Isahluko samashumi amabili nanye

---

"Ngilandele"

---

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).

---

Ukubaluleka "kohlangothi lwesokudla"

---

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

---

Isicelo esingokoqobo

---

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

---

“Woza Uzodla Ibhulakufesi”

---

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).

---

“Yondla AmaWundlu Ami”

---

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

---

Isicelo esingokoqobo

---

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

---

“Yelusa Izimvu Zami”

---

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

---

“Yondla Izimvu Zami”

---

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.

---

Agápē and phileō

---

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

---

Isicelo esingokoqobo

---

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.”

---

Ngale Kwenkolelo

---

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.”

---

Ukujula

---

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.

---

Isicelo esingokoqobo

---

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

---

Kuze Kufike uJesu

---

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

---

Ukubuya kwesibili kweNkosi

---

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

---

Amazwi Okuqala Nokugcina

---

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:

820. As it was shown in a preceding article (n. 817), that Cain, Reuben, and the Philistines, represent in the Word those who are in truths separated from good, I will now show that the apostle Peter in the Word of the Evangelists means truth from good which is from the Lord, and also in the contrary sense, truth separated from good. And as truth is of faith and good is of charity, "Peter" also means faith from charity, and again faith separated from charity. For the twelve apostles, like the twelve tribes of Israel, represented the church in respect to all things of it, thus in respect to truths and goods, since all things of the church have reference to these, the same as to faith and love; for truths are of faith, and goods are of love. In general, Peter, James, and John, represented faith, charity, and the works of charity; and this is why these three followed the Lord more than the others, and it is said of them in Mark:

He suffered no one to follow Him save Peter, James, and John (Mark 5:37).

[2] And as truth from good, which is from the Lord, is the first thing of the church, Peter was the first to be called by his brother Andrew, and afterwards James and John were called, as is evident in Matthew:

Jesus walking by the sea of Galilee saw two brethren, Simon called Peter and Andrew his brother, casting a net into the sea, for they were fishers. And He said unto them, Come ye after Me, and I will make you fishers of men. And straightway leaving their nets they followed Him (Matthew 4:18-20).

In John:

Andrew findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ. And therefore he brought him to Jesus. And Jesus looking upon him, said unto him, Thou art Simon the son of Jonah; thou shalt be called Cephas, which is, by interpretation, Peter (John 1:41-43)

In Mark:

Jesus going up into a mountain calls unto Him whom He would, first Simon upon whom He conferred the name Peter, and afterwards James the son of Zebedee, and John the brother of James (Mark 3:13, 16, 17).

Peter was the first of the apostles because truth from good is the first thing of the church; for, from the world a man does not know anything about heaven and hell, nor of a life after death, nor even about God. His natural light teaches nothing except what has entered through the eyes, thus nothing except what relates to the world and to self; and from these is his life; and so long as he is in these only he is in hell; and therefore, that he may be withdrawn from these and be led to heaven he must needs learn truths, which teach not only that there is a God, that there is a heaven and a hell, and that there is a life after death, but also teach the way to heaven. From this it is clear that truth is the first thing through which man has the church. But it must be truth from good, for truth without good is mere knowledge that a thing is so; and mere knowledge does nothing except to make a man capable of becoming a church; but this is not effected until he lives according to knowledges. Then truth is conjoined to good, and man is introduced into the church. Moreover, truths teach how a man ought to live; and when man is affected by truths for the sake of truths, which is done when he loves to live according to them, he is led by the Lord, and conjunction with heaven is granted him, and he becomes spiritual, and after death an angel of heaven. Nevertheless it is to be known that it is not truths that produce these effects, but good by means of truths; and good is from the Lord. Because truth from good, which is from the Lord, is the first thing of the church, Peter was the first to be called, and was the first of the apostles, and he was also named by the Lord "Cephas," which means petra [a rock]; but, that it might be the name of a person, he is called Petrus [Peter]. In the highest sense "rock" [Petra] signifies the Lord in relation to Divine truth, or Divine truth proceeding from the Lord; consequently in a relative sense "rock" signifies truth from good, which is from the Lord, the like is meant by Peter. (That "rock" has this signification see above, n. 411. But what "Simon son of Jonah" signifies see also above, n. 443.

[3] These three apostles were fishermen, and the Lord said unto them, "Come ye after Me, and I will make you fishers of men," because "to fish" signifies to instruct natural men; for there were at that time, both within the church and outside of it, natural men who became spiritual as they received the Lord and received truths from Him.

[4] From this the signification of the Lord's words to Peter concerning the keys may be deduced; as in Matthew:

When some had said that Jesus was John the Baptist, others Elijah, others Jeremiah or another of the prophets, Jesus said to the disciples, But whom say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed this unto thee, but My Father who is in the heavens. And I say also unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:14-19).

This was said by the Lord to Peter because truth from good, which is from the Lord, is the first thing of the church, and this was what Peter signified; and this was said when he acknowledged the Lord to be the Messiah or the Christ, and to be the Son of the living God; for without such an acknowledgment truth is not truth, because truth derives its origin, essence, and life from good, and good from the Lord. Because truth from good, which is from the Lord, is the first thing of the church, therefore the Lord says, "upon this rock will I build My church." It has been said just above that "Peter" or "Rock" signifies in the highest sense Divine truth proceeding from the Lord, and in a relative sense truth from good, which is from the Lord. That "the gates of hell shall not prevail" signifies that falsities from evil, which are from the hells, will not dare to rise up against those of the church who are in truths from good from the Lord, "the gates of hell" signifying all things of hell, for there are gates to all the hells through which falsities from evil exhale and rise up. "The keys of the heavens" signify the introduction into heaven of all those who are in truths from good from the Lord; "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on the earth shall be loosed in the heavens," signifies that heaven is opened by the Lord to those who are in truths from good from Him; and that it is closed to those who are not. These things were said to Peter; but because "Peter" means truth from good, which is from the Lord, they were said of the Lord, who is the source of good and its truth; and this is why they were said when Peter acknowledged the Lord to be the Messiah or the Christ, and the Son of the living God. Moreover, as soon as good is implanted in truths with man he is conjoined with the angels; but so long as good is not implanted in truths with man heaven is closed to him; for he then has evil in place of good, and falsities in place of truths. From this it is clear how sensuously those think who attribute such authority to Peter, when yet such authority belongs to the Lord alone.

