Isahluko samashumi amabili

Uvuko

1 Kwathi ngolokuqala lweviki uMariya Magdalena wafika ethuneni ekuseni kusemnyama, wakhangela ilitshe elalisusiwe ethuneni.

2. Wasegijima, waya kuSimoni Petru nakomunye umfundi uJesu amthandayo, wathi kubo: Bayisusile iNkosi ethuneni, asazi lapho abayibeke khona.

3. UPetro wasephuma lomunye umfundi, bafika ethuneni.

4 Bagijima bobabili kanyekanye; omunye umfundi wagijima kakhulu kunoPetru, wafika kuqala ethuneni.

5. Ekhothama, ebuka amashidi abekiwe; nokho akangenanga.

6 Khona kwafika uSimoni Petru emlandela, wafika ethuneni, bheka, izindwangu zedlulwa;

7 Neduku elaliphezu kwekhanda lakhe, lingabekwanga nezindwangu, kodwa lilodwa, songwe ndaweninye.

8 Ngakho wangena laye omunye umfundi owayefike kuqala ethuneni, wabona, wakholwa.

9. Ngokuba babengakawazi umbhalo othi umelwe ukuvuka kwabafileyo.

10. Khona-ke abafundi babuyela kubo.

Ekupheleni kwesahluko esandulele, uJosefa wase-Arimatheya noNikhodemu bagcoba umzimba kaJesu ngamafutha amaningi nezinongo, bawusonga ngezindwangu zelineni, bawubeka ethuneni. Siphawulile ukuthi lesi senzo simelela isisa, nenhlonipho ngomqondo ongokoqobo weZwi. Nakuba singase singaqondi ngokugcwele incazelo yangaphakathi yesiqephu esithile, sisezwa ubungcwele baso. Ngakho-ke, sikubheka ngenhlonipho ejulile futhi sikubeka endaweni ekhethekile ezingqondweni zethu. Konke lokhu kuvezwa indlela uJosefa noNikhodemu abanakekela ngayo isidumbu sikaJesu.

Lapho uJosefa noNikhodemu befaka isidumbu sikaJesu ethuneni, kwakungoLwesihlanu kusihlwa ngaphambi nje kokuqala kweSabatha. Njengoba lesi siqephu esilandelayo siqala, manje sekuwusuku lwesithathu selokhu uJesu abethelwa esiphambanweni nokungcwatshwa kwakhe, nokuqala kwesonto elisha. Njengoba kulotshiwe ukuthi: “Ngosuku lokuqala lweviki uMariya Magdalena wafika ethuneni ekuseni kusemnyama.” Ubumnyama bubonisa ukuntula kukaMariya ukuqonda ngalokho okwenzekile kuJesu. Into yokuqala ayibonayo ukuthi “ilitshe lalisusiwe ethuneni” (Johane 20:1).

Ngokuvamile, ngemva kokuba isidumbu sibekwe ethuneni, kubekwa itshe elisindayo eduze kwembobo, livale ithuna ngokuphumelelayo. Kodwa lokhu kwehlukile. Itshe lisusiwe. Ebona lokhu, uMariya ucabanga ukuthi kukhona othathe isidumbu sikaJesu. Njengoba egijima ethuneni, wahlangana noPetru noJohane futhi wathi kubo: “Bayisusile iNkosi ethuneni, futhi asazi ukuthi bayibekephi.”Johane 20:2). Ngaphandle kokungabaza, uJohane noPetru bagijimela ethuneni ukuze babone okwenzekile. Njengoba kulotshiwe ukuthi: “Base begijima bobabili kanyekanye, nomunye umfundi [uJohane] wagijima wadlula uPetru, wafika kuqala ethuneni.”Johane 20:4).

EVangelini NgokukaJohane kuphela sifunda ukuthi uJohane noPetru bagijimela ndawonye ethuneni, nokuthi ekugcineni uJohane ugijima kunoPetru. Kuzo zonke izindaba zevangeli, sibonile ukuthi elithi “Petru” lifanekisela ukholo oluza ngokuqonda iqiniso, futhi elithi “Johane” libonisa uthando lokusebenzela abanye. Njengoba sifunda iqiniso futhi silifaka ekuphileni kwethu, siqala ukuthola intando entsha. Yilapho uthando lwenkonzo luhola kancane kancane. Asiqali nje ukubona ubuhle ngaphakathi kweqiniso, kodwa siqala ukuzwa lobo buhle futhi. ¹

Kusukela kuleli phuzu kuya phambili, ukuguqulwa kwenzeka. Sithoma ukuphila ngokuvumelana neqiniso, ingasi ngombana liyinto elungileko, kodwana ngombana simthanda kwamambala uZimu nokuthanda ukukhonza abanye. Ngaphezu kwalokho, sizizwa sijabule ngokuba usizo. Ngakho-ke, kulotshiwe ukuthi uJohane, obonisa uthando lwenkonzo, uyagijima kunoPetru futhi ungowokuqala ukufika ethuneni. ²

Nakuba uJohane efika kuqala, uPetru ungowokuqala ukungena. Njengoba kulotshiwe ukuthi: “Ekhothama [uJohane] elunguza, wabona izindwangu zelineni zikhona; nokho akangenanga. Kwasekufika uSimoni Petru emlandela, wangena ethuneni.Johane 20:5-6). Ekukhuleni kwethu ngokomoya, lokhu kubhekisela endimeni ebalulekile ukuqonda kweqiniso okuqhubeka kuyifeza ekuzalweni kabusha kwethu. Nakuba ukuguquka kwenzeka lapho uthando luhola, ukuqonda iqiniso akuyekwa. Nakuba lingasekho endaweni yokuqala, iqiniso lisasebenza ndawonye nothando lwenkonzo.

Kulokhu, uPetru, obonisa iqiniso ekuqondeni (okuwukholo), ungena kuqala. Njengoba engena, uhlolisisa imininingwane. Njengoba kulotshiwe: “[UPetru] wabona izindwangu zelineni zikhona, neduku elalisekhanda lakhe lingekho nezindwangu, kodwa lisongiwe wodwa.”Johane 20:6-7). Lezi zembozo zangaphandle, lapho zehlukaniswa nomzimba kaJesu, zifanekisela amaqiniso angaphandle eZwi ngaphandle kwencazelo yawo engokomoya. ³

Nakuba ukholo lungena kuqala, uthando luyalandela ngokushesha. Ngakho, ngemva kokuba uPetru engenile, uhambisana noJohane. Njengoba kulotshiwe ukuthi: “Khona-ke wangena nomunye umfundi ofike kuqala ethuneni; wabona futhi wakholwa” (Johane 20:8). Endabeni engokoqobo, bobabili uPetru noJohane bakholelwa, njengoba kwenza uMariya Magdalena, ukuthi kukhona osuse itshe wathatha isidumbu sikaJesu. Lokhu kungenxa yokuthi, “babengakawazi umbhalo, ukuthi umelwe ukuvuka kwabafileyo” (Johane 20:9).

Okwamanje, futhi ikakhulukazi ngenxa yokuthi babengayiqondi imibhalo eyayiprofetha ngokuvuka kukaJesu, uMariya, uJohane, noPetru bazizwa belahlekile futhi bedidekile. Bazi kuphela ukuthi umfundisi wabo othandekayo ubethelwe esiphambanweni, futhi manje umzimba Wakhe usususiwe. Abazi ukuthi uJesu uvukile. Okuwukuphela kwento abayibonayo yizingubo zelineni ezazimboze isidumbu sikaJesu nendwangu egoqwe ekhanda lakhe.

Bedidekile futhi bedangele, abafundi bayasuka ethuneni. Njengoba kulotshiwe ukuthi: “Abafundi baphinde bamuka baya emakhaya.”Johane 20:10). Kumelwe kuphawulwe ukuthi inkulumo ethi “emizini yabo” iyinguqulo ehlanekezelwe yegama lesiGreki elithi pros hautous [πρὸς αὑτοὺς] elisho “kubo” noma “kubo ngokwabo.” Nakuba kunengqondo ukuthatha lokhu njengokusho ukuthi uJohane noPetru babuyela “ezindlini zabo,” isiGreki sangempela sifundisa ukuthi baphinde babuyela “kubo ngokwabo”—okungukuthi, ezimweni zabo zengqondo zakudala nasezinkambweni zabo zokuziphatha abazijwayele.

Nokho, uMariya akabuyeli emzini wakhe, noma aye ndawo. Kunalokho, uhlala ethuneni.

Isicelo esingokoqobo

Noma nini lapho sizwa izindaba ezicasulayo, sibhekana nezimo eziyinselele, noma sibhekana nokulahlekelwa okudumazayo, singase silingeke ukuba sibuyele ezindleleni zakudala zokucabanga, ukuzwa, nokwenza. Lezi yizikhathi lapho silingeka khona ukuba “sibuyele kithi”—okungukuthi, ukubuyela esimweni sethu esidala, ukuziphatha, kanye nezimpendulo. Lokhu kuthambekela kokubuyela emifanekisweni yakudala umelelwa uJohane noPetru ‘ababuyela kubo. Kuyisifundo esiyisixwayiso kithi sonke. Ngakho-ke, njengesenzo esiwusizo, qaphela ukuthambekela kokubuyela ezindleleni zangaphambili zokucabanga nokuziphatha. Esikhundleni sokubuyela emaphethini akho amadala, landela isibonelo sikaMariya. Hlala uqinile. Ngisho noma ithuna libonakala lingenalutho okwamanje, uJesu usekhona, ekukhuthaza ukuba uphakamele izimpendulo ezindala, wenze ngentando yakho entsha.

UMariya Ubona Izingelosi

11 Kodwa uMariya wema ethuneni ngaphandle ekhala. Kwathi esakhala, wakhothamela ethuneni.

12 wabona izingelosi ezimbili zembethe okumhlophe zihlezi, enye ngasekhanda nenye ngasezinyaweni, lapho isidumbu sikaJesu besilele khona.

13 Basebesithi kuye: Mama, ukhalelani? Wathi kubo: Ngoba bayithathile iNkosi yami, njalo kangazi lapho abayibeke khona.

14. Eseshilo lokho waphenduka, wabona uJesu emi, kepha wayengazi ukuthi nguJesu.

15 UJesu wathi kuye: Mama, ukhalelani? Ufuna bani? Yena ecabanga ukuthi ngumphathi wensimu, wathi kuye: Nkosi, uma umsusile, ngitshele lapho ombeke khona, ngiyakumsusa.

16 UJesu wathi kuye: Mariya. Yena waphenduka, wathi kuye: Rabhoni, okungukuthi, Mfundisi.

17. UJesu wathi kuye: Ungangithinti, ngokuba angikenyukeli kuBaba; kodwa hamba uye kubafowethu, uthi kubo: Ngenyukela kuBaba wami noYihlo, kuNkulunkulu wami noNkulunkulu wenu.

18. UMariya Magdalena wafika, wabikela abafundi ukuthi uyibonile iNkosi, nokuthi itshilo lokho kuye.

UMariya Magdalena akasuki endaweni noma abuyele emzini wakhe. Kunalokho, uhlala ethuneni. Yilapho isiqephu esilandelayo siqala khona. Njengoba kulotshiwe ukuthi: “Kepha uMariya wema ngaphandle ngasethuneni ekhala, ekhala, wakhothama, walunguza ethuneni.”Johane 20:11). Ngenxa yothando lwakhe ngoJesu, uMariya uyakwazi ukubona izinto zomoya uJohane noPetru ababengazibona. Eqinisweni, kulotshiwe ukuthi uMariya “wabona izingelosi ezimbili zembethe okumhlophe zihlezi, enye ngasekhanda nenye ngasezinyaweni, lapho isidumbu sikaJesu besilele khona”Johane 20:12).

Lapho uJohane noPetru belunguza, babona ilineni elingaphili nendwangu esongiwe kuphela. Kodwa lapho uMariya Magdalena ebheka phakathi, ngosizi lwakhe nezinyembezi zakhe, ubona izidalwa eziphilayo—empeleni, ubona izingelosi ezimbili. Ngokufanayo, kunezikhathi lapho sibheka eZwini futhi singaboni lutho ngaphandle kwamazwi angaphili angasishukumisi noma angakhulumi kithi. Nokho, kuhluke ngokuphelele lapho sibheka eZwini futhi sibona izingelosi zikhuluma nathi, zisimema ukuba sizindle ngezimo zethu zangaphakathi. Ngakho-ke, lezi zingelosi zibuza uMariya, ngokufaneleka kakhulu, “Mame, ukhalelani na?” (Johane 20:13).

Impendulo kaMary ilula futhi iqondile. Uthi, “Ngokuba bayithathile iNkosi yami futhi angazi ukuthi bayibekephi” (Johane 20:13). Kulokhu, uMariya ukhulumela ngamunye wethu. NjengoMariya, nathi, sibhekana nezikhathi lapho iNkosi ibonakala ingekho, futhi asazi ukuthi singayitholaphi. Okwamanje, ubuhle neqiniso kubonakala kungekho ekuphileni kwethu. Yilokhu okuqukethwe, ngaphakathi kakhulu, esililo sikaMariya, “Bayithathile iNkosi yami.” ⁴

Nokho, iqiniso liwukuthi iNkosi ayilokothi “isuswe,” futhi ayikaze isilahle. Ukuthi nje kunezikhathi lapho singakwazi ukuzwa ubukhona Bakhe. Ngisho nangalezo zikhathi lapho uNkulunkulu ebonakala engekho, empeleni, useseduze kakhulu. Njengoba kulotshiwe ukuthi: “Eseshilo lokho waphenduka, wabona uJesu emi lapho, kepha wayengazi ukuthi nguJesu.”Johane 20:14). Ephinda umbuzo ofanayo owabuzwa izingelosi, uJesu uthi, “Sifazane, ukhalelani na? Khona-ke uJesu unezela lamazwi: “Nifuna bani na?” (Johane 20:15). ⁵

Nakuba uMariya emthanda uJesu, akakaqondi isimo Sakhe sangempela. Yingakho engakwazi ukumazi, njengoba nje emi phambi kwakhe. Siyafunda, “Yena, ethi ungumlimi wensimu, wathi kuye: ‘Nkosi, uma umthathile, ngitshele lapho ombeke khona, ngiyakumsusa’” ( Joh.Johane 20:15). Ekujuleni kosizi lwakhe, uMariya akaqapheli ukuthi Lowo okushonelwe okulusizi kangaka umi phambi kwakhe. Egajwe usizi lwakhe, uMariya ubona kuYe kuphela umuntu ongamsiza athole isidumbu sikaJesu. Kungalesi sikhathi lapho uJesu ethi kuye, “Mariya” (Johane 20:26).

Kuze kube yilapho uJesu embiza ngegama lapho uMariya eba nesikhashana sokuqashelwa. Lokhu kusikhumbuza amazwi kaJesu ngaphambili kuleli vangeli lapho ethi uMalusi Omuhle “ubiza ezakhe izimvu ngamagama … nezimvu ziyamlandela, ngokuba ziyalazi izwi lakhe” Johane 10:3-4). Lapho ebiza uMariya ngegama, uJesu uthinta okuthile ekujuleni kwakhe, avuse umoya wakhe. Kungaleso sikhathi lapho uMariya ebona khona uJesu futhi amemeze, “Rabboni!” (Johane 20:16).

Ukukhetha kukaMariya isiqu esithi “rabboni” kunesithi “Nkosi” kubalulekile. Igama elithi “rabboni” limane lisho “uthisha.” Lona umsuka wegama elithi “rabi”—isiqu esinikezwa umfundisi wenkolo ongumJuda noma umholi ongokomoya. Kulokhu, kunomehluko ocacile phakathi kokubona uJesu njengomholi wakhe ongokomoya nokubona uJesu njengeNkosi yakhe. UMariya, ngalo lonke uthando nokuzinikela kwakhe, usambiza—okungenani ngalesi sikhathi—“Rabboni.” Ngenxa yalokhu, impendulo kaJesu icacile. Wathi kuye: “Ungangithinti, ngokuba angikenyukeli kuBaba.”Johane 20:17). ⁶

Nakuba kuyiqiniso ukuthi uMariya uzinikele kuJesu, ukuqonda kwakhe kuye kwakhula kwaze kwaba seqophelweni lapho amqaphela khona njengomfundisi wakhe othandekayo. Kungalesi sizathu uJesu athi, ekhuluma ngokuvumelana nesimo sikaMariya sokuqonda, ukuthi angamthinti—ngoba akakabi—engqondweni yakhe—ukhuphukele kuBaba. Ukungacaci okuqhubekayo engqondweni kaMariya kusikiselwa umongo. UMariya wayefike ethuneni ekuseni ngalolo suku kusemnyama. Nakuba kancane kancane ayeqala ukuvela ekukhanyeni okukhulu, ukusa kokwazi ngokugcwele kwakungakafiki. Kafushane, uMariya usabheka uJesu njengomfundisi wakhe, kodwa akakamboni enkazimulweni Yakhe evukile. ⁷

UJesu wabe esenezela, “Kodwa hamba uye kubafowethu, uthi kubo, ‘Ngenyukela kuBaba noYihlo, kuNkulunkulu wami noNkulunkulu wenu’” ( Joh.Johane 20:17). Nakuba inqubo yokukhazinyuliswa kwase isiqediwe ngokugcwele esiphambanweni, lokhu akukakabi ngokoqobo kuMariya noma kubafundi. Eqinisweni, ezingqondweni zabo, okuwukuphela kwento abayaziyo ukuthi uJesu wafa esiphambanweni, nokuthi umzimba Wakhe usususiwe.

Kungakho uJesu manje ethumela uMariya kubafundi bakhe nomyalezo ofana nalowo abatshela wona enkulumweni yakhe yokuvalelisa. Ngaleso sikhathi wathi kubo: “Kusezakuba yisikhashana ningabe nisangibona; kubuye kube yisikhashana ningibone, ngokuba ngiya kuBaba” Johane 16:16). Kulokhu uMariya uzobatshela ukuthi uJesu “ukhuphukela kuYise.”

Nakuba lokhu kungekona ukuvezwa okuphelele kwalokho okwenzeka esiphambanweni, kuyincazelo abafundi abangayiqonda ngalesi sikhathi. Phakathi naleso sikhathi, uJesu uzoqhubeka ephakama ekuqondeni kwabo aze akhuphuke ngokugcwele emiqondweni yabo futhi abonakale njengeNkosi evukile nekhazinyulisiwe. Kungaleso sikhathi lapho beyokwazi khona ukuqonda incazelo yangempela yovuko.

Ithuna elingenalutho

Ukunyamalala okungaqondakali kwesidumbu sikaJesu kuye kwabathusa futhi kubadida abalandeli bakaJesu. Bengazi iziprofetho zeBhayibheli ezibikezela ukuthi uMesiya wayeyovuka ngosuku lwesithathu, uMariya, uJohane, noPetru bonke bacabanga ukuthi isidumbu sikaJesu ngandlela-thile sisusiwe. Nokho, eminyakeni engamakhulu ayisikhombisa ngaphambili, uvuko lwaluprofethiwe emibhalweni yesiHeberu. Umprofethi uJona wakhuluma ‘ngokuvuswa ngosuku lwesithathu’ (Jona 2:10), uHoseya wathi: “Ngosuku lwesithathu uyakusivusa.”Hoseya 6:2).

Khona-ke, ngokombhalo, uJesu “wavuswa”—okungukuthi, wavuswa—ngosuku lwesithathu. Kodwa kanjani? Kwenzekeni ethuneni? Kungani bathola imichilo yelineni yomzimba kaJesu kuphela kanye nendwangu egoqiwe yekhanda Lakhe? Wayekuphi uJesu? Futhi kwenzekani emzimbeni waKhe na? Ukuze siphendule le mibuzo, kubalulekile ukuqonda ukuthi ukubethelwa kwakuyisinyathelo sokugcina uJesu akhazimulisa ngaso ubuntu Bakhe ngokugcwele. Ngokwenza kanjalo, wasusa insalela yokugcina yobuntu Bakhe obubuthakathaka futhi waba nobunkulunkulu ngokugcwele.

Ukuze zisisize siqonde lo mqondo, izazi zeBhayibheli ziye zaqhathanisa le nqubo nokuqala ngokukhipha intambo yoboya engutsheni bese ifaka intambo yegolide esikhundleni sayo. Njengoba izintambo zoboya zikhishwa futhi esikhundleni sazo kufakwe ezisagolide, yonke ingubo ekugcineni iba igolide elihlanzekile. Ngokufanayo, kodwa ngendlela enkulu kakhulu, kancane kancane uJesu washintsha yonke into eyayingaphelele futhi inomkhawulo kuYe wafaka lokho Okuphelele nokungapheli. Lokhu wakwenza ngezimpi zezilingo ezilandelanayo lapho Aqeda khona ngokuphelele konke ukuthambekela kobubi namanga. Ekugcineni, akukho lutho olwasala ngaphandle kobuNkulunkulu uqobo—okungukuthi, uMzimba Waphezulu wothando olumsulwa nokuhlakanipha okumsulwa. ⁸

Nokho, konke lokhu kwakuyinqubo kancane kancane. Ngesikhathi uJesu esaphila emhlabeni, wayelokhu ematasa ehlanganisa iqiniso laphezulu ayezolifundisa ngothando lwaphezulu olwaluwumphefumulo Wakhe. Kwakukhona izikhathi lapho lokhu kuhlangana kwakubonakala sengathi kuphelele, isibonelo, lapho ethi, “Mina noBaba wami simunye” Johane 10:30). Kodwa lezi zikhathi zaziyingxenye yenqubekelaphambili eqhubekayo eya ekukhazinyulisweni okuphelele. Le nqubo yaphela kuphela ngesikhathi sokuvuka nokwenyuka. Kungaleso sikhathi kuphela, lapho yonke into ayeyizuze kunina isichithiwe, lapho “umzimba wokuvuka” omusha wembathiswa khona. Kungaleso sikhathi kuphela lapho Ayengathi ngempela, “Kufeziwe” Johane 19:30)—Amazwi akhe okugcina esiphambanweni. ⁹

Umqondo wokuthi umzimba weNkosi wenyama wachithwa, kungashiyi lutho ngemuva, ungafaniswa nendlela intukuthelo enqamuka ngayo lapho kutholakala ukuqonda, noma indlela ukucasuka okunyamalala ngayo lapho kuthethelelwa, noma indlela inzondo ephela ngayo lapho kuphakama uthando. Lezi zimfanelo ezingezinhle “aziyi” ndawo. Bamane baphele phambi kokuqonda, ukuthethelelwa, nothando. Ngokufanayo, konke ukuvela kweqiniso ngomqondo ongokoqobo weZwi, ngokwesibonelo ukuthi iNkosi ithukuthele, inempindiselo, futhi iyajezisa, kuyashabalala njengoba singena sijula ngokwengeziwe emqondweni ongokomoya weZwi.” ¹⁰

Enye indlela yokuqonda inqubo yokukhazimuliswa kweNkosi ukuyiqhathanisa nomshado. Ekuqaleni, indoda nomkayo bathembisana ukuthandana. Befunga ukuthi bazolahla ukuthambekela kwefa lokungabi namusa nobugovu, baphendukela eNkosini ukuze benze kanjalo. Ngokuhamba kwesikhathi, njengoba bephila ngokuvumelana nemithetho kaNkulunkulu, injabulo yabo yokuhlala ndawonye iyanda. Ngesikhathi esifanayo, izithembiso nezithembiso ezenziwa ngesikhathi somshado naseminyakeni yokuqala yomshado zibonakala “ziyashabalala.” Kunalokho, indoda nomkayo manje bayathandana, hhayi ngoba bethembise ukwenza kanjalo, kodwa ngenxa yokuthi, ngokusuka ezinhliziyweni zabo, sekuyindlela yabo yokuphila. Ngenxa yokuthi imimoya yabo iye yaba munye, ngomqondo ongokomfanekiso, ‘banyamanye. ¹¹

Inqubo efanayo yenzeka ezingeni lomuntu ngamunye. Ekuqaleni, iqiniso libonakala lingaphandle kwethu. Yinto esiyifundayo. Ekugcineni, njengoba siphila ngobuqotho eqinisweni, ikakhulukazi ezikhathini ezinzima, izinqumo zamabomu ziba izenzo ezizenzakalelayo. Lokho okwake kwenzeka njengokuziphoqa ukuba uphile ngeqiniso ekugcineni kuba umkhuba wasezulwini. Kancane kancane, iqiniso nobuhle kuye kungabonakali emcabangweni, ngezwi, nangesenzo. Ngale ndlela, njengoba sihlakulela imvelo entsha noma “yesibili,” iqiniso lihlanganiswa nothando kangangokuthi iqiniso libonakala selinyamalele. Ngendlela efanayo, kodwa ngezinga elikhulu kakhulu, uJesu waphuma ethuneni engashiyanga lutho ngaphandle kwezindwangu zelineni ezazimboze umzimba Wakhe. Ukuhlakanipha kwaphezulu kwase kumunye ngothando lwaphezulu. ¹²

Yebo, uMariya wayengakwazi noma yikuphi kwalokhu, ngoba kwase kuveziwe. Kuleli qophelo, konke uMariya angakwenza ukumangala ngokuvela kukaJesu kungazelelwe futhi alandele imiyalelo Yakhe. Ngakho-ke, njengoba lesi senzakalo siphela, uMariya uyasuka ethuneni ahambe ayotshela abafundi lokho uJesu amtshele ukuba abatshele khona—ukuthi ukhuphukela kuYise nakuYise wabo, kuNkulunkulu waKhe nakuNkulunkulu wabo. Lapho efika, wabatshela ukuthi uyibonile iNkosi, nokuthi “ikhulume lezi zinto kuye” (Johane 20:18).

Umlayezo uMariya awulethela abafundi uyavumelana nokuqonda kwabo. Nakuba uJesu evukile ngempela futhi wahlanganiswa ngokugcwele nomphefumulo Wakhe wobuNkulunkulu awubiza ngokuthi “uBaba,” lokhu kusengaphezu kokuqonda kwabafundi Bakhe. Kubo, ngalesi sikhathi, kwanele ukwazi ukuthi uJesu usalokhu enyukela kuYise. Lokhu kuyinto eyenzekayo nasemqondweni wethu ngamunye. Kuhamba isikhathi lapho uJesu “enyuka” ngokuqonda kwethu size sifinyelele ekuqondeni ukuthi ngempela “munye” noBaba—ukuthi Kuye ukuhlakanipha okuphelele nothando oluphelele akuhlukaniseki.

Isicelo esingokoqobo

Ukuzalwa kabusha kuqala ngokufunda iqiniso nokulwela ukuphila ngokuvumelana nalo. Ekugcineni, lokho okuqala njengesinqumo sangamabomu nomzamo onzima kuba lula njengoba siba “nemisipha engokomoya.” Yebo, ukuthuthuka ngokomoya akunakwenzeka ngaphandle kukaNkulunkulu osiphakamisela kanzima ngasese, kodwa kumelwe sikwenze lokhu kuphakamisa noma kunjalo, njengokungathi sizenzela thina. Nakuba umzabalazo wethu ungekho ongaqhathaniswa nokulwa kukaJesu nesihogo sonke, sonke sinokubethelwa esiphambanweni nokuvuka kwethu. Ngakho-ke, njengesicelo esingokoqobo, cabangela ithuba lokuthi noma isiphi isikhathi singaba okuhlangenwe nakho kovuko kuwe. Isibonelo, lapho ubona umcabango ongemuhle noma umuzwa ungena, mhlawumbe ngemva kokuhlehla, ukulahlekelwa, noma ukudumazeka, kuvume lokho, thandaza kuJehova ucele usizo, khumbula iqiniso, bese uvumela iNkosi ukuba iphakame kuwe, ikunikeze. wena wonke amandla owadingayo. Ngisho nanjengoba abunqobe ngokuphelele ububi namanga kuYena, Angabunqoba ububi namanga kuwe. Ngale ndlela, ukuvuka kweNkosi nokwenyukela kwakhe okulandelayo kungaba amaqiniso aphilayo empilweni yakho. Akukhona nje kuphela ukuthi kukhona ukuvuka kwabafileyo okuqhubekayo, kodwa futhi kukhona ukwenyukela okuqhubekayo ezimeni eziphakeme zothando nokuhlakanipha. Ngaphandle kokwazi kwakho, uJesu uyavuka futhi enyuka kuwe. Njengoba Etshela uMariya ukuthi atshele abafundi kwesinye isitatimende NGIKHO, “NGIYAkhuphuka.” ¹³

UJesu Unika Umoya Ongcwele

19 Kwathi sekuhlwile ngalolosuku, ngolokuqala lweviki, iminyango ivaliwe lapho abafundi babebuthene khona ngokwesaba abaJuda, uJesu wafika wema phakathi kwabo, wathi kubo: Ukuthula kakube. ] kuwe.

20 Esekushilo lokho wababonisa izandla nohlangothi lwakhe; khona abafundi bathokoza bebona iNkosi.

21 UJesu wasephinda wathi kubo: Ukuthula kakube kini; njengalokhu uBaba engithumile Mina, nami ngiyanithuma.

22 Esetshilo lokhu, wabaphefumulela, wathi kubo: Yamukelani uMoya oNgcwele.

23 Enibathethelela izono zabo, bathethelelwe; enibabambayo, bayagcinwa.

Njengoba isiqephu esilandelayo siqala, kusewusuku lovuko, kodwa manje sekuhlwile, futhi abafundi babuthana ndawonye ngemva kweminyango evaliwe “ngenxa yokwesaba abaJuda” ( NW )Johane 20:19). Nakuba namuhla sazi ukuthi ukuvuka kweNkosi kwaletha insindiso esintwini, abafundi basekude nokuqonda lokhu. Bahlala, ngomqondo ongokomfanekiso, “ebumnyameni” futhi besaba.

Ukwesaba kwabo kuyaqondakala. Abaholi benkolo, ikakhulukazi labo ababebophe uzungu lokubulala uJesu, kungenzeka manje bafuna ukubabulala nabo, ikakhulukazi njengoba kusabalala inzwabethi yokuthi isidumbu sikaJesu sisusiwe. Singacabanga ukuthi kungenzeka ukuthi abafundi bakhuluma ngokunyamalala okungaqondakali kwesidumbu sikaJesu ethuneni, nokuthi yini engase yenzeke kubo njengoba uJesu engasekho. Kungenzeka futhi ukuthi bayazibuza ngomyalezo uJesu abanikeza wona ngoMariya, othi, “Ngenyukela kuBaba noYihlo, kuNkulunkulu wami noNkulunkulu wenu.”

Ukubuthwa kwabafundi ngemva kweminyango evaliwe kumele lezo zikhathi lapho ukukhathazeka, usizi, noma ukwesaba kubonakala kuvala ukuba khona kweNkosi. Nokho, isigijimi sikaMariya esiphathelene nokwenyuka kukaJesu kumelwe ukuba sabajabulisa ngethemba futhi savula indlela yokuba uJesu abonakale kubo ezingqondweni zabo naphakathi kwabo. Njengoba kulotshiwe ukuthi: “UJesu weza wema phakathi kwabo, wathi kubo: “Ukuthula makube kinina” (Johane 20:19). ¹⁴

Khona-ke, ukuze abaqinisekise ngokwengeziwe, futhi avumelane nezinga labo lokuqonda, uJesu ubabonisa amanxeba asezandleni Zakhe naseceleni Kwakhe. Lesi sikhathi sokuqashelwa siletha kokubili induduzo nenjabulo kubafundi. Njengoba kulotshiwe ukuthi: “Khona-ke abafundi bajabula lapho beyibona iNkosi.”Johane 20:20).

Amandla kaMoya oNgcwele

Ngemva kokubonisa abafundi Bakhe izandla nohlangothi Lwakhe, uJesu uyabaqinisekisa futhi abathulise okwesibili, ethi, “Ukuthula makube kinina.” UJesu wabe esenezela, “Njengoba uBaba engithumile Mina, nami ngiyanithuma” (Johane 20:21). UJesu, owaphuma othandweni, manje uthuma abafundi Bakhe ngothando. Yilokhu okushiwo amazwi athi, “Njengoba uBaba engithumile, nami ngiyanithuma.”

Lokhu, nokho, ngeke kwenzeke ngaphandle kukaMoya oNgcwele—okungukuthi, ukuhlala kukaJesu nabo. YiloMoya ozokwenza ukuthi bahambe ngothando; kuyobenza bakwazi ukushumayela, ukufundisa, nokubhapathiza; kuyobanika amandla okuthethelela izono njengoba uJesu abathethelela, futhi kuyobakhuthaza ukuba bathande abanye njengoba uJesu abathandile. Kungakho uJesu ebaphefumulela ethi, “Yamukelani uMoya oNgcwele. Uma nithethelela izono zanoma ngubani, zithethelelwe. Futhi uma nigcina izono zanoma yibaphi, ziyagcinwa” (Johane 20:22-23).

Lesi sikhathi, esilotshwe kuphela eVangelini NgokukaJohane, singesinye sezinkomba ezicacile zobunkulunkulu bukaJesu. Kusikhumbuza amazwi akhulunywa uNkulunkulu lapho eqala ukudala ukuphila komuntu. Njengoba kulotshiwe emiBhalweni yesiHebheru ukuthi: “UJehova uNkulunkulu wambumba umuntu ngomhlabathi, waphefumulela emakhaleni akhe umoya wokuphila; umuntu waba umphefumulo ophilayo.”Genesise 2:7). ¹⁵

Le ndima evela emibhalweni yesiHeberu ibonakala ikhuluma ngokudalwa kokuphila kwenyama. Kodwa lapho uJesu ephefumulela abafundi Bakhe futhi ethi, “Yamukelani uMoya oNgcwele,” ukhuluma ngokudalwa kokuphila kukamoya. Nakuba ukuzalwa empilweni yemvelo akudingi umzamo obonakalayo kithi, ukuzalwa empilweni kamoya kudinga kokubili isinqumo esihlakaniphile kanye nomzamo ongapheli wokuzivumelanisa nentando kaNkulunkulu. Kungaleso sikhathi kuphela lapho siqala khona ukwamukela uthando nokuhlakanipha okuhlala kugeleza kuvela kuNkulunkulu. Lokhu ukuzalwa kwethu kwesibili—ukuzalwa okwenzeka ngaphakathi kithi lapho umoya kaNkulunkulu ungena ekuphileni kwethu. Yilokhu okushiwo “ukwamukela uMoya oNgcwele.”

UMoya oNgcwele-ke, akayena umuntu waphezulu ohlukene kaziqu-zintathu. Ngolimi lwemibhalo engcwele, uMoya oNgcwele ngempela nguJesu uqobo Lwakhe, iqiniso elingcwele elihlanganiswe ngokugcwele nothando lwaphezulu oluphuma ezimpilweni zethu njengamandla angcwele okusebenza okuwusizo. Lawa amandla asenza singagcini nje ngokubona iqiniso othandweni, kodwa namandla okusebenzisa lelo qiniso ezimpilweni zethu. Ngezinye izikhathi okubizwa ngokuthi “ukuphefumula kukaMoya oNgcwele,” kubaluleke kakhulu emoyeni wethu wangaphakathi njengoba ukuphefumula kusemqoka emizimbeni yethu yenyama. ¹⁶

Khona-ke, uZiqu-zintathu Ongcwele akabona abantu abathathu abahlukene. Kunalokho, kuyizici ezintathu zikaNkulunkulu Oyedwa—uthando lwaphezulu, ukuhlakanipha kwaphezulu, namandla kaNkulunkulu enkonzo ewusizo. Lezi zimfanelo zaphezulu, ezikhona eNkosini kuphela, ziphumela kubo bonke abantu, futhi zamukelwa yilabo abavumelana nentando kaNkulunkulu. ¹⁷

Ukuthethelelwa kwezono

Njengoba sekushiwo, lapho uJesu ephefumulela phezu kwabafundi Bakhe, Wathi, “Yamukelani uMoya oNgcwele. Uma nithethelela izono zanoma ubani zithethelelwe.” Ngokusobala, kukhona ukuxhumana okubalulekile phakathi kokwamukela uMoya oNgcwele, okuza kuqala, namandla alandelayo okuthethelela izono.

EsiGrekini sokuqala, igama elihunyushwa ngokuthi “thethelela” lithi aphēte [ἀφῆτε], elisho “ukuxosha.” Lo mbono, wokuthi izono kufanele “zisuswe” waziwa ngokuthi “ukuthethelelwa kwezono.” Emibhalweni yesiHeberu, lapho izono zabantu zibekwa enhloko yembuzi, imbuzi yayiyiswa ehlane, ngokomfanekiso “isusa” izono zabantu (bheka Levitikusi 16:21). Nakuba imbuzi ingenakukwazi ngempela ukususa isono somuntu, lesi siko liyakhuluma ngesidingo sokususa ububi kuye siqu futhi buyiswe kude “ehlane.” Kuwo wonke ubuKristu, le nqubo yaziwa ngokuthi “ukuthethelelwa kwezono.” ¹⁸

Umqondo wokuthi ukuthethelelwa kuhlobene nokuthethelelwa kwezono ubalulekile. Ukuthethelela izono kungukuzixosha. Nokho, izono zingathethelelwa kuphela—okungukuthi, zisuswe futhi zikhishwe ezimpilweni zethu—ngamandla kaMoya oNgcwele. Yilokhu okungenzeka ngaphakathi kwethu noma nini lapho siphendula esimweni samanje ngokuqonda okusha kanye nentando entsha. Lapho sisebenza kuleli zinga eliphezulu, sikhuphuka ngaphezu kwezifunda zangaphambili, imikhuba yangaphambili, nezimo zengqondo zangaphambili, izono zethu zithethelelwe. Okusho ukuthi, lapho siseduze noNkulunkulu, izono zethu ziyasuswa kithi. ¹⁹

Lapho uMoya oNgcwele weNkosi wamukelwe njengeqiniso eligcwele uthando Lwakhe, asibe sisaba nemicabango nemizwa ephansi, futhi asiphindi ukuziphatha kwangaphambili. Basemuva kwethu. Lokho kungenxa yokuthi manje siphila ezingeni elisha lapho izono zangaphambili zingaseyona ingxenye yalokho esiyikho. Nakuba singase sibe nokushelela ngezikhathi ezithile, manje sesisebenza ngokuzithoba sisuka ezifundeni ezigxile kuNkulunkulu esikhundleni sokuzicabangela thina. Sinemvelo entsha. Yilokhu okwenzekayo lapho ukuphenduka kwethu kungokoqobo. Akukhona nje ukuphenduka kwezindebe, kodwa ukuphenduka kwempilo. ²⁰

Nakuba ukuxoshwa kokuthambekela esonweni kufezwa ngokuhamba kwesikhathi nangezindlela ezingenakubalwa, ingxenye yethu kuleyonqubo ifinyezwa eMithethweni Eyishumi. Njengoba silwela ukuzigcina, asigcini nje ngokuvumela uNkulunkulu ukuba asuse ububi, kodwa futhi sivumela uthando lukaNkulunkulu lugeleze futhi lusebenze ngathi. Noma nini lokhu kwenzeka, kungashiwo ukuthi uMoya oNgcwele usebenza kithi futhi ngathi, wenza futhi ufeza zonke izinto ezinhle, eziyiqiniso, neziwusizo. ²¹

Ukugcinwa kwezono

Nokho, akufanele kukhohlwe ukuthi uJesu akagcini nje ngokukhuluma ngokuthethelelwa kwezono. Ubuye akhulume ngokugcinwa kwezono. Njengoba ekubeka, “Uma nibamba izono zanoma yibaphi, zibanjiwe.” Lokhu angeke kusho ukuthi sinamandla okukhulula abantu esonweni noma ukubagcina esonweni. Nokho, kusho ukuthi uma sithethelela izono zanoma ubani, siyozizwela kithi ngokwethu ukuthethelelwa. Ngokuphambene, uma sigcina izono zanoma ubani, siyogcina intukuthelo, intukuthelo, nokungathetheleli kithi.

Ngenxa yokuthi sonke sizalwa sithambekele ebubini balo lonke uhlobo, akunakugwenywa ukuthi imicabango yokuzicabangela, engathetheleli iyogeleza ezingqondweni zethu ngezikhathi ezithile, ngisho noma singayimemanga. Le micabango ngeke isilimaze inqobo nje uma singayivumeli ukuba ihlale. Ngakho-ke, kungcono ukuwathumela ngokushesha ngangokunokwenzeka. Nokho, uma sikhetha ukunamathela kuzo—okungukuthi ukuzigcina—zingaba nethonya elilimazayo ebuntwini bethu. Ukugula okungalashwa kungasakazekela ezingxenyeni ezihlukahlukene zomzimba wethu, okuholela esimweni esibi kakhulu, futhi ekugcineni sife. Kungashiwo okufanayo ngemicabango engemihle evunyelwe ukuba iqhubeke. ²²

Khona-ke, uJesu unikeza abafundi Bakhe isifundo esinamandla kakhulu ngokubaluleka kokuthethelela, kanye nemiphumela yokungathetheleli. Beqala ngokwabo, bangacela amandla kaMoya oNgcwele ukuba asuse wonke amathonya amabi ukuze bagcwaliswe umoya kaNkulunkulu wokuthethelela. Ngesikhathi esifanayo, bayaxwayiswa ngengozi yokufukamela imicabango ebabayo, ecasulayo nenenzondo.

Lokhu kuhlanganisa nokuthambekela kokuvalela abantu ezithombeni ezingezinhle kanye nokucwasa okungenzeka sibe nakho ngokusekelwe ekuhlangenwe nakho kwangaphambilini nabo noma amahlebezi ngabo. Akekho ofuna ukubonwa mayelana nokungaziphathi kahle kwakhe kwangaphambilini noma ngamaphutha adlule. Lapho abantu bephenduka, beshintsha, futhi bekhula, kudingeka babonakale ngezimfanelo zabo ezinhle kakhulu—okungukuthi, izimfanelo zeNkosi kubo. Uma nje ‘sizibamba’ izono zabo, siyehluleka ukuveza okuhle kakhulu kuzo. Ngokufanayo, uma silondoloza imicabango yethu engemihle ngabanye, senqaba ukuyeka leyo micabango, size siyithethelele, kungaba ingxenye yemvelo yethu ebalulekile. Kungakho uJesu ethi, “Uma nithethelela izono zanoma ubani, zithethelelwe, futhi uma nibamba izono zanoma ubani, zibanjiwe. ²³

Isicelo esingokoqobo

Uma ukuphenduka kwethu kuqotho, izono zangaphambili ziyasuswa futhi azisahlangene nathi. Sesiqalile futhi manje siphila impilo entsha. Ngoba iNkosi isithethelele, siyakwazi ukuzithethelela. Njengoba nje singeke sifune ukuchazwa izono zesikhathi esidlule, singacabangela abanye ngendlela efanayo. Njengomsebenzi osebenzayo-ke, lapho ubona abantu belwela ukushintsha nokukhula, basekele futhi ubakhuthaze emizamweni yabo. Uma kuphakama imicabango emibi nokucwasa okusekelwe esikhathini esidlule sothile, thumela leyo micabango nezithombe ngokushesha ngangokunokwenzeka. Ungabavumeli bahlale. Uma wenzela abanye lokhu, kukhulula ukuba ucabange imicabango ephakeme ngabo futhi ubeke incazelo engcono kakhulu ezenzweni zabo. Njengoba uJesu asho, “Uma nithethelela izono zanoma ubani, zithethelelwe. Uma nibamba izono zanoma yibaphi, ziyagcinwa.” ²⁴

“Nkosi yami noNkulunkulu wami!”

24 Kodwa uTomase, omunye wabayishumi nambili, othiwa uDidimu, wayengekho kubo mhla uJesu efika.

25 Ngakho abanye abafundi bathi kuye: Siyibonile iNkosi. Kodwa wathi kubo: Ngaphandle kokuthi ngibone ezandleni zayo inxeba lezipikili, futhi ngifake umunwe wami enxebeni lezipikili, futhi ngifake isandla sami ohlangothini lwakhe, ngeke ngikholwe.

26 Emva kwezinsuku eziyisishiyagalombili futhi abafundi bakhe babengaphakathi, noTomase enabo. UJesu wafika, iminyango ivaliwe, wema phakathi, wathi: Ukuthula makube kinina.

27 Wayesethi kuTomase: “Letha lapha umunwe wakho, ubone izandla zami, ulethe isandla sakho, usifake ohlangothini lwami; futhi ungabi ngongakholwayo, kodwa okholwayo.

28. UTomase waphendula, wathi kuye: Nkosi yami, Nkulunkulu wami.

29. UJesu wathi kuye: “Ngokuba ungibonile, Tomasi, ukholiwe; babusisiwe abakholwanga bangabonanga.

30 Ngakho-ke uJesu wazenza nezinye izibonakaliso eziningi phambi kwabafundi bakhe ezingalotshiwe kule ncwadi.

31 Kodwa lezi zilotshiwe, ukuze nikholwe ukuthi uJesu unguKristu, iNdodana kaNkulunkulu, nokuthi ngokukholwa nibe nokuphila egameni lakhe.

Lapho uJesu ephefumulela abafundi Bakhe futhi ethi kubo, “Yamukelani uMoya oNgcwele,” uTomase wayengekho. Ngakho, lapho uTomase ebuya, bathi kuye: “Siyibonile iNkosi” (Johane 20:25). Kodwa uThomas akazange abe nalokhu okuhlangenwe nakho. Ngakho uthi: “Ngaphandle kokuba ngibone ezandleni zayo inxeba lezipikili, futhi ngifake umunwe wami enxebeni lezipikili, futhi ngifake isandla sami ohlangothini lwakhe, ngeke ngikholwe.”Johane 20:25).

UTomase akafuni ukukholwa ngenxa nje yokuthi abafundi bathi, “Siyibonile iNkosi.” Ufuna ukuzibonela. Phela, uTomase wayengekho lapho uJesu efika ngokuzumayo endlini, ebingelela ukuthula, futhi ethi kubo, “Yamukelani uMoya oNgcwele.” Nakuba lokhu kumelwe ukuba kwaba okuhlangenwe nakho okujulile kubafundi, abakwazanga ukudlulisela lokhu okuhlangenwe nakho okungokomoya kuTomase. ²⁵

Ukukholelwa lokho abanye abakushoyo ngaphandle kokukuqonda noma ukuzibonela ngokwakho kubizwa ngokuthi “ukholo oluyimpumputhe.” Lolu hlobo lokukholwa akufanele luthathe indawo yokuqonda okuhluzekile. Lapho amehlo ethu omoya evuliwe, singazibonela iNkosi futhi sizwe izwi Lakhe eZwini Lakhe. Lokhu ukuqonda okuhambisana nokholo lweqiniso. Njengoba kulotshiwe emibhalweni yesiHeberu ukuthi: “Vula amehlo ami, ukuze ngibone izimangaliso emthethweni wakho.” (AmaHubo 119:18). Futhi, “Ekukhanyeni kwakho sibona ukukhanya” (AmaHubo 36:9).

Ezinsukwini eziyisishiyagalombili kamuva, lapho uJesu ephinda ezibonakalisa kubafundi, uTomase usegunjini. Uyaphinda futhi, uJesu ubonakala phakathi kwabo kuyilapho iminyango ivaliwe. Futhi futhi, uJesu uqala ngokuthi, “Ukuthula makube kini” (Johane 20:26). Khona-ke uJesu uphendukela kuTomase futhi athi kuye, “Letha lapha umunwe wakho, futhi ubheke izandla zaMi; bese uletha isandla sakho lapha usifake ohlangothini lwaMi. Ungabi ngongakholwayo, kodwa okholwayo” (Johane 20:27). Manje njengoba amehlo kaTomase angokomoya esevulekile, futhi uzibonela ngokwakhe ukuba khona kukaJesu ngokomoya, uthinteka ngokujulile. Nakuba ayefuna ukuthinta uJesu ngokwenyama, uJesu uye wamthinta ngokomoya. Ngakho, uTomase uyababaza, “Nkosi Yami, Nkulunkulu Wami!” (Johane 20:28).

Isibabazo sikaTomase, mhlawumbe ngaphezu kwanoma yimaphi amanye amazwi emavangelini, sisondela kakhulu ekuchazeni isimo sikaJesu sangempela. UTomase ubona, uyaqonda, futhi uyakholelwa ukuthi uJesu uyiNkosi yakhe noNkulunkulu wakhe. Kulesi sikhathi esiyivelakancane nesibusisiwe, uTomase uyazibonela ukuthi uJesu akayena nje uMesiya, noma iNdodana yomuntu, noma iNdodana kaNkulunkulu. UnguNkulunkulu Uqobo Lwakhe—egcwalisa amazwi akhulunywe ekuqaleni kwaleli Vangeli: “Ekuqaleni wayekhona uLizwi, uLizwi wayenoNkulunkulu, futhi uLizwi wayenguNkulunkulu…. ULizwi waba yinyama, wakha phakathi kwethu” Johane 1:1;14).

Babusisiwe abakholwa kodwa bengabonanga

Njengoba lesi siqephu sisondela ekupheleni, uJesu uthi kuTomase, “Ngenxa yokuthi ungibonile, ukholiwe. Babusisiwe abakholwa, bengabonanga. (Johane 20:29). Lapha uJesu ufundisa ukuthi ukukholwa kukamoya akuncikile ebufakazini obuphathekayo. Inkolelo engokomoya ngempela ivela lapho amehlo ethu okomoya evuleka, futhi sibona iqiniso ekukhanyeni kokuqonda okuphezulu. Njengoba nje iso lenyama libona izinto emhlabeni wemvelo, namehlo kamoya asinika ikhono lokuqonda okungokoqobo kukamoya. Lapho siqonda okuthile kungazelelwe, singase sithambekele ekutheni, “Ngiyabona,” okusho ukuthi siyaqonda. ²⁶

Ukubona kwangaphandle kusekelwe ebufakazini bemizwa yangaphandle. Lisitshela ukuthi ilanga liyaphuma futhi lishone, ukuthi umhlaba uyisicaba, nokuthi izinkanyezi zincane kakhulu. Liphinde lisitshele ukuthi alikho izulu, asikho isihogo, akukho Nkulunkulu, futhi akukho ukuphila ngemva kokufa. Phela, alikwazi “ukubona” noma iyiphi yalezi zinto. Ngezinye izikhathi siphuphuthekiswa yinyama kangangokuthi asikwazi ukubona okungokomoya ngempela. ²⁷

Kodwa ukubona kwangaphakathi kuhluke kakhulu. Kungakho uJesu evame ukuvula amehlo ezimpumputhe (bheka Johane 9:1-41; 10:21; 11:37). Lokhu kuphulukiswa kwenyama kumelela ukuphulukiswa okujulile okungenzeka phakathi kwethu ngamunye lapho iNkosi ivula amehlo ethu omoya. Kulapho kuphela lapho singabona khona ngeqiniso ukuthi ukhona uNkulunkulu, ukuthi ukufa kuwukuqhubekela phambili kokuphila, nokuthi konke ukuphila kuvela eNkosini kuphela. Lezi yizinto ezibalulekile ezingabonakali ngeso lenyama, kodwa ezibonakala emehlweni ethu omoya. Yilokhu-ke uJesu akushoyo lapho ethi, “Babusisiwe abangabonanga, kodwa bakholwa.”

Izimpawu ezijulile

Njengoba lesi sahluko siphetha, umlandisi usitshela ukuthi “uJesu wenza ezinye izibonakaliso eziningi phambi kwabafundi bakhe, ezingalotshiwe kule ncwadi” (Johane 20:30). Ngomusa Wakhe omangalisayo, uNkulunkulu uyasivumela ngezikhathi ezithile ukuba sibe nezikhathi lapho sizwa ubukhona Bakhe busebenza ezimpilweni zethu. ²⁸

Kwabanye bethu, lezi zikhathi eziyisimangaliso zingase zihlanganise into engavamile, umhlangano onzima, noma isimanga esingalindelekile esiphenduka isibusiso esikhulu. Kungahlanganisa nokubona izingelosi, ukuba nephupho eliyisiprofetho, ukubona umbono, noma ukuthola umlayezo ovela kothandekayo ongasekho. Nakuba kufanele, vele, sizibonge lezi zibonakaliso nezimangaliso, akufanele zibe isizinda noma isisekelo senkolelo yethu.

Kunalokho, singabavumela ukuba baqinisekise lokho esesikukholelwa kakade—ukuthi uNkulunkulu usithanda ngothando esingaluqondi kahle, ukuthi ukuhlakanipha Kwakhe kuyisiqondiso esingenaphutha esiholela enjabulweni, nokuthi usihola ngezindlela ezimangalisayo ezingaqondakali ezingqondweni zethu ezilinganiselwe.

Izimangaliso eziningi zokuhola kukaNkulunkulu okungabonakali zikhona zonke, ngisho nalezo esingenakuziqaphela. Lezi izimangaliso ezingalotshwanga kule ncwadi (Johane 20:30). Kodwa noma kunjalo, zikhona, zigijima buthule ngaphansi kwezimpilo zethu, ziqhubeka ngokunemba nokuhleleka ngaso sonke isikhathi. Lokhu kungukuphatha kweNkosi okungcwele, okusiholayo ngasese ngaso sonke isikhathi. Nakuba singenakukubona konke, uNkulunkulu uyasinikeza ukuthi sibone okwanele—okwanele nje ukuba sazi futhi sikholwe “ukuthi uJesu unguKristu, iNdodana kaNkulunkulu, nokuthi ngokukholwa sibe nokuphila egameni Lakhe” ( Joh.Johane 20:31). ²⁹

Lezi izimpawu ezijulile ezibonisa indlela iNkosi esebenza ngayo ngasese ngaphakathi kwethu. Lapho “sinokuphila egameni laKhe,” sisuke senziwa kabusha. Njengoba kwenzeka izinguquko emoyeni wethu wangaphakathi, sikhuphuka ngokuqhubekayo. Ngale ndlela, ubukhona bethu buba uchungechunge lokuvuka okuzinzile, okuqhubekayo, kanye nezimangaliso ekuphileni okusha. ³⁰

Isicelo esingokoqobo

“Ukukholwa egameni laKhe,” nokuba “nokuphila egameni laKhe,” kusho ukuphila ngokuvumelana nezimfanelo uNkulunkulu asinika zona—ikakhulukazi izimfanelo ezibonakala ekuphileni nasezimfundisweni zikaJesu Kristu. Ngokwenza njalo, sizothola izimpawu zobukhona Bakhe endleleni. Ngakho-ke, njengendlela engokoqobo, qaphela lezo “zibonakaliso” ezibonisa ukuthi uphila “egameni laKhe” ngempela. Ezinye zalezi zimpawu zingase zihlanganise ukuzimisela okukhulayo kokuvuma iphutha nokucela intethelelo, ukwanda kwekhono lokubona okuhle kwabanye, ukuthambekela okwandayo kokusabela esimweni sakho esiphakeme, ukuqaphela okukhulu nokwazisa ngezibusiso empilweni yakho, kanye ukholo olukhulayo nokuthembela kuNkulunkulu. Vumela lezi zimpawu zokukhula ngokomoya zisebenze ukuqinisa umoya wakho futhi zijulise ukholo lwakho. ³¹

Imibhalo yaphansi:

444. Of the tribe of Levi twelve thousand sealed, signifies good works. This is evident from the representation and consequent signification of "Levi" and his tribe, as being spiritual love, which is called charity towards the neighbor. "The tribe of Levi" here signifies good works because spiritual love or charity consists in doing things that are good, and these are good works. Charity, itself, viewed in itself, is the affection of truth and good, and where that affection is, there is a life according to truths and goods, for there is no affection without a life according to the truths and goods for which there is affection. If such affection is thought to be possible and to be present, it is a natural not a spiritual affection. These two kinds of affection differ in this, that natural affection has self and the world for an end; thus the truths and goods by which it is affected are loved ¹ for the sake of reputation, that honors and wealth may be acquired, and then a life according to the doctrinals that have been learned is put on merely from self for the sake of appearance, which is thus a feigned life and inwardly hypocritical; while spiritual affection has the Lord, heaven, and eternal life for an end, and has regard to these in truths and goods; thus it loves truths and goods spiritually. When this affection is with man he loves to think and to will these truths and goods, and consequently to live according to them. To live according to truths and goods is what is meant in the Word by "doing," and the life itself is meant by "deeds" and "works" which are so often mentioned in the Word; these, therefore, are what were represented and signified by "Levi" and his tribe in the church with the Jews.

[2] Because this affection is the very essential of the church, the tribe of Levi was assigned to the priesthood; this, too, is why Levi's staff in the tent of meeting blossomed with almonds; and this is why no inheritance was given to that tribe as to the other tribes, but among them all. It is known that the tribe of Levi was appointed to the priesthood; for not only was Aaron made high priest, but also his sons after him, and all the Levites were made ministers to them. That Moses and Aaron were of the tribe of Levi may be seen in Exodus 6:20; Numbers 18:2; and that the Levites were made ministers to Aaron and his sons, in Moses:

The tribe of Levi was taken for the priesthood, to keep the charge of the whole congregation before the tent of meeting, to serve the service of the tabernacle. And the Levites were given to Aaron, and accepted in place of all the firstborn; and further respecting their ministries and functions (Numbers 3 end).

[3] The priesthood was given to this tribe because it represented and thence signified love and charity. Love and charity are the spiritual affection of good and truth; since affection is predicated of love in its continuity, for affection is the continuation of love. This, too, is what the priesthood and its ministry signify in the Word, for this affection is the essential of the church, for where it is there the church is, and where it is not there the church is not; for the affection of good and truth is the very spiritual life of man, and when man is affected by good and truth he is in good and truth in respect to his life, and his thought itself is nothing but affection in a different form, for whatever a man thinks he derives from affection; no one can think without affection. This is why the tribe of Levi was appointed to the priesthood. The like is said of the Levites in Ezekiel, where a new land, a new city, and a new temple are treated of (Ezekiel 40:46; 43:19; 44:15; 48:11, 12).

[4] Because the tribe of Levi represented and thence signified charity in act, thus the goods of charity, which are good works, therefore:

The rod of Levi, upon which was written the name of Aaron, when placed in the tent of meeting before the testimony, blossomed with almonds (Numbers 17:2-11);

"almonds" signifying the goods of charity, since by these all things of the church flourish in man, for when the goods of charity are with man there are also intelligence and faith, for man is then in the affection of understanding what he knows from the Word, and in the will to do according to what he knows. Because the good of charity must be in all things of the church that the church may be in them, and because the affection itself of good and truth, which is charity, is what gives understanding and instruction to all, so not only was the tribe of Levi appointed to the priesthood, but there was no lot and inheritance granted to that tribe like that granted to the other tribes, but was among them all (as is evident in Moses, Numbers 35 to the end; and in Joshua 21:1 to the end). So it is said in Moses:

Therefore no part or inheritance with his brethren fell to Levi; Jehovah Himself is his inheritance (Deuteronomy 10:9).

[5] And because (as has been said) every man acquires knowledge (scientia), intelligence, and wisdom, according to the affection of good and truth that is in him, it is said in Moses:

Jehovah God hath chosen the sons of Levi to minister unto Him and to bless in His name, and according to their mouth shall be every controversy and every stroke (Deuteronomy 21:5).

This signifies in the spiritual sense that the affection of good and truth, which is charity, ministers to the Lord, and teaches those things that are of the church and worship, and discerns between falsities and truths, and between evils and goods; for "the sons of Levi" signify in the spiritual sense the affection of good and truth, which is charity. From this it can be seen that the tribe of Levi was chosen for the priesthood, and an inheritance was given to it among all the tribes, not because that tribe was better than the others, but because it represented charity in act, and good works, which are the effects of all good and truth in man.

[6] That "the tribe of Levi" signifies in the Word the goods of charity, which are good works, can be seen also from the following passages. In Jeremiah:

In those days and at that time I will cause a righteous shoot to sprout up unto David; and He shall do judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem ² shall dwell safely; and this is the name whereby He shall be called, Jehovah our righteousness. There shall not be cut off from David a man to sit on the throne of the house of Israel, and from the priests the Levites there shall not be cut off a man from before My faces to offer up the burnt-offering and to burn the meal-offering, and to do sacrifice all the days. If ye shall have rendered void My covenant of the day and My covenant of the night, My covenant also with David My servant shall become void that he shall not have a son to reign, and with the Levites, the priests My ministers. As the host of the heavens is not numbered, neither the sand of the sea measured, ³ so will I multiply the seed of David My servant and the Levites My ministers (Jeremiah 33:15-18, 20-22).

This treats of the coming of the Lord, who is "the shoot of David," and who shall be called "Jehovah our Righteousness." "Judah shall then be saved, and Israel shall dwell safely," signifies that then those who are in love to the Lord shall be saved; "Israel shall dwell safely" signifying that those who are in charity towards the neighbor shall not be infested by evils and falsities; "there shall not be cut off from David a man to sit upon the throne of the house of Israel" signifies that Divine truth proceeding from the Lord is then to reign perpetually in the church, "the throne of the house of Israel" meaning the church wherein Divine truth reigns; "and from the priests the Levites there shall not be cut off a man from before My faces to offer up the burnt-offering and to burn the meal-offering, and to do sacrifice" signifies that then there shall be worship perpetually from the good of love and charity, and from the truths of faith; "Levites" signifying those who are in such worship; "burnt-offering" the worship from the good of love, "meal-offering" worship from the good of charity towards the neighbor; and "sacrifice" worship from the truths of faith.

[7] "If ye shall have rendered void My covenant of the day and My covenant of the night," signifies if they did not observe the two things, love and faith, that effect conjunction with the Lord; "covenant" meaning conjunction; "covenant of the day" conjunction by love, and "covenant of the night" conjunction by faith; "My covenant also with David My servant shall become void, that he shall not have a son to reign, and with the Levites the priests, My ministers," signifies that they shall then have neither Divine truth nor Divine good; "Levites, priests, ministers," are such as are in the good of love to the Lord and in worship therefrom; "as the host of the heavens is not numbered, neither the sand of the sea measured," signifies the knowledges of truth and good in the spiritual and in the natural man; "host of the heavens" meaning such knowledges in the spiritual man, and "sand of the sea" meaning such knowledges in the natural man; "so will I multiply the seed of David My servant, and the Levites My ministers," signifies the multiplication of Divine truth, and the fructification of Divine good in those who have conjunction with the Lord; here as elsewhere "the Levites, the priests," signify those who are in the good of love and charity, and in an abstract sense, that good itself.

[8] In Malachi:

Behold I send My messenger, and He shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant, whom ye desire. For He is like a refiner's fire, and like fuller's soap; and He shall sit refining and purifying silver, and shall purify the sons of Levi, and shall purge them as gold and silver, that they may bring to Jehovah an offering in righteousness. Then shall the offering of Judah and Jerusalem be sweet unto Jehovah; according to the days of an age and according to former years (Malachi 3:1-4).

What this signifies in the spiritual sense may be seen explained above (n. 242, and ⁴ 433); and that "the sons of Levi" here mean all who are in the good of charity, and thence in the good of faith. This treats of the Lord who was to come; His Divine Human is what is meant by "His temple" to which Jehovah the Lord was to come; that He will purify those who are in the good of charity, and thence in the good of faith, is meant by "He shall purify and purge the sons of Levi." Evidently the sons of Levi are not meant, for it is said that "He shall then purify and purge them," and that "the offering of Judah and Jerusalem shall then be sweet unto Jehovah," and it is known that the Lord did not purify and purge the Levites, and that the offering of Judah and Jerusalem was not sweet to the Lord, for they were utterly opposed to the Lord, and worship by sacrifices and offerings was then abrogated. For "Judah" here means all who are in the good of love to the Lord, and "Jerusalem" the church that is in the truths of doctrine (See above, n. 433).

[9] In Moses:

Moses said of Levi, Thy Thummim and Thy Urim for Thy holy man, whom thou didst tempt in Massah, with whom thou didst strive at the waters of Meribah; who said to his father and to his mother, I have not seen him; ⁵ and his brethren he did not recognize, and his sons he did not know; they shall keep Thy word and they shall observe Thy covenant. They shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nostrils, and whole burnt offering upon Thine altar, and accept the work of his hands; smite through the loins of them that rise against him and of them that hate him, that they rise not again (Deuteronomy 33:8-11).

This is in the blessing of the sons of Israel by Moses, which treats of the Word, because this is signified in the representative sense by "Moses;" and "Urim and Thummin" signify the Divine truth shining forth from Divine good, thus the Word; and "Levi" here means the spiritual affection of truth; the "holy man whom they tempted in Massah and at the waters of Meribah" means the Lord in respect to Divine truth, for the "rock" at which that temptation took place signifies the Lord, and the "waters" from it signify Divine truths; "the father and mother to whom he said I have not seen you" signify the Israelitish church, which did not acknowledge the Lord; the church is called "father" from good, and "mother" from truth; "his brethren whom he did not recognize, and his sons whom he did not know," mean the goods and truths of the church, which were not with them, "brethren" meaning goods, and "sons" truths.

[10] But as "the sons of Levi" signify the goods and truths of the church, and in general the spiritual affection of truth and good, it is said of them "they shall keep Thy Word, they shall observe Thy covenant; they shall teach Jacob Thy judgments, and Israel Thy law," which signifies that those who are in the spiritual affection of truth do the Word and teach the goods and truths of the church, for the spiritual affection of truth is what does and teaches, since it is into that affection that the Lord flows, doing the good with man and teaching the truth with him; "the Word" here means Divine truth, and "to keep it" means to do it; "covenant" means conjunction thereby with the Lord; "judgments" mean the truths of doctrine from the Word; the "law" means the good of truth; "Jacob and Israel" mean the church; "to put incense in the nostrils" signifies worship from the truths of doctrine, and "to put whole burnt offering upon the altar" signifies worship from the good of love. The dispersion of falsities by truth is signified by "smiting through the loins of them that rise against him;" and the dispersion of evils by "smiting through the loins of them that hate him, that they rise not again." This is said of Levi, because Divine truth, which is the Word, can only be with those who are in the spiritual affection of truth. The spiritual affection of truth consists in loving the truth itself, and esteeming it above every good of the world, because through it man has eternal life, and the only means by which eternal life is implanted in man are truths, consequently the Word, for through the Word the Lord teaches truths. The spiritual affection of truth, which is to love truths above every good of the world, is thus described by the Lord in Matthew:

The kingdom of the heavens is like unto a man that is a merchant seeking beautiful pearls; who, when he had found one pearl of great price, going away, sold all that he had and bought it (Matthew 13:45-46);

"pearl" signifying truth. (That man has eternal life from no other source than through truths from good, which is from the Lord, see in The Doctrine of the New Jerusalem 24 at the end.)

[11] That "Levi" signifies love and charity is evident from the words of his mother Leah when she bare him, which are these:

Leah conceived again and bare a son, and said, Now this time will my husband (vir) cleave unto me, because I have borne him three sons; therefore she called his name Levi (Gen. 29:34).

"She conceived again and bare a son" signifies spiritual conception and birth; "and said, Now this time will my husband (vir) cleave unto me," signifies spiritual love, that is charity, by which conjunction is effected; "because I have borne him three sons" signifies what is successive; "therefore she called his name Levi" signifies conjunction by love, and its quality. (For a further explanation of this see Arcana Coelestia 3873-3877.) "Levi" means a cleaving, and "to cleave" signifies conjunction by spiritual love. The three sons of Leah born in succession, "Reuben, Simeon, and Levi" signify in series the first and chief essentials of the church, namely, truth in the understanding, truth in the will, and truth in act; the same as the three disciples of the Lord, "Peter, James, and John," "Peter" signifying truth in the understanding, "James" truth in the will, and "John" truth in act, which is the good of life or the good of charity. In the original tongue Levi means a cleaving, which signifies conjunction through love and charity. (That this is the signification of "cleaving," see Arcana Coelestia 3875.)

[12] That "Levi" in the highest sense signifies the Lord in relation to love and mercy, is evident in Malachi:

That ye may know that I have sent this commandment unto you, that My covenant may be with Levi. My covenant with him was of life and peace; which I gave to him in fear, that he might fear Me, therefore because of My name he was dismayed. The law of truth was in his mouth, and perversity was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from iniquity. The priest's lips, they shall seek the law from his mouth, for he is the messenger of Jehovah of Hosts. But ye have turned aside out of the way; ye have caused many to stumble in the law; ye have corrupted the covenant of Levi (Malachi 2:4-8).

Here "Levi" in the highest sense means the Lord in respect to His Divine Human, for it is said of Levi, that "the law of truth was in his mouth, and perversity was not found in his lips," and that "the priest's lips they shall seek the law from his mouth, for he is the messenger of Jehovah of Hosts;" therefore "the covenant of Levi" means conjunction with the Lord through love and charity; "the covenant of life and peace" signifies that conjunction; "fear," which is also predicated of Him, signifies love. "The priest's lips they shall seek the law from his mouth" signifies that all truth of doctrine is from the Lord, and is with such as are in love to Him. He is called "the messenger of Jehovah" because of the Divine truth that the Lord teaches in the Word and through the Word; "they turned aside out of the way and caused many to stumble in the law, they corrupted the covenant of Levi," signifies that the church that was among the Israelites perverted the truths of the Word and the goods of life therefrom, and thus destroyed conjunction with the Lord; "way" signifying the truths of doctrine, "law" its goods, and the "covenant of Levi" conjunction with the Lord. From this what is signified in the representative sense by Levi and his tribe can be seen, namely, the good of charity, which is the good of life, also the spiritual affection of good and truth, and in the highest sense, the Lord in relation to spiritual love.

[13] As most things in the Word have also a contrary sense, so has "Levi" and his tribe; and in this sense "Levi" signifies the evil of falsity, which is the opposite of the good of charity; also life apart from charity, consequently no charity towards the neighbor. This is signified by "Levi" in the prophecy of Israel the father respecting his sons:

Simeon and Levi are brethren; instruments of violence are their swords; into their secret let not my soul come; unto their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they houghed an ox. Accursed be their anger, for it is strong, and their fury, for it is hard. I will divide them in Jacob, and scatter them in Israel (Genesis 49:5-7).

For the explanation of this see the article above n. 443, where "Simeon" is treated of.

[14] Again, the "Levite" in the Lord's parable of the man wounded by robbers has this contrary signification; and that parable shall here be explained, because it treats of charity towards the neighbor, and because the Lord there spoke from beginning to end by correspondences, which have heretofore been unknown. In Luke:

The lawyer wishing to justify himself, said unto Jesus, And who is my neighbor? And Jesus continuing said, A certain man was going down from Jerusalem into Jericho, and he fell among robbers, who both stripped him and smote him, and departed leaving him half dead. And by chance a certain priest was going down that way; and seeing him he passed by. And in like manner a Levite, when he was at the place, came and saw and passed by. But a certain Samaritan, as he journeyed, came to him; and when he saw him he was moved with compassion, and coming near he bound up his wounds, pouring in oil and wine, and then setting him on his own beast he led him to an inn and took care of him. And on the morrow when he departed he took out two denaries and gave them to the host, and said to him, Take care of him, and whatsoever thou spendest more, when I come back again I will repay thee. Which now of these three seems to thee to have been a neighbor unto him that fell among the robbers? He said, He that showed mercy unto him. And Jesus said unto him, Go, and do thou likewise (Luke 10:29-37).

This treats of charity towards the neighbor, and of good works by which charity is in its effect and in its fullness.

"Jerusalem" here signifies the church where there is true doctrine, and "Jericho" the church where there are knowledges of truth and good; so the "priest" signifies those who have no love to the Lord, and the "Levite" those who have no charity towards the neighbor, such as those were who were in Jerusalem at that time; but the "Samaritan" signifies the nations that were in the good of charity; the "man going down from Jerusalem to Jericho" signifies those who wished to be instructed in the truths and knowledges of the church; the "robbers among whom he fell" signify those in the perverted church, such as the Jewish church was at that time; "they stripped him and smote him, and left him half dead," signifies that they deprived him of truths and imbued him with falsities, and thus doing injury to spiritual life to such a degree that scarcely any spiritual life remains; "to strip" signifying in the Word to deprive of truths, "to smite" signifying to injure the mind and spiritual life by falsities, and "to be half dead" signifying to be almost destitute of that life; "to be moved with compassion" signifies mercy and charity from within, mercy and charity also forming a one; "to bind up the wounds and to pour in oil and wine" signifies providing a remedy against the falsities that have injured his life, by instructing him in the good of love and the truth of faith, "oil" in the Word signifying the good of love, and "wine" the good and truth of faith; "to set him on his own beast" signifies according to his understanding so far as he was able, "horse" (in like manner as beast), signifying the understanding; "to lead him to an inn and to take care of him" signifies to lead him to those who are better instructed in the knowledges of good and truth, an "inn" being a place where foods and drinks are bought, which signify the knowledges of good and truth, thence spiritual nourishment which is communicated by instruction; "he gave to the host two denaries, and said to him, Take care of him, and whatsoever thou spendest more, when I come back again I will repay thee," signifies all things of charity in the measure of his ability and capacity. From this it can now be seen what "Levi," "his tribe," and "the Levites" signify in each sense. (More respecting what is represented and thence signified by "Levi," and the tribe named from him, may be seen in Arcana Coelestia 3875-3877, 4497, 4502, 4503, 6352, 10017.)

Imibhalo yaphansi: