3563. Ngamazwi “wathi: Izwi liyizwi likaJakobe, kepha izandla ziyizandla zika-Esawu” kufanekiswa ukuthi kulesisimo ingqondo inamaqiniso angaphakathi kanti intando inokulunga kwangaphandle, okuyinto ekhomba ukuphendukezelwa kwehlelo lobudlelwane obuphakathi kwengqondo nentando. Lokhu kuchachiswa wukusetshenziswa kwegama “izwi” maqondana neqiniso, nokusebenzisa igama “isandla” maqondana nokulunga. Ngokuba nge “zwi” kukhonjwa iqiniso, njengoba lokhu kusobala ezindaweni ezethulwe eMqingweni wokuQala , ezinombolweni 219, 220, futhi kusobala ngokuthi amagama asetshenziswe lapha athi “izwi liyizwi likaJakobe”, nangoJakobe kufanekiswa iqiniso lemvelo, njengoba sekukhonjiswe ezindaweni ezahlukene ngenhla. Nesizathu sokusetshenziswa kwagama “isandla” ukukhomba ukulunga wukuthi nge “sandla” kufanekiswa isikhwepha namandla (bheka izinombolo 878, 3541, okumsuka wakho kungelutho olunye ngaphandle kokulunga. Sonke isikhwepha namandla kweqiniso kuphuma ekulungeni, yize kubonakala sengathi kuphuma eqinisweni. Nalokhu kusobala ngokuthi amagama asetshenziswe lapha athi “izandla ziyizandla zika-Esawu”, nango-Esawu kufanekiswa ukulunga kwemvelo, njengoba nalokhu kukhonjiswe ngenhla. Umthelela wokuphendukezelwa kwehlelo lobudlelwane obuphakathi kwengqondo nentando usobala ngomziyo wokuthi ihlelo lempela noma eliyilonalona lidinga ukuba ukulunga, okungokwentando, kubekhona ngaphakathi noma engaphakathini, nokuba iqiniso, elingelengqondo, libekhona ngaphandle noma engaphandleni. Nokho lezizinto, njengoba ziphawulwe ngenhla, ziwuhlobo lwezinto ezingenakuchazwa zizwakale kahle ngoba bayingcosane abantu abanolwazi lwazo. Ngokuba noma incazelo ingachacha kangakanani kodwa kabanakuziqonda lezizinto uma bengenalo ngisho noluncane ulwazi lwazo. Nokho loludaba kumele kukhulunywe ngalo ngoba luyisihloko njengamanje.

[2] Umsuka wokulunga komuntu wemvelo, okuwumsuka oyiwowodwa, ozibonakalisa kumuntu, wukulunga okusengaphakathini lakhe, okungukuthi, kungukulunga kobuqotho bakhe noma komuntu wakhe ongaphakathi. Nokulunga okukumuntu wemvelo kungebenawo omunye umsuka, yize umngenela wokunye ukhamelela isimilo sokulunga kokunye. Nanjengoba ukulunga komuntu wemvelo kusuka kumuntu ongaphakathi, ngakhoke neqiniso lomuntu wemvelo lisuka kumuntu ongaphakathi, ngokuba lapho kukhona ukulunga, kukhona neqiniso. Kumele kubekhona kokubili kanyekanye ukuze kube wutho. Nakulokhu, ukulunga okugobhozela eqinisweni kukhamelela isimilo seqiniso. Umngenela uwukulunga kobuqotho noma komuntu ongaphakathi okugobhozela kumuntu ongaphandle ngemigudu emibili — omunye umgudu mfushane futhi uqonde ngqo oqotsheni lokulunga komuntu ongaphandle, maqede udlulele eqinisweni lalokho kulunga, nalokhu kulunga neqiniso lakho kufanekiswa ngo-Esawu nenyamazane yakhe. Omunye umgudu wokugobhoza kokulunga komuntu ongaphakathi kugobhozela kumuntu ongaphandle kawumfushane kangako, lokhu kungukuthi, kugobhoza kudlule eqinisweni lomuntu ongaphakathi, nangesu lalomngenela leloqiniso lomuntu ongaphakathi libumba okuthile okufuze ukulunga , kepha empeleni okungukulunga.

[3] Ngakhoke zonke izinto zenzeka ngaphansi kwehlelo uma ukulunga komuntu ongaphakathi kugobhoza kuqonde ngqo ekulungeni komuntu ongaphandle khonalapho kugobhozela eqinisweni lakho, nalapho kudlulela ekulungeni komuntu ongaphandle ngomgudu ojikelezayo weqiniso lomuntu ongaphakathi, nangokufanayo lapho kugobhozela eqinisweni lomuntu ongaphandle ngomgudu oqonde ngqo nangomgudu ojikelezayo. Uma kwenzeka konke lokhu umngenela usuke ungena kumuntu ngokuhambisana nehlelo. Unjalo umngenela kubantu abazelwe kabusha. Kepha kubakhona umngenela owahlukile ngaphambi kokuzalwa kwabo kabusha, njengoba sekuphawuliwe ngenhla. Lokhu kungukuthi, ukulunga komuntu ongaphakathi kakugobhozi kuqonde ngqo, kodwa kugobhozela ekulungeni komuntu ongaphandle ngomgudu ojikelezayo weqiniso lomuntu ongaphakathi, kukhombise okuthile okufuze ukulunga kumuntu ongaphandle, kepha okungekhona ukulunga kwempela, nakanjalo okungelona iqiniso lempela. Esikhundleni sokuba wukulunga kwempela, lokho kulunga mbumbulu imbala kumumethe ukulunga kwempela engaphakathini lakho ngenxa yomngenela weqiniso lomuntu ongaphakathi; kepha kakumumethe lutho olunye. Ngakhoke nokulunga kwempela kuzethula ngokwahlukileyo kumuntu ongaphandle, okungukuthi, engaphandleni lakhe kuzethula njengokulunga okufanekiswa ngo “Esawu” kodwa engaphakathini lakhe kuzethula njengeqiniso elifanekiswa ngo “Jakobe”. Nanjengoba lokhu kuphambene noma kungahambisani nehlelo kuthiwa ihlelo lokulunga neqiniso liphendukezelwe. Nokho njengoba kungekho muntu ongazalwa kabusha ngenye indlela lokhu kuphendukezelwa noma ukuphanjaniswa kwehlelo kusehlelweni.

[4] Ngiyazi ukuthi ngisho lezizinto zingachazwa ngokuchache kangakanani , nakanjalo zibonwe noma ziqondwe ngabantu abanolwazi ngalezizinto, nokho zifiphele kubantu abangenalo ulwazi lokuthi umngenela uyini, ikakhulu kubantu abangazi ukuthi ubuqotho bomuntu noma umuntu ongaphakathi akafani noma wahlukile futhi wahlukene nomuntu ongaphandle noma wemvelo, ikakhulukazi kubantu abangenawo kahle umqondo wokuthi ukulunga kuyini noma wokuthi iqiniso liyini. Kepha uhlobo lokulunga kwemvelo nohlobo lweqiniso lemvelo ngaphambi kokuzalwa kabusha kubonakala ngokuchachile ngezinkanuko nangezifiso zomuntu ngaleyonkathi. Lapho umuntu efisa ukwazi iqiniso hhayi ngoba efuna ukuphila impilo efundiswa yilo kepha efuna ukulazela ezinye izizathu, njengokuba yisifundiswa, nokuba yisifundiswa esifunde ngaphezu kwabanye abantu, okuwumhobholo ofana nowengane, nokuba yisifundiswa ngenxa yentshisekelo yodumo oluthile, ihlelo lokulunga nehlelo leqiniso okukumuntu ongaphandle noma wemvelo lifuza lelohlelo eliphendukezelwe elifanekiswa lapha ngoJakobe. Njengoba-ke ukulunga neqiniso kukhona ngokuhlobana, kubakhona ukuphendukezelwa kwehlelo phakathi kwakho, okungukuthi, intando eyikhaya lokulunga, iba ngaphandle, kanti ingqondo eyikhaya leqiniso, iba ngaphakathi.

[5] Kepha isimo esilandela ukuzalwa komuntu kabusha sahlukile. Kulesisimo umuntu ufisa ukwazi iqiniso hhayi kuphela ngoba ethanda ukuphila impilo efundiswa yilo, kodwa ikakhulu ngoba ethanda uqobo lokulunga kwaleyompilo. Izinkanuko zakhe zangaphambi kokuzalwa kwakhe kabusha, eziphathelene nokwedlula abanye abantu, nodumo, ziyahlembuka, kangangoba zibonakala zichithiwe noma zixoshiwe. Ngalenkathi-ke ukulunga kwentando kuba ngaphakathi, neqiniso lengqondo liba ngaphandle. Umphumela walokhu wukuba iqiniso lenze ntonye noma lihambisane nokulunga lokhu vele liphuma ekulungeni. Lelihlelo liyihlelo lempela. Nehlelo ebelingaphambi kokuzalwa komuntu kabusha liba wusizo lokuletha ihlelo lempela, ngokuba intando ebisendaweni engaphandle ngaleyonkathi ibivumela kungene izinto eziningi eziwusizo ekuzalweni kwakhe kabusha, njengelula elimunca amanzi acwebileyo nadungekileyo, okuwukumunca ngisho nezinto ezingafuneki. Imbala lezizinto zisiza ngokubayisu nangokuba yimiqondo okumele ibunjwe ngumuntu mayelana nokulunga namaqiniso kwempela, nangaphandle kosizo lwazo kwezinye izinto.

774. The Lord is perpetually present with every person, wicked as well as good, for no one could live without His presence. But His coming is restricted to those who receive Him, and these are those who believe in Him and keep His commandments. It is the Lord's perpetual presence which gives a person the faculty of reason and the ability to become spiritual. This is brought about by the light which comes from the Lord as the sun of the spiritual world, which a person can receive in his understanding. That light is the truth which gives him the power of reasoning. The Lord's coming, however, takes place with the person who combines heat with that light, that is, combines love with truth. For the heat radiated by that same sun is love for God and towards the neighbour. The Lord's presence by itself, and the enlightenment it brings to the understanding, can be compared with the presence of sunlight in the world; unless it is combined with heat, everything upon earth is desolate. But the Lord's coming can be compared with the coming of heat, which happens in springtime. Since then heat is combined with light, the earth is softened up, seeds sprout and bear fruit. Such is the parallel between the spiritual environment of a person's spirit and the natural environment of his body.