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:

867. And their books were opened. And another book was opened, which is the Book of Life. This symbolically means that the interiors of their minds were opened, of both the good and the evil, and by an influx of light and warmth from heaven their characters were seen and perceived in respect to the affections of their love or will, and so in respect to the thoughts of their faith or intellect.

The books do not mean books, but the interiors of the minds of those being judged. The books symbolize the interiors of the minds of those who were evil and who received a verdict of death, and the Book of Life symbolizes those who were good and who received a verdict of life.

The interiors are called books because the interiors of everyone's mind have inscribed on them everything the person thought, intended, said and did in the world that proceeded from his will or love and so from his intellect or faith. All of this is inscribed on everyone's life so precisely that nothing at all is lost.

The character of these interiors is clearly apparent when spiritual light, which is wisdom from the Lord, and spiritual warmth, which is love from the Lord, flow in through heaven. Spiritual light reveals the thoughts that are matters of the intellect and faith; spiritual warmth reveals the affections that are matters of the will and love; and spiritual light and warmth together reveal the intentions and endeavors.

I do not say that a rational person can see the reality of this by the light of his own intellect, but he can see it if he wishes to, provided he is willing to understand that there exists a spiritual light that enlightens the intellect, and a spiritual warmth that kindles the will.

518. And it fell upon the third part of the rivers and upon the fountains of the waters, signifies that consequently all understanding of truth perished and thereby the doctrine of the church. This is evident from the signification of "falling" from heaven, as being, in reference to stars, to perish (of which presently); also from the signification of "the third part," as being everything (of which above, n. 506, here all, because it is said of the understanding of truth and of doctrine, which are signified by "rivers" and "fountains of waters;" also from the signification of "rivers," as being the understanding of truth (of which presently); and from the signification of "fountains of waters," as being the Word and doctrine from the Word, thus "fountains" mean the truths of the Word and doctrinals (of which above, n. 483).

[2] When "to fall" is predicated of stars, which mean the knowledges of truth and good from the Word (as above), it signifies to perish, because when Divine truth in the spiritual world falls out of heaven to the earth there, where the evil are, it is turned into falsity, and when Divine truth becomes falsity it perishes. This is signified also by:

The stars shall fall from heaven (Matthew 24:29; Mark 13:25);

namely, that in the last time of the church the knowledges of truth and good will perish. That when Divine truth in the spiritual world falls out of heaven to the earth there, where the evil are, it is changed into falsity and thus perishes, may be seen above (n. 413, 418, 419, 489); for Divine truth is changed into falsity of the same character as the evil belonging to those into whom it flows. This becomes evident from the following experience: It has been granted me to observe carefully how Divine truth was changed into falsity while it was passing down deep into hell, and it was perceived that it was changed successively as it flowed down, at length even into what was most false.

[3] "Rivers" signify the understanding of truth, likewise intelligence, because "waters" signify truths, and the understanding is the receptacle and complex of truths, as a river is of waters, and because thought from the understanding, which is intelligence, is like a stream of truth. From the same origin, namely, from the signification of "waters" as being truths, a "fountain" signifies the Word and the doctrine of truth, and "pools," "lakes," and "seas," signify the knowledges of truth in the complex. That "waters" signify truths, and "living waters" truths from the Lord, may be seen above (n. 71, 483); and also in the following passages in this article.

[4] That "rivers" and "streams" signify the understanding of truth and intelligence can be seen from the Word where "rivers" and "streams" are mentioned. Thus in Isaiah:

Then shall the lame leap as a hart, and the tongue of the dumb shall sing; for waters shall break out in the wilderness, and brooks in the plain of the desert (Isaiah 35:6).

This is said of the Lord, also of the reformation of the Gentiles, and of the establishment of the church among them. "The lame who shall leap as a hart" signifies one who is not in genuine good because he is not in the knowledges of truth and good; "the tongue of the dumb which shall sing" signifies confession of the Lord by those who are in ignorance of the truth; "waters shall break out in the wilderness" signifies that there shall be truths where there were none before; "and brooks in the plain of the desert" signifies that there shall be intelligence where there was none before, "wilderness" meaning where there is no truth, and "plain of the desert" where there is no intelligence; "waters" mean truths, and "brooks" intelligence.

[5] In the same:

I will open rivers on the heights, and fountains will I place in the midst of the valleys, I will make the wilderness into a pool of waters, and the dry land into springs of waters (Isaiah 41:18).

This is said of the salvation of the Gentiles by the Lord; "to open rivers on the heights" means to bestow interior intelligence; and "to place fountains in the midst of valleys" means to instruct the external man in truths. (The rest may be seen explained in n. 483.)

[6] In the same:

Behold I am doing a new thing; now it shall spring forth; shall ye not know it? I will even place a way in the wilderness and rivers in the desert. The wild beast of the field shall honor Me, the dragons and the daughters of the owl; because I will give waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen (Isaiah 43:19, 20).

This treats of the Lord and of a new church to be established by Him, which is meant by "Behold I am doing a new thing; now it shall spring forth;" "to place a way in the wilderness, and rivers in the desert" signifies that there shall be truth and the understanding of truth where there were none before, "way" meaning truth leading to heaven, and "rivers" understanding; "to give drink to the people" signifies to instruct those who desire it; "the wild beast of the field, the dragons, and the daughters of the owl" signify those who know truths and goods merely from memory, and do not understand and perceive them; these speak about truth with no idea of truth, depending solely upon others.

[7] In the same:

I will pour out waters upon him that is thirsty, and streams upon the dry ground; I will pour out My spirit upon thy seed, and My blessing upon thine offspring (Isaiah 44:3).

"To pour out waters upon him that is thirsty" signifies to instruct in truths those who are in the affection of truth; "to pour streams upon the dry land" signifies to give intelligence to those who are in a desire for truth from good; the like is signified by "pouring out the spirit and the blessing;" for God's "spirit" signifies Divine truth, and "blessing" its multiplication and fructification, thus intelligence. Who does not see that here and above, waters and streams, wilderness and desert, are not meant, but such things as pertain to the church? Therefore it is here added, "I will pour out My spirit upon thy seed, and My blessing upon thine offspring."

[8] In Moses:

For Jehovah leadeth thee to a land of brooks of water, of fountains, of depths flowing forth in valley and mountain (Deuteronomy 8:7).

The land of Canaan, to which Jehovah was to lead them, signifies the church, therefore "brooks of water, fountains, and depths flowing forth in valley and mountain," signify such things as belong to the church; "brooks of water" signifying the understanding of truth, "fountains" doctrinals from the Word, and "depths flowing forth in valley and mountain" the knowledges of truth and good in the natural and in the spiritual man.

[9] In Isaiah:

Look upon Zion and Jerusalem, where the glorious Jehovah will be with us a place of rivers, of streams, of breadth of spaces; no ship of oar shall go therein, and no magnificent ship shall pass through it (Isaiah 33:20, 21).

Here, too, "a place of rivers and streams" signifies wisdom and intelligence (the signification of the rest is explained above, n. 514.

[10] In Joel:

In that day the mountains shall drop down must, and the hills shall flow with milk, and all the watercourses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim (Joel 3:18).

(This also has been explained above, n. 433, 483.) "The fountain that shall go forth out of the house of Jehovah" signifies the truth of doctrine out of heaven from the Lord; and "the brook of Shittim that it shall water," signifies the illustration of the understanding.

[11] In Ezekiel:

The waters issued out from under the threshold of the house of God towards the east. The man led me and brought me back upon the bank of the river. When I returned, behold upon the bank of the river very many trees on the one side and on the other. He said, Every living soul that creepeth, whithersoever the rivers shall come, shall live; whence there are exceeding many fish, because these waters come thither and are healed, that everything may live whither the river cometh. And by the river upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, neither is the fruit thereof consumed; it is renewed in its months, because its waters flow out of the sanctuary (Ezekiel 47:1-12).

This, too, has been explained above (n. 422, 513), which makes evident that "the waters flowing out of the house of God towards the east" signify Divine truth proceeding from the Lord and flowing in with those who are in the good of love; and that "the river, upon the bank of which was every tree for food, and by the waters of which every soul that creepeth lived, whence there were many fish," signifies intelligence from the reception of Divine truth, from which all things with man, his affections and perceptions, as well as his cognitions and knowledges and the thoughts therefrom acquire spiritual life.

[12] In Jeremiah:

Blessed is the man that trusteth in Jehovah; He shall be like a tree planted by the waters and that sendeth forth his roots by the stream, and he shall not see when the heat shall come, his leaf shall be green (Jeremiah 17:7, 8).

"The tree planted by the waters" means a man with whom there are truths from the Lord; "he sendeth forth his roots by the stream" means the extension of intelligence from the spiritual man into the natural. (The rest may be seen explained above, n. 481.)

Where trees and gardens are treated of in the Word, waters and rivers to water them are also mentioned, for the reason that "trees" signify perceptions and knowledges, and "waters" and "rivers" truths and understanding therefrom; for without the understanding of truths man is like a garden where there is no water, whose trees wither away.

[13] As in Moses:

As the valleys are they planted, as gardens by the river, as lign-aloes – three times which Jehovah hath planted, and as cedar-trees beside the waters (Numbers 24:6).

This is said of the sons of Israel, by whom the church is signified which was then to be planted. This church is compared to valleys which are planted, and to a garden by the river, because "valleys" signify the intelligence of the natural man, and a "garden" the intelligence of the spiritual man, and it is compared to lign-aloes – three times and cedar-trees, because "lign-aloes – three times" signify the things of the natural man, and "cedar-trees" the things of the rational man; since these all live from the influx of Divine truth from the Lord they are said to be planted "by the river and beside the waters," which signifies Divine truth flowing in, from which is intelligence.

[14] As "the garden in Eden" or "paradise" means the wisdom and intelligence that the most ancient people had who lived before the flood, so where their wisdom is described, the influx of Divine truth, and of intelligence thence, is also described in these words:

A river went forth from Eden to water the garden, and from thence it was parted and was in four heads (Genesis 2:10, et seq.). "A river from Eden" signifies wisdom from love, which is Eden; "to water the garden" means to bestow intelligence; intelligence is described by the four rivers there treated of. (This may be seen explained in Arcana Coelestia 107-121.)

[15] In Ezekiel:

Asshur, a cedar in Lebanon. The waters made it grow, the abyss made it high, so that with its rivers it went round about its plant, and sent out its conduits unto all the trees of the field (Ezekiel 31:3, 4).

"Asshur" signifies the rational man, or the rational of man, likewise "the cedar in Lebanon;" and because the genuine rational is perfected by the knowledges of truth and good it is said that "the waters made it grow, and the abyss made it high," "waters" meaning truths, and "the abyss" the knowledges of truth in the natural man; the increase of intelligence is signified by "with its rivers it went round about its plant;" and the multiplication of the knowledges of truth by "it sent out its conduits unto all the trees of the field."

[16] In David:

Thou hast caused a vine to go forth out of Egypt. Thou hast sent out its boughs unto the sea, and its shoots unto the river (Psalms 80:8, 11).

"A vine out of Egypt" means the sons of Israel, who are called a "vine" because they represented the spiritual church, which is what "vine" signifies in the Word; their tarrying in Egypt represented their first initiation into the things of the church, for "Egypt" signified the knowledges [scientifica] subservient to the things of the church when, therefore, "the vine" signifies the church, and "Egypt" the knowledge serving it, it is evident what is signified in the spiritual sense by "Thou hast caused a vine to go forth out of Egypt." The extension of the intelligence of the church even to things known and things rational is signified by "Thou hast sent out its boughs unto the sea, and its shoots unto the river;" "to send out boughs and shoots" meaning multiplication and extension, the "sea" knowledge []scientificum]; and the "river," which here is the Euphrates, the rational. The extension of the church and the multiplication of its truths and of intelligence therefrom are described by the extension of the land of Canaan to the Sea Suph, to the sea of the Philistines, and to the river Euphrates.

[17] In Moses:

And I will set thy border from the Sea Suph even to the sea of the Philistines, and from the wilderness even to the river (Exodus 23:31).

"The borders of the land of Canaan" signify the ultimates of the church, which are true knowledges [scientifica vera], cognitions of truth and good from the Word, and things rational. "The Sea Suph" signifies true knowledge; "the sea of the Philistines," where Tyre and Sidon were, signifies the knowledges of truth and good from the sense of the letter of the Word; and "the river Euphrates" signifies the rational; for knowledges [scientifica] serve the cognitions of truth and good from the Word, and both these serve the rational, and the rational serves intelligence, which is given by means of spiritual truths joined to spiritual good.

[18] The like that is here said of the church and its extension is said of the Lord's power over all things of heaven and the church, in David:

I will set his hand in the sea, and his right hand in the rivers (Psalms 89:25).

This is said of David, by whom is here meant the Lord; the Lord's power, even to the ultimates of heaven and the church, thus over the whole heaven, and over everything of the church, is signified by "setting the hand in the sea, and the right hand in the rivers," "hand" and "right hand" signify power, and the "sea" and "rivers" the ultimates of heaven and the church. The ultimates of heaven are seas and rivers, as has been several times said above. These were represented by the two seas and by the two rivers that formed the boundaries of the land of Canaan. The two seas were the sea of Egypt and the sea of the Philistines, where were Tyre and Sidon; and the two rivers were the Euphrates and the Jordan. But the Jordan was the boundary between the interior land of Canaan and the exterior; in the exterior were the tribes of Reuben and Gad, and half the tribe of Manasseh. Likewise in Zechariah:

His dominion shall be from sea even to sea, and from the river even to the ends of the earth (Zechariah 9:10).

This, too, is said of the Lord, and has a like meaning; His dominion even to the ultimates of heaven and the church means over all things of heaven and the church, for the ultimates are the boundaries.

[19] In David:

Thy throne is established from then; Thou art from everlasting. The rivers have lifted up, O Jehovah, the rivers have lifted up their voice; the rivers have lifted up their roaring. More than the voices of many glorious waters, more than the waves of the sea, Jehovah is glorious (Psalms 93:2-4).

This, too, is said of the Lord; His dominion from eternity to eternity over heaven and earth is signified by "Thy throne is established from then; Thou art from everlasting." The glorification of the Lord because of His coming and because of the consequent salvation of mankind is signified by "the rivers have lifted up their voice (and their roaring);" for "rivers," here three times mentioned, signify all things of man's intelligence, both in the internal and in the external man. Divine truth from the Lord, through which there is power and through which there is salvation, is signified by "more than the voices of many glorious waters, more than the waves of the sea," "waters" meaning truths, and "the voices of many glorious waters" Divine truths.

[20] The glorification and celebration of the Lord from joy of heart are thus described elsewhere in David:

Let the sea and the fullness thereof give forth a sound, the world and they that dwell therein. Let the rivers clap their hands; let the mountains sing aloud together (Psalms 98:7, 8).

The glorification of the Lord by the universal heaven is signified by these words. The glorification from its ultimates is signified by "Let the sea and the fullness thereof give forth a sound;" the glorification from the whole heaven is signified by "let the world and they that dwell therein give forth a sound," "the world" signifying the universal heaven in respect to its truths, and "they that dwell therein" signifying the universal heaven in respect to its goods; for "inhabitants" signify in the Word those who are in the goods of heaven and the church, and thus the goods of such. The glorification of the Lord by the truths of intelligence and by the goods of love, is signified by "let the rivers clap their hands, let the mountains sing aloud together," "rivers" meaning the truths of intelligence, and "mountains" the goods of love.

[21] Divine truth from the Lord, the reception of which is the source of intelligence, is signified by "the waters from the rock in Horeb" (Exodus 17:6), thus spoken of in David:

He clave the rocks in the wilderness, and made them to drink out of the great abysses, and He brought flowing waters out of the rock, and made the waters to run down like rivers. He smote the rock, so that the waters gushed out and the brooks overflowed (Psalms 78:15, 16, 20).

And again:

He opened the rock that the waters might flow; the rivers ran in the dry places (Psalms 105:41).

The "rock" here means the Lord; and the "waters that flowed out therefrom" mean Divine truth from Him; and the "rivers" signify intelligence and wisdom therefrom; "to drink of the great abysses" signifies to imbibe and perceive the arcana of wisdom.

[22] In John:

Jesus said, If anyone thirst, let him come unto Me and drink. He that cometh unto Me, as the Scripture saith, out of his belly shall flow rivers of living water. This saith He of the Spirit, which they that believe on Him were to receive (John 7:37-39).

"To come to the Lord and drink" signifies to receive from Him the truths of doctrine and belief therein; that spiritual intelligence is therefrom is signified by "out of his belly shall flow rivers of living water," "living water" being Divine truth which is from the Lord alone, "rivers" the things belonging to intelligence, and the "belly" thought from memory, for to this the belly corresponds; and as "rivers of living water" signify intelligence through Divine truth from the Lord it is added, "this saith He of the spirit which they that believe on Him were to receive," "the spirit that they were to receive from the Lord," meaning Divine truth and intelligence therefrom; so, too, the Lord called the spirit that they received "the spirit of truth" (John 14:16-18; 16:7-15).

[23] In David:

Jehovah hath founded the world upon the seas, and established it upon the rivers (Psalms 24:2).

The "world" signifies heaven and the church in the whole complex, the "seas" signify cognitions and knowledges which are the ultimates of the church, and in particular, the cognitions of truth and good, such as are in the sense of the letter of the Word; "rivers" signify introduction through knowledges into heavenly intelligence. This makes clear the meaning of these words in the spiritual sense, namely, that the interior things of heaven and the church, which are called celestial and spiritual, are founded upon the cognitions of truth and good which are in the sense of the letter of the Word rationally understood. It is said, "He hath founded the world upon the seas and established it upon the rivers," because there are seas and rivers in the boundaries of heaven, represented by the Sea Suph, the sea of the Philistines, the river Euphrates, and the river Jordan, which were the boundaries of the land of Canaan; and because what is ultimate means in the Word what is lowest, it is said that Jehovah "founded" and "established" upon these. Evidently the earth is not founded upon seas and rivers.

[24] In the same:

The Lord at thy right hand hath stricken through kings in the day of His anger, He hath judged among the nations, He hath filled with dead bodies, He hath stricken through the head over many a land. He drinketh out of the brook in the way; therefore shall He exalt the head (Psalms 110:5-7).

This is said of the Lord, and of His combat against falsities and evils from the hells, and of their subjugation. "Kings" mean falsities from hell, and "nations" evils therefrom. The Lord's Divine power is meant by "the Lord at the right hand;" "He hath stricken through them in the day of His anger, He hath judged among the nations, and He hath filled with dead bodies," signifies the subjugation and destruction of evils and falsities from the hells; "the head that He hath stricken through in many a land," means the love of self, which is the source of all evils and falsities; "to strike through in many a land" signifies total destruction and damnation; "the brook out of which the head drinketh," and because of which "it shall be exalted," signifies the Word in the letter, "to drink out of it" meaning to learn something from it, and "to lift up the head" meaning to resist for a time; for all those who are in falsities from evil cannot be cast down into hell until the things that they know from the Word are taken away from them, since all things of the Word communicate with heaven, by which communication they exalt the head; but when these are taken away they are cast down into hell. This is the meaning of these words, which no one can see except by means of the spiritual sense and a knowledge of the quality of the Word.

[25] In Habakkuk:

Was Jehovah displeased with the rivers? Was Thine anger against the rivers? Was Thy wrath against the sea? Because Thou ridest upon Thy horses, Thy chariots are salvation (Habakkuk 3:8).

This is a supplication that the church may be guarded and not perish; the "rivers" and the "sea" signify all things of the church, because they are its ultimates (as above); "to ride upon horses," in reference to Jehovah, that is, the Lord, signifies the Divine wisdom which is in the Word; and "chariots" signify doctrinals therefrom.

[26] In David:

We will not fear when the earth shall be changed, and when the mountains shall be moved from ¹ the heart of the seas; the waters thereof shall be in tumult, shall be made turbid, the mountains shall quake in the pride thereof. There is a river the streams whereof shall make glad the holy city of God, the dwelling places of the Most High; God is in the midst of her, she shall not be moved (Psalms 46:2-5).

This involves in the spiritual sense, that although the church and all things thereof perish, still the Word and the Divine truth it contains shall not perish; for the "earth" signifies the church; "mountains" signify the goods of love; "waters" truths; and "to be changed," "to be moved," "to be in tumult" "to be made turbid" and "to quake" signify the states of these when they perish, and falsities and evils enter in their place, consequently the states of the church when it is vastated in respect to goods and desolated in respect to truths (See above, n. 304, 405, where this is more completely explained). That the Word or Divine truth for the church is not to perish is signified by "There is a river the streams whereof shall make glad the city of God; she shall not be changed;" "river" signifying here the like as "fountain," namely, the Word, because "streams" are predicated of it, by which are signified truths; the "city of God" signifies the church in respect to doctrine; "to make glad" signifies influx and reception from joy of heart, and "not to be changed" signifies not to perish in any respect.

[27] In Isaiah:

Then the waters shall fail in ² the sea, and the river shall dry up and become dry, and the rivers shall recede; the rivers of Egypt shall be minished and dried up, the reed and flag shall wither; the paper reeds by the stream near the mouth of the stream, and all seed of the stream shall become dry, be driven away, and be no more (Isaiah 19:5-7).

This is said of Egypt, which signifies the knowing faculty [scientificum] of the natural man, and its "stream" the cognition and apperception of truth, and in the contrary sense the apperception of falsity; that these are to perish is signified by "the stream shall dry up and become dry;" that thus there would be no longer truths, not even natural and sensual truths, which are the lowest, is signified by "the reed and flag shall wither, the paper reeds by the stream, and all the seed of the stream shall become dry, be driven away, and be no more."

[28] In the same:

I have digged and have drunk waters; and with the sole of my steps have I dried up all the streams of Egypt (Isaiah 37:25).

These are the words of Senacherib, the king of Assyria, by whom the perverted rational destroying all knowledge and apperception of truth is signified; this is signified by his "drying up with the sole of his steps all the streams of Egypt." The "streams of Egypt" signify knowledges and apperceptions of truth, because "Egypt" signifies the natural man in respect to knowledges (scientifica), and cognition and apperception belong to the natural man, as intelligence does to the spiritual man.

[29] In Ezekiel:

They shall draw out their swords against Egypt, to fill the land with the slain. Then will I make the rivers dry land, and will sell the land into the hand of evil ones; and I will make the land waste, and the fullness thereof, by the hand of strangers (Ezekiel 30:11, 12).

"Egypt" signifies the knowing faculty [scientificum] of the natural man serving the intelligence of the rational and spiritual man. The destruction of true knowledges [scientifica] by falsities is signified by "They shall draw out their swords against Egypt," "swords" signifying falsities destroying truths; the "slain" signify those who are destroyed by falsities; "to make the rivers dry land" signifies that there shall no longer be any cognition or apperception of truth; "to sell the land into the hand of evil ones and to make it waste by the hand of strangers," signifies to destroy by evils and by falsities, "strangers" signifying falsities.

[30] In Zechariah:

All the depths of the river shall be dried up, and the pride of Assyria shall be cast down, and the staff of Egypt shall depart away (Zechariah 10:11).

"All the depths of the river (namely, the Euphrates) shall be dried up" signifies that all the acute reasonings from self-intelligence shall perish; the "pride of Assyria" signifies the self-intelligence of the perverted rational; "the staff of Egypt shall depart away" signifies that the knowledges [scientifica] that serve such reasonings shall be of no avail.

[31] In Isaiah:

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

"I will lay waste mountains and hills" signifies that the goods of love and charity will perish; "and dry up all their herb" signifies that the truths that are from those goods will perish; "I will make the rivers islands, and I will dry up the pools," signifies that intelligence and knowledge of truth will perish.

[32] In the same:

Behold, at My rebuke I dry up the sea, I make the rivers into a wilderness; their fish shall rot because there is no water, and shall die (Isaiah 50:2).

(See above, n. 342), where this is explained.)

In Nahum:

He rebuketh the sea and maketh it dry, and drieth up all the rivers (Nahum 1:4).

In David:

Jehovah maketh rivers into a wilderness, and water springs into dry ground (Psalms 107:33).

In Job:

A man giveth up the ghost, and where is he? The waters depart from the sea, and the river drieth up and becometh dry (Job14:10, 11).

[33] It has been shown thus far that "rivers" signify the understanding of truth and intelligence. In the contrary sense "rivers" signify the understanding of falsity and reasoning from self-intelligence which is in favor of falsities and opposes truths, as is evident from the following passages. In Isaiah:

He shall send ambassadors by the sea to a nation meted out and trodden down, whose land the rivers have spoiled (1 Isaiah 18:2).

"Rivers" here signify the falsities of self-intelligence that destroy. (What the rest signifies see explained above, n. 304, 331.) In the same:

When thou shalt pass through the waters I will be with thee; and through the rivers they shall not overflow thee (Isaiah 43:2).

"To pass through waters and through rivers and not be overflowed" signifies that falsities and reasonings from falsities against truths shall not corrupt.

[34] In Jeremiah:

Behold waters rising up out of the north, which like ³ an overflowing stream shall overflow the land and its fullness (Jeremiah 47:2).

"Waters out of the north" signify the falsities of doctrine from self-intelligence; these are compared to "a stream overflowing the land," because a "stream" signifies reasoning from falsities, the "land" the church, and "its overflow by a stream" its destruction by falsities.

[35] In David:

Unless Jehovah were for us when man rises up against us, then the waters had overflowed us, the river had gone over our soul; then the waters of the proud had gone over our soul (Psalms 124:2, 4, 5).

The "waters of the proud" here mentioned, signify falsities favoring the love of self and confirming it, also the falsities of doctrine from self-intelligence; the "river" signifies reasoning from falsities against truths; this makes clear what is meant by "Unless Jehovah were for us, when man rises up against us," namely, when man from himself, from self-love, and from self-intelligence, rises up and endeavors to destroy the truths of the church; for this treats of Israel, by whom the church is signified; the "waters that had overflowed them," and the "rivers that had gone over their soul," signify falsities and reasonings from falsities, and the consequent destruction of the spiritual life that man has through truths and through a life according to them; "waters" signify falsities, "rivers" reasonings from them, and "overflowing and going over the soul" signifies the destruction of spiritual life.

[36] In Isaiah:

Behold, the Lord will make to go up upon them the waters of the river, strong and many, the king of Assyria and all his glory; and he shall go up over all his channels, and shall go over all his banks; and he shall go through Judah, and shall overflow (Isaiah 8:7, 8).

"Assyria" and its king signify in the Word the rational, here the rational perverted; so "his river" which was the Euphrates, means reasoning, and "the waters of the river" mean falsities confirmed by reasonings; these therefore are signified by "the waters of the river, strong and many," which are called "strong" from cupidity, and "many" from falsity; the abundance of falsities from evil destroying the truths of the good of the church is signified by "the waters of the river shall go up over all his channels, and over all his banks," also "he shall go through Judah, and shall overflow," "Judah" signifying the church where the Word is.

[37] In Jeremiah:

What hast thou to do with the way of Egypt, to drink the waters of Sihor? Or what hast thou to do with the way of Assyria, to drink the waters of the river? (Jeremiah 2:18).

The "waters of Sihor," or of Egypt, signify false knowledges, or knowledges confirming falsities, and "the waters of the river" signify false reasonings from these, thus such as are from self-intelligence; that such falsities and reasonings must not be imbibed is what these words signify.

[38] In the same:

Towards the north, by the bank of the river Euphrates, have they stumbled and fallen. Who is this that cometh up like a stream, whose waters are tossed like the streams? Egypt cometh up like a stream, and his waters are tossed like streams; for he saith, I will come up, I will cover the earth, I will destroy the city and those that dwell in it (Jeremiah 46:6-8).

This signifies the destruction of the church and of its truths by false reasonings from confirming knowledges [scientifica]; the "north" signifies those in whom and from whom there is falsity, the "river Euphrates" false reasonings, "Egypt" confirming knowledges, the "waters that are tossed" falsities themselves, and "to come up, to cover the earth, to destroy the city and those that dwell in it," signifies the destruction of the church and of its doctrine, the "earth" meaning the church, the "city" doctrine of truth, and "those that dwell in it" its goods. Like things are signified by the Nile, "the river of Egypt," and by the Euphrates, "the river of Assyria," elsewhere in the Word (as in Isaiah 7:18, 19; 11:15, 16; Ezekiel 29:3-5, 10; 31:15; 32:2; Psalms 74:14, 15; 78:44; Exodus 7:17-21); also by "the rivers of Babylon" (Psalms 137:1). As all spiritual temptations come through falsities that break into the thoughts and infest the interior mind, thus through reasonings from falsities, so temptations are signified by the inundations of waters and by the irruptions of rivers and torrents. As in Jonah:

Thou hadst cast me into the depths, even into the heart of the seas; and the river was round about me; all Thy waves and Thy billows passed over me (Jonah 2:3).

In David:

The cords of death compassed me, and the brooks of Belial terrified me (Psalms 18:4).

In Matthew:

And the rain descended, and the rivers came, and the winds blew and beat upon that house; yet it fell not, for it was founded upon a rock (Matthew 7:25, 27).

In Luke:

When a flood arose, the stream dashed against that house and could not shake it; for it had been founded upon a rock (Luke 6:48, 49).

Imibhalo yaphansi: