazi ukuthi ningabafundi baMi, uma ninothando omunye komunye.”

Lezi zici ezimbili zokuba umfundi ziyaphelelisana. Esinye sezici sihilela ukuvumela uthando lweNkosi lugeleze kithi njengomusa, ukucabangela, nozwela. Kodwa lokhu kufanele kufaneleka isici sesibili sokuba umfundi. Lesi isici esigxile ekuhlaleni eZwini leNkosi, ukufunda iqiniso, nokuzuza ukuhlakanipha. Lokhu akubandakanyi nje izimfundiso zikaJesu ngothando, ukuthethelela, nokuzidela, kodwa nezimfundiso Zakhe ngokuzithiba, isiyalo, nokugcina imiyalo.

Ukukubeka ngenye indlela, uthando esilwenza kwabanye luncike ezingeni kanye nenani leqiniso esilitholile. Ngale ndlela, ubufundi buhlanganisa kokubili uthando nokuhlakanipha, ubuhle neqiniso, inkululeko nokuhleleka. Zombili ziyadingeka. ²¹

Kunokuba agxile emyalweni omusha, incazelo yawo, nokusebenza kwawo ekuphileni kwakhe, uPetru ubuyisela ingxoxo kulokho uJesu ayekusho esikhathini esidlule, ngaphambi nje kokunikeza umyalo omusha. Ngaleso sikhathi uJesu wathi: “Lapho ngiya khona, ningeze nina.” Eweqa ngokuphelele umyalo omusha, uPetru uthi, “Nkosi, uyaphi” Johane 13:36).

UPetru, njengabanye abafundi, akanazi kahle izimpi ezimbi uJesu azilwile nezihogo ukuze alethe inkululeko yabo. Futhi abakaze basibone isifundo sesiphambano—isifundo esasingabasiza baqonde ukujula kothando lukaJesu. Yebo, uJesu ukwazi konke lokhu ngoPetru, nangabo bonke abanye abafundi. Kodwa uJesu uyazi nokuthi njengoba bephila ngokuvumelana nalokho abafundise kona, kancane kancane siyofika isikhathi lapho nabo beyokwazi khona ukuthanda abanye njengoba ebathanda. Kungakho uJesu enezela, “Lapho ngiya khona ungengilandele manje, kepha uyakungilandela kamuva” (Johane 13:36).

Lapho uJesu ethi, “Lapho ngiya khona nina, ningeze nina,” ubhekise ekukhazinyulisweni Kwakhe, inqubo eba Munye ngayo nothando lwaphezulu ngaphakathi Kwakhe. Lapho uJesu enezela, “Lapho ngiya khona, anikwazi ukungilandela manje, kodwa niyongilandela kamuva,” ukhuluma ngokuzalwa kabusha kwethu.

Njengabantu, umsebenzi wethu wukulwela ukuhlanganisa iqiniso esilithola eNkosini nobuhle obuhlobene nalelo qiniso. Yebo, ngeke sikwenze lokhu ngokwethu, kodwa kuphela ngamandla avela eNkosini esiza kithi. Noma kunjalo, njengoba silwela ukuphila ngokuvumelana neqiniso, njengokungathi ngemizamo yethu siqu, futhi njengoba sikwenza ngokuphindaphindiwe, ubuhle neqiniso kuqala ukuhlangana kithi. Ekugcineni, lokhu kuba “imvelo yesibili.”

Ngokuphathelene nalokhu, lapho iqiniso nobuhle buhlangana ngokwengeziwe kithi, kulapho kuthiwa ‘sizelwe ngokusha. Lena inqubo yethu yokuzalwa kabusha. Futhi yingakho uJesu ethi, “Lapho ngiya khona, anikwazi ukungilandela manje, kodwa niyongilandela kamuva. ²²

Esacabanga ukuthi uJesu ukhuluma ngokuya endaweni engokoqobo, uPetru uyakhononda, ethi, “Nkosi kungani ngingenakukulandela manje? Ngizodela ukuphila kwami ngenxa yakho” Johane 13:37). Lawa ngamazwi anesibindi, kodwa uJesu uyazi ukuthi ngaphambi kokusa uPetru uzophelelwa isibindi futhi enqabe ukuvuma ukuthi uyamazi ngisho noJesu. Ngakho-ke, uJesu, uphendula ngombuzo, ethi kuPetru, “Uyakudela ukuphila kwakho ngenxa yami na? Eqaphela ukuthi uPetru uzomphika, uJesu ube esenezela, “Ngiqinisile ngiqinisile ngithi kuwe: Iqhude aliyikukhala uze ungiphike kathathu.” Johane 13:38).

Kuyiqiniso ukuthi uPetru uzophika uJesu, kodwa uPetru naye uzothethelelwa, futhi kuzosa usuku olusha. Kuyisifundo sonke esingakhuthazeka kuso. Ngisho noma intando yethu endala, kanye nezifiso zayo zokuzisebenzela kanye nezinto ezincanyana inqotshwa futhi ibekwe eceleni, iNkosi yakha futhi iqinisa intando entsha ngaphakathi kwethu, ikakhulukazi njengoba sifuna ukugcwalisa amazwi omthetho omusha, sithandane. njengoba uJesu esithanda. Njengoba silwela ukwenza lokhu, kusekuseni kosuku olusha, olumenyezelwa ukukhala kweqhude. ²³

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Isicelo esingokoqobo

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Kuze kube manje, kungenzeka ubusebenzisa ngokoMthetho Wegolide: “Yenza kwabanye njengoba uthanda ukuba benze kuwe,” noma “Phatha abanye ngendlela obungathanda ukuphathwa ngayo.” Lezi yizimiso ezinhle, kepha umyalo omusha ukubizela ukuthi wamukele okufanelekile okuphezulu. Kufanele uthande abanye njengoba uJesu ekuthanda. Lolu hlobo lothando akulona uthando oluzakhela wena, futhi akulona uthando olusekelwe endleleni ofuna abanye bakuphathe ngayo. Kunalokho, kuwuthando oluza kini oluvela eNkosini kuphela. Ngenxa yalokhu, akukho lutho "lobumina" kulo. Ngezinye izikhathi kubonakala kubalingani abashadile abangabhekana nokulimala nokufa kunokuba bavumele umlingani wabo ukuba alinyazwe nganoma iyiphi indlela. Ngezinye izikhathi kubonakala kubazali ababeka eceleni izidingo zabo zokunakekela ingane ebabiza ebusuku. Kungabonakala lapho umuntu ongamazi ezama ukusiza othile osesimweni esinzima ngaphandle kwenjongo ethile ngaphandle kokuthi “iyinto efanele ukuyenza.” Zonke lezi ziyizibonelo zokuthi kusho ukuthini ukuthanda ngendlela engaphezulu kokuzicabangela wena. Njengendlela ewusizo, yamukela lesi sici sokuba umfundi—thanda abanye njengoba uJesu akuthanda. ²⁴

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Footnotes:

186. That thou hast a name that thou livest, and art dead, signifies the quality of their thought, in that they think themselves to be alive, because they are living a moral life, when yet they are dead. This is evident from the signification of "name," as being quality of state (See above, n. 148); also from the signification of "living," as being to have spiritual life (of which presently); also from the signification of "being dead," as being not to have spiritual life, but only moral life without it. This is "being dead," because in the Word "life" signifies the life of heaven with man, which is there also called "life eternal;" while "death" signifies the life of hell, which life in the Word is called "death," because it is the privation of the life of heaven. Here, therefore, "thou hast a name that thou livest, and art dead," signifies thinking that they have spiritual life, and thus are saved, because they are living a moral life, when yet they are spiritually dead. But how this is to be understood can be seen from what was said above n. 182 of each life, spiritual and moral, namely, that moral life apart from spiritual life is the life of the love of self and the love of the world, while moral life that is from spiritual life is a life of love to the Lord and love towards the neighbor; this life is the life of heaven, but the other life is what is called spiritual death. When this is understood (See above, n. 182), it can be known what is meant here by "being alive and yet being dead."

[2] That "to live," or "being alive," signifies spiritual life in man, and "being dead" deprivation of that life, and damnation, can be seen from many passages in the Word, of which I will cite the following. Thus in Ezekiel:

When I shall say unto the wicked, In dying he ¹ shall die, and thou shalt not give him warning, nor speak to warn the wicked one from his evil way, that he may be made alive, the wicked shall die in his iniquity. But if thou shalt give warning to the wicked, and he shall not ² turn back from his wickedness nor from his wicked way, he shall die in his iniquity; yet hast thou delivered thy soul. So if thou shalt give warning to a righteous man that he sin no more, ³ and he sin not, living he shall live, because he took warning (Ezekiel 3:18-21).

Here "dying he shall die" is to perish in eternal death, which is damnation, for it is said of the wicked; and "living he shall live" is to enjoy eternal life, which is salvation, for it is said of those who repent, and of the righteous.

[3] In the same:

Ye have profaned Me with My people, to kill the souls that should not die, and to keep alive the souls that should not live, whilst ye lie to My people, to them that hear a lie (Ezekiel 13:19).

This treats of the falsification of truth, which is meant by "Ye have profaned Me with My people," and by "ye lie to the people, to them that hear a lie." Here "a lie" signifies what is false, and what is falsified. "To kill the souls that should not die" is to deprive them of the life that comes from truths; and "to keep alive the souls that should not live" is to persuade them that life eternal is from falsities. That this is here meant by "making alive" is evident from the preceding verse there.

[4] In David:

Behold the eye of Jehovah is upon them that fear Him, to deliver their soul from death, and to keep them alive in famine (Psalms 33:18-19).

In the same:

Thou hast delivered my soul from death, and my feet from stumbling, that I may walk before God in the light of the living (Psalms 56:13).

In Jeremiah:

Behold, I set before you the way of life and the way of death (Jeremiah 21:8).

In John:

Jesus said, Verily, verily, I say unto you, he that heareth My Word hath eternal life, and shall not come into condemnation, but shall pass from death into life (John 5:24).

[5] It is clear that in these passages "death" means damnation, and "life" salvation. Because "death" is damnation it is also hell, for which reason hell is commonly called "death" in the Word, as in these passages. In Isaiah:

Hell will not confess Thee, nor will death praise Thee; they that go down into the pit will not hope on Thy truth. The living, the living, he shall confess Thee (Isaiah 38:18-19).

In the same:

We have made a covenant with death, and with hell we have made a vision (Isaiah 28:15).

In Hosea:

I will ransom them from the hand of hell; I will redeem them from death. O death, I will be thy plague! O hell, I will be thy perdition! (Hosea 13:14).

In David:

In death there is no remembrance of Thee; in hell who shall confess Thee? (Psalms 6:5).

In the same:

The cords of death compassed me, and the cords of hell (Psalms 18:4-5).

In the same:

Like sheep shall they be laid in hell; death shall feed them (Psalms 49:14).

In the same:

Jehovah, thou hast brought up my soul from hell; Thou hast made Me to live (Psalms 30:3).

In Revelation:

A pale horse, and he that sat upon him whose name was death, and hell will follow ⁴ him (Revelation 6:8).

And in another place:

Death and hell were cast into the lake of fire (Revelation 20:14).

[6] As "death" signifies damnation and hell, its meaning in the following passages is evident. In Isaiah:

He will swallow up death for ever; and the Lord Jehovih will wipe away tears from off all faces (Isaiah 25:8).

In the same:

That he might give the wicked to their sepulcher, and the rich in their deaths (Isaiah 53:9).

In David:

Jehovah, Thou liftest me up from the gates of death (Psalms 9:13).

Thou shalt not be afraid for the arrow that flieth by day, nor for the death that wasteth at noonday (Psalms 91:5-6).

In John:

If any one keep My word he shall never see death John 8:51).

In Revelation:

He that overcometh shall not be destroyed in the second death (Revelation 2:11).

In another place:

Many men died of the waters, because they were made bitter (Revelation 8:11).

In the same:

The second angel poured out a bowl upon the sea, and it became blood as of one dead, whence every living soul died in the sea (Revelation 16:3).

[7] From these passages it can be seen what is meant by "the dead," namely, those who have not in themselves the life of heaven, and consequently are in evils and in falsities therefrom. These are meant also in the following passages. In David:

They joined themselves also unto Baal-peor, and ate the sacrifices of the dead (Psalms 106:28).

In the same:

He hath made me to sit in darkness, like the dead of eternity (Psalms 143:3).

In Matthew:

One of His disciples said, Lord, suffer me first to go away and bury my father. Jesus said, Follow Me, and let the dead bury the dead (Matthew 8:21-22).

On account of this signification of "the dead":

The sons of Aaron were forbidden to touch any dead body (Leviticus 21:2-3, 11);

Likewise the priests, the Levites (Ezekiel 44:25);

Likewise the Nazirite (Numbers 6:6-7);

And whoever of the sons of Israel touched the dead must be cleansed by the water of separation (Numbers 19:11-22 end).

[8] As "death" signifies damnation and hell, so on the other hand "life" signifies salvation and heaven; as in the passages that follow. In Matthew:

Narrow is the gate and straitened is the way which leadeth unto life (Matthew 7:14).

In the same:

It is good to enter into life with one eye, rather than having two eyes to be cast into the hell of fire (Matthew 18:9).

If thou wilt enter into life, keep the commandments (Matthew 19:17).

In John:

They shall come forth; they that have done good unto the resurrection of life (John 5:29).

From this it is that salvation is called "eternal life" (as in Matthew 19:16, 29; 25:46; Mark 10:30, 31; Luke 10:25; 18:18, 30; John 3:14-16, 36; 17:2, 3; and other places). For the same reason heaven is called "the land of the living," as in David:

"the land of the living," as in David:

O Jehovah, Thou art my reliance, my part in the land of the living (Psalms 142:5).

In the same:

That thou mayest see the good of Jehovah in the land of the living (Psalms 27:13).

In the same:

O bless our God, ye peoples, who places our soul among the living (Psalms 66:8, 9).

[9] That the Lord alone has life in Himself, and that even man has life from Him, the Lord Himself teaches in the following passages. In John:

As the Father raiseth up the dead and maketh them alive, even so the Son maketh alive whom He will. For as the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:21, 26).

In the same:

Jesus said, I am the resurrection and the life; he that believeth in Me, though he die, shall live (John 11:25, 26).

In the same:

I am the way, the truth, and the life (John 14:6).

In the same:

I am the bread of life that cometh down out of heaven, and giveth life unto the world (John 6:33, 35, 47, 48).

From this it is that the Lord is said to be "Living" and "the Living One" (Revelation 4:9, 10; 5:14; 7:2; 10:6). The same is said of Jehovah in many passages in the prophets.

[10] And as the Lord is life, so all have life from Him; this also the Lord teaches. In John:

He that believeth on the Son hath eternal life; but he that believeth not the Son shall not see life (John 3:36).

In the same:

Jesus said, I came that the sheep may have life. I give unto them eternal life (John 10:10, 28).

In the same:

He that believeth on Me, though he die, shall live (John 11:25, 26).

In the same:

Ye will not come to Me, that ye may have life (John 5:40).

[11] "Life" signifies the Lord, and thence salvation and heaven, because all of life is from one only Fountain, and that only Fountain of life is the Lord, while angels and men are merely forms receiving life from Him. The Life itself that proceeds from the Lord and fills heaven and the world, is the life of His love, and in heaven this appears as light, and because this light is life it enlightens the minds of angels, and enables them to understand and be wise. From this it is that the Lord calls Himself not only "the Life" but also "the Light." As in John:

In the beginning was the Word, and the Word was with God, and God was the Word. In Him was life; and the life was the light of men. That was the true Light, which lighteth every man coming into the world (John 1:1, 4-12).

In the same:

Jesus said, I am the Light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12).

In David:

Jehovah, with Thee is the fountain of life, in Thy light shall we see light (Psalms 36:9).

The light which is life from the Lord in heaven is there called Divine truth, because it shines in the minds of those who are there, and thence shines before their eyes. From this it is that in the Word "light" signifies Divine truth, and intelligence and wisdom therefrom, and that the Lord Himself is called "the Light." (But this is shown more fully in the work on Heaven and Hell 126-140, 275, which see.)

[12] The Lord is the source [a quo] of everything of life, because He is the sun of the angelic heaven, and the light of that sun is Divine truth, and its heat is Divine good; the two are life. From that origin is all life in heaven and in the world. The spiritual that flows into nature, and gives life there, is from no other source; but it gives life according to reception. (On this also see the work on Heaven and Hell 116-125.) From this it is now evident why it is that the Lord calls Himself "the Life," and why it is that those are said to have life and to live who receive light which is Divine truth, from the Lord, and why those who do not receive it are said not to live, but to be dead. (That there is one only Fountain of life, and that the Lord is that Fountain, see in the work on Heaven and Hell 9; and in The Doctrine of the New Jerusalem 278.)

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