[5] That "Peter" signifies truth from good, which is from the Lord, has been made manifest to me from heaven, as may be seen in the work on The Last Judgement (n. 57). Because "Peter" signified truth from good which is from the Lord, and consequently also doctrine, and thus he represented those who are in truths from good and in the doctrine of genuine truth from the Lord, and since such as these instruct others, and are instructed by the Lord, therefore Peter so often spoke with the Lord and was also instructed by the Lord. He spoke with the Lord at His transfiguration:

About making three tabernacles (Matthew 17:1-5; Mark 9:2-8; Luke 9:26-36).

The Lord then represented the Word, which is Divine truth; and "tabernacles" signify the worship of the Lord from the good of love and truths therefrom. (See above concerning the Lord's transfiguration, n. 594; and concerning the signification of tabernacles, n. 799).

He spake about the Lord:

That He was the Christ, the Son of the living God (John 6:67-69).

He was taught by the Lord:

Respecting charity, that a brother must be forgiven as often as he sinned (Matthew 18:21, 22).

Respecting regeneration, which is signified by the one who having once bathed has no need except to wash his feet (John 13:10);

Respecting the power of truth from good from the Lord, which is meant by the power of those who have the faith of God (Mark 11:21, 23, 24);

Respecting sins, that they are forgiven to those who are in faith from love (Luke 7:40-48);

Respecting men who are spiritual, as being free; and those who are natural, as being servants, about which Peter was taught when he took the stater out of the mouth of a fish and gave it for tribute (a fish signifying the natural man, as likewise one that pays tribute. Matthew 17:24-27); as well as many other things (respecting which see Matthew 14:26-31; 19:27, 28; Mark 10:28, seq.; Mark 13:3, seq.; Mark 16:7; Luke 22:8, seq.; Luke 24:12, 33, 34; John 1, 8:10, 11; 20:3-8; 21:1-11).

[6] It was because Peter represented those who are in truths from the good of love to the Lord, or in doctrine from truths, and these are they who instruct others, that the Lord said to Peter when he replied that he loved Him, that "he should feed His lambs and sheep," respecting which in John:

When they had breakfasted, Jesus saith to Simon Peter, Simon son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again, Simon son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep. He saith unto him the third time, Simon son of Jonas, lovest thou Me? Peter was grieved because he said to him the third time, Lovest thou Me? And he saith unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep (John 21:15-17).

From this it is clearly evident that Peter represented truth from the good of love to the Lord, and this is why he was now called Simon son of Jonas, for "Simon son of Jonas" signifies faith from charity; "Simon" signifies hearkening and obedience, and "Jonas" means a dove, which signifies charity. That those who are in the doctrine of truth from love to the Lord are to instruct those who will be of the Lord's church is meant by the Lord's asking, "Lovest thou Me?" and afterwards by "Feed My lambs" and "My sheep." Not that Peter only would instruct, but all those who were represented by Peter, who, as has been said, are those who are in love to the Lord, and thence in truths from the Lord. Peter was asked three times to signify the full time of the church from its beginning to its end, for this is the signification of "three;" so when he was asked the third time it is said that "Peter was grieved."

[7] And as the third asking signified the end of the church, therefore these words of the Lord to Peter immediately follow in John:

Verily, verily, I say unto thee, When thou wast younger thou girdedst thyself, and walkedst whither thou wouldst; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldst not. And when He had thus spoken He saith unto him, Follow Me. Then Peter, turning about, seeth the disciple whom Jesus loved, following; which also leaned on His breast at supper. Peter, seeing then, ¹ saith to Jesus, Lord, but what about this one? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me. This saying therefore went forth among the brethren, that that disciple should not die. Yet Jesus said not unto him that he should not die, but, If I will that he tarry till I come, what is that to thee? (John 21:18-23).

What all this signifies no one can know unless he knows that "Peter" signifies faith from charity, and also faith without charity, faith from charity in the church at its beginning, and faith without charity when the church comes to its end; thus "Peter when he was younger" signifies the faith of the church in its beginning, and "when he became old" the faith of the church coming to an end; and "to gird himself and walk" signifies to learn truths and live according to them. From this it is evident that "I say unto thee, when thou wast younger thou girdedst thyself and walkedst whither thou wouldst," signifies that the church in its beginning will be instructed in truths that are from good, and by means of them will be led by the Lord; and that "When thou shalt be old thou shalt stretch forth thine hands and another shall gird thee, and lead thee whither thou wouldst not," signifies that the church at its end will not know truths, but falsities that belong to faith without charity, and will be led by them, "to gird oneself" like as "to be clothed" signifying to be instructed in truths, because "garments" signify truths clothing good (See above, n. 195, 395, 637), and "to walk" signifying to live according to truths (See above, n. 97[1-2]); consequently "to gird himself and walk whither he would" signifies to consider freely and to see truths, and do them; while "to stretch forth the hands" signifies not to be in such freedom; for "the hands" signify the power of truth from the understanding and perception of it, and "to stretch forth the hands" signifies not to have that power, thus neither the freedom to think and to see truth. "Another shall gird thee, and lead thee whither thou wouldst not," signifies to acknowledge as truths what another dictates, and what one does not see for oneself, as is done at this day with the religion of faith alone. This faith is what is now meant by "Peter," and therefore it is said that Peter turning about saw the disciple whom Jesus loved following, and said of him, "But what about this one?" likewise that Jesus said to Peter, "What is that to thee?" "The disciple following Jesus" signifies the goods of life, which are good works; and that these will not perish to the end of life is signified by the words that here follow.

[8] From this it can now be seen that "Peter" signifies also faith separated from charity, as also when:

Peter thrice denied the Lord (Matthew 26:69-75; Mark 14:29-31, 54, 66-72; Luke 22:33, 34, 50, 51, 55-62; John 13:36-38; 18:16-18, 25-27).

Also when the Lord, turning away from Peter, said to him, Get thee behind Me, Satan, thou art a stumbling-block unto Me; for thou savorest not the things that are of God, but the things that are of men (Matthew 16:21-23).

Also when the Lord said to him, Simon, Simon, Behold Satan demanded you that he might sift you as wheat (Luke 22:31).

All these things have been cited to make known that "Peter" in the representative sense signifies in the Gospels truth from good, which is from the Lord; also faith from charity; and also in the contrary sense truth separated from good, which in itself is falsity; also faith separated from charity, which in itself is not faith.

Imibhalo yaphansi:

411. Verse 16. And they said to the mountains and to the rocks, Fall on us, signifies to be covered over by evils and by falsities therefrom. This is evident from the signification of "mountains," as being the evils that flow from the loves of self and of the world (of which above, n. 405; also from the signification of "rocks," as being the falsities from evil (of which below); also from the signification of "fall on us," as being to be covered by them. These things, too, are to be illustrated by such things as occur in the spiritual world when the Last Judgment takes place; for they are said respecting the Last Judgment, as is evident from the following verse, where it is said, "For the great day of His anger is come, and who is able to stand?" that "day" meaning the time and state of the Last Judgment. The state of the wicked then is such that from the mountains and rocks upon which they have made their habitations they cast themselves down into the hells, more or less deeply according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure Divine good and Divine truth, the higher heavens then being opened, from which the light of heaven flows in, which is Divine truth united to Divine good, by which light their pretended goods and truths are constricted, and these being constricted their evils and falsities are loosened; and as evils and falsities cannot endure the light of heaven, for they are pained and tortured by it, these spirits cast themselves from the mountains and rocks into the hells, more or less deeply according to the quality of their evil and falsity; some into gaps and caves, and some into holes and rocks, which then stand open before them; but as soon as they have cast themselves in, the openings are closed up. In this way the casting out of evil spirits from the mountains and hills which they have occupied is effected (See above, n. 391-392, 392, 394); and when they are in the caves and among the rocks the pains and torments they suffered from the influx of the light of heaven cease; for they find rest in their evils and in the falsities therefrom, because these had been their delights; for the delights of his life remain with everyone after death, and the delights of life are the delights of their loves, for every delight of life is from love.

[2] From this the signification of their "calling to the mountains and the rocks to fall on them" can be seen; likewise what is signified in Hosea:

They shall say to the mountains, Cover us, and to the hills, Fall on us (Hosea 10:8).

And in Luke:

Then shall they begin to say to the mountains, Fall on us, and to the hills, Hide us (Luke 23:30).

This, too, treats of the Last Judgment. The light of heaven, which is Divine truth united to Divine good, by the influx and presence of which the evil who cast themselves down are pained and tormented, is meant by the words immediately following in this verse; "hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb;" it is said "the anger O the Lamb" because they are in torment; but their torment is not from that, but from the evils of their loves and from the falsities of their faith; and because these evils and falsities have formed all the interiors of their mind (for each one's mind is formed by his love and its faith, even so as to be a likeness of these in form), and because the interiors of the mind of those who are in evils and in falsities therefrom are turned away in a contrary direction, or to a quarter opposite to Divine goods and truths, therefore when Divine truth flows in and endeavors to reverse the action of the interiors of their mind, and thereby to lead them into heaven (for this is what Divine truth proceeding from the Lord does everywhere where it flows in), and they are unwilling to abandon the delights of their loves, they suffer anguish and torment; but these cease when they come into the hells where like delights or like loves prevail.

[3] Having shown above n. 405 what "mountains and hills" signify, it shall now be shown what "rocks" signify, namely, that they signify truth from spiritual good, also the truth and good of faith, but in the contrary sense the falsity of faith. This signification of "rocks" is also from appearances in the spiritual world; for rocks and crags are seen there as mountains and hills are seen, as was shown above, and upon the rocks there those dwell who are in truths from spiritual good, and who are in the truth and good of faith. The difference between the mountains and hills, and the rocks and crags, is that the former are of soil, and the latter of stone, and "soil" corresponds to and thus signifies the good of love, and "stone" corresponds to and thus signifies the truth of faith. And as most things in the Word have also a contrary sense, so do "rocks," and in that sense they signify the falsity of faith, and this also from correspondence; for those who are in the falsities of faith dwell there within the rocks in caverns.

[4] That "rock" signifies truth from good and the truth of faith, and in the highest sense the Lord in respect to these, is evident from the following passages. In Daniel:

Thou sawest ¹ till that a stone was cut out, not by hands, and it smote the image upon his feet, that were iron and clay. And the stone that smote the image became a great rock and filled the whole earth (Daniel 2:34-35).

This was said of the image that Nebuchadnezzar saw in his dream. "The stone that became a great rock" means the Lord, as is evident from the particulars there. But first let the signification of what precedes be told; "the head of the image" which was gold, signifies the Most Ancient Church, which was a celestial church, or a church in which the good of love to the Lord reigned; this good is signified in the Word by "gold," and also by "the head;" "the breast" and "the arms" which were silver, signify the Ancient Church, which succeeded the Most Ancient, and this church was a spiritual church, or a church in which the good of charity towards the neighbor, and truth from that good, reigned; this truth and good are signified by "silver," and also by "the breast" and "the arms;" "the belly and the thighs which were brass" signify the church that succeeded the ancient spiritual church and which may be called spiritual-natural; in this church the good of faith and the truth from that good reigned; this good is signified in the Word by "brass," and also by "the belly" and "the thighs;" but "the legs and the feet, which were part iron and part clay," signify the Israelitish and Jewish Church, which was an external church without any internal, and which therefore had no truth and good, but truth falsified which in itself is falsity, and good adulterated which in itself is evil; therefore it is said respecting it in this chapter:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Daniel 2:43).

"Iron" signifies natural truth, and "miry clay" natural good; "the feet and legs" have a like meaning; but here "clay" signifies good adulterated, and "iron" such truth as there is in the external sense of the Word; for "the seed of man" means the Word where there are goods and truths, the adulterations and falsifications of which are described by "iron mixed with clay, which do not cohere one with the other." (That there have been four churches, one after another, may be seen in The Doctrine of the New Jerusalem 247, 248 .) "The stone" that smote the image means Divine truth from the Lord; that "it became a great rock and filled the whole earth" signifies that the Lord by Divine truth is to rule over heaven and the church; "the earth" here meaning the church and also heaven; therefore it is added that this kingdom "shall stand forever" (verse Daniel 2:44), "kingdom" also signifying the church and heaven, for there is the kingdom of God. That Divine truth is here meant by "stone," and the Lord in respect to Divine truth by "rock," is evident from the signification of "stone" in the Word when predicated of the Lord (as in Genesis 49:24; Psalms 118:22-23; Isaiah 28:16; Matthew 21:42, 21:44; Mark 12:10-11; Luke 20:17-18). Whether you say the Lord or Divine truth it is the same, since all Divine truth is from Him, and thence He is in it; and it is from this that the Lord is called "the Word," for the Word is Divine truth. (That "stone" in the highest sense signifies the Lord in respect to Divine truth, and thence in a lower sense truth from good, see Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376)

[5] That "rock" signifies the Lord in respect to Divine truth, is plain from:

The rock in Horeb from which waters were given to the Israelitish people (Exodus 17:5-6);

and that it was commanded:

That Moses and Aaron should speak unto the cliff, and thus should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff two times, therefore it was declared to Moses and Aaron that they should not bring the people into the land of Canaan (Numbers 20:8-13).

It is known in the church that this "rock" signified the Lord; but it is not known that it had this signification because "rock" in the Word signifies the Divine truth that proceeds from the Lord; this was why Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. Also "the waters" that flowed forth signify Divine truth; and "the people drinking of them" signifies to nourish spiritually, which is done by instructing and teaching. (That "waters" signify truths, see above, n. 71; and that "to drink," and "to be given to drink," signify to be instructed and to be taught, see Arcana Coelestia, n. (Arcana Coelestia 3069, 3772, 4017-4018, 8562, 9412) The like is signified by "rock" in Isaiah:

They shall not thirst; He will lead them in desolate places; He will cause the waters to flow out of the rock for them, when He cleaveth the rock that the waters may issue (Isaiah 48:21).

In David:

He clave the rocks in the wilderness, and made them to drink of the great depths; and He brought streams out of the cliff; and they remembered that God was their Rock, and the most high God their Redeemer (Psalms 78:15-16, 20, 35).

In the same:

He opened the rock that the waters might issue out; they flowed in the dry places, a river (Psalms 105:41).

In the same:

Before the Lord thou art in travail, O earth, before the God of Jacob, who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7-8).

That "rock" in these passages signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord, is evident from what has been said above, also from the fact that these two passages in David treat of the redemption and the regeneration of the men of the church, and this is effected by means of Divine truth from the Lord. Redemption is treated of in these words, "they remembered that God was their Rock, and the most high God their Redeemer;" regeneration in these words, "Before the Lord thou art in travail, O earth;" "to be in travail" when predicated of the church, signifying to be reformed and regenerated.

[6] In Isaiah:

Hearken unto me, ye that follow after righteousness, ye that seek Jehovah; look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged (Isaiah 51:1).

The "rock" means the Lord in respect to Divine truth, and the "pit" signifies the Word, as also in other places; "to be hewn out of the rock" and "to be digged out of the pit," signify to be regenerated by Divine truths and Divine goods, thus by truths from good from the Lord; for "stones," that are cut out of a rock, signify truths from the Lord; and "soil," that is dug out of a pit, signifies good from the Lord, therefore it is called "the digging out of the pit."

[7] In Moses:

Give ye greatness unto our God; the rock, whose work is perfect, and all His ways are judgment. He made him to ride on the high places of the earth, and feedeth him with the increase of the fields; He maketh him to suck honey out of the cliff, and oil out of the flint of the rock. The rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their rock hath sold them, and Jehovah hath shut them up? For their rock is not as our rock, neither are our enemies judges (Deuteronomy 32:3-4, 13, 18, 30-31).

This is said of the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as "He made him to ride on the high places of the earth, He fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock." Intelligence in the spiritual things of this church is signified by "He made him to ride on the high places of the earth;" "to ride" signifying to understand; "the high places of the earth" meaning the spiritual things of the church; spiritual nourishment therefrom is signified by "He fed him with the increase of the fields;" "to feed" meaning to nourish, and "the increase of the fields" meaning all things of the church. That they had natural good and spiritual good through Divine truth from the Lord is signified by "He made him to suck honey out of the cliff, and oil out of the flint of the rock;" "honey" meaning natural good, "oil" spiritual good; "cliff" external Divine truth from the Lord which is for the natural man, and "flint of the rock" internal Divine truth from the Lord which is for the spiritual man. The Jewish Church, which was not in any Divine truth, is next treated of, and respecting this it is said, "the rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," which signifies that the Lord, and thence Divine truth, by which the church is reformed, were rejected; "rock" meaning the Lord in respect to Divine truth, and "that begat thee," and "God the Former" signifying to be reformed by the Lord by means of Divine truth. That they were altogether deprived of truth and good is signified by "their rock hath sold them, and Jehovah hath shut them up," "rock" having reference to truth, and "Jehovah" to good; "to sell" and "to shut up" means to be deprived of. That they would be in falsity from evil is signified by "their rock is not as our rock, neither are our enemies judges" "their rock" meaning falsity, "our enemies" evils, "not judges" signifying not truths and goods. From this it can be seen that "rock" signifies the Lord in respect to Divine truth, and in the contrary sense, falsity.

[8] In the second book of Samuel:

The spirit of Jehovah spoke in me, and His speech was upon my tongue. The God of Israel said, the Rock of Israel spoke [to me]. He that ruleth over the righteous man, that ruleth over the fear of God (2 Samuel 23:2-3).

"Rock" here manifestly stands for the Lord, for in the Word "the God of Israel" means the Lord; therefore it is said "the spirit of Jehovah spoke in me, and His speech was upon my tongue," also "the God of Israel said, the Rock of Israel spoke to me." The "spirit of Jehovah" and "His speech" signify Divine truth, and the Lord is called "the God of Israel" from worship, and "the Rock of Israel" from Divine truth, from which is worship. Because it is the Lord who is meant, it is said that "the Rock of Israel spoke." His dominion over those who are in good and those who are in truth is signified by "He that ruleth over the righteous man, that ruleth over him that hath the fear of God;" righteousness" is predicated of good, and "fear of God" of truth; for this Psalm of David treats of the Lord, which makes clear that the Lord is meant by "the God of Israel," and "the Rock of Israel."

[9] In David:

O that My people may hearken unto Me, that Israel might walk in My ways! I would feed ² them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).

Here, too, "rock" means the Lord in respect to Divine truth (as may be seen above, n. 374, where this is explained). In the same:

Who is God save Jehovah, or who is a Rock besides my ³ God? Jehovah liveth: and blessed be my Rock; and the God of my salvation shall be exalted (Psalms 18:2, 31, 46; 2 Samuel 22:2-3, 32, 47).

It is said, "Who is God save Jehovah, and who is a Rock besides my God?" because where Divine good is treated of the Lord is called "Jehovah," and where Divine truth is treated of he is called "God," and also "Rock," as here; so afterwards, "Jehovah liveth, and blessed be my Rock;" "the God of my salvation shall be exalted" signifies that He must be worshiped by means of truths from good, from which is salvation; "to be exalted," in reference to God is predicated of worship from good by means of truths.

[10] In the same:

Let the sayings of my mouth and the meditation of my heart be well pleasing before Thee, O Jehovah, my Rock and my Redeemer (Psalms 19:14).

"Jehovah the Rock" has a like signification as "Jehovah God," namely, the Lord in respect to Divine good and Divine truth; and He is called "Redeemer" from regeneration, which is effected by Divine truth; "sayings of the mouth" signify the understanding of truth, and "the meditation of the heart" the perception of good. In the same:

I say unto God my Rock, Why hast Thou forgotten me? (Psalms 42:9).

"God the Rock" means the Lord in respect to Divine truth, here in respect to defense. In the same:

Unto Thee do I call, O Jehovah my Rock; be not silent from me; lest Thou be silent from me (Psalms 28:1).

Here, too, "Jehovah" and "Rock" are mentioned, because "Jehovah" means the Lord in respect to Divine good, and "Rock" the Lord in respect to Divine truth, and as both are meant it is twice said, "be not silent from me," "lest Thou be silent from me;" one having reference to Divine good, the other to Divine truth, for in the Word there is a heavenly marriage in every particular, which is the marriage of good and truth. In Habakkuk:

O Jehovah, Thou hast placed him for judgment; and thou, O Rock, hast founded him for correction (Habakkuk 1:12).

In Isaiah:

Trust ye in Jehovah forevermore; for in Jah Jehovah is the Rock of Eternity (Isaiah 26:4).

Ye shall have a song as of the night of celebrating the feast; and gladness of heart as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel (Isaiah 30:29).

Is there a God beside me? yea, there is no Rock, I know not any (Isaiah 44:8).

In David:

We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1-2

In the first book of Samuel:

There is none holy as Jehovah; and there is no Rock like our God (1 Samuel 2:2).

In David:

Upright is Jehovah my Rock (Psalms 92:15).

He shall call me, Thou art my Father, my God, the Rock of my salvation. I also will make Him the firstborn, high above the kings of the earth (Psalms 89:26-27).

[11] In these passages, "rock" means Divine truth from the Lord and the Lord Himself, as well as in other passages. As in the gospels:

Everyone that heareth My words and doeth them, I will liken him to a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, for it was founded upon a rock (Matthew 7:24-25; Luke 6:48).

"The house founded upon a rock" means the church and the man of the church who has founded his doctrine and life upon the Divine truth, which is from the Lord, thus upon those things that are in the Word, consequently one who is in truths from good from the Lord. It is said, "who is in truths from good," because Divine truth is not received by anyone who is not in good. To be in good is to be in the good of life, which is charity; therefore it is said "he that heareth My words and doeth them;" "doing the Lord's words" is the good of life, for truth, when a man does it, becomes good because it then enters the will and love, and whatever becomes of the will and love is called good. Temptations, in which such a man of the church does not fall but conquers, are signified by "the rain descended, the floods came, the winds blew, and beat upon the house, and yet it fell not, for it was founded upon a rock;" for in the Word "floods of waters" and "rains," and also "tempests of wind," signify temptations. This, to be sure, is a comparison, but it should be known that all comparisons in the Word are as much according to correspondences as are the things not said comparatively (See above, n. 69; and Arcana Coelestia 3579, 8989).

This makes plainly evident that "rock" in the Word signifies the Lord in respect to Divine truth, or Divine truth from the Lord.

[12] From this it can be seen what is signified by the Lord's words to Peter, in Matthew:

Jesus said to the disciples, But who say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:15-19).

"Peter" here does not mean Peter, but Divine truth from the Lord (as in the passages cited above) for all the Lord's disciples together represented the church; and each one of them some constituent of the church; "Peter" the truth of the church, "James" its good, and "John" good in act, that is, works; the rest of the disciples represented the truths and goods that are derived from these, just as the twelve tribes of Israel. That this is so will be seen in what follows, where the tribes and the disciples are treated of. This is why these three disciples are mentioned in the Word more than the others.

[13] The Lord addressed these words to Peter because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He is the Divine truth; this is signified by "Christ," also by "the Son of God." (That this is signified by "Christ" see Arcana Coelestia 3004, 3005, 3009; and by "the Son of God" above, n. 63, 151, 166.) By virtue of this confession "Peter" represented Divine truth from the Lord in the church, and for this reason he was called "a rock" [petra], and it is said "thou art a rock [petra], upon this rock [petra] I will build My church," which signifies upon Divine truth from the Lord, or what is the same, upon truths from good, for upon these the church is built. That Peter might represent this in the church he was called by the Lord "a rock [petra]." as is evident in John:

Jesus looking upon him said unto him, Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a rock [petra] (John 1:42).

Cephas in the Syriac language means a rock, and so Peter in that version is everywhere called "Cephas;" moreover, the same word in the Hebrew means a rock (as is evident in Jeremiah 4:29; andJob Job 30:6, where "rocks" are mentioned in the plural number); but Peter is not called a rock [petra] in the Greek and Latin because the name was bestowed upon him as a personal name.

[14] The Lord said "Simon son of Jonah" and afterwards he was called "a rock," because "Simon son of Jonah" signifies truth from good, or faith from charity; and as truth from good or faith from charity is granted only to those who are in Divine truth from the Lord, and Peter then confessed [the Lord], so he is called "a rock," not himself as a person, but that Divine truth which was from the Lord with him in his confession. That this was from the Lord is meant by the Lord's words, "flesh and blood has not revealed it unto thee, but My Father who is in the heavens;" "the Father in the heavens" meaning the Divine in the Lord, since the Father was in Him, and He in the Father and they were one (John 14:7-11; 10:30, 38). That "Simon" signifies truth in the will, see in the following chapter; and that "dove," which is what "Jonah" means, signifies spiritual good, see Arcana Coelestia 870[1-3], 1826, 1827); consequently "Simon son of Jonah" signifies the truth of good or truth from good. Because the hells have no power against Divine truth proceeding from the Lord, or against any man in whom there is Divine truth from the Lord, therefore the Lord says that "the gates of hell shall not prevail against it."

[15] The Lord further said, "I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," which signifies that all things are possible to those who are in truths from good from the Lord, in full agreement with these words:

All things whatsoever ye ask for, praying, believe that ye are to receive, then shall it be done unto you (Mark 11:24; Matthew 7:8; Luke 11:9).

How these words are to be understood see above (n. 405i), namely, that to ask from the faith of charity is to ask not from self but from the Lord, for whatever anyone asks not from self but from the Lord he receives. That such is the signification of these words, "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," is clear from the Lord's words to the disciples and to all who are in truths from good from the Lord, in Matthew:

Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven, and what things soever ye shall loose on earth shall be loosed in the heavens (Matthew 18:18).

[16] These words were spoken to all, thus not to Peter only, as the Lord immediately declares in that chapter in these words:

I say unto you, That if two of you shall agree on earth in My name respecting anything that they shall ask, it shall be done for them by My Father, who is in the heavens. For where two or three are gathered in My name, there am I in the midst of them (Matthew 18:19-20).

"The Lord's name" means everything by which He is worshiped; and as He is worshiped by means of truth from good, which is from Him, so this is meant by "His name." (That this is what is meant by the "Lord's name," see above, n. 102, 135.) So "every thing they shall ask on earth shall be done for them in the heavens" has a similar signification as "whatsoever ye shall bind and shall loose on earth shall be bound and shall be loosed in the heavens," for the Lord explains the former words by the latter. One who knows the spiritual sense of the Word can know also why it is said "if two agree," and afterwards, "where there are two or three," namely, because "two" is predicated of good, and "three" of truth, consequently "two and three" of all who are in truths from good. (That Divine truth from the Lord has all power in the heavens and on earth, see above, n. 209, 333; and in the work on Heaven and Hell 230-231, 539; and Arcana Coelestia 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182. "Two" is predicated of good because it signifies conjunction by love, n. 1686, 5194, 8423; "three" is predicated of truths because it signifies all truths in the complex, in like manner as "twelve," n. 577, 2089, 2129, 2130, 3272, 3858, 3913; therefore when "two" and "three" are mentioned in the spiritual world, two and three, are not meant, but all who are in truths from good. That "Peter" signifies truth from good, which is from the Lord, see in the small work on The Last Judgment 57.)

[17] Thus far it has been shown what "rock" signifies in this sense; it shall now be shown what "rock" signifies in the contrary sense. In the contrary sense "rock" signifies infernal falsity that is trusted in; as in the following passages. In Isaiah:

Hewing out ⁴ thy sepulcher in the height, graving for himself a habitation in the cliff (Isaiah 22:16).

This chapter treats of "the valley of vision," which signifies the falsity of doctrine confirmed by the sense of the letter of the Word; the love of falsity is signified by "the sepulcher in the height," and the belief of falsity by "the habitation in the cliff;" their making such things for themselves is signified by "hewing out" and "graving for themselves."

[18] In the same:

In that day they shall reject every man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him: and his cliff shall pass away for awe, and his princes shall be dismayed at the banner (Isaiah 31:7-9).

This treats of judgment upon those who from self-intelligence believe themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek after a reputation for learning for the sake of self; these, because they are unable to see truths, seize on falsities and proclaim them as truths. The falsities that favor their principles and their loves are signified by "the idols of silver and the idols of gold;" that these are from self-intelligence is signified by "which your hands have made for you;" that they will perish by their own falsities is signified by "then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him;" "Asshur" meaning the rational perverted, and thence those who are in falsities from self-intelligence; "to fall and to be devoured by the sword" meaning to perish. This was represented also by the king of Assyria in that he was slain by his own sons (Isaiah 37:38); "his sons" there signifying his own falsities by which he perished; "his cliff, which shall pass away for awe," signifies all falsity in general, in which such have trusted; and "the princes, who shall be dismayed at the banner," signify the primary falsities; it is said "at the banner," because such falsities are dispersed not by any combat with truths, but by a mere sign of combat, which a banner is. I have seen such cast down from the rocks upon which they were by the waving of an ensign.

[19] In Jeremiah:

The whole city fleeth before the voice of the horseman and the shooter of the bow; they entered the clouds and went up into the rocks, the whole city is forsaken, not a man [vir] dwelleth therein (Jeremiah 4:29).

This describes the church desolated in respect to truths. The desolation of all the truth of doctrine by false reasonings and false doctrinals therefrom is signified by "the whole city fleeth before the voice of the horseman and of the shooter of the bow;" "the voice of the horseman" signifying false reasonings, and "the voice of the shooter of the bow" false doctrinals; "the whole city fleeth" signifies the desolation of all the truth of doctrine, "city" meaning doctrine. That no truth is acknowledged, but falsity alone, is signified by "they entered the clouds and went up into the rocks;" "to enter the clouds" signifying into the non-acknowledgment of truth, and "to go up into the rocks" signifying into mere falsity.

[20] I have also seen rocks that consisted of stones heaped together, with no level place where verdure grew as elsewhere upon rocks; upon these were spirits who while they lived in the world as men had been in faith separate from charity, which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is what is meant by "the dryness of the rock," in Ezekiel:

She set ⁵ it upon the dryness of the cliff; she poured it not upon the earth that dust might cover it (Ezekiel 24:7).

And in the same:

I will cause many nations to come up against thee; and they shall destroy the walls of Tyre and throw down her towers; and I will purge her dust from her, and make her the dryness of a cliff (Ezekiel 26:3-4, 14).

"Dust" in these two passages means the soil, which signifies the good of the church. When there is no soil on the rocks, but the rocks are dry, that is, consist of mere heaps of stones, as was said above, it is a sign that there is no good, and where there is no good there is mere falsity; so this is what is signified by "the dryness of a cliff," and "she poured it not upon the earth, that the dust might cover it," and "I will purge her dust from her." This makes evident what is signified by the Lord's words in the Gospels:

Other seed fell upon the rocky places, where they had not much soil; and straightway they sprang up because they had no depth of earth; and they dried up (Matthew 13:5-6).

This may be seen explained above n. 401.

[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of soil, where consequently there are level places, verdure, and shrubberies, but not such as are upon the mountains and hills where those dwell who receive light from the sun of heaven; while those who are not spiritual-natural, but merely natural, are not at this day upon the rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.

[22] In Jeremiah:

Behold, I am against thee, O mountain destroying the whole earth; and I will stretch out Mine hand against thee and roll thee down from the cliffs, and will make thee a mountain of burning (Jeremiah 51:25).

This is said of Babylon, whose damnation through falsities is signified by "I will roll thee down from the cliffs," and whose damnation through evils is signified by "I will make thee a mountain of burning" (but this may be seen more fully explained above, n. 405.

[23] In the same:

O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit (Jeremiah 48:28).

This is said of Moab, which signifies the adulteration of good and truth, and thus those who pervert the good and truth of the Word. "Forsake the cities" signifies to leave the truths of doctrine; "dwell in the cliff" signifies in falsities and the doctrine of falsities; "be like the dove that maketh her nest in the passages of the mouth of the pit" signifies looking at truth from without and not from within, for "a pit" signifies the Word where truths are; "to make a nest in the passages of its mouth" means outside of it and not within, "to make a nest" having the same signification as to dwell, namely, to live a life; but "to build a nest" is predicated of a bird, and "to dwell" of man. What it is to regard the Word from without and not from within may be seen in the Arcana Coelestia 10549-10551), namely, to look at it not from doctrine but from the mere letter; and in consequence of this men wander in every direction whither the disposition, thought, and affection may lead; they are sure of nothing, whence come the perpetual adulterations that are signified by "Moab." This is the case with those who study the Word for the sake of glory and honor; because such regard themselves in everything when studying the Word, they remain outside of the Word; while those who love truth and good from the Word are within the Word, for they look at it not from self, but from the Lord. This makes clear what is signified by "O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit."

[24] In the same:

Is not My word like as fire? and like a hammer that scattereth the cliff? (Jeremiah 23:29.)

The Word is said to be "like a fire and like a hammer" because "fire" signifies the good of love, and "hammer" the truth of faith, for "the hammer" has a similar signification as "iron," and "iron" signifies truth in ultimates, and the truth of faith. Both are mentioned, namely, "fire" and "hammer," and accordingly good and truth, because of the marriage of good and truth in every particular of the Word. "The cliff that is scattered" signifies the falsity in the whole complex and the doctrine of falsity; and these are scattered or destroyed, when man with whom they exist is judged.

[25] In Nahum:

Who shall stand before His indignation? or who shall stand up in the glowing of His anger? His wrath is poured out like fire, and the rocks shall be overturned before Him (Nahum 1:6).

That the "indignation," "wrath," and "anger" of Jehovah signify the Last Judgment, and the state of damnation of those who are in evils and in falsities therefrom will be seen in the following articles. The damnation of evils is signified by "His wrath, which is poured out like fire;" and the damnation of falsities from evils by "His anger," and "the rocks shall be overturned before Him;" "fire" also signifying the evils of the loves of self and of the world, and "rocks" the falsities therefrom, and "to be overturned" signifies to perish. Moreover, the rocks, upon which are those who are in the principles of falsity and thus in falsities of every kind, are visibly overturned, and those who are upon them are thus cast down into hell; but this occurs in the spiritual world, where all have their dwelling places according to the quality of their interiors to which their externals correspond.

[26] In Isaiah:

Ye that have heated yourselves with gods under every green tree, that slaughter the children in the brooks under the shelves of the cliffs (Isaiah 57:5).

What is meant by "heating oneself with gods under every green tree, and slaughtering the children in the brooks under the shelves of the cliffs," no one can know except from the internal sense. In that sense "to heat oneself with gods under every green tree" signifies to worship God from every falsity that occurs; "to heat oneself with gods" means ardent worship, and "every green tree" means every falsity that occurs, for "tree" signifies knowledges and perceptions, here the knowledges and perceptions of falsity; and "to slaughter the children in the brooks, under the shelves of the cliffs" signifies to extinguish truths by falsities from self-intelligence; "children" meaning truths, "brooks" self-intelligence, "shelves of the cliffs" falsities; "under the shelves of these" signifies from the sensual, in which there is the ultimate natural light, for those who are in that light only stand under precipitous rocks and do not see any truth, and if it is told them they do not perceive it. In such a position I also have seen them in the spiritual world. This makes evident that "to slaughter the children" means not to slay children, but to extinguish truths.

[27] So in David:

Happy is he who shall seize and shatter thy babes against the cliff (Psalms 137:9).

"Babes" mean here not babes but falsities springing up; for Babylon is here treated of, which signifies the falsities of evil destroying the truths of good of the church; the destruction of these is signified by "shattering them against the cliff;" "cliff" meaning the ruling falsity of evil, and "to shatter" meaning to destroy. He who abides in the mere sense of the letter of the Word and does not think beyond it, can easily be led to believe that he is called "happy" who does this with the babes of his enemies, when yet that would be an enormous crime; but he is called "happy" who disperses the falsities of evil springing up in the church, which are here signified by "the babes of Babylon. "

[28] In Jeremiah:

Who hath heard such a thing as this? The virgin of Israel hath done a horrible thing. Shall the snow of Lebanon from the rock leave My fields? Shall the strange cold waters flowing down be snatched away? My people have forgotten Me, they have burned incense to vanity (Jeremiah 18:13-15).

"The virgin of Israel" means here and elsewhere the spiritual church, for this the Israelites represented; "the horrible thing that they did" means that they turned the goods of the church into evils, and the truths of the church into falsities, and from these evils and falsities worshiped Jehovah. The evils from which is such worship are signified by "My people have forgotten Me," for he who forgets God is in evils; and the falsities from which is such worship are signified by "they have burned incense to vanity," "vanity" meaning falsity, and "to burn incense" worship; "shall the snow of Lebanon from the rock leave My fields?" signifies, have they not the truths of the church from the Word? "rock" here signifies the Word, because it signifies Divine truth (as above); "the snow of Lebanon" signifies the truths of the church therefrom. Here "snow" has a similar signification as water, namely, truths, but "snow" signifies cold truths, because a cold church is here treated of. "Lebanon" means the church from which these are, and "fields" mean all goods and truths of the church; "the strange cold waters flowing down," signify the falsities in which there is no good; "strange waters" meaning falsities, and "cold" meaning in which there is no good, for truths have all their heat from the good of love.

[29] In the same:

Behold, I am against thee, thou inhabitant of the valley, thou rock of the plain; that say, Who shall descend against us, and who shall enter into our abodes? (Jeremiah 21:13).

"The inhabitant of the valley" and "the rock of the plain" signify those who are in the ultimates of the Word, and do not permit themselves to be illustrated from the interior; and such do not see truths, but falsities instead; for all the light of truth, because it is out of heaven from the Lord, comes from the interior and descends. Such are meant by "the inhabitant of the valley" and "the rock of the plain;" "valley" and "plain" meaning the ultimates of the Word in which they are; and "inhabitant" and "rock" signifying falsities, "inhabitant" the falsity of life, and "rock" the falsity of doctrine. The belief in falsity and evil in which such are firmly fixed, believing falsity and evil to be truths and goods, is signified by their saying, "Who shall descend against us, and who shall enter into our abodes?"

[30] In Isaiah:

Enter into the rock, and hide thee in the dust, for the dread of Jehovah (Isaiah 2:10).

"To enter into the rock" means into falsity, and "to hide themselves in the dust" means in evil. This treats of the Last Judgment, when those who are in the falsities of evil and in the evils of falsity cast themselves into the hells which are in the rocks and under the lands in the spiritual world. (But these things may be seen more fully brought out and explained in the preceding article.) In Job:

The mountain falling passeth away, and the rock is removed out of its place (Job 14:18).

"Mountain" signifies the love of evil; and "rock" the belief of falsity; and "to melt away" and "be removed out of its place" signifies to perish.

[31] In David:

Let their judges be cast down by the sides of the cliff (Psalms 141:6).

"Judges" signify those who are in falsities, and in an abstract sense, the falsities of thought and of doctrine. "Judges" in the Word have a similar signification as "judgments," and "judgments" signify the truths from which judgments are formed and in the contrary sense falsities. Because those who are in falsities dwell in the spiritual world in cliffs it is said, "let them be cast down by the sides of the cliff," which signifies that they should be let into their falsities and dwell in the hells corresponding to their falsities. In Job:

To dwell in the cleft of the valleys, in holes of the earth, and in the rocks (Job 30:6).

This treats of those who are in the hells, because they are in evils and in falsities therefrom; the hells of those who are in evils in respect to life are under valleys and in caves there; and the hells of those who are in falsities from evil are in rocks. This makes clear what is signified by "dwelling in the cleft of the valleys, in holes of the earth, and in rocks." (But respecting the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which these are entered, see the article just preceding, n. 410.)

[32] These things have been adduced to make known that "rock" in the contrary sense signifies falsity in general; and this signification of "rock" is from correspondence, as can be seen from the appearances and phenomena in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life. Consequently those who are in wisdom and intelligence, because they are in love to the Lord and in charity towards the neighbor, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rose-beds, and lawns; but those who are in the belief in the doctrinals of their church and in some degree of charity, dwell upon rocks where there are level places upon which are some groves and some trees and grassy places; while those who have been in faith alone, as it is called, in respect to doctrine and life, and thence in falsities of faith and evils of life, dwell within the rocks, in caverns and cells there.

[33] This signification of "rock" is from the correspondence spoken of. But there is a signification of "rock" from its hardness, as in the following passages.

In Jeremiah:

They have made their faces harder than a rock (Jeremiah 5:3).

In Ezekiel:

As an adamant stronger than rock have I made thy forehead; fear not (Ezekiel 3:9).

In Job:

They shall be graven with an iron pen and with lead in the rock forevermore (Job 19:24).

In Isaiah:

The hoofs of the horses are accounted as rock (Isaiah 5:28).

Hardness is expressed by "rock" from the correspondence of rock with truth from good, for truth from good has all power, as has been said above; but when truth acts against falsity from evil then good is blunted, and truth then remaining acts with hardness, according to the above words in Ezekiel, "As an adamant stronger than rock have I made thy forehead." Truth without good is also hard, but still is easily broken. But what has been here adduced respecting rocks will be more fully elucidated by what will be said hereafter respecting the signification of stones.

Imibhalo yaphansi: