Isahluko samashumi amabili nanye

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"Ngilandele"

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

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

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

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

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

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

7. Khona lowomfundi uJesu amthandayo wathi kuPetru: YiNkosi.

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

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

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

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

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

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

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Ukubaluleka "kohlangothi lwesokudla"

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

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

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

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

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

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

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Isicelo esingokoqobo

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

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“Woza Uzodla Ibhulakufesi”

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

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

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

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

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

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

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

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

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

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

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

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

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

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“Yondla AmaWundlu Ami”

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

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

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

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

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

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

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

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

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Isicelo esingokoqobo

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

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“Yelusa Izimvu Zami”

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

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

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

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

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

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

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

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

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“Yondla Izimvu Zami”

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

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

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

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

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Agápē and phileō

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

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

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

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

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Isicelo esingokoqobo

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

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Ngale Kwenkolelo

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

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

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

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

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

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

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

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

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

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

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

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

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

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Ukujula

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

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

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

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

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

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

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

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

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

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

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

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Isicelo esingokoqobo

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

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Kuze Kufike uJesu

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

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

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

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

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

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

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

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Ukubuya kwesibili kweNkosi

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

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

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

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Amazwi Okuqala Nokugcina

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Imibhalo yaphansi:

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:

817. And he spake as a dragon, signifies with a similar affection, thought, doctrine, and preaching, as belong to those who separate faith from the life of faith, which is charity. This is evident from the signification of "speaking," as being affection, thought, doctrine, and preaching. This is the signification of "speaking" because all the speech of man is from affection and the consequent thought. The affection itself is expressed by the sound of the speech, and the thought by its words. The affection and the thought are both of them in the speech, as everyone who reflects can see. The affection alone by itself cannot speak, it can only make a sound and sing; nor can thought alone by itself speak otherwise than as an automaton without life, since it is the affection that gives life to every expression of speech; and this is why a man is regarded by others according to the affection of his speech and not according to the words he utters. "To speak" signifies also to preach from doctrine, thus doctrine and preaching therefrom, because it is said that the beast "spake as a dragon;" and a "dragon" means those who are in faith separated from charity both in doctrine and in life (See above, n. 711, 714); and this beast means confirmations from the sense of the letter of the Word in favor of the separation of faith from life, and the resulting falsifications of the Word; consequently "to speak as a dragon" signifies that kind of religion in respect to doctrine and preaching.

[2] As faith separate from charity and the resulting falsification of the Word are described by the dragon and its two beasts, I will show in this article that a like heresy is depicted in the Word by "Cain," by "Reuben," and by the "Philistines," and the like is meant also by the "he-goat" in Daniel. For there have been several churches on this earth, namely, the Most Ancient, which was before the flood; the Ancient, which was after the flood; the Jewish, which followed the Ancient; and lastly the Christian Church. All of these churches degenerated in process of time into two enormous errors, into one which adulterated all the goods of the church, and into the other which falsified all its truths. The church that adulterated all the goods of the church is described in the Word by the "Babylonians and Chaldeans;" and the church that falsified all the truths of the church is described by "Cain," by "Reuben," and by the "Philistines," and by the "he-goat" in Daniel which fought with the ram and overcame it. The adulteration of the good of the church, which is described by the "Babylonians and Chaldeans," will be spoken of hereafter where "Babylon" is treated of in Revelation; but now the falsification of truth shall be treated of, which is described here in Revelation by "the dragon and his two beasts," and was also described by "Cain," and by the others above mentioned.

[3] That those who separate the knowledges of truth and good from a life according to them, and who believe that they may be saved by these alone, were represented by "Cain," has been briefly shown in the Arcana Coelestia where Cain and Abel are treated of; to which this shall be added. It is written of Cain:

That he was the firstborn of Adam, and that he tilled the ground, and brought of the fruit of the ground an offering to Jehovah; and that Abel was a shepherd of the flock, and brought of the firstlings of his flock and of the fat thereof; also that Jehovah had respect unto the offering of Abel and not unto the offering of Cain, that therefore Cain's anger was kindled and he slew his brother; and that Cain was therefore accursed and rejected from the ground, and became a wanderer and fugitive in the earth; and that Jehovah set a sign upon Cain lest he should be slain, and decreed that whoever should slay him should have vengeance taken on him sevenfold (See Genesis 4).

It is to be known that all names of persons and places in the Word signify things and states of the church, especially the names in the first chapters of Genesis, because the stories in those chapters are made-up histories containing the deepest arcana of heaven, and yet they are most holy in the sense of the letter, because in every least word there is a spiritual sense that conjoins the heavens with the men of the church. What these stories involve in the spiritual sense and what the names of the persons there signify has been explained in the Arcana Coelestia. "Cain" signifies the knowledges of truth and good separated from a life according to them, thus from heavenly love, and "Abel" signifies heavenly love; or what is the same, "Cain" signifies truth separated from good, and "Abel" good conjoined with truth. And as truth is the first thing of the church, since every church is formed by means of truths, because every church begins from truths or from the knowledges of truth and good, therefore Cain was the firstborn, and was named "man" [vir] of Jehovah," "man of Jehovah" signifying in the Word the truth of heaven and the church; and the "ground" which Cain tilled signifies the church. The separation of truth from good is signified by the murder of Abel by Cain; for when everything of the church is placed in truths or in knowledges, and not in goods or in the affection of living according to truths, good with its affections is slain. And as everything of the church perishes when truth is separated from good, so Cain "was cast forth from the ground," which, as has been said, signifies the church. But because truths are the first things of the church, for life must be learned from truths, "a sign was set on Cain, lest someone should slay him; and it was decreed that if anyone should slay him he should be avenged seven-fold." And because truth without good is carried hither and thither, having nothing to lead it, and consequently falls successively into falsities, and departs from the way that leads to heaven, so Cain "was cast forth from the face of Jehovah, and became a wanderer and fugitive." The like is true of faith and charity, since faith is of truth and charity is of good; so when faith is separated from charity what is said of Cain takes place, namely, that "it kills Abel its brother," which is charity, and in consequence the church perishes, which is signified by "being cast forth from the ground, and becoming a wanderer and fugitive," for when faith is separated from charity truth is successively turned into falsity and falls away.

[4] It has been shown above n. 434, that "Reuben," the firstborn of Jacob, signified the light of truth and thence the understanding of the Word, and thus truth from good or faith from charity, as did the apostle Peter; and that conversely, "Reuben" represented truth separated from good, or faith separated from charity, and that this faith is signified by his adultery with Bilhah his father's concubine, in consequence of which the birthright was taken away from him and given to Joseph. To this may be added, that all heresies, so far as they are adulterations and falsifications of the Word, correspond to adulteries and whoredoms of various kinds, and these because of this correspondence are actually perceived in the spiritual world from those who are in heresies. The reason of this is that marriages as they exist in the heavens derive their spiritual origin from the conjunction of good and truth; and conversely, adulteries derive their origin from the conjunction of evil and falsity; and this is why heaven is compared in the Word to a marriage, and hell to adultery. And as there is in the hells the conjunction of evil and falsity, so there continually exhales therefrom a sphere of adultery. It is for this reason that "adulteries and whoredoms" signify in the Word the adulterations of the good of the church and the falsifications of its truth (See above, n. 141, 161).

[5] In respect to faith separated from charity, this is perceived in the spiritual world as the adultery of a son with a mother as also with a step-mother. This is so because that faith shuts out the good of charity; and when this is shut out the evil of the love of self and of the world takes its place, and that faith conjoins itself with that love. For every kind of faith must necessarily conjoin itself with some love; therefore when spiritual love, which is charity, is separated, faith then conjoins itself with the love of self or with the love of the world, which are the loves that are dominant in the natural man; and this is why so heinous an adultery results from faith separated from charity. From this then it is clear what is signified by the adultery of Reuben with Bilhah his father's concubine, and why he was rejected for this reason from the right of the primogeniture. This is also meant by the prophecy of Israel his father respecting Reuben:

Reuben my firstborn, thou art my power and the beginning of my vigor; excelling in exaltation and excelling in strength; light as water, thou shalt not excel, because thou wentest up to thy father's bed, then thou didst profane it, he went up to my couch (Gen. 49:3, 4).

These words may be seen explained in the Arcana Coelestia (n. 6341-6350). That such adultery is perceived in the spiritual world from faith separated from charity has been made evident to me from correspondences in that world. For whenever I have perceived afar off the sphere of adultery with a mother or stepmother, I have known at once that those who had confirmed themselves in faith alone both in doctrine and in life were near, and they were also then discovered; and when they had been explored they were found to have been such in the world.

[6] So much respecting Reuben; we will now speak of the Philistines; these also in the Word represent faith separated from love. It was for this reason that they were called the "uncircumcised;" for "one uncircumcised" signifies one who is destitute of spiritual love, and is solely in natural love, and with that love alone no religious principle can be conjoined, much less anything of the church; for every religious principle and everything of the church has regard to the Divine, to heaven, and to spiritual life; and these cannot be conjoined with any other than a spiritual love; but not with a natural love separated from a spiritual love; since natural love separated from spiritual love is man's own [proprium], and this, regarded in itself, is nothing but evil. All the wars that the sons of Israel waged against the Philistines represented the combats of the spiritual man with the natural man, and thence also the combats of truth conjoined with good against truth separated from good, which in itself is not truth but falsity. For truth separated from good is falsified in the idea of the thought respecting it, and for the reason that there is nothing spiritual present in the thought to enlighten it. For the same reason those who are in faith separated from charity have no truth, except merely in their speech or in their preaching from the Word, the idea of truth instantly perishing as soon as truth is thought about.

[7] Because this religion exists in the churches with all who love to live a natural life, so in the land of Canaan the Philistines were not subjugated, as the other nations of that land were, and consequently there were many battles with them. For all the historical things of the Word are representative of such things as pertain to the church; and all the nations of the land of Canaan represented things heretical confirming either the falsities of faith or the evils of the love; while the sons of Israel represented the truths of faith and the goods of love, and thus the church. But what was represented by the wars that the inhabitants of the land of Canaan carried on will be told in its place and time; here it shall merely be shown that the Philistines represented a religious principle separated from spiritual good, such as is the religious principle of faith alone separated from its life, which is charity. This is why the sons of Israel whenever they fell away from the worship of Jehovah to the worship of other gods were given over to their enemies, or were conquered by them:

Thus they were given over to the Philistines, and served them eighteen years, and afterwards forty years (Judges 10;Judges 13).

This represented their departure from the worship from the good of love and the truths of faith to worship from the evils of love and the falsities of faith. Likewise:

The sons of Israel were conquered and distressed by the Philistines (1 Samuel 4; 13; 28; 29; 31).

But when the sons of Israel returned to the worship of Jehovah, which was the worship from the good of love and the truths of faith, they conquered the Philistines (1 Samuel 7, 1 Samuel 14; 2 Samuel 5; 2 Samuel 8; 21; 23; 2 Kings 18). That these historical things involve such things can be seen only from the series of things there described when viewed in the internal sense, to present which here would occupy too much time; therefore one passage only from the prophetical parts of the Word shall be cited, from which it will be manifest that such things as pertain to the church were represented by the Philistines in these narratives.

[8] Thus in Isaiah:

Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken; for out of the serpent's root shall come forth a basilisk, whose fruit shall be a fiery-flying serpent. Then the firstborn of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry out, O city; thou whole Philistea art dissolved; for from the north cometh a smoke, and none shall be alone in thy assemblies. What then shall one answer, ye messengers of the nation? That Jehovah hath founded Zion, and in her the afflicted of His people shall hope (Isaiah 14:29-32).

This describes Philistea, which signifies the church, or those in the church who indeed are in truths from the sense of the letter of the Word or from some other revelation, and yet are in filthy loves, consequently their truths are not living truths; and truths not living are turned into falsities when they are brought from exterior thought, which is the thought next to the speech, into interior thought, which belongs to the understanding, also when this thought considers truths in their origin, which those who are meant by "the Philistines" do not see. They do not see for the reason that while every man, even an evil man, has a faculty to understand, he has no good of the will, which is the good of life; for this good springs from love to God and from love to the neighbor, and it is these loves that cause that faculty to communicate with heaven and receive enlightenment therefrom.

[9] This chapter in Isaiah describes those who are in truths without good, and shows that with such all truths are turned into falsities. This, therefore, is the spiritual sense of these words: "Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken," signifies that they should not rejoice because they are permitted to remain in their heresy by reason of the fewness of those who are in truths from good; "for out of the serpent's root shall come forth a basilisk" signifies that out of the sensual man a dogma destructive of all truth will arise; "the serpent's root" being the sensual, which is the ultimate of man's life, and "the basilisk" being the destruction of all truth. "Whose fruit shall be a fiery-flying serpent" signifies from which there will spring faith separated from charity; this faith is meant by "a fiery-flying serpent" because it flies upwards by means of reasonings and confirmations from things revealed that are not understood, and thus it kills the things that are living. In like manner "the basilisk" has a similar signification as "the dragon," which is also called "a serpent;" and "the fiery-flying serpent" has a similar signification as "the beast coming up out of the sea and the beast out of the earth," in this chapter of Revelation. "Then the firstborn of the poor shall feed, and the needy shall lie down in safety," signifies that when that dogma is received by those who are natural and sensual men, and who believe themselves to be wiser than others, truths from good with those who desire what is true and will what is good, will become living; "the firstborn" in the Word signify truths born from good; the "poor" those who are not in truths but who still desire them, and the "needy" those who are not in goods but who in heart will them. "And I will kill thy root with famine, and he shall slay thy remnant," signifies that all truths, from the first of them to the last, will be destroyed by falsities. "Howl, O gate; cry out, O city," signifies that no entrance will be granted to any truth, and that doctrine will be made up of mere falsities, "gate" signifying entrance to the truths of doctrine, and "city" doctrine. "Thou whole Philistea art dissolved" signifies the destruction of that church by mere falsities. "For from the north cometh a smoke" signifies that every falsity from evil will break in from hell, "the north" meaning hell, and "smoke" the falsity of evil. "And none shall be alone in thy assemblies" signifies that there shall not remain a single truth among their knowledges. "What then shall one answer, ye messengers of the nation?" signifies the enlightenment of those who are in the good of life from love to the Lord. "That Jehovah hath founded Zion" signifies that a church shall be established from them; "and in her the afflicted of His people shall hope" signifies that those who are not in wisdom from self, and who conquer in temptations against such falsities, shall have intelligence and salvation.

[10] The vastation of truth by falsities with those who are meant by "the Philistines" is also described by Jeremiah 47:1-7; likewise in Ezekiel 25:15, 16; in Joel 3:4-6; in Amos 1:8. That such falsify truths is meant by "the daughters of the Philistines," mentioned in Ezekiel 16:27, 57; also in 2 Samuel 1:20; "the daughters of the Philistines" there meaning the affections of falsity. Their religious principle was also represented by their idol called Dagon, which was set up in Ashdod, and which, according to their description, was formed like a man from the head to the navel, and like a fish from the navel downwards; its being like a man from the head to the navel represented the understanding derived from truths; and like a fish from the navel downwards represented the natural destitute of the good of love; for the lower part down to the knees corresponds to celestial love, and a "fish" signifies the natural man which is without spiritual good. (That "man" [homo] signifies the affection of truth, may be seen above, n. 280; that his "head" signifies the understanding of truth and intelligence therefrom, n. 553; that a "fish" signifies the natural man, n. 513; and that the generative organs signify from correspondence celestial love, see Arcana Coelestia 5050-5062. Moreover, the "emerods" with which the Philistines were smitten when the ark of God was held captive by them, signified truths defiled by evils of life; but these and other things related about them in 1 Samuel 5 may be seen explained above, n. 700)

[11] Truth defiled by evil of life is signified also by "the uncircumcised" (2 Samuel 1:20; Ezekiel 28:10; 31:18; 32:18, 19; 44:9). For the foreskin corresponds to corporeal love, because the member which it covers corresponds to spiritual and celestial love. And because "the Philistines" represented those who are in knowledge (scientia) and cognitions of truth without any spiritual and celestial good, they were called "uncircumcised." And as the sons of Israel were also actually of the same character, in order that they might nevertheless represent the church which is in spiritual and celestial good and in truths therefrom, it was commanded that they should be circumcised. From this it can be seen that the religious principle at this day that separates charity from faith is in the representative sense Philistea.

[12] So much respecting the Philistines. Something shall now be said about the goats and sheep, upon which judgment will be executed, according to the Lord's words in Matthew (Matthew 25:31-46 end). The common opinion is that the "goats" there mean all the evil, and it has not been known heretofore that the "goats" there mean those who are in faith separated from charity, and the "sheep" those who are in faith from charity. In a good sense "goats" mean those who are in natural good and in truths therefrom, which truths are called the knowledges (cognitiones) of truth and good from the natural sense of the Word. Such as these, or such good and such truth therefrom, are signified by the goats that were sacrificed. That there were also sacrifices of goats is evident from Leviticus 4:23; 9:2-4, 8-23; 16:2-20; 23:18, 19; Numbers 15:22-29; 28:11-15, 28:18-31; 29:1; and elsewhere. For all the beasts that were offered as sacrifices signified such things as pertain to the church, all of which have reference to goods and truths. The celestial goods and the truths therefrom in which are the angels in the third heaven were signified by "lambs," while the spiritual goods and truths in which are the angels in the middle heaven were signified by "rams," and the natural goods and truths therefrom, in which are the angels who are in the lowest heaven, were signified by "goats." Celestial goods and truths are with those who are in love to the Lord; but spiritual goods and truths are with those who are in love towards the neighbor; and natural goods and truths with those who live well according to truths from natural affection. This is the signification of these three kinds of beasts in various parts of the Word (as in Ezekiel 27:21; Deuteronomy 32:14).

[13] But as most things in the Word have also a contrary sense, so "goats" signify in that sense those who are in faith separated from charity, for the reason that they are more lascivious than other animals, and that they signify in the genuine sense those who are in natural good and the truth thence, and all who are in faith separated from charity both in doctrine and in life are merely natural. That such are meant in the Word by "goats" has been shown me to the life in the spiritual world. There various beasts are seen; but they are not such beasts as exist in our world, that is, not beasts that have been born, but they are correspondences of the affections and of the thoughts therefrom of spirits and angels; consequently as soon as those affections and the thoughts therefrom vary and cease, these beasts vanish out of sight. That I might know that those who are in faith separated from charity, or rather the affections and thoughts of such from their faith, are represented by "goats," it was granted me to see some of those spirits; and they appeared before my eyes and the eyes of many others altogether as goats with horns. Moreover, when rams and sheep were sent among them these goats being kindled with anger rushed upon them, and strove to throw them down, but in vain. For in the spiritual world goats have no power against the rams or sheep, therefore the goats were overcome. Afterwards it was granted me to see the same as men; and this was a proof that the goats were identical with those who had lived in the world in faith separated from charity.

[14] From this what is signified by the "ram" and the "he-goat," and "the battle between them," in the eighth chapter of Daniel can be seen, namely, that the "ram" there means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity. Thus the future state of the church is there described, namely, that faith separate would dissipate all charity, which is the good of life, and falsity therefrom would have rule in the Christian world. To illustrate this, I will present a summary of what is related in Daniel respecting the ram and the he-goat, as follows:

Daniel saw in vision a ram that had two horns, one higher than the other, but the higher came up last; and he made himself great. But then a he-goat of the goats came from the west over the faces of all the earth; and he charged upon the ram and smote him, and broke his two horns; and he cast the ram down to the earth, and trampled upon him. The he-goat had a horn between his eyes, and when this was broken there came up four horns in its place towards the four winds of the heavens; and out of one of them came forth one horn which grew exceedingly, even to the host of the heavens, and cast down some of the host and of the stars to the earth and trampled upon them. Yea, it exalted itself even to the prince of the host, and the continual burnt-offering was taken away from him, and the dwelling-place of his sanctuary was cast down; and it cast down the truth to the earth (Daniel 8:1-14, seq.).

That the "ram" here means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity, may be seen above (n. 316 and n. 573, where the same things are explained; therefore I pass by any further explanation.

[15] Again that "he-goats" mean those who are in faith separated from charity, and "rams" those who are in faith from charity, is evident also in Ezekiel:

And as for you, O my flock, behold I judge between cattle and cattle, and between rams and he-goats (Ezekiel 34:17).

Likewise in Zechariah:

Mine anger was kindled against the shepherds, and I will visit upon the he-goats (Zechariah 10:3).

From this it can be seen that the goats and the sheep in Matthew (25:31-46 to the end) have the same meaning; consequently works of charity only are there enumerated which were done by the sheep, and were not done by the goats. That such are there meant by the "goats" was proved also when the Last Judgment was accomplished upon those who belonged to the Christian Church; for then all those who were in faith separated from charity both in doctrine and life were cast into hell; and all who were in faith from charity were kept safe.