Commentary

 

Kufanele siyibone ngeso lengqondo iNkosi? Uma kunjalo, kanjani?

By Rev. Dan Goodenough (machine translated into isiZulu)

{{en|Walking on Water}}

UNkulunkulu Oyedwa Obonakalayo

Kungani kufanele sibe nesithombe engqondweni yeNkosi? Kungani kwakubalulekile ukuthi abantu bangaphambi kwenkathi yobuKristu ABAZENZI izithombe zikaJehova? Khona-ke ngokuzalwa kweNkosi, lokho kwabonakala kushintsha - pho manje kungani sidinga isithombe esisengqondweni esingakwazi ukuzihlanganisa naso?

Abantu bangaphambi kobuKristu babenemibono ehlukahlukene, futhi ngokuvamile elula, ngoNkulunkulu njengomuntu, kodwa abantu abaningi ngaleso sikhathi babethambekele kakhulu ekukhonzeni izithombe. Ayekhulekela izithombe, amathole egolide, uDagoni nabanye onkulunkulu abaningi. Lapho uRaheli ephuma endlini kaLabani, wathatha “izithixo zendlu” wahamba naye. (Genesise 31:30-35)

IMithetho Eyishumi iyenqabela “noma yimuphi umfanekiso oqoshiwe nanoma yimuphi umfanekiso” wanoma yini: “ungawukhothameli noma uwenze . . . (Eksodusi 20:4-5)

Lapho uMose ecela ukubona inkazimulo kaNkulunkulu, watshelwa, “Awukwazi ukubona ubuso bami, ngoba abantu ngeke baNgibone baphile.” (Eksodusi 33:20). Kepha uJehova wamfaka uMose emfantwini wedwala, wamsibekela ngesandla sakhe, wamdlula uMose ngenkazimulo yakhe; UMose wabona umhlane waKhe, kodwa hhayi ubuso baKhe. (Eksodusi 33:21-23)

Ezikhathini ezahlukene uMose wayephikisana noNkulunkulu njengokungathi nomuntu, futhi eTestamenteni Elidala u-YHWH wayevame ukukhuluma ngamazwi abantu, esebenzisa ingelosi. Kodwa abantu abazange babone uNkulunkulu esesimweni esingabizwa ngokuthi usesimweni sikaNkulunkulu. Abantu abambalwa babona iNgelosi ye-YHWH, eyayikhulumela uNkulunkulu. Babecabanga ngoNkulunkulu njengomuntu, HHAYI njengamandla angeyena umuntu. Ku 1 Amakhosi 22:13-23 Umprofethi uMikhaya uthi wabona u-YHWH “ehlezi esihlalweni sakhe sobukhosi, nalo lonke ibandla lasezulwini limi ngakwesokunene saKhe nangakwesokhohlo sakhe.” UJehova wabuza lo mbuthano ukuthi angamncenga kanjani u-Ahabi ukuba “akhuphuke, ukuze abulawe [abulawe] eRamoti Gileyadi.” Ngemva kwengxoxo ethile ngokusobala umoya wavunyelwa ukuba udlulisele isigijimi samanga ku-Ahabi. Ngokusobala uMikaya nabanye babebheka u-YHWH njengohlobo oluthile lukaNkulunkulu ongumuntu.

Kodwa ewonke ama-Israyeli angaphambi kobuKristu ayengacabangi kangako ngesimo esibonakalayo sikaNkulunkulu oyedwa. U-YHWH wayebonakala ekude, engabonakali, eguquguquka futhi ethanda ukwenza okuthile. U-YHWH wayenguMdali nomniki-mthetho, futhi wayefuna ukulalelwa, enemivuzo emihle kubalandeli Bakhe nesijeziso kwabaziqhenyayo nabangalaleli. Ukube umfanekiso obonakalayo kaNkulunkulu wawuvunyelwe, hlobo luni lwesithombe noma umfanekiso owawuyoba yilo, noma wawungaba yilo? Mhlawumbe njengencazelo emfushane "YoMdala Wezinsuku" enezinwele ezinjengoboya obuhlanzekile, engutsheni emhlophe ehlezi esihlalweni somlilo ovuthayo. (Daniyeli 7:9) Kunzima ukucabanga isithombe esamukelekayo sikaNkulunkulu kwabangaphambi kobuKristu, ngaphambi kokuba eze emhlabeni esesimweni Sakhe sobuntu.

Lokhu kwashintsha ngokuphelele lapho eza emhlabeni, ezalwa njengeNdodana kaNkulunkulu, futhi kancane kancane wenza umqondo Wakhe wobuntu (nomzimba) waba ngowaKhe. Waletha uthando lobuNkulunkulu (okusuka emphefumulweni Wakhe) kuzo zonke izimfanelo Zakhe zobuntu - ngisho nokuthanda izitha Zakhe. Wadlula ekuzalweni kabusha kukaNkulunkulu kobuntu Bakhe, futhi “wakukhazimulisa” ngenkathi ehlala kule ndiza yemvelo yesikhathi sasemkhathini lapho sihlala khona. Waba nguYHWH enyameni Yakhe emhlabeni, wabonakala kubo bonke. Ukuphila kwakhe kwalotshwa emaVangelini amane, anezimfundiso eziningi, ukuphulukisa, nezimangaliso, nezibonelo eziningi zokuphatha abanye ngothando oluqotho, kuyilapho ephatha okubi ngalokho okwakuyikho. Ukubona uNkulunkulu uqobo kuJesu Kristu emhlabeni, nakho kunikeza isithombe sangempela nomfanekiso kaNkulunkulu esingamethemba, futhi simkhonze. Azikho izithombe noma ukuma ngobude, okungase kubuyisele emuva ekukhonzeni izithombe. Kodwa kubaculi abaningi, izithombe eziningi nemifanekiso kukhombisa esikwaziyo emaVangelini - isithombe esiphilayo sikaNkulunkulu osesimweni semvelo, esibonisa uJesu njengothando loBunkulunkulu esimweni somuntu.

Simenywa ukuba sibone uJesu njengobuso bukaNkulunkulu. UJesu wathi kuFiliphu: “Sengibe nani isikhathi esingaka, kodwa awukangazi, Filiphu? Ongibonile mina umbonile uBaba, usho kanjani ukuthi: ‘Sibonise uYihlo’? uyakholwa ukuthi mina ngikuBaba, loBaba ukiMi na?" (Johane 14:9-10; nezinye iziqephu kuJohane; futhi bheka Izimfihlakalo Zezulu 10579.)

Umlobi wencwadi yamaHebheru ubiza uJesu ngokuthi “ukukhanya kwenkazimulo [kaNkulunkulu] nomfanekiso woqobo lwakhe, ephasa zonke izinto ngezwi lamandla akhe.” (KumaHeberu 1:3)

UPawulu ubiza iNkosi ngokuthi “umfanekiso kaNkulunkulu ongabonakali . . . (Kolose 1:15) "Ngokuba kuhlezi kuye konke ukugcwala kobuNkulunkulu ngokomzimba.”Kolose 2:9)

"Ngoba uNkulunkulu owayala ukukhanya ukuba kukhanye ebumnyameni oye wakhanya ezinhliziyweni zethu ukuze kukhanye ulwazi lwenkazimulo kaNkulunkulu ebusweni bukaJesu Kristu.”2 KwabaseKorinte 4:6)

"Inkulu imfihlakalo yokumesaba uNkulunkulu: UNkulunkulu wabonakaliswa enyameni….”1 Thimothewu 3:16)

Lezi kanye nezinye izinkulumo zikwenza kucace ukuthi uJesu Kristu usikhombisa uNkulunkulu; ukuthi sibona uNkulunkulu kuJesu Kristu.

Kwakungakaze kwenzeke ngaphambili, ukuthi u-YHWH uNkulunkulu abonakale kumuntu wangempela ophilayo emhlabeni, okusenza sikwazi ukuthwebula isithombe, ukubona nokuqonda uNkulunkulu ngokweqiniso, osesimweni somuntu sothando lweqiniso. Ezinye izingozi zokukhonza izithombe zisekhona - isb., ezinye izithombe nemikhuba yezenkolo nemidwendwe phakathi kwamanye amaKristu. Kodwa izimfundiso zeNkosi ngokwazo (eTestamenteni Elidala neLisha, futhi kakhulu eziMfundisweni zaseZulwini) zikwenqabela ukukhonza kwangaphandle okwedlulele okugxile ezithombeni. Abaculi bakhiqize izithombe eziningi ezibukwayo zeNkosi kangangokuthi singaba nomuzwa wothando lukaNkulunkulu lwesintu kubo bonke, ngaphandle kokugxila esithombeni esisodwa nje.

Kodwa kuthiwani ngabangaphambi kobuKristu - ingabe bashiywa izintandane ezingokomoya? Amasonto abo ayengamasonto amelelayo, futhi indlela yawo yokuya ezulwini nokuzalwa kabusha yayihluke ngandlela-thile kuleyo eyavulwa uJesu Kristu. Abazange bakujabulele ukukhanya okungokomoya okwenzeka ngemva kokuba iNkosi ize emhlabeni; babengazazi izithombe zamaVangeli ezibonisa umusa kubo bonke omakhelwane. Kodwa abaningi ngokuqinisekile beza ezulwini futhi bakha imibuso yomoya nowasezulwini. Abantu beBandla Lasendulo Kakhulu babemsulwa futhi belungile, futhi besondelene noNkulunkulu, nakuba bengekho eduze ngangokunokwenzeka manje. FUTHI NJENGOBA ekufikeni Kwakhe, laba bantu bangaphambi kobuKristu manje banobudlelwane obugcwele nobucace ngokwengeziwe noNkulunkulu, njengoba kwabikezelwa ku-Isaya: “Ukukhanya kwenyanga kuyakuba njengokukhanya kwelanga, nokukhanya kwelanga kuphindwe kasikhombisa, ukukhanya kwezinsuku eziyisikhombisa, ngosuku uJehova abopha ngalo ukuphuka kwabantu bakhe.” (Isaya 30:26)

Inkolo YeQiniso yobuKhrestu 109 ilandisa ngendlela ubuKristu obulethe ngayo izinguquko ezingokomoya ezijulile neziyisisekelo. Noma kunjalo, abangaphambi kobuKristu babenethuba eligcwele lokuholelwa ezulwini, ngezinkolo ezazitholakala kubo. Ukukhanya, ukuphila, kanye nokusetshenziswa ezulwini kwabo kwakunomkhawulo, kodwa manje sekukhule kakhulu kusukela ekuFikeni KweNkosi KokuQala kanye Nokwesibili. Njengoba ukuphila komuntu kwaba kubi kakhulu emakhulwini eminyaka ngaphambi kokuba iNkosi ifike ngokuzalwa komuntu, ububi banda futhi bacishe babhubhisa ukulingana okungokomoya okuhlinzekwayo kanye nokuzikhethela okukhululekile emhlabeni (njengoba kufakazelwa emlandweni wasendulo, isib. Impilo kaKhesari nezimpi). Lokhu konakala okungokomoya kwasakazeka ngenxa yokuthi iZwi elimelelayo lasendulo namabandla awazange anikeze iqiniso elanele noma ukuqonda ngoNkulunkulu. Ngakho-ke iNkosi yeza emhlabeni ukuze ibuyisele amandla Ayo nokulawula esihogweni, futhi yehlise uthando nokukhanya Kwayo emhlabeni, okokuqala engqondweni Yayo (kaJesu) yemvelo - futhi kusukela ngaleso sikhathi yafika kubantu emhlabeni, futhi nasekukhanyeni okukhanyayo. amazulu wonke.

Okokugcina, nawu umgomo oqinile, okhuthazayo weBandla Elisha LamaKristu:

“Liyokhulekela uNkulunkulu oyedwa obonakalayo, okuye uNkulunkulu ongabonakali, njengoba umphefumulo usenyameni…. Ukuhlangana noNkulunkulu ongabonakali kufana nokubamba kweso lendawo yonke, okuphela kwakhe kungenakubonwa; noma kufana nombono endaweni yonke. maphakathi nolwandle.” Kodwa ukuhlangana noNkulunkulu obonakalayo kufana nokubuka umuntu esemoyeni noma olwandle, elulela izandla zakhe futhi ememela bonke ezingalweni zakhe.” (Inkolo YeQiniso yobuKhrestu 787)

From Swedenborg's Works

 

True Christian Religion #109

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109. ADDITIONAL NOTE

All churches which existed before the Lord's coming were representative, unable to see Divine truths except in shadow. But since the Lord's coming into the world, a church has been founded by Him which has seen, or rather has been able to see, Divine truths in broad daylight. It is the same difference as between evening and morning. In fact the state of the church before the Lord's coming is called in the Word evening; and its state after His coming is called morning. Before He came into the world, the Lord was certainly present with the people of the church, but through the mediation of angels as His representatives; however, since His coming He is present with the people of the church without any intermediary. For in the world He put on the Divine Natural too, in which He is present with human beings. The Lord's glorification is the glorification of His Human, which He took upon Himself in the world; and the glorified Human of the Lord is the Divine Natural. The truth of this is clear from the fact that the Lord rose from the tomb with His whole body which He had in the world, and left nothing of it behind there. It follows that He took with Him from there the Human Natural itself from first to last. That is why He said to His disciples after the resurrection, when they thought they saw a spirit:

Look at my hands and my feet to confirm that it is I; touch me and see, for a spirit does not have flesh and bones, as you see me have, Luke 24:37, 39.

It is plain from this that His natural body was made Divine by glorification. Paul therefore says that in Christ all the fulness of the Godhead dwells bodily (Colossians 2:9); and John says that the Son of God Jesus Christ is the true God (1 John 5:20). By this the angels know that the Lord alone in all the spiritual world is fully man.

[2] It is well known in the church that all worship among the Israelite and Jewish nation was only external, and it was only a sketch of the internal worship which the Lord revealed. Thus worship before the Lord's coming consisted of symbols and figures, which stood as a fair model of true worship. Among the ancients the Lord Himself was actually seen, for He said to the Jews:

Your father Abraham rejoiced to see my day, and see it he did and was glad. I say to you, before Abraham was, I was, John 8:56, 58.

But because at that time the Lord was only represented, which was done by means of angels, everything in the Jewish church was made representative. But after His coming into the world, those representations vanished. The inward cause of this was that the Lord in the world put on the Divine Natural too, and by means of this He enlightens not only the internal, spiritual man, but also the external, natural man. Unless these two are simultaneously enlightened, a person is, so to speak, in shadow; but when both are simultaneously enlightened, he is, so to speak, in daylight. For when only the internal man is enlightened, and not the external at the same time, or when only the external man is enlightened, and not the internal at the same time, it is like someone asleep and dreaming, and then when he wakes remembering his dream, which leads him to various quite imaginary conclusions. It is also like someone walking in his sleep, when he thinks he sees what he sees in broad daylight.

[3] The difference between the state of the church before and after the Lord's coming can also be compared to a person who reads a book at night by the light of the moon and stars, and one who does so in sunlight. It is crystal clear that in the former light, which is only white, the eye strays; but it does not in the latter light, which is flamelike. Therefore we read of the Lord:

The God of Israel spoke, the Rock of Israel talked to me. He is like the light of morning, when the sun rises, a morning without clouds. 2 Samuel 23:3-4.

The God of Israel and the Rock of Israel mean the Lord. Elsewhere:

The light of the moon shall be as the light of the sun, and the light of the sun will be sevenfold, like the light of seven days, on the day when Jehovah binds up His people's broken limb, Isaiah 30:26.

This is a description of the state of the church after the Lord's coming. In short, the state of the church before the Lord's coming can be compared to an old woman, whose face is made up and who thinks the rouge makes her look lovely. But the state of the church after the Lord's coming can be compared to a young woman whose natural high colour makes her beautiful. Again, the state of the church before the Lord's coming can be compared to the rind of a fruit, such as an orange, apple, pear, or grape, and its taste; but its state after His coming to the interior of those fruits and their taste; and many other similes. This is all because the Lord, after putting on the Divine Natural too, enlightens the internal, spiritual man and the external, natural man at the same time. For when only the internal man is enlightened, and not the external at the same time, there is shadow; and likewise when only the external is enlightened, and not the internal at the same time.

  
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Thanks to the Swedenborg Society for the permission to use this translation.