Isahluko samashumi amabili nanye

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"Ngilandele"

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1 Emva kwalokho uJesu wabuye wazibonakalisa kubafundi ngaselwandle lwaseTiberiya; futhi kanjalo Wazibonakalisa [Yena]:

2. Babendawonye oSimoni Petru, noTomase othiwa uDidimu, noNathanayeli waseKhana laseGalile, namadodana kaZebedewu, nabanye ababili kubafundi bakhe.

3. USimoni Petru wathi kubo: Ngisaya kodoba. Bathi kuye: "Nathi sihamba nawe." Base bephuma, bangena masinyane emkhunjini; futhi ngalobo busuku ababambanga lutho.

4 Kwathi sekusile, uJesu wema ogwini; kodwa abafundi babengazi ukuthi nguJesu.

5 UJesu wasesithi kubo: Bantwanyana, lilokudla yini? Bamphendula bathi: Qha.

6 Wathi kubo: Phosani inetha ngakwesokunene somkhumbi, nizakufumana. Base bephonsa, futhi emva kwalokho ababanga namandla okulidonsa ngenxa yobuningi bezinhlanzi.

7. Khona lowomfundi uJesu amthandayo wathi kuPetru: YiNkosi.

Esahlukweni esandulele, uJesu wabonakala kabili kubafundi Bakhe ngemva kokuvuka kwabafileyo. Ekubonakaleni Kwakhe kokuqala, uJesu wabingelela abafundi Bakhe ngala mazwi, “Ukuthula makube kinina.” Wayesebathuma ukuba baphume ngegama laKhe, wayesethi kubo, “Njengoba uBaba engithumile, nami ngiyanithuma.” Ukuze ahlomisele abafundi Bakhe umsebenzi owawubahlalele, uJesu wabaphefumulela wathi, “Yamukelani uMoya oNgcwele. Uma nithethelela izono zanoma ngubani, zithethelelwe. Uma nibamba izono zanoma yibaphi, zibanjiwe” (bheka Johane 20:19-23).

Ezinsukwini eziyisishiyagalombili kamuva, ekubonakaleni kwesibili, uJesu waphinde wavakashela abafundi Bakhe, ephinda isibingelelo, “Ukuthula makube kinina.” Nokho, kulokhu uJesu wakhuluma ngokuqondile noTomase owayenokungabaza ngovuko. “Ungabi ngongakholwayo,” kusho uJesu kuTomase, “kodwa okholwayo.” UJesu wabe esekhombisa uTomase amanxeba ezandleni Zakhe naseceleni. Ngenxa yokuthi amehlo kaTomase angokomoya ayesevuliwe manje, wababaza, “Nkosi Yami, Nkulunkulu Wami!” (Johane 20:28).

Njengoba lesi sahluko sokugcina siqala, kulotshiwe ukuthi uJesu “wabuye wazibonakalisa kubafundi bakhe” (Johane 21:1). Kulokhu kubonakala kwesithathu ngemva kokuvuka, uJesu uzozibonakalisa kuPetru, uTomase, uNathanayeli, uJakobe, uJohane nakwabanye abafundi ababili. Laba bafundi abayisikhombisa abasekho eJerusalema. Manje sebebuthene ndawonye oLwandle LwaseTiberiya, elinye igama loLwandle LwaseGalile. Lapho uPetru ethi kubo, “Ngisayodoba,” abanye abafundi banquma ukuhamba naye. Njengoba kulotshiwe ukuthi: “Baphuma, bangena masinyane emkhunjini, kepha ngalobo busuku ababambanga lutho.”Johane 21:3).

Abafundi babesebenze kanzima ubusuku bonke kodwa babambe lutho. Lokhu kumelela imizamo yethu eyize yokwehlukanisa iqiniso ngaphandle kwezimfundiso zeNkosi, kanye nobuze bokukholelwa ukuthi singakhiqiza uthando kithi. Uma nje sisebenza ngokuzikhandla, ngaphandle kweqiniso nothando lukaNkulunkulu, ukusebenza kwethu kuyoba yize. Njengoba kulotshiwe emibhalweni yesiHebheru ukuthi: “Ngaphandle kokuthi iNkosi iwakhile indlu, izisebenzi zisebenzela ize. Uma uJehova engawugcini umuzi, umlindi ulinda ize. Nivuka ekuseni nilale kuze kube phakade, nishikashikela ukudla.”AmaHubo 127:1). Njengoba uJesu asho enkulumweni yakhe yokuvalelisa, “Ngaphandle kwami, ningenze lutho” (Johane 15:5).

Lezi zikhathi zasebusuku, lapho sikhandlekela ize singabambi lutho, zimelela izikhathi lapho singazi khona ukuthi uNkulunkulu unathi, ulungele ukusinikeza usizo. Njengoba kulotshiwe ukuthi: “Kwathi sekusile, uJesu wema ogwini, kepha abafundi babengazi ukuthi nguJesu.”Johane 21:4).

Kuyamangaza ukuthi abafundi abamboni uJesu, nakuba lokhu kuwukubonakala Kwakhe okwesithathu kubo ngemva kokuvuka kwabafileyo. Ngisho nalapho uJesu ebabiza ethi: “Bantwana, ninakho ukudla na?” abakamazi namanje. Bamane bathi, “Cha,” njengokungathi bakhuluma nomuntu abangamazi. UJesu wabe esethi: “Phonsani inetha ngakwesokunene somkhumbi, nizakufumana.” Lapho benza lokho uJesu akushoyo, amanetha abo agcwala. Njengoba nje kulotshiwe ukuthi: “Base bephonsa, kodwa manje babengakwazi ukulidonsa ngenxa yobuningi bezinhlanzi.” Johane 21:5-6).

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Ukubaluleka "kohlangothi lwesokudla"

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Kungenzeka ukuthi abafundi bacabanga ukuthi banakho konke abakudingayo. Phela babenezikebhe, amanetha abo nolwandle olugcwele izinhlanzi. Futhi babengabadobi abanolwazi. Nokho, imizamo yabo yaba yize. Ngokufanayo, singase sibhekane nezimo lapho sicabanga ukuthi sinakho konke esikudingayo. Nokho, kukhona okushodayo.

Uma nje sicabanga futhi senza ohlangothini lwesobunxele lwesikebhe, sizobe sithembele olwazini lwethu, isipiliyoni, namandla angaphandle kwesiqondiso nentando kaNkulunkulu. Kungenzeka ukuthi senza kahle kakhulu emisebenzini yethu nasezimpilweni zethu. Kodwa kufika isikhathi lapho sisebenzela ize. Isimo sengqondo esinenkani siyaphikelela, siphelelwa isineke, noma ubunzima bobudlelwano buhlala bungaxazululeki.

Lesi yisikhathi sokusabela obizweni lweNkosi, “Phonsa amanetha akho ngakwesokunene.” Lokhu kuthambekela okusha kumelela ushintsho endleleni esibona ngayo nesiphila ngayo izimpilo zethu. Kuqala ngokuzimisela ukuthola usizo lukaNkulunkulu. Ngokwenza kanjalo, senza uguquko sisuka esimweni semvelo sokuphila siye esimweni somoya sempilo. Esikhundleni sokuncika kakhulu kithi kanye nomhlaba, manje sincika kakhulu eNkosini naseZwini Lakhe. Lokhu kuhlanganisa ukubeka intando yethu eceleni ukuze siphendukele eNkosini ngokukhululekile futhi senze intando Yakhe. ¹

Njengoba siqhubeka nokubeka eceleni ukuthanda kwethu, siphendukela eNkosini ngokukhululekile eZwini Lakhe futhi sigcina imiyalo Yakhe, ingaphakathi lengqondo yethu liyavuleka ukuze kubonakale ukusetshenziswa okuningi kweqiniso leNkosi. Lokhu kuqonda okujulile mayelana nendlela yokusebenzisa iqiniso elingokomoya ekuphileni kwethu kunikezwa ngokulingana nothando lwethu ngeNkosi nomakhelwane. Ngakho-ke, noma nini lapho sidoba ngasohlangothini lwesokudla lomkhumbi—okungukuthi, kusukela ebuhleni naseqinisweni leNkosi, izinhliziyo zethu ziyothamba, futhi imiqondo yethu iyovuleka ukuze sibone izinto esasingakaze sizibone ngaphambili. Ngenxa yalokhu, kuyohlale kukhona ukubanjwa kwezinhlanzi ngokuyisimangaliso. ²

Eqaphela ukuthi isimangaliso esikhulu esisanda kwenzeka, uJohane uphendukela kuPetru athi, “YiNkosi!” (Johane 21:7). Ukubona kungazelelwe kukaJohane ukuthi lokhu kwenziwa yiNkosi kumelela indlela uthando lweNkosi olungavula ngayo ingaphakathi lomqondo womuntu. Ngokungazelelwe siyabona ukuthi iNkosi ibikhona empilweni yethu ngaso sonke isikhathi, isikhumbuza ngobumnene ukuthi siphonse inetha ngakwesokunene—okungukuthi, ukuphuma othandweni Lwakhe nokuhlakanipha kukho konke esikwenzayo.

Noma nini lapho senza lokhu, sivumela iNkosi ukuthi isihole futhi isiqondise, izinguquko ezimangalisayo zingenzeka ezimpilweni zethu zangaphakathi kanye nasebudlelwaneni bethu nabanye. Ngezikhathi ezinjalo, singasho njengomhubi, “Lokhu kuvela eNkosini. Kuyisimangaliso emehlweni ethu” (AmaHubo 118:23). ³

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Isicelo esingokoqobo

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Siphila emihlabeni emibili—ezweni lenyama nelikamoya. Uma sincika emhlabeni wenyama kuphela nasolwazini lwezwe, ekugcineni sizozithola sisendaweni lapho sisebenzela ize. Lokhu kungenxa yokuthi izwe lenyama nokwaziswa elikunikezayo akukwazi ukwanelisa izifiso ezijulile zomoya wethu. Naphezu kwempumelelo yethu yezwe nolwazi esiluzuzile, siyoqhubeka sinomuzwa wokuthi kukhona okushodayo. Ngemva kobusuku obude bokukhandlekela ize, singase sizwe ukubiza kweNkosi okukude ukuba siphonse amanetha ethu ngakwesokunene somkhumbi. Lona ubizo lokuyeka ukusebenza ngokuyinhloko ngokwentando yethu kanye nokuqonda kwethu, futhi sizimisele ukuphendukela eNkosini ukuze sithole usizo. Kuwukusuka esimweni semvelo kuye kwekamoya. Njengesicelo esisebenzayo, ke, qaphela lezo zikhathi lapho udoba ohlangothini lwesobunxele lwesikebhe. Lesi yisikhathi sokuma, uphefumule kakhulu, futhi “ushintshe izinhlangothi.” Kungaba lula njengokusho umthandazo osheshayo, noma ukuletha umbhalo engqondweni, noma ukukhumbula nje ukuthi iNkosi inawe. Njengoba wenza kanjalo, kuzoba nezinguquko eziqondile esimweni sakho sangaphakathi. Qaphela lezi zinguquko ezimangalisayo esimweni sakho sengqondo, esimweni sakho sengqondo, ephimbweni lakho nasezenzweni zakho. NjengoJohane, lungele ukuthi, “YiNkosi.” ⁴

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“Woza Uzodla Ibhulakufesi”

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7 USimoni Petru, esezwile ukuthi yiNkosi, wembatha ingubo yakhe, ngokuba wayenqunu, waziphonsa elwandle.

8 Kodwa abanye abafundi beza ngomkhumbi, ngoba babengekude nenhlabathi, kodwa kungathi izingalo ezingamakhulu amabili, bedonsa inetha lezinhlanzi.

9 Sebehlile emhlabathini, babona umlilo wamalahle ubekwe phezu kwawo nenhlanzi encane nesinkwa.

10. UJesu wathi kubo: Lethani izinhlanzi ezincane enizibambe manje.

11. USimoni Petru wakhuphuka walihudulela emhlabathini inetha ligcwele izinhlanzi ezinkulu, eziyikhulu namashumi ayisihlanu nantathu; nakuba zaziziningi kangaka inetha alidabukanga.

12 UJesu wathi kubo: Wozani lidle; kodwa kakho kubafundi owaba lesibindi sokumbuza ukuthi: Wena ungubani? besazi ukuthi yiNkosi.

13 UJesu wasesiza, wathatha isinkwa, wabanika, lenhlanzana ngokunjalo.

14 Lokhu kwase kungokwesithathu uJesu ebonakaliswa kubafundi bakhe, evukile kwabafileyo.

Ekupheleni kwesiqephu esandulele, uJohane waqaphela ukuthi uJesu kuphela owayengase alethe izinhlanzi ezinjalo eziyisimangaliso. Ngakho, uJohane wamemeza, “YiNkosi” (Johane 21:7). KuPetru, lezi izindaba ezijabulisayo. Ukusabela kwakhe ngokushesha kuchazwa ngalendlela: “Khona uPetru wabhinca ingubo yakhe yangaphandle, ngokuba wayeseyikhumulile, waziphonsa olwandle” (Johane 21:7). Ngomqondo ongokoqobo, uPetru umane abophe ingubo yakhe yangaphandle, ayibophe futhi ayibambe.

Ngokwezinga elijulile, “ukubhinca” komuntu izingubo zakhe kufanekisela ukuhleleka ngokucophelela kweqiniso ngaphakathi kwakhe ekulungiseleleni ukwamukela lokho okugeleza okuvela eNkosini. Ngakho-ke, lapho uPetru eqala ebhinca bese ephonseka olwandle elangazelela ukuhlangana noJesu, lokho kubonisa ukholo oluhlelekile oselulungiselelwe ukuhlangana neNkosi nokwenza intando yaKhe. Njengoba kulotshiwe emibhalweni yesiHebheru ukuthi: “Kulowo olungisa indlela yakhe ngokufaneleyo, ngizamtshengisa insindiso kaNkulunkulu” (AmaHubo 50:23). ⁵

Njengoba abafundi beya ogwini, bathola ukuthi uJesu usebalungisele ukudla kwasekuseni. Njengoba kulotshiwe ukuthi: “Sebefikile ezweni, babona umlilo wamalahle, nezinhlanzi zibekwe phezu kwawo nesinkwa.”Johane 21:9). Lapho sebefikile, uJesu wathi kubo: “Lethani ezinye zezinhlanzi enisanda kuzibamba.”Johane 21:10). Esabela, uPetru uhudulela inetha lakhe ogwini, ligcwele “izinhlanzi ezinkulu eziyikhulu namashumi amahlanu nantathu” (Johane 21:11). Lokhu kudotshwa kwezinhlanzi eziningi kuwuphawu lokuphindaphindeka kokholo lwethu kanye nokwanda kothando lwethu njengoba senza zonke izinto ngothando lweNkosi ezinhliziyweni zethu kanye nesisa kumakhelwane wethu ezingqondweni zethu. ⁶

Khona-ke uJesu wathi kubo: “Wozani nidle ukudla kwasekuseni” (Johane 21:12). Kufanele kuqashelwe ukuthi uJesu usesilungisile kakade isidlo sasekuseni. Izinhlanzi nesinkwa kakade sekosiwe phezu kwamalahle ashisayo. UJesu, ongumthombo walo lonke iqiniso nobuhle, unalo lonke iqiniso nabo bonke ubuhle abayoke bakudinge. Unesinkwa abangakazibhaka nezinhlanzi abangazibambanga. Isinkwa sisho uthando olujulile, kanti inhlanzi isho iqiniso elisha. Noma kunjalo, kudingeka benze ingxenye yabo. Ngakho-ke, uJesu uyakwamukela lokho abaletha kuye futhi akubeke emlilweni. ⁷

Ukuletha izinhlanzi emlilweni weNkosi kumelela indlela esiletha ngayo ngokuzithoba ukubonga kuYo ngakho konke esikutholile emizamweni yethu yokwenza intando Yakhe. Noma nini lapho senza lokhu, Uyawubusisa umnikelo wethu, awugcwalise ngomlilo wothando Lwakhe, futhi awubuyisele kithi ngokuphindaphindeka. Ebukhoneni balomlilo ongcwele, sigcwala ukwesaba okunenhlonipho. Njengabafundi ababema phambi kwalowomlilo ngokuthula okunenhlonipho eminyakeni eminingi edlule, siyaqaphela ukuthi uNkulunkulu ukhona. Njengoba kulotshiwe ukuthi: “Akakho kubafundi owaba nesibindi sokumbuza ukuthi: ‘Ungubani wena?’— bazi ukuthi yiNkosi.”Johane 21:12). Ngenkathi bekulesi simo sokwesaba okunenhlonipho, uJesu uza kubo enikeza isinkwa esifudumele nenhlanzi egazingiwe (bheka Johane 21:13).

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“Yondla AmaWundlu Ami”

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15 Kwathi sebedlile, uJesu wathi kuSimoni Petru: Simoni kaJona, uyangithanda kunalaba na? Wathi kuye: Yebo, Nkosi; Uyazi ukuthi ngiyakuthanda. Wathi kuye: Dlisa amawundlu ami.

Lapho uJesu emema abafundi Bakhe ukuthi “beze bazodla isidlo sasekuseni,” kumelela indlela iNkosi emema ngayo ngamunye wethu ukuthi athole ukudla okungokomoya okuvela Kuye. Kodwa ukudla okungokomoya akukona okomuntu siqu; kuhloswe nokuthi kwabiwe. Ngakho-ke, ngokushesha ngemva kokudla kwasekuseni, uJesu uphendukela kuPetru neziqondiso ezibalulekile mayelana nokuhlanganyela lokhu kudla okungokomoya nabanye. ⁸

Njengoba uJesu eqala iziyalezo Zakhe, ubiza uPetru ngokuthi “Simoni, indodana kaJona” (Johane 21:15). Ngaphambilini kuleli vangeli, ukuphela kokusetshenziswa kwegama elithi “Simoni, indodana kaJona” kwakusesahlukweni sokuqala lapho uJesu eqala ukuqoqa abafundi Bakhe, ebabiza ukuba bamlandele. Ngaleso sikhathi, lapho ehlangana okokuqala noPetru, uJesu wathi kuye: “Wena unguSimoni, indodana kaJona.”Johane 1:42). Manje, kulesi siqephu sokugcina, uJesu uphinde abhekisele kuPetru ngokuthi “uSimoni kaJona.”

Lapho esebenzisa igama likaPetru lokuzalwa, uJesu ukhuluma ngemfanelo ethile kuwo wonke umuntu obizelwe ukufundisa abanye. Zonke iziyalezo, ikakhulukazi iziyalezo egameni leNkosi kufanele zenziwe ngothando eNkosini. Yilokhu okufanekiselwa igama eliyinhlanganisela, uSimoni elisho “ukuzwa” noJona elisho “ijuba,” uphawu lothando, isisa, nokuthakazelelwa. Ehlanganiswe ndawonye, la magama amabili angokomfanekiso ahlangene asho ukuzwa nokwenza iZwi leNkosi ngothando. Kulapho sifinyelela lesi simo sokukhula ngokomoya kuphela lapho sifaneleka khona ukufundisa abanye ngeNkosi. Kafushane, singafundisa kuphela ngeNkosi kusukela othandweni ukuya eNkosini—uthando olukhulayo futhi oluthuthukayo kuze kufike ezingeni lapho silwela ukugcina imiyalelo Yakhe. ⁹

Ngemva kokuthinta lenkumbulo yokuqala ngokubiza uPetru ngegama lakhe lokuzalwa, uJesu uthi kuye, “Uyangithanda na kunalezi na?” Embhalweni wendaba engokoqobo, uJesu ucela uPetru ukuba afune okuthile okuphakeme kunezinto zezwe kanye nenjabulo yezinzwa. Ngamanye amazwi, uJesu ubuza uPetru ukuthi umthanda yini ngaphezu kokudoba, ngaphezu kokudla isinkwa esifudumele, nangaphezu kokudla izinhlanzi ezigazingiwe. Empeleni, uJesu uthi, “Petru, uyangithanda na ngaphezu kwalezi zinjabulo zemvelo? Uyangithanda na ngaphezu kwalezi zinto na?”

Ezingeni lomuntu ngamunye, uJesu ubuza ngamunye wethu umbuzo ofanayo. Uthi, “Ingabe uyaNgithanda ngaphezu kwalezi zinto na?” “Ingabe unaka kakhulu impilo yakho yemvelo kunempilo yakho engokomoya?” “Ingabe umatasatasa uhlangabezana nezidingo zakho zemvelo, kangangokuthi sincane isikhathi esisele sokuhlakulela umoya wakho noma sokusiza abanye?” "Ngabe ubanjwe yizinkathazo zakho uze ukhohlwe ukungivumela ukuthi ngisebenze kuwe?" “Ingabe uthanda izinto zezwe ngaphezu kokuba ungithanda Mina?” Ngamanye amazwi, iNkosi isicela ukuthi siyithande ngaphezu “kwalezi zinto.” Usicela ukuthi sizwe izwi Lakhe futhi simlandele. ¹⁰

Lapho uJesu ethi kuPetru, “Simoni kaJona, uyangithanda na ngaphezu kwalaba na?” UPetru uyaphendula ngokuthi, “Yebo, Nkosi; Uyazi ukuthi ngiyakuthanda.” Khona-ke uJesu uthi, “Yondla amawundlu ami” (Johane 21:15). Kuyo yonke imibhalo engcwele, amawundlu kanye nezimvu kubhekiselwa kulabo abezwa izwi leNkosi futhi bayilandele. Njengoba uJesu asho ngaphambili kuleli vangeli, “Izimvu zami ziyalizwa izwi lami, nami ngiyazazi, futhi ziyangilandela” (Johane 10:27).” Ngokufanayo, iNkosi ibiza ngamunye wethu ngegama, ithinta izimo zethu zokungabi nacala, futhi ivuse izinkumbulo zethu ezithambile. Lezi zizwe ezingenacala zigcinwe kithi yiNkosi, futhi zihlala nathi. INkosi isebenza ngalezi zifunda ekuzalweni kwethu kabusha, isenza sikwazi ukuguquka sisuke empilweni yemvelo siye empilweni kamoya. ¹¹

Isibiza ngamagama, iNkosi isikhumbuza ngalezo zikhathi lapho Yasithwala ebunzimeni futhi yasibusisa ngezimo ezintsha zokwethemba kanye nokubonga. Uma sikulezi zimo zokubonga, sikhumbula lokho iNkosi esenzele khona, ikakhulukazi ngomusa wabanye, sizizwa siseduze neNkosi futhi silangazelela ukwenza intando Yayo. Yilapho iNkosi isinikeza khona umsebenzi wokondla amawundlu ayo. Njengoba kulotshiwe emibhalweni yesiHeberu, “Uyalusa umhlambi wakhe njengomalusi: Ibutha amawundlu ezingalweni Zakhe, iwathwale eduze kwenhliziyo Yakhe; Ubahola ngobumnene labo abancane” (Isaya 40:11). ¹²

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Isicelo esingokoqobo

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Isimo esinjengewundlu kithi siwukuvuma kokuqala ukuphendukela eNkosini nokwenza intando Yakhe. Lesi sifiso siyisimo sokungabi nacala esidinga ukondliwa. Ngakho-ke, njengesenzo esiwusizo, khumbula lezo zikhathi lapho wawugcwele ukwesaba okunenhlonipho. Mhlawumbe kwakuyisikhathi lapho umoya wakho wawuthintwa umuzwa wobungcwele. Kungaba futhi isikhathi lapho ubuhle beNkosi neqiniso leza kuwe ngabanye. Mhlawumbe kwakungamazwi akhuthazayo avela yisihlobo, umngane, noma uthisha. Mhlawumbe kube yisandla esiwusizo eselulelwe kuwe ngesikhathi sokuswela. Mhlawumbe kwakuwumuzwa wothando ngothile owake wakukhathalela. Vumela izinkumbulo zakho ezithambile zikugcwalise ngomuzwa wothando lweNkosi kanye nesifiso sokufinyelela kwabanye. Yondla futhi wondle lezi zimo ezithambile kuwe—lezi zifiso ezingenacala ukwenza lokho iNkosi ekufundisayo. Bese wenza ngokuvumelana nezinhloso zakho ezinhle, ufinyelela ekusizeni futhi ufundise abanye othandweni lweNkosi olukuwe. Njengoba uJesu esho, “Yondla amawundlu aMi.” ¹³

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“Yelusa Izimvu Zami”

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16 Wathi futhi kuye ngokwesibili: Simoni kaJona, uyangithanda na? Wathi kuye: Yebo, Nkosi; Uyazi ukuthi ngiyakuthanda. Wathi kuye: Yelusa izimvu zami.

Ngaphambilini kuleli vangeli, uJesu wachaza indlela abafundi abangabonisa ngayo uthando lwabo Ngaye. Wathi, “Uma ningithanda, gcinani imiyalo Yami” (Johane 14:15). Futhi manje, uJesu wengeza kulokhu ngokuthi, “Uyangithanda na?… Yondla amawundlu aMi.” UJesu usechithe iminyaka emithathu esondla abafundi bakhe ngokomoya. Akagcinanga ngokuvula ukuqonda kwabo imiyalo, kodwa futhi ubanike umyalo omusha wokuba bathandane njengoba ebathandile. Johane 13:34). Manje sesifikile isikhathi sokuba abafundi bondle abanye njengoba bona baphakelwa. Ngale ndlela, bayoqhubeka bebonisa uthando lwabo ngeNkosi.

UJesu manje ubuza uPetru ngokwesibili, ethi, “Simoni, ndodana kaJona, uyangithanda na?” Lapho uPetru ethi, “Yebo, Nkosi, uyazi wena ukuthi ngiyakuthanda,” uJesu uthi, “Yelusa izimvu Zami.” (Johane 21:16). Igama lesiGreki elisetshenziswe lapha elisho “ukuthambekela” lithi poimaine [Ποίμαινε]. Ngezinye izikhathi elihunyushwa ngokuthi “ukwelusa,” leli gama lihilela okungaphezu kokuphakela. Kubandakanya nokuvikela nokuqondisa. Kuhlanganisa konke abelusi abakwenzela izimvu zabo. Kulesi sinyathelo sesibili, uJesu akagcini nje ngokuthi “Yondla amawundlu aMi.” Uthi, “Yelusa izimvu zaMi.”

Lokhu kuhambisana nokuthile okwenzeka komunye nomunye wethu. Njengoba sikhula ngokomoya, imicabango emibi kanye nezifiso ezimbi zizozama ukuhlasela futhi zicekele phansi ukuzimisela kwethu ukulandela iNkosi nokufuna usizo Lwakhe. Ngakho-ke, kumelwe sibe abelusi bezimvu zethu zangaphakathi, siluse ngokucophelela umhlambi wemicabango emihle nemizwelo yothando iNkosi esinikeza yona.

Le micabango nemizwa evela kuNkulunkulu idinga ukugadwa futhi ivikelwe ngokucophelela kubahlaseli abangokomoya. Ezikhathini zeBhayibheli, izibaya zezimvu zaziyizibaya zamatshe eziphakeme ngokwanele ukuba izimvu zingangeni kanye nezilwane ezidla ezinye. Njengoba nje amatshe esibaya avikela izimvu ezimpisini, amaqiniso eZwi leNkosi ayasivikela emicabangweni emibi nasezifisweni ezimbi. Kungalesi sizathu amaqiniso angcwele eMithetho Eyishumi abhalwa ezibhebheni ezimbili zamatshe. ¹⁴

Kuyaphawuleka ukuthi iMithetho Eyishumi, ebhalwe etsheni, isitshela ngokuyinhloko okungafanele sikwenze, okungukuthi, yiziphi izinto ezimbi okufanele sizigweme. Lokhu kungenxa yomthetho kamoya ofundisa ukuthi ububi kufanele bugwenywe kuqala ngaphambi kokuba okuhle okuvela eNkosini kugeleze. Njengoba kulotshiwe emiBhalweni yesiHebheru ukuthi: “Yeka ukwenza okubi; funda ukwenza okuhle” (Isaya 1:16-17). Njengoba sigwema ububi obalulwe eMithethweni Eyishumi, ivulekile indlela yokuba iNkosi igeleze ngamandla okwenza okuhle, nangokuqonda ukuthi lokho okuhle kufanele kwenziwe kanjani. ¹⁵

Abelusi abalungile-ke, abagcini nje ngokuvikela izimvu zeNkosi ngeqiniso leZwi laYo; bayasiza nasekuvuleni indlela yokuba iNkosi ingene inamandla okwenza okuhle. Lapho uthando lweNkosi lugeleza, akukho okunye esikufunayo ngaphandle kokwenzela abanye izenzo zokupha. ¹⁶

Kulokhu, ukupha kungase kuhilele ukupha abalambile ukudla, ukukhoselisa abangenamakhaya, noma ukuvakashela abagulayo. Kodwa futhi kuhilela okwengeziwe. Kuhlanganisa nemicabango yothando esiyicabangayo, wonke amazwi anomusa esiwashoyo nazo zonke izenzo eziwusizo esizenzayo. Uma le micabango, amazwi, kanye nezenzo zisuka eNkosini, esebenza ngaphakathi nangakithi, ziwukunikela ngempela. Ngale ndlela, siba ngabelusi abahle komunye nomunye, sikhuthazana ukuba sigweme ukwenza okubi kuyilapho sikhuthazana ukuba sikhuthazele ekwenzeni okuhle. ¹⁷

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“Yondla Izimvu Zami”

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17 Wathi kuye ngokwesithathu: Simoni kaJona, uyangithanda na? UPetru wadabuka ngokuba wathi kuye ngokwesithathu: Uyangithanda na? Wathi kuye: “Nkosi, wazi zonke izinto wena; Uyazi ukuthi ngiyakuthanda. UJesu wathi kuye: Dlisa izimvu zami.

Njengoba uJesu eqhubeka ebuza futhi eyala uPetru, uJesu ukhuluma naye okwesithathu, ethi: “Simoni kaJona, uyangithanda na?” Ngokwesithathu, uPetru uyaphendula, “Nkosi, wazi zonke izinto; Uyazi ukuthi ngiyakuthanda.” Ephendula, uJesu uthi, “Yipha izimvu zami” (Johane 21:17).

Kulesi sigaba sokukhula kwethu ngokomoya, sesiqalile ukuzwa ubuhle nozwelo lweNkosi. Njengoba siqhubeka sizondla ngobuhle nozwelo Lwakhe, ukholo lwethu luyakhula. Sibona iqiniso elengeziwe eZwini Lakhe, kanye nokusetshenziswa okwengeziwe ekuphileni kwethu. Ngokubona ukuthi kungakanani esiguqulwe futhi saguqulwa iNkosi, manje sesingaphuma siyophakela abanye njengoba sondliwa. Amazwi eNkosi, “Yondla izimvu Zami,” awasewona umyalo noma umyalo. Yizona kanye izifiso zenhliziyo yethu. ¹⁸

Kuyaphawuleka ukuthi uJesu ukhuluma ngokondla izimvu zaKhe izikhathi ezintathu. Futhi isikhathi ngasinye, uJesu wandulela isikhuthazo ngombuzo othi, “Uyangithanda na?” Lokhu kungenxa yokuthi yonke into iqala othandweni eNkosini. Yilokhu okusilungiselelayo futhi kusihlomisele “ukondla amawundlu Akhe,” “ukwelusa izimvu Zakhe,” kanye “nokondla izimvu Zakhe.” Kufanele futhi kwenezelwe ukuthi ukufundisa akunakutholwa ngaphandle kokuzimisela okumsulwa, okunjengewundlu ukwamukela lokho okugeleza kuvela kuNkulunkulu, nesifiso esiqotho sokwenza okuhle kwabanye.

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Agápē and phileō

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Izikhathi ezimbili zokuqala uJesu athi, “Simoni, ndodana kaJona, uyangithanda na?” Wasebenzisa isenzo sesiGreki esithi agapaō [ἀγαπάω]. Okwaziwa kakhulu ngokuthi agápē , lolu uthando olungaguquki, olungenamibandela, futhi oluhlala lukhona. Ludlula zonke ezinye izinhlobo zothando.

Kodwa lapho uPetru ephendula, usebenzisa igama elithi phileō [φιλῶ] elisho “ukuthanda” noma “ukuba nothando.” Umehluko phakathi kokuthanda uNkulunkulu ngokwedlulele nokuba nothando nje Ngaye ubalulekile. Njengoba sibonile kulo lonke leli vangeli, uPetru ngezinye izikhathi umelela ukuphakama kokukholwa, njengalapho ethi akasoze aphika iNkosi, nokuthi uzimisele ukufa kanye Naye. Ngakolunye uhlangothi, uPetru naye umelela ukuncipha kokholo, njengalapho ephika uJesu kathathu ngobusuku obubodwa.

Ngalezi zikhathi zokuphika, uPetru umelela ubuthakathaka bokholo lapho luhlukaniswa nothando nothando. Kunalokho, esikhundleni sothando, kukhona nje uthando noma uthando. Uma ukholo lomuntu lwakhelwe esisekelweni esintengantengayo sothando nje lweNkosi, luyobhidlika. Izikhathi ezinzima zizofika. Izimo zangaphambili zothando oluphakeme kakhulu eNkosini kanye nesisa kumakhelwane zizosithwa ukugxila okukhulayo ekukhathazekeni kobugovu kanye nokukhathazeka komhlaba.

Ngokumelela, lokhu kubonakala empendulweni kaPetru lapho uJesu embuza umbuzo ofanayo okwesithathu. Njengoba kulotshiwe ukuthi: “UPetru wadabuka ngokuba wathi kuye ngokwesithathu: “Uyangithanda na”? Igama elithi “uthando” lihlupha uPetru manje osemele ukholo oluhlukaniswe nothando, nemfundiso ehlukanisiwe nokuphila. Ngaphandle kothando eNkosini kanye nesisa kumakhelwane, ukholo ngeke luphile. Kafushane, uma ukholo lunqanyulwa ekusizeni abantulayo, luyabhubha. ¹⁹

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Isicelo esingokoqobo

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Cabanga ngezinto ozenzayo empilweni yakho ngoba kumele uzenze. Lezi zinto sizibiza ngezibopho, imisebenzi kanye nezibopho. Isibonelo, kungaba ukuvuka ebusuku ukuze ududuze ingane ekhalayo, ukwenza imisebenzi yasekhaya, ukuya esikoleni noma emsebenzini, ukwethula engqungqutheleni, ukusiza umakhelwane, noma ngisho nokufunda iZwi. Yiziphi izinguquko emicabangweni yakho, ekuziphatheni kwakho, nasekuziphatheni okungadingeka ukuze usuke kokuthi “Kufanele ngenze lezi zinto” uye kokuthi “Ngifuna ukwenza lezi zinto”? Ohambweni lokukhula kwethu ngokomoya, lapho sisuka ekulandeleni iNkosi ngenxa yokulalela silandela iNkosi ngenxa yothando, siyasuka ekubeni senze intando Yakhe siye ekuthandeni ukwenza intando Yakhe. Uma sifinyelela kuleli zinga lothando, sibona intando yeNkosi kithi. Njengesicelo esisebenzayo, ngokuzayo uma unomsebenzi phambi kwakho lapho ngokuvamile uzothi, “Kufanele ngenze lokhu,” zama ukuthi, “Ngizokwenza lokhu” noma “Ngifuna ukwenza lokhu.” Bese uqaphela ukushintsha kwangaphakathi okwenzeka ngaphakathi kuwe ngokuhamba kwesikhathi njengoba “kufanele” kuba “ngiyafika” bese kuthi “Ngiyafuna.” Lena yindlela iNkosi eyakha ngayo intando entsha kuwe—intando engathi, “Yebo, Nkosi, ngikuthanda ngeqiniso.”

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Ngale Kwenkolelo

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18. Amen, ngiqinisile ngithi kuwe: Usemusha wawubhinca, uhambe lapho uthanda khona; kodwa lapho usumdala, uyakwelula izandla zakho, omunye akubophe, akuyise lapho ongafuni khona.

19 Wakusho lokhu efanekisa ukufa okungakanani azakhazimulisa ngakho uNkulunkulu. Esetshilo lokhu, wathi kuye: Ngilandele.

20. Kepha uPetru ephenduka wabuka umfundi uJesu amthandayo elandela, naye owayehlezi esifubeni sakhe ekudleni, wathi: “Nkosi, ngubani okukhaphelayo na?

21. UPetro embona wathi kuJesu: Nkosi, kuyini lokhu?

Njengoba nje uJesu aphakela uPetru isinkwa nenhlanzi, emelela indlela uNkulunkulu asinikeza ngayo okuhle neqiniso, unxusa uPetru ukuba ondle amawundlu aKhe, aluse izimvu Zakhe, futhi ondle izimvu zaKhe. Njengoba uJesu eqhubeka neziyalezo Zakhe kuPetru, uthi: “Ngiqinisile, ngiqinisile ngithi kuwe: Usemusha, wawubhinca, uhamba lapho uthanda khona.”Johane 21:18).

UJesu lapha ukhuluma ngezinsuku zokuqala lapho uPetru nabafundi basebasha futhi bewushisekela umsebenzi wabo. Nakuba babengakuqondi ngokucacile ukujula kwesigijimi sikaJesu, babenombono ofanele futhi bejabule ngokulandela uJesu. Bobabili uTomase noPetru bavuma ukuthi babezimisele ukulandela uJesu kuze kube sekufeni kwabo (bheka Johane 11:16 futhi Johane 13:37). Lezi kwakuyizinsuku lapho babeyothi, “Nkosi, siyakuthanda,” hhayi nje, “Nkosi, sinothando ngawe.”

Kwakuyilokhu kushisekela ukuzidela nothando ngoJesu okwabangela ukukhula okusheshayo nokwanda kwebandla lobuKristu lokuqala. Ngaphezu kwalokho, ngenxa yesibonelo sikaJesu, babazi ukuthi uthando nenkonzo kuyinhloko. Ngakho-ke, abazange baphikisane ngamaqiniso noma baphikisana phakathi kwabo. Uma nje abantu bephila ukuphila okuhle, babebhekwa ‘njengabazalwane. Kubo, ukulondoloza isimo sengqondo sokupha kwakubaluleke kakhulu kunezimpikiswano eziphathelene nezindaba zokholo. ²⁰

Ngakho-ke, mayelana nalokhu kwakunomuzwa wenkululeko enkulu ebandleni lokuqala. Bebhince inkumbulo yokuphila nezimfundiso zikaJesu, nothando lwabo olujulile Ngaye, baba amanxusa aphilayo eqiniso uJesu ayebanike lona. Njengoba uJesu ayeshilo kubo ezinsukwini zokuqala zenkonzo Yakhe, “Uma nihlala ezwini laMi, niyakuba ngabafundi bami isibili. Niyolazi iqiniso, futhi iqiniso liyonikhulula.”Johane 8:31-32).

Ekuqaleni kokuba umfundi wabo, kwakuphathelene nokufunda iqiniso. “Uma nihlala eZwini laMi,” kwasho uJesu, “niyakuba ngabafundi baMi.” Ngemva kwesikhashana, uJesu wakhuluma nabo ngothando. Wathi: “Ngalokho bonke bayakukwazi ukuthi ningabafundi bami, uma ninothando phakathi kwenu.”Johane 13:35). Futhi-ke, enkulumweni Yakhe yokuvalelisa, uJesu wabuyela esihlokweni sokuthi bangaba kanjani abafundi Bakhe, kulokhu egcizelela inkonzo. Njengoba uJesu asho, “UBaba uyakhazinyuliswa ngalokhu, ukuba nithele izithelo eziningi; kanjalo niyakuba ngabafundi bami” (Johane 15:8). Ngokuhlala eqinisweni, othandweni, nasenkonzweni, lamadoda ayeyobonisa ukuthi aye abafundi bakaJesu ngempela.

Konke kwaqala kanje. Kwakunjalo lapho uJesu ephakathi kwabo. Kodwa uJesu naye uyazi ukuthi lokhu ngeke kube lula. Ngakho-ke, manje uJesu uthi kuPetru, “Kepha nxa usumdala uyakwelula izandla zakho, omunye akubophe, akuse lapho ongafuni khona.”Johane 21:18). Umlandi wabe esenezela ukuthi lapho uJesu esho lokhu kuPetru, wayebhekisela endleleni uPetru afa ngayo. Njengoba kulotshiwe ukuthi: “Wakukhuluma lokhu, ebonisa ukuthi hlobo luni lokufa ayeyokhazimulisa ngalo [uPetru]” (Johane 21:19).

Ebandleni lokuqala, inkulumo ethi “uyokwelula izandla zakho” yayivame ukuhlotshaniswa nokubethelwa. Ngakho-ke, la mazwi abonakala eyisiprofetho sokuthi uPetru wayeyobulawa umfel’ ukholo. Lokhu kuyiqiniso ikakhulukazi lapho kulandelwa amazwi athi, “omunye uyakukubopha, akuse lapho ungathandi khona.”

KuPetru, owake wathembisa ukuthi uzofela uJesu, kodwa wamphika, lesi sibikezelo sasingamukelwa ngokubonga. Ngamafuphi, uJesu uthi nakuba ukholo lukaPetru lwalubuthakathaka futhi luntengantenga ekuqaleni, ekugcineni lwaluyoba oluqinile. UPetru wayengeke esaphika uJesu. Kunalokho, wayeyobhekana ngesibindi nokufa komfel’ ukholo. Ngale ndlela, uPetru wayezokhazimulisa ngempela uNkulunkulu.

Ukuthuthuka kukaPetru kusebenza njengesibonelo kuwo wonke umuntu owenza inguquko esuka ekwesabeni aye okholweni. Kukhona okwenzekayo emphefumulweni womuntu lapho ukholo ezimfundisweni zikaJesu nothando Ngaye kuhlangana kuveza ukuqiniseka okungenakunyakaziswa kuNkulunkulu, ukuthembela ekuholeni Kwakhe, nokuzimisela ukumlandela kuzo zonke izilingo nakuzo zonke izinselele. Kungalesi sizathu ngokushesha ngemva kokubikezela ukufa kukaPetru, uJesu athi, “Ngilandele.” Kunjengokungathi uJesu uthi kuPetru, “Noma yini ikusasa elikubekele yona, ngisho noma kuwukufa komfel’ ukholo, ngilandele.”

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Ukujula

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NjengoPetru, ngamunye wethu ubizelwe ukuba athathe isiphambano sakhe nsuku zonke futhi alandele uJesu. Ngamanye amazwi, ngamunye wethu ubizelwe ukubeka phansi izimpilo zethu zobugovu ukuze sithathe izimpilo ezintsha zenkonzo engenabugovu kwabanye. Ngamunye wethu ubizelwe ukukhuphula ukuqonda kwethu kuze kufike ezingeni eliphakeme kakhulu. Ngamunye wethu ubizelwe ukuba aphakamele phezu kwentando yakhe endala kanye nezifiso zemvelo yethu ephansi ukuze kuzalwe kithi intando entsha kanye nezifiso esiziphiwe nguNkulunkulu. Ngale ndlela, ngamunye wethu ubizelwe uhlobo lwempilo oluyokhazimulisa uNkulunkulu.

Le nqubo yokuzalwa kabusha okungokomoya yenzeka kuqala ngokuphenduka, futhi kamuva “ngokuzibhinca” ngeqiniso likaNkulunkulu. Njengoba senza kanjalo, sigqokisa izingqondo zethu ngezimfundiso zeZwi lakhe, siphila eqinisweni elisikhululayo. “Sihamba lapho sithanda khona.”

Kodwa njengoba isikhathi sihamba, kungenzeka ukuthi siwe kulezi zifundazwe eziphakeme. Uma lokhu kwenzeka, asisafuni ukuholwa iNkosi ngokukhululeka. Kunalokho, sikhetha ukuzibusa, nokwenza esikufunayo ngaphandle kwemithetho yokuhleleka kwaphezulu. Lapho sifika kulesi simo, singase sibe nomuzwa wokuthi “sikhululekile,” kuyilapho eqinisweni sesiphenduke izigqila zemvelo yethu ephansi.

Njengoba singaboni kahle ngokomoya iqiniso lokuthanda uNkulunkulu nokuthanda umakhelwane wethu, sizithola sisebugqilini obungokomoya. Kulobu bumpumputhe obuzenzela thina, selula izandla zethu ukuze sigqoke izifiso zemvelo yethu ephansi, futhi siyiswe ezindaweni lapho imvelo yethu ephakeme ingeke iye khona. Njengoba siqhubeka sifunda lesi siprofetho ngezinga elijulile, singabona indlela amazwi kaJesu akhuluma ngayo komunye nomunye wethu ngendlela esingalahlekelwa ngayo umbono wamathemba ethu okuqala, amaphupho, nemibono. Njengoba uJesu asho kuPetru, “Nxa usumdala, uyokwelula izandla zakho, omunye akubophe, akuse lapho ongafuni khona.”Johane 21:18). ²¹

Lesi siprofetho singasetshenziswa futhi ekukhuleni nasekuwohlokeni kwebandla. Lapho amabandla eqala, amalungu ajabulela ukulandela iNkosi nokuthandana. Ngokuhamba kwesikhathi, nokho, imfundiso efanayo eyayihloselwe ukuletha abantu othandweni olukhulu ngomunye nomunye ibuye ihunyushwe kabusha noma igcizelelwe kakhulu ngezindlela ezihlukanisa abantu. Amasonto, ake agcwele abantu abathandanayo nabahloniphanayo, angaba yizindawo zezingxabano ezimbi nokungaboni ngaso linye. Kwenzenjani? Konakelephi? ²²

NgokukaJesu, yilokho okwenzekayo lapho ukuthi “ngiyakholelwa kuNkulunkulu” kuba okubaluleke kakhulu kunokuphila ngokuvumelana nalokho uNkulunkulu akufundisayo. Kulapho abantu bengayinaki imiyalo bethi “ukholo” yikho kuphela okudingayo. Kunokuba baphendukele eNkosini futhi balandele imiyalelo Yakhe njengomkhuba wansuku zonke, abantu baphendukela emibonweni yabo—imibono ethethelela ukholo ngaphandle komzamo, nokuzalwa kabusha ngaphandle kokuphenduka noma ukuguqulwa.

Lapho ukholo lubaluleka ngaphezu kothando, futhi imfundiso iba ibaluleke kakhulu kunokuphila, ukuba “olungile” kuba unkulunkulu wamanga. Uma lokhu kwenzeka, ukukhononda, ukugxeka, nokusola kuyadlanga. Yile ndlela imishado ehlukana ngayo, ubungane buphela, ohulumeni bahlukana, futhi izinhlangano zesonto ziwela okholweni kuphela. ²³

Ngokudabukisayo, uPetru, ngalesi sikhathi endabeni kaNkulunkulu, umelela lokhu kuncipha kokholo. Lapho uJesu ethi kuye, “Ngilandele” (Johane 21:19), UPetru akasho ukuthi, “Yebo, Nkosi, ngizokulandela.” Kunalokho, uPetru uyaphenduka, abheke uJohane, athi, “Kuyini lokhu?” (Johane 21:21). ²⁴

Nakuba umbuzo kaPetru ngoJohane ngokuvamile uhunyushwa ngokuthi, “Kuthiwani ngalo muntu?” isiGreki sokuqala simane sithi ti houtos [τί οὗτος], okusho ukuthi “Kuyini lokhu?” Ngokubuza lombuzo, uPetru akagcini nje ngokufulathela iNkosi, kodwa futhi uyaziqhelelanisa noJohane okufanele abe umngane wakhe oseduze. Ngolimi lwemibhalo engcwele, ukholo luyazehlukanisa nesisa.

Kulo mongo, kufanele kukhunjulwe ukuthi ukholo lukaPetru belulokhu lungahambisani kuyo yonke indaba yevangeli. Nakuba uPetru aba ngowokuqala ukuvuma ukuthi uJesu unguKristu, nguye futhi owaphika uJesu, futhi waphika kathathu. Futhi kulesi siqephu sokugcina, uPetru wenza okufanayo. Usanda kusho kathathu ukuthi uyamthanda uJesu. Kodwa manje, lapho uJesu ethi kuye, “Ngilandele,” uPetru wenza okuphambene. Aphenduke.

Lena indaba eyisixwayiso. Nakuba singase sibe nokholo oluqinile, ngeke sigcine lapho. Isipiliyoni sokuqala sokukholwa kuJesu njengoKristu, iNdodana kaNkulunkulu ophilayo kufanele ithuthuke futhi ikhule ize ibe ukholo oluvezwa uTomase lapho ethi, “Nkosi yami, Nkulunkulu Wami” (Johane 20:28). Nokho, kusekhona esinye isinyathelo. Kulapho umbuzo obaluleke kakhulu ungabe usathi, “Nithi ngingubani?” noma “Uyakholwa Kimi na?” Umbuzo obaluleke kakhulu uthi, “Uyangithanda na?” Ukholo lweqiniso kufanele luqale othandweni eNkosini futhi luboniswe enkonzweni ewusizo kwabanye.

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Isicelo esingokoqobo

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Njengoba niqhubeka nenza intando yeNkosi ngothando, uthando lokufunda iqiniso nesifiso sokusebenzisa lelo qiniso kuyoqhubeka kukhula. Kungakhathaliseki ubudala bakho bokulandelana kwezikhathi, uzoqhubeka uqina, unokuthula, futhi ujabule emoyeni. Ngakho-ke, njengokusetshenziswa okungokoqobo, gcina ukholo lwakho luhlanzekile futhi lunempilo. Yondle ngemibono emisha nangezenzo zothando. Yondla amawundlu akho angaphakathi. Yalusa izimvu zakho ezingaphakathi. Khona-ke, njengoba ukuzicabangela kuyehla futhi izifiso zeNkosi zigcwalisa inhliziyo yakho, jabulela ukuthula nenjabulo ephakamayo. Phawula indlela injabulo yakho eqhubeka yanda ngayo. Njengoba ungena ezimeni eziningi zasezulwini zobuhle neqiniso, thola ukuthi kusho ukuthini ukuphila ngokomoya, ukujabula, kanye nokubamusha enhliziyweni. Njengoba kulotshiwe emibhalweni yesiHebheru ukuthi: “Uzangitshengisa indlela yokuphila. Ebukhoneni Bakho kukhona ukugcwala kwenjabulo. Ngakwesokunene sakho kukhona izinjabulo kuze kube phakade naphakade” (AmaHubo 16:11). ²⁵

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Kuze Kufike uJesu

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22 UJesu wathi kuye: Uba ngithanda ukuthi ahlale ngize ngifike, kuyini kuwe? Ngilandele wena.

23. Khona-ke leli zwi laphumela kubazalwane ukuthi lowo mfundi akayikufa; kodwa uJesu katshongo kuye ukuthi kayikufa, kodwa wathi: Uba ngithanda ukuthi ahlale ngize ngifike, kuyini kuwe?

UJesu usanda kuthi kuPetru, “Ngilandele.” Lokho bekufanele kwanele. Kodwa lesi sicelo esilula asenele kuPetru. Ufuna nokwazi ngoJohn, angalisho ngisho nangegama. “Kepha Nkosi,” kusho uPetru, “kuyini lokhu na?” Iphimbo likaPetru lokucasuka lisikisela ukwehlukana phakathi kokholo nesisa, ukwehlukana okuyogcina kwenze umonakalo omkhulu ebandleni nakubo bonke abantu abahlukanisa ukholo nothando emicabangweni yabo, ngamazwi, nasezenzweni zabo. ²⁶

Njengoba sibonile kuyo yonke indaba yevangeli, uPetru umelela ukholo, futhi uJohane umele uthando—ikakhulukazi imisebenzi yothando. Ukulandela uJesu, njengoba kwenza uJohane, kuwukumnika ukunakekela kwethu okuphelele nothando. Lokhu kusho ukuthi asithembeli ekuholeni Kwakhe kuphela, kodwa futhi sincika Kuye, sikholelwa ukuthi ungumthombo walo lonke uthando, ukuhlakanipha, namandla. Kodwa kukhona okwengeziwe. Njengoba uJesu esho enkulumweni yakhe yokuvalelisa, “Uma ningithanda, gcinani imiyalo yami” (Johane 14:15). Futhi futhi, emavesini ambalwa kamuva, Uyaphinda lesi sikhuthazo, esebenzisa amagama ahlukene. “Uma umuntu engithanda, uyakugcina izwi lami” (Johane 14:23).

Yilokhu okushiwo ukulandela uJesu. Kalula nje, kungenxa yakho kokubili ukukholwa Kuye nokwenza lokho akushoyo. UPetru, nokho, obonisa ingxenye yokukholwa yempilo yethu, umele kokubili ukuvuka kanye nokwehla kokukholwa kweqiniso. Ukukholwa kuyenyuka kuze kufike ezingeni lokuthi kuhlanganiswe nesisa futhi ikakhulukazi imisebenzi yothando. Kodwa ukholo luqala ukwehla lapho luthathwa njengolubalulekile, luze kuqala kunobuhle nothando. Libe seliya kude nakakhulu lapho lizehlukanisa nobuhle bokuphila—okungukuthi, lapho lingasaphili ngokuvumelana nalokho okufundiswa iqiniso. Futhi, ekugcineni, ukholo luba nokwehla kokugcina nokubi kakhulu lapho lubheka imisebenzi emihle ngokudelela, iyibona njengemizamo eyize yokuthola indlela yomuntu yokuya ezulwini.

UJesu ayimmangali impendulo kaPetru. Ubona kusengaphambili ukuthi siyeza isikhathi lapho abantu beyokholelwa khona ukuthi ukholo luwukuphela kwento edingekayo ukuze umuntu asindiswe. Ngaleso sikhathi, abantu bayokwenyanya noma yimuphi umzamo wokwenza okuhle, bekholelwa ukuthi yonke imizamo yokwenza okuhle ngempela ingcoliswe isono sokuzicabangela bona. Kungakho uPetru ekhuluma kabi ngoJohane omelela imisebenzi emihle, ethi, “Kuyini lokhu na?” Ephendula, uJesu uthi kuPetru: “Uma ngithanda ukuba ahlale ngize ngifike, kuyini kuwe na? (Johane 21:22). UJesu ube eseqhubeka ethi, “Ngilandele.” ²⁷

UJesu usemtshelile uPetru ukuthi amlandele (bheka Johane 21:19). Omunye angase acabange ukuthi uJesu uphinde atshele uPetru ukuthi amlandele. Kodwa kulokhu, la mazwi aqondiswe kuJohane. Lokhu kumelela umqondo wokuthi uPetru, omele ukholo, noJohane, omele izenzo zokupha, kufanele bobabili balandele uJesu. Ngale ndlela, ukholo kanye nenkonzo ewusizo, noma iqiniso nokuhle, kungaba ukusebenza ndawonye njengento eyodwa. Kuzo zombili izinhlangothi zobuntu bethu kunikezwa ubizo olufanayo: “Ngilandele.” ²⁸

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Ukubuya kwesibili kweNkosi

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Kulesi siqephu, amazwi kaJesu okuphetha athi, “Uma ngithanda ukuba ahlale ngize ngifike, kuyini kuwe na? Ngilandele." Ezingeni elingokoqobo, uJesu ukhuluma ngokubaluleka kokumlandela, kungakhathaliseki ukuthi abanye benzani. Usicela ukuthi sigcine izinhliziyo nezingqondo zethu zivulekile ekuholeni Kwakhe ukuze akwazi ukusebenza ngathi.

Kula mazwi okuphetha, uJesu ukhuluma nangokubuya Kwakhe okuthenjisiwe. Njengoba uJesu asho kubafundi Bakhe enkulumweni yakhe yokuvalelisa, “Angiyikunishiya niyizintandane; ngizoza kuwe” (Johane 14:18). Ezinsukwini ezintathu emva kokubethelwa Kwakhe, uJesu wasigcina isithembiso Sakhe. Wabuyela kubo, wabaphefumulela, wathi: “Yamukelani uMoya oNgcwele.”Johane 20:22). Wabuye weza kubo emva kwezinsuku eziyisishiyagalombili, manje usebuyele kubo ngokwesithathu. Isikhathi ngasinye lapho eza kubo, uJesu wayebanika amathuba okukhula ekuqondeni kwabo futhi ajulise uthando lwabo Ngaye.

Konke lokhu kumelela ukuthi uJesu uza kanjani empilweni yethu ngayinye. Ekufikeni Kwakhe kokuqala, uJesu uza enyameni. Njengoba kulotshiwe ukuthi: “ULizwi waba yinyama, wakha phakathi kwethu” (Johane 1:14). Lokhu kumelela ukuqonda kwethu kokuqala ngoNkulunkulu ngenkathi ehamba futhi ekhuluma phakathi kwethu ngenkathi esemhlabeni. Ukubuya kwesibili kweNkosi, nokho, kungokomoya. Kwenzeka njalo lapho sizwa izwi Lakhe eZwini Lakhe, noma sizwa isiqondiso Sakhe saphezulu ngoMoya Wakhe oNgcwele, noma sihlanganisa uthando nokuhlakanipha Kwakhe kuhlobo oluthile lwenkonzo ewusizo. Kafushane, iNkosi yethu, eyafika kanye isenyameni, iza kithi njalo emoyeni. ²⁹

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Amazwi Okuqala Nokugcina

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24. Nguye lo umfundi ofakaza ngalezi zinto, futhi ulobe lezizinto; njalo siyazi ukuthi ubufakazi bakhe buqinisile.

25 Kodwa zikhona nezinye izinto eziningi uJesu azenzayo, okuthi, uma kulotshwa zonke, ngithi nomhlaba ngokwawo ubungekwanela izincwadi ezingalotshwa. Amen.

Ekuphetheni kweVangeli NgokukaLuka , siphawule ukuthi uJesu watshela abafundi bakhe ukuba bahlale noma ‘bahlale’ emzini waseJerusalema. Ngomongo walelo vangeli, saqonda ukuthi lokhu kusho ukuthi abafundi kufanele bahlale eqinisweni lemibhalo engcwele, bezindla futhi bazindle ngeZwi likaNkulunkulu baze bathole ukuqonda, ugqozi, “namandla avela phezulu” ( NW ), ‘amandla avela phezulu,’ futhi ‘amandla avela phezulu.Luka 24:49). ³⁰

Manje, njengoba sifika esiphethweni sikaJohane , uJesu uphinde akhulume ngokuhlala noma ukuhlala. Njengoba uJesu esho kuPetru, “Uma ngithanda ukuba yena [uJohane] ahlale, ngize ngifike, kuyini kuwe lokho na?” Nokho, kulokhu uJesu usho ukuthi abafundi kufanele baqhubeke bebathanda futhi bekhonza abanye. Kufanele baqhubeke nokugcina iZwi laKhe; kufanele baqhubeke benza imisebenzi emihle; futhi kufanele baqhubeke befundisa abanye. Konke lokhu kufanekiselwa umfundi uJohane ‘owayeyohlala’ kuze kufike uJesu.

Ngokuhlala bekulesi simo, nangokuqhubeka benza imisebenzi emihle, abafundi babeyohlala beseduze neNkosi ekuphileni nasekufeni, benza intando yaKhe kuyilapho befundisa abanye ukuba benze okufanayo. Ngenxa yalokho, babeyoba phakathi kwabokuqala abasungula ibandla lobuKristu beqiniso. Nokho, ngokuhamba kwesikhathi, njengoba imfundiso kancane kancane yayibaluleka kunokuphila, ibandla laliyoqala ukwehla futhi liwe. ³¹

Imininingwane yokuthi lolokholo olusha lwaluzovela kanjani bese luwohloka ichazwa okokuqala encwadini yeZenzo zabaPhostoli kanye nezincwadi , bese yembulwa ngokuvuleka komqondo ongokomoya weNcwadi yesAmbulo —incwadi “evalwe ngezimpawu eziyisikhombisa”.IsAmbulo 5:1). Emakhasini okuqala esAmbulo , uJesu uthi ebandleni lase-Efesu, “Ulushiyile uthando lwakho lokuqala” (IsAmbulo 2:4). Lolo “thando lokuqala” uJesu akhuluma ngalo lugxile kakhulu ebuhleni bempilo, hhayi nje iqiniso lemfundiso. ³²

Kodwa leyo ngenye indaba, ezoxoxwa ngesinye isikhathi. Lena, indaba yamavangeli amane, isizophela manje. Njengoba sesibonile, yaqala kuMathewu ngala mazwi, “Incwadi yokuzalwa kukaJesu Kristu, iNdodana kaDavide, iNdodana ka-Abrahama” (Mathewu 1:1). Ngaleso sikhathi, saveza ukuthi “incwadi” imelela izinga elingaphakathi lomuntu. Ngakho-ke, iVangeli NgokukaMathewu liyindaba kaJesu yokwembulwa kancane kancane kwemfanelo Yakhe engaphakathi—ubunkulunkulu Bakhe. Njengoba uJesu esho kulelivangeli, “Nina-ke nithi ngingubani na? (Mathewu 16:15). ³³

Lesi sihloko siyaqhubeka kuwo wonke amavangeli, sithatha futhi evesini lokuqala likaMarku , lapho sifunda ukuthi uJesu akasachazwa njengendodana kaDavide noma indodana ka-Abrahama, kodwa kunalokho, njengeNdodana kaNkulunkulu. Nakuba lonke ivangeli liqukethe izingqikithi ezifanayo, ivangeli ngalinye linomyalezo ohamba phambili. EVangelini NgokukaMarku , isisusa esiphindaphindayo ukuphenduka. Lokhu kumelelwa ukukhishwa kwamademoni kaningi. Kungokuqaphela nokuphenduka esonweni lapho silungela ukwamukela iqiniso elilethwa nguJesu. Njengoba uJesu esho emazwini Akhe okuqala alelivangeli, “Isikhathi sigcwalisekile, nombuso kaNkulunkulu ususondele. Phendukani nikholwe yivangeli” (Marku 1:15).

Khona-ke, njengoba siphendukela kuLuka , kugcizelelwa ukuguqulwa kokuqonda. Kungeqiniso uJesu alifundisayo ukuthi singayilahla imibono engamanga futhi sifunde eyiqiniso. KuLuka ke, ukuthuthukiswa kokuqonda okusha kuba yindikimba enkulu. Kungakho ekupheleni kwalelivangeli abafundi batshelwa ukuthi bahlale eJerusalema, bemele indawo yokufundisa, baze bathole amandla avela phezulu. KuLuka kuphela lapho kulotshiwe ukuthi “Wavula ukuqonda kwabo ukuze baqonde imibhalo” (Luka 24:45). ³⁴

Ekugcineni, njengoba siqhubeka kusukela ekupheleni kukaLuka kuya ekuqaleni kukaJohane , ukuguqulwa kokuqonda kuholela ekwamukelweni kwentando entsha. Lokhu kwenzeka ngokuhamba kwesikhathi njengoba uthando lwethu ngoJehova lujula futhi njengoba sizwa intando Yakhe isebenza ngathi. Njengoba lokhu kwenzeka kithi, senza inguquko ekugcineni imiyalo, hhayi ekulaleleni, kodwa othandweni. Njengoba uJesu esho kubafundi bakhe kulelivangeli, “Uma ningithanda, niyogcina izwi lami” (Johane 15:17).

Ngaphezu kwalokho, indikimba yobunkulunkulu bukaJesu, eyaqala kuMathewu futhi yaqhubeka ngoMarku noLuka , ifinyelela umvuthwandaba wayo encwadini kaJohane . Kulelivangeli lokugcina, kuya ngokuya kucaca ukuthi uJesu “NGIKHONA” omkhulu. Lezi zitatimende ezithi “NGIKHONA” zihlanganisa ukuthi, “Mina ngiyisinkwa sokuphila” (Johane 6:35), “Mina ngiwukukhanya kwezwe” (Johane 8:12), “I am the door” (Johane 10:7), “Mina ngingumalusi omuhle” (Johane 10:11,14), “Mina ngingukuvuka nokuphila” (Johane 11:25), “Mina ngiyindlela, neqiniso, nokuphila” (Johane 14:6), “I am the true vine” (Johane 15:1), futhi mhlawumbe ngamandla amakhulu, “Engakabikho u-Abrahama, mina ngikhona” (Johane 8:58). Kungakho eVangelini NgokukaJohane , futhi kuleli vangeli kuphela, uTomase ubiza uJesu ngokuthi, “Nkosi yami noNkulunkulu wami” (Johane 20:28).

Njengoba sifika emazwini okugcina kaJohane —namazwi okugcina amaVangeli Amane—siphawula omunye umniningwane omangalisayo, ukuthinta okuphethayo. Njengoba nje igama lokuqala lamavangeli lithi “book” biblos [βίβλος] igama lokugcina lamavangeli lithi “books” biblia [βιβλία]. Njengoba uJohane ekubeka: “Kukhona nezinye izinto eziningi uJesu azenza, okuthi, uma bezilotshwa ngayinye ngayinye, ngithi nezwe ngokwalo belingenakukwanela izincwadi ebezingalotshwa.”Johane 21:25). EsiGrekini sokuqala, lowo musho wokugcina, “izincwadi ezingalotshwa,” uthi ta graphomena biblia [τὰ γραφόμενα βιβλία].

Ukushintsha kwegama lokuqala elithi “incwadi” kuMathewu kuya kwelekugcina elithi “izincwadi” kuJohane kusikisela ukuthi izimfanelo zeNkosi azinamkhawulo. Zonke izincwadi emhlabeni azinakuchaza noma ziqukethe izincazelo zothando Lwakhe olungenamkhawulo nesihe, ukuhlakanipha namandla Akhe, ukubekezela nokuphikelela Kwakhe. Izimfanelo zakhe zobuNkulunkulu zikhulu kuzo zonke izihlabathi zolwandle nezinkanyezi zonke zezulu. ³⁵

Ngakho-ke, amavangeli asethula kuJesu—uNkulunkulu oyedwa wezulu nomhlaba. Iqiniso lokuthi ziqala ngegama elithi “incwadi” futhi zigcine ngegama elithi “izincwadi” aziqondakali. Kungenye inkomba yokuthi amavangeli amane ngempela ayingubo engenamthungo, elukwe phezulu yaba yisiqephu esisodwa. Ziyindaba engenazihibe yokuthi uNkulunkulu uza kanjani empilweni yethu ngayinye, uma sizimisele ukumamukela, kancane kancane eziveza njengeNkosi uJesu Kristu—umthombo walo lonke uthando, konke ukuhlakanipha, nawo wonke amandla okusebenza okuwusizo.

Uma sesikubonile lokhu, futhi safaka izimfundiso zikaJesu enhliziyweni, siphefumulelwa ukuba simlandele. Siyaqaphela ukuthi Lowo ofanayo owaluka indaba yevangeli engenamthungo futhi unguMqambi wezimpilo zethu. Ngokwengxenye enkulu, asiziboni izindlela ezimangalisayo ezihamba ngazo phakathi kwethu, eluka futhi ehlanganisa izehlakalo zokuphila kwethu ngokusebenza okuyimfihlo koMphathi Wakhe. Ubani ongazi izindlela eziningi asebenza ngazo ngaphakathi kwethu, eguqula konke okwenzeka kube ngamathuba enhlalakahle yethu yaphakade? ³⁶

Khona-ke, akumangalisi ukuthi uJohane wayeyoshukumiseleka ukuba aphethe ivangeli lakhe ngala mazwi, “Zikhona nezinye eziningi kangaka uJesu azenzayo, okuthi, uma zilotshwa ngazinye, ngithi ngisho nezwe ngokwalo belingekwenze. ziqukethe izincwadi ezingalotshwa. Amen.” ³⁷

Imibhalo yaphansi:

514. And the third part of the ships was destroyed, signifies that also all the knowledges from the Word, and from doctrines from the Word perished. This is evident from the signification of "the third part," as being everything, here all, because it is predicated of the knowledges of truth and good; also from the signification of "ships," as being the knowledges of truth and good, also doctrinals. "Ships" have this signification because they carry riches over the sea for traffic, and "riches" signify in the Word the knowledges of truth and good, which also are doctrinals. "Ships," in a strict sense, as being containing vessels, signify the Word and doctrine from the Word, because the Word and doctrine therefrom contain the knowledges of truth and good, as ships contain riches; and "trading," which is chiefly done by ships, signifies acquiring knowledges for oneself and communicating them to others. But when the contents rather than the contained are meant, "ships" signify the knowledges from the Word and from doctrine from the Word.

[2] This signification of "ships" is evident from the passages where they are mentioned in the Word. Thus in Ezekiel:

O Tyre, thy borders are in the heart of the seas, thy builders have perfected thy beauty. They have built for thee all thy planks of fir-trees from Senir; they have taken a cedar from Lebanon to make a mast for thee. Of the oaks of Bashan have they made thine oars; they have made thy benches of ivory, a daughter of steps from the isles of Kittim. The inhabitants of Zidon and Arvad were thy rowers; thy wise men, O Tyre, that were in thee, they were thy ship-masters. The elders of Gebal and the wise men thereof were in thee caulking thy breaches; all the ships of the sea with their mariners were in thee to trade in thy merchandise. The ships of Tarshish served as carriers for thy wares. Thou wast filled and glorified exceedingly in the heart of the seas (Ezekiel 27:4-6, 8, 9, 25).

In this chapter Tyre is treated of; and as "Tyre" signifies the knowledges of truth and good, therefore her trading is treated of, and the various wares by which she was enriched. For "her trading with various wares by which she was enriched" signifies the acquisition of such knowledges and spiritual opulence therefrom; therefore a ship is here described with all its furniture, its planks, oars, mast, its pilots, rowers, mariners, and in the preceding and following verses, its wares. But it would take too much space to explain here what all these particulars signify in the spiritual sense; it is enough to say that it is evident from this that a "ship" signifies doctrine from the Word, and that its "planks," "oars," and "mast" signify the various things of which doctrine consists; also that those who teach, lead, and rule, are meant by "pilot" "ship-masters," "rowers," and "mariners," and the doctrinals themselves by its "wares," and the acquisition of spiritual wealth and spiritual riches, which are the knowledges of truth and good, through which wisdom is gained, by "trading." It is therefore said, "thy wise men, O Tyre, were in thee, they were thy ship-masters."

[3] Again in the following chapter, which also treats of Tyre:

Behold, thou art wiser than Daniel; there is no secret that they can hide from thee; in thy wisdom and in thine understanding thou hast made to thyself wealth, and hast made gold and silver in thy treasures; by the abundance of thy wisdom in thy trading thou hast increased to thyself wealth (Ezekiel 28:3-5).

From these passages it is clear that "Tyre" and her "tradings" mean the knowledges of truth and good through which wisdom is gained; what other reason could there be for saying so much about her wares and her merchandise if spiritual things were not meant? (That "Tyre" means the church in respect to the knowledges of truth and good, consequently the knowledges of truth and good that belong to the church, see Arcana Coelestia 1201.)

[4] The vastation of the church in respect to the knowledges of truth and good is treated of in the same chapter, and is described in these words:

At the voice of the cry of thy ship-masters the suburbs shall quake. And all that hold the oar shall come down from their ship, all the ship masters of the sea, and shall cry out bitterly over thee (Ezekiel 27:28-30).

"Ship-masters" signify those who are wise by means of knowledges from the Word; "those that hold the oar" signify those who are intelligent; the vastation of wisdom and intelligence is signified by "the voice of the cry of the ship-masters," and by "those who hold the oar shall come down from the ships."

[5] That "ships" in the Word mean the knowledges of truth and good and also doctrinals from the Word, when the cargo is meant by the "ship," that is, the contents for the containant, is further evident from these passages. In Isaiah:

Howl, ye ships of Tarshish, for Tyre is devastated. The inhabitants of the island are still, the merchant of Zidon passing over the sea, they have filled thee. Howl, ye ships of Tarshish, for your stronghold is devastated (Isaiah 23:1, 2, 14).

"The ships of Tarshish" mean doctrinals from the Word, for those ships carried gold and silver, which signify goods and truths and the knowledges of these from the Word; and as "Tyre" signifies the church in respect to the knowledges of truth and good, here the church vastated, therefore it is said, "Howl, ye ships of Tarshish, for Tyre is devastated;" "the inhabitants of the island" mean those who are in the goods of life according to their doctrinals; "the merchants of Zidon" signify those who are in truths from the Word, of whom it is said, "they have filled thee;" "your stronghold" signifies doctrine from the Word defending; and "it is devastated" signifies that there is no perception of it and thence no truth; for the same doctrinals from the Word apart from spiritual perception are not truths, for they are falsified by incorrect ideas respecting them.

[6] In the same:

The isles shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them (Isaiah 60:9).

"The ships of Tarshish in the beginning" mean the knowledges of truth and good, such as those who are reformed have in the beginning, as may be seen above n. 406, where this is explained. For the ships of Tarshish in the beginning brought gold and silver in great abundance, which signified the goods of life and the truths of doctrine.

[7] Of the ships of Tarshish it is said in the first book of Kings:

Solomon made a ship in Ezion-geber, which is beside Eloth, on the shore of the Sea Suph, in the land of Edom. And Hiram sent his servants, shipmen that had knowledge of the sea, with the servants of Solomon. They came to Ophir and took gold, four hundred and twenty talents, and brought it to King Solomon (1 Kings 9:26-28).

And again:

The king had at sea a ship of Tarshish with the ship of Hiram; once in three years came the ship of Tarshish, bringing gold and silver, ivory and apes and peacocks (1 Kings 10:22).

and again in the same book:

King Jehoshaphat built ships of Tarshish to go to Ophir for gold; but they went not, for the ships were broken at Ezion-geber (1 Kings 22:48).

Although these are historical facts they contain a spiritual sense as well as the prophecies; "the ships made in Ezion-geber, at the shore of the Sea Suph in the land of Edom," signified the knowledges of the natural man, for these contain in themselves, and as it were carry, spiritual wealth, as ships carry worldly wealth; for "the Sea Suph" and "the land of Edom," where Ezion-geber was, were the outmost border of the land of Canaan, and the "outmost borders of the land of Canaan" signify the ultimates of the church, which are knowledges (scientiae), including the cognitions [cognitiones] of truth and good. "Gold and silver" signify the goods and truths of the internal church; "ivory, apes, and peacocks," signify the truths and goods of the external church; knowledges (scientia) here meaning such knowledges as the ancients had, namely, the knowledges of correspondences, of representations, and of influxes, and respecting heaven and hell, which especially included and were serviceable to the cognitions of truth and good of the church; "Hiram" signifies the nations that are out of the church with whom also there are cognitions of good and truth; and that the "ships" under king Jehoshaphat "were broken" signifies the devastation of the church in respect to its truths and goods.

[8] From these considerations it can be seen what is signified in particular by "the ships of Tarshish" in the preceding passages, and also in David:

By the east wind Thou breakest the ships of Tarshish (Psalms 48:7);

"the east wind" signifying devastation and desolation; for the wind that comes from the east in the spiritual world overturns from their foundations the abodes of the evil, and they, with the treasures upon which they had set their hearts, are cast out into the hells (respecting this wind, see in the small work on The Last Judgment 61). "The ships of Tarshish" here signify false doctrines.

[9] Also in Isaiah:

The day of Jehovah of Hosts upon all the cedars of Lebanon that are exalted and lifted up, and upon all the oaks of Bashan, and upon all the exalted mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all images of desire, that the haughtiness of man [homo] may bow down, and the exaltation of men [virorum] be brought low, and Jehovah alone be exalted in that day (Isaiah 2:12-17).

"The day of Jehovah" means the Lord's coming, when The Last Judgment was accomplished by Him. (That a Last Judgment was accomplished by the Lord when He was in the world may be seen in the small work on The Last Judgment 46.) Those within the church upon whom the judgment was wrought are here recounted; "the cedars of Lebanon exalted and lifted up" signifying those who are boastful from self-intelligence, and "the oaks of Bashan" those who are boastful from knowledge [scientia], for "cedars" in the Word are predicated of the rational man, and "oaks" of the natural man, and intelligence belongs to the rational man, and knowledge to the natural man. "The exalted mountains and hills lifted up" signify those who are in the love of self and in the love of the world (See above, n. 405; "lofty tower" and "fenced wall" signify confirmed principles of falsity, and thus also such as are in them; "the ships of Tarshish and the images of desire" signify the false doctrine favoring the delights of earthly loves. The destruction of the arrogance that springs from self-intelligence and knowledge is meant by "that the haughtiness of man [homo] may bow down, and the exaltation of men [virorum] be brought low;" that all intelligence and knowledge are from the Lord is signified by "that Jehovah alone may be exalted in that day." It is believed that knowledge is from man; but so far as knowledge is serviceable to intelligence, in which is the perception of truth, it is from the Lord alone.

[10] In Isaiah:

In Zion and in Jerusalem will the glorious Jehovah be unto us a place of rivers, of streams, of breadth of spaces; no ship of oar shall go therein, and no magnificent ship shall pass through it (Isaiah 33:21).

"Zion and Jerusalem" mean the Lord's church, "Zion" the church where the good of love rules, and "Jerusalem" the church where the truth of doctrine rules. Jehovah is called "glorious" (or magnificent) when men of the church are such as to be recipients of Divine good and truth from the Lord; and Zion and Jerusalem are called "a place of rivers, of streams, and of breadth of spaces," when all their wisdom and intelligence, and good and truth, are from the Lord, "rivers" signifying wisdom, "streams" intelligence, and "breadth of spaces" truths from good in multitude and extension; "no ship of oar shall go therein, and no magnificent ship shall pass through it," signifies that in the church there shall be no intelligence and wisdom from one's own [proprium]; "a ship of oar" meaning intelligence from one's own [proprium], because it is moved by men by means of oars, and a "magnificent ship" wisdom from one's own [proprium], because man is boastful and proud by reason of that wisdom; for when a ship is passing through and crossing the sea, thus bearing its cargo on its course, it signifies intelligence and wisdom. Here evidently no ship is meant, for this is said of Zion and Jerusalem.

[11] In David:

How many are Thy works, O Jehovah; this sea great and wide in spaces, wherein is the creeping thing without number, small animals with the great. There go the ships; there is leviathan, which Thou hast formed to play therein. All these wait upon Thee, that Thou mayest give them their food in its time (Psalms 104:24-27).

Here the sea is not meant, nor creeping things, nor animals, nor leviathan (or a whale), nor ship, but such things as are with the men of the church, for these are what "wait upon Jehovah." "The sea great and wide" signifies the external or natural man, which receives goods and truths as knowledge, "great" is predicated of the good therein, and "wide" of truth therein. "Creeping things" signify living knowledges [scientifica]; "animals great and small" the knowledges of good and truth of all kinds higher and lower, also in general and in particular (as in the preceding article, n. 513. "Ships" mean doctrinals, the "leviathan" (or whale) all things of the natural man in the complex; this is said "to play in the sea" because of the delight of knowing and thus of becoming wise. Since man by virtue of these things is actuated by a desire to know and understand, it is said, "All these wait upon Thee, that Thou mayest give them their food in its time," "to wait upon" signifying to desire, and "food" knowledge and intelligence; for man does not desire these from himself, but from those things that are with him from the Lord; consequently these are what desire with man, although it appears as if man desired from himself.

[12] In the same:

They that go down to the sea in ships, that do work in many waters; these see the deeds of Jehovah and His wonders in the deep (Psalms 107:23, 24).

"They that go down to the sea in ships, that do work in many waters," signify those who intensely study the doctrine of truth from the Word; "these see the deeds of Jehovah and His wonders in the deep," signifies that they understand the truths and goods of heaven and the church, and the hidden things thereof, "the deeds of Jehovah" meaning all things of the Word that perfect man, all which have reference to truth and good, and "the wonders in the deep" meaning the hidden things of intelligence and wisdom.

[13] In Isaiah:

Thus saith Jehovah your ¹ Redeemer, the Holy One of Israel, For your sakes I have sent to Babylon, and I will cast down all the bars, and the Chaldeans, in whose ships there is a cry (Isaiah 43:14).

This treats of the deliverance of the faithful from the oppression of those who lay waste the church; those who lay waste the church are meant by "Babylon," and they lay it waste by withholding all from the knowledges of truth and good, affirming that they alone know and must be believed, and yet they know nothing of truth; thus they keep others with themselves in dense ignorance, and turn them away from the worship of the Lord, that they themselves may be worshiped. "To cast down their bars" signifies their principles of falsity and the falsities devastating truths, "bars" meaning the principles of falsity, and "the Chaldeans" those who devastate by falsities; for "Babylon" means those who destroy goods by means of evils, and the "Chaldeans" those who destroy truths by means of falsities. "In whose ships there is a cry" signifies the destruction of their doctrinals.

[14] This destruction is further described by "ships" in Revelation:

For in one hour so great riches was made desolate. And every ship master, and everyone concerned with the ships, and the sailors, and all who trade by sea, stood afar off, and cast dust upon their heads, and cried out weeping and mourning, saying, Woe, woe, the great city Babylon, wherein were made rich all that had ships in the sea, by reason of her preciousness; for in one hour has she been made desolate (Revelation 18:17, 19).

This passage will be explained further on. In Daniel:

And at the time of the end shall the king of the south come into collision with him; and the king of the north shall rush upon him like a tempest, with chariot and with horsemen and with many ships; and he shall enter into the land and shall overflow and pass through (Daniel 11:40).

"The time of the end" signifies the last time of the church, when there is no truth because there is no good; "the king of the south" means truth in light, which is truth from good; "the king of the north" means no truth because there is no good, consequently falsity, for where there is no truth there is falsity, since man then turns himself away from heaven to the world, and from the Lord to self; and when nothing flows in out of heaven from the Lord, nothing flows in from the world and from self except falsity from evil. The combats between good from truth and falsity from evil in the last times of the church are described in this chapter by the combats between the king of the south and the king of the north; that falsities will then rush in and destroy truths is meant by "the king of the north shall rush upon the king of the south with chariot, with horsemen, and with many ships," "chariot" meaning the doctrine of falsity, "horsemen" the reasonings therefrom, and "ships" the falsities and falsifications of truth of every kind; that "he shall enter into the land, and overflow and pass through," signifies that falsities will destroy all things of the church, both exterior and interior.

[15] In Moses:

And Jehovah shall bring thee back into Egypt in ships, by the way whereof I said unto thee, Thou shalt see it no more again; where ye shall be sold unto your enemies for menservants and for maidservants and there shall be no buyer (Deuteronomy 28:68).

This treats of the desolation of the church in respect to truth, when the life is not according to the Lord's precepts in the Word; "the sons of Israel," to whom this was said, represented and thence signified the church where the Word is, and truths of doctrine therefrom, thus spiritual men; but the "Egyptians" signified merely natural men. "Jehovah shall bring them back into Egypt in ships" signifies that they will be merely natural in consequence of doctrinals of falsity, "ships" meaning doctrinals of falsity; "by the way whereof I said unto thee, Thou shalt see it no more again," signifies from being a spiritual man into being a merely natural man, for the man of the church from being a natural man becomes spiritual; but when he does not live according to the commandments from the Word, from being a spiritual man he becomes merely natural; "where ye shall be sold unto your enemies for menservants and maidservants," signifies that falsities and evils shall become dominant; "and there shall be no buyer" signifies to become utterly vile.

[16] In Job:

My days are swifter than a runner; they flee away; they see no good; they pass by with the ships of desire, as the eagle flieth to its food (Job 9:25, 26).

"Ships of desire, with which the days pass by," signify the natural affections and delights of every kind, which are merely of the world and of the body; and because these are more eagerly desired and imbibed than spiritual things, it is said, "as the eagle flieth to its food."

[17] In Moses:

Zebulun shall dwell at the haven of the seas, and he shall dwell at the haven of ships, and his side shall be unto Zidon (Genesis 49:13).

"Zebulun" signifies the conjunction of good and truth; "he shall dwell at the haven of the seas" signifies the life of truth; "and he shall dwell at the haven of ships" signifies according to doctrinals from the Word; "and his side shall be unto Zidon" signifies the extension on the one part to knowledges of good. (But this may be seen explained in Arcana Coelestia 6382-6386.)

[18] In the same:

When there shall be ships from the place of the Kittim, and they shall afflict Asshur and shall afflict Eber, and he also even to him that is perishing (Numbers 24:24).

This is from the prophecy of Balaam. "Ships from the place of the Kittim" signify the knowledges of truth and good, which those had who were of the Ancient Church; "Asshur, whom they shall afflict," signifies reasonings from falsities; and "Eber, whom also they shall afflict," signifies the externals of worship, such as existed among the sons of Jacob; their vastation in respect to truth and good is signified by "he also even to him that is perishing."

[19] In the book of Judges:

Gilead, why dwellest thou in the crossing of Jordan? And why will Dan fear ships? (Judges 5:17).

"Gilead" has a similar meaning with "Manasseh," and "Manasseh" signifies the good of the natural man; and because the tribe of Manasseh did not fight in company with Deborah and Barak against the enemies, it is said, "Gilead, why dwellest thou in the passage of Jordan?" which signifies, why livest thou in externals only, which are of the natural man? The external of the church was signified by the regions beyond Jordan, and its internal by the regions on this side Jordan. The external of the church is with those who are more natural than spiritual. And because the tribe of Dan was not joined with Deborah and Barak in the battle with the enemies it is said, "why will Dan fear ships?" signifying, why does not one reject falsities and the doctrinals of falsity?

[20] As all things in the Old Testament contain in themselves a spiritual sense, so do all things in the New Testament which are in the Gospels and in Revelation. Moreover, all the Lord's words and doings and miracles signify Divine celestial things, because the Lord spoke from the Divine, and did His works and miracles from the Divine, therefore from things first through things last, and thus in fullness. From this it can be seen that the Lord's teaching from boats was significative; also that it was significative that He chose certain of His disciples from boats while they were fishing; and that He walked upon the sea to the boat in which the disciples were, and thence calmed the wind.

Respecting the Lord's teaching from a boat it is said in the Gospels:

Jesus sat by the seaside. And there were gathered unto Him great multitudes, so that He entered into a boat and sat; and the whole multitude stood on the beach. And He spake to them many things in parables (Matthew 13:1, 2, et seq.; Mark 4:1, 2, et seq .).

Jesus, standing by the shore of Gennesaret, saw two boats standing by the lake. Then He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. And He sat down, and taught the throng out of the ship (Luke 5:1-9).

In all these particulars also, that "He sat by the seaside" and "on the shore of Gennesaret," then "that He entered into Simon's boat, and taught the throng therefrom," there is a spiritual sense. This was done because the "sea" and the "lake of Gennesaret" signify, in reference to the Lord, the knowledges of good and truth in the whole complex, and "Simon's boat" signifies the doctrinals of faith; so "His teaching from a boat" signifies that it was from doctrine.

[21] Respecting the Lord's walking on the sea to the boat in which the disciples were, it is said in the Gospels:

The boat containing the Lord's disciples was in the midst of the sea, tossed by the wind. In the fourth watch of the night, Jesus came unto them, walking on the sea. And Peter said, Bid me come unto Thee upon the water. And He said, Come. Therefore Peter, going down, walked upon the water to come to Jesus. But beginning to sink, he was afraid. Jesus stretching forth His hand, took hold of him, and said, O man of little faith, wherefore didst thou doubt? And when they were come into the boat the wind ceased. And they that were in the boat worshiped Him, saying, Of a truth thou art the Son of God (Matthew 14:24-33; Mark 6:48-52).

And again:

When evening came His disciples went down unto the sea; and when they had entered into a boat they went over the sea toward Capernaum. And it was now dark, but Jesus was not come to them. And the sea was moved by a great wind that blew. When they had gone on about twenty-five or thirty stadia, they beheld Jesus walking on the sea, and drawing nigh unto the boat; and they were afraid. But He said, It is I; be not afraid. Then they were willing to receive Jesus into the boat; and immediately the boat was at the land whither they were going (John 6:16-21, et seq.).

Here, too, the particulars signify Divine spiritual things, which nevertheless do not appear in the letter; as the sea, the Lord's walking upon it, the fourth watch in which He came to the disciples, and the ship, His entering into it, and from it restraining the wind and the waves of the sea, and other things besides. But there is no need singly to explain here the spiritual things signified; let it be said only that the "sea" signifies the ultimate of heaven and the church, since there are seas in the outmost borders of the heavens; the Lord's walking upon the sea signifies the Lord's presence and His influx even into these, and consequent life from the Divine to those who are in the ultimates of heaven; their life from the Divine was represented by the Lord's walking upon the sea; and their obscure and wavering faith was represented by Peter's walking upon the sea and beginning to sink, but being saved when the Lord took hold of him, "to walk" signifying in the Word to live. This was done "in the fourth watch" to signify the first state of the church, when it is daybreak and morning is at hand, for then good begins to act through truth, and then the Lord comes; that the sea in the meanwhile was moved by the wind, and that the Lord restrained it, signifies the natural state of life that precedes, which is an unpeaceful and as it were tempestuous state; but with the state that is nearest to morning, which is the first state of the church with man, because the Lord is then present in the good of love, there comes tranquillity of mind.

[22] The like is signified by the Lord's calming the wind and the waves of the sea, as described in the Gospels:

When Jesus had entered into a boat His disciples followed Him. And behold, there arose a great commotion in the sea, so that the boat was covered by the waves; but He was asleep. Therefore the disciples, coming to Him awoke Him, saying, Lord, save us; we perish. Then He arose and rebuked the wind; and there was a great calm (Matthew 8:23-26; Mark 4:36-40; Luke 8:23, 24).

This represented the state of men of the church when they are in what is natural and not yet in what is spiritual, in which state the natural affections, which are various cupidities springing from the loves of self and the world, rise up and produce various commotions of the mind. In this state the Lord appears as it were absent; this apparent absence is signified by His being asleep; but when they come out of a natural into a spiritual state these commotions cease, and there comes tranquillity of mind; for the Lord calms the tempestuous commotions of the natural man when the spiritual mind is opened, and through it the Lord flows into the natural. Since the affections that are of the love of self and of the world, and the consequent thoughts and reasonings, are from hell, for they are lusts of every kind that rise up therefrom into the natural man, these, too, are signified by "the wind and the waves of the sea," and hell itself is signified by the "sea" in the spiritual sense.

[23] This can be seen, too, from its being said that "the Lord rebuked the wind," as also in Mark:

Jesus awoke and rebuked the wind, and said unto the sea, Be quiet, be still. And the wind ceased, and there was a great calm (Mark 4:39).

This could not have been said to the wind and to the sea unless hell had been meant thereby, from which arise the tempestuous emotions of the mind from various cupidities. That the hells also are signified by "seas" may be seen above n. 342.

Imibhalo yaphansi: