Muzinthu Zonse Yesu Anawonetsera Atate

Yesu anali "Emanuele, Mulungu ali nafe." Iye anabwera kudzaululira Mulungu kwa anthu. Iye anatha kuuza ophunzira ake kuti pomuona ndi kumva Iye anawona ndi kumva Atate. Akanakhala kuti Atate mwiniyo akanakhala wowonekera kwa iwo monga momwe Yesu analiri, iwo akanawona ndi kumva ndendende zimene zinali pamaso pawo mwa Mwana. Ichi chinali cholinga chapadera cha Ambuye wathu pakulankhulana kwake kwa tsiku ndi tsiku ndi ophunzira Ake, ndi gawo lofunika kwambiri la utumiki Wake pakati pa onse amene Iye ankayenera kuchita nawo. Momwemonso tiyenera kuonetsa moyo wake, moyo wa Khristu, mwa mawu ndi zochita. Ntchito yathu yapadera kwambiri ndiyo kusonyeza chifundo, kuwolowa manja, kulolerana, ndi chifundo, zimene zasonyezedwa bwino kwambiri mwa Yesu Cokope lathu lopatsidwa ndi Mulungu. Poganizira izi, tiyeni timutsatire Iye m’phunziro lathu, kupita naye limodzi m’nyumba, ndi kuima pambali pa Iye pakati pa mikhalidwe yosiyana siyana imene inalipo ndi ife tsopano monga momwe zinalili m’masiku a kuyanjana Kwake ndi mitundu yonse ndi mikhalidwe ya anthu. .

Ndi Yesu M'migulu Yanyumba

Tisanalowe iliyonse ya nyumba zimenezi m’phunziro lathu, kapena m’zokumana nazo zathu zenizeni, tiyeni titenge nthaŵi kulingalira lamulo la Mbuye pankhaniyi. Timakumbukira mmene, potumiza ophunzira ake kukachita utumwi pamaso pake, awa anali mawu operekedwa kwa iwo, “M’nyumba ili yonse mukalowamo, choyamba nenani, Mtendere ukhale pa nyumba iyi. Ndipo ngati mwana wa mtendere ali komweko, mtendere wanu udzakhala pa iye” ( Luka 10:5, 6 ) . Zimenezi zikutanthauza kuti kulikonse kumene oimira Yehova apita, mtendere uyenera kupita, osati mikangano, chisokonezo, chipwirikiti, kapena mikangano. Onse amene analandira Choonadi alandirenso mzimu wake wolankhula mtendere kudzera mwa Yesu Khristu.” Izi ziyenera kukhala zoona m’njira zonse zimene tingalowe m’nyumba kapena pozungulira ife.

Ena ali ndi mwaŵi wokulirapo kuposa ena m’nkhani yoloŵera m’nyumba m’gawo lalikulu, ndi mwa kuyanjana nawo iwo eni kusonkhezera ena. Koma tingalowe m’nyumba ndi “kalata” yofulumira kupita kwa abale akutali kapena apafupi, mabwalo amkati angaloŵedwenso ndi “chofalitsa.” M’njira zotere timakhudza miyoyo ina, kuwasonkhezera kuchita zabwino kapena zoipa mogwirizana ndi zimenezo. ku nkhani ya zokambirana zathu, makalata, ndi mabuku ovomerezedwa Izi zikuimira udindo weniweni, kupangitsa kukhala kofunika kuti tizikhala osamala kuti chisonkhezero chathu chikhale choyera m'mawu ndi m'zochita m'mizere iyi:

"Anapukuta mapazi ake pakhomo pake, Koma asanalowe adachita zambiri; 'Sizinali zokwanira kuyeretsa mapazi ake Ndi dothi lomwe adasonkhana mumsewu Iye anayima ndikuchotsa fumbi m'maganizo mwake, Nasiya chisamaliro chonse. 'M'menemo sindidzatenga,' anatero iye, 'Madontho a tsikulo landifikitsa.' Anachotsa madontho a mikangano, Matope a zochitika pamoyo, Zipsera za malingaliro osasamala, Zotsatira za ndewu yomwe adamenyana nayo, nthabwala zodzikonda ndi zovuta Ndipo pamene adalowa anali woyera."

Ngati lingaliro limeneli litsatiridwa nthaŵi zonse, lidzatanthauzadi kuloŵa m’nyumba monga momwe Yesu analangizira ophunzira Ake kuchita; ndipo chotero tidzakhala amithenga a mtendere, kuthandiza ena m’njira zotsimikizirika kubweretsa kwa iwo ndi kwa ife eni dalitso lowonekera la Ambuye.

Monga m’maganizo mwathu timayamba ulendo wathu kuchokera kunyumba kupita kunyumba ndi Yesu, kodi tiyenera kutchula kuti poyamba? Kukhale kwawo kwa Mateyu wamsonkho. Iye anali mmodzi mwa oyamba a khumi ndi aŵiriwo kuitanidwa m’gulu la otsatira osankhidwa mwapadera. Tikuyitanira pano chifukwa cha maphunziro oti aphunzire pamalowa; maphunziro ofunikira kwa onse kuti kukula kwa masomphenya ndi chifundo kuphunziridwe bwino pa chiyambi. Ngati tiphonya phunziro ili, nchiyani chingatipulumutse ku kukhala oganiza mokhazikika monga wansembe ndi Mlevi akudutsa pa zosowa zomwe Yesu sakanazinyalanyaza?

M’nyumba ya wokhometsa msonkho ameneyu, Yesu ali mkati mwa msonkhano wa anthu otchulidwa mofananamo. Chifukwa cha kuyanjana kwake ndi awa anatchedwa “bwenzi la amisonkho ndi ochimwa.” Koma panali chowonadi chotani nanga m’gulu limenelo! Choonadi chamtengo wapatali! Za Iye mwini anati, “Sindinabwere kudzaitana olungama, koma ochimwa kuti alape” ( Mateyu 9:13 ). Pa nthawi ina Iye anakulitsa zimenezi ponena kuti: “Ndinena kwa inu, 3 kuli chimwemwe pamaso pa angelo a Mulungu chifukwa cha wochimwa amene walapa.” ( Luka 15:10 ) Pamenepa, iye anawonjezera kuti: Poganizira za utumiki wa Yesu m’mbali imeneyi ya ntchito Yake, angelo akumwamba ayenera kuti anasangalala kwambiri chifukwa cha kulapa ndi kusandulika kumene kunachitika.

Mariya wa Magadala, ndi ena ananyamulidwa kuchoka ku kuipitsidwa kwa uchimo ndi kudzipereka kwa Yesu kumene kununkhira kwakhala kukuchitika m’zaka mazana onse kulikonse kumene nkhani ya Uthenga Wabwino yapita. Kutsogolera ochimwa kulapa chinali chinthu chodziwika bwino cha ntchito ya Ambuye wathu. Kodi zakhalanso chimodzimodzi ndi ife? Kodi taphonya masitepe mu gawo ili la buku labwino kwambiri? Kodi sitiyenera kudzifunsa tokha ngati m’kuzunzika kwathu ndi Kristu tagawanadi mnyozo Wake chifukwa cha kugwirizana kwathu ndi amisonkho ndi ochimwa, ochuluka kuposa a m’masiku a Yesu, ndipo okonzekanso kulabadira mawonetseredwe a mzimu Wake. Ngati Yesu akanangoika chisamaliro Chake kusonkhanitsa anthu otchulidwa monga Yohane ndi Petro, Mariya wa ku Betaniya, Nataniyeli ndi Yakobo, mmene kukoperako kukanakhala kosiyana. Akadatero, amisonkho ngati aja amene Iye adayanjana nawo, ochimwa ngati iye amene adalowa m’nyumba ya Simoni kudzalira pa mapazi ake, sakadadziwa kuti chisomo chake chidachuluka bwanji pamene uchimo mwa iwo unachuluka.

“Kuchitira anthu onse chokoma” sichinali chochitika wamba muutumiki wa Yesu. Kunali kugwira ntchito kwa uthenga woperekedwa kwa Iye mu ulosi wa ulosi wa Yesaya. Ndithudi utumiki wachifundo umenewu unali wochuluka mu mtima wa Atate pamene mawu ake anadza kuchokera kumwamba kuti, “Uyu ndiye Mwana wanga wokondedwa mwa Iyeyu ndikondwera. Kodi Iye wakondwera nafe pa chifukwa chomwecho?

Luso Losintha Maonedwe Osiyana

Ku Betaniya kwa Marita ndi Mariya ndi nyumba ina imene Yesu ankakonda kupitako. Zambiri zingaŵerengedwe m’mawu a Yohane ponena za nyumba imeneyi pamene akunena kuti, “Tsopano Yesu anakonda Marita, ndi mlongo wake, ndi Lazaro”​—anthu atatu osiyana moonekeratu amene anachita m’njira zitatu zosiyana ku chikondi cha Yesu kaamba ka iwo, koma onse. atatu akugawana mu chikondi Chake. Marita ayenera kuti anali ndi mikhalidwe yabwino kwambiri kuti akhale ndi malo m’chikondi cha Yesu, komabe, Iye sanabisire zolakwa zake. Mtima wake unali wolungama, wotanganidwa ndi chikhumbo choyamikirika cha kutumikira Yesu m’njira yake yapadera, koma pamene zimenezi zinam’pangitsa kudzudzula onse aŵiri Yesu ndi Mariya, ntchito imene Iye anachita inali yothandiza Marita kuona kuchepeka kwa utumiki wake poyerekezera ndi ntchito yake. zinthu zabwino zomwe zinali pamwamba pa maganizo a Mary. Sitiyenera kukayikira kuti mawu amene Marita analankhula kwa Marita sanawanene mwankhanza, koma mwachikondi. Chikhumbo chake chikanakhala chakuti wachikondi ameneyu aone kuti mwa kutsindika pamene Mariya anali kuchiika, ndiye kuti iyenso “akhale pa mapazi a Yesu, kapena kusiya utumiki wake wosakwanira.” Kodi sitingakhulupirire kuti pamene ulendo umenewu unatha ndipo Yesu anali atayamba ulendo Wake, Marita anali mkazi wachimwemwe kwambiri, wodzimva kukhala pafupi ndi kumvetsetsa kolondola kwa Yesu, ndi kuona ndi maso omveka bwino kuti Mariya anali ndi ufulu wosankha njira yakeyake yosonyezera kudzipereka? kwa Mlendo ndi Mbuye wawo wokondedwa? Yesu akasiya zofukiza zonunkhiritsa zamtendere m’nyumba imeneyi kupyolera m’njira Yake yokumana ndi zosiyana m’kawonedwe ndi kakhalidwe ka aŵiri amene Iye anawakonda, ndipo chotero tichite mofananamo ngati tingatsatire kokha chitsanzo chimene Iye watipatsa.

In All Things Jesus Manifested the Father

Jesus was "Emmanuel, God with us." He came to reveal God to men. He could tell His disciples that in seeing and hearing Him they had thereby seen and heard the Father. Had the Father Himself been as visible to them as Jesus was, they would have seen and heard exactly what had been before them in the Son. This was our Lord's special purpose in His day-by-day contacts with His disciples, and a very important part of His mission among all with whom He had to do. In like manner we are to reflect His life, the life of Christ, by word and act. Our very special task is that of manifesting the compassion, the generosity, tolerance, and pity, so perfectly displayed in Jesus our God-given Copy. With this in view, let us follow Him in our study, going with Him into homes, and standing beside Him in the midst of diversified circumstances as present with us now as such were in the days of His contacts with all sorts and conditions of men.

With Jesus In Home Circles

Before we enter any of these homes in our study, or in our actual experiences, let us take time to consider the Master's command in this matter. We remember how, when sending His disciples out on missions before Him, this was the word given to them, "Into whatsoever house you enter, first say, ‘Peace be to this house.’ And if the son of peace be there, your peace shall rest upon it" (Luke 10:5, 6). This means that wherever the Lord's representatives go, peace should go, not strife, confusion, turmoil, or quarreling. All who have received the Truth should receive also its spirit speaking peace through Jesus Christ." This should be true in all the ways by which we may enter the homes or circles about us.

Some are more privileged than others in the matter of entering homes over a wide territory, and by personal contact influencing others. But we may enter homes by "a letter” speeded on its way to brethren far or near, inner circles may also be entered by “a publication” we recommend. In such ways we do touch other lives, influencing them for good or ill according to the tenor of our conversation, correspondence, and recommended literature. This represents a real responsibility, making it important that we are careful that our influence be ever in the direction of purity in word and deed. A very timely suggestion has been given by someone in the following lines:

"He wiped his feet before his door,
But before he entered he did more;
'Twas not enough to cleanse his feet
Of dirt they'd gathered in the street
He stood and dusted off his mind,
And left all trace of care behind.
'In there I will not take' said he,
'The stains the day has brought to me.'
He dusted off the stains of strife,
The mud that's incident to life,
The blemishes of careless thought,
The traces of the fight he'd fought,
The selfish humors and the mean
And when he entered he was, clean."

If this suggestion is followed always, it will surely mean entering homes in the way Jesus instructed His disciples to do; and thus we will be messengers of peace, helping others in ways sure to bring to them and to ourselves the manifest blessing of the Lord.

As in our mind we begin our walk from home to home with Jesus, where shall we call first? Let it be the home of Matthew the publican. He was among the first of the Twelve to be called into that band of specially chosen followers. We call here for the sake of lessons to be learned in this particular spot; lessons needful to all in order that the largeness of vision and of sympathy may be thoroughly learned at the outset. If we miss this lesson what can save us from becoming exclusive-minded like the priest and Levite passing by needs which Jesus could not pass unheeded?

In the home of this publican, Jesus is in the midst of a gathering made up of similar characters. Because of His association with these He was called in derision, “a friend of publicans and sinners.” But what truth there was in that classification! A precious truth indeed! Of Himself He said, "I am not come to call the righteous, but sinners to repentance" (Matt. 9:13). On another occasion He enlarged on this in saying, "I say unto you, 3 there is joy in the presence of the angels of God over a sinner that repents" (Luke 15:10). Thinking of Jesus' own ministry in this feature of His mission, what joy the angels in heaven must have had over the repentance and transformation taking place.

Mary Magdalene, and others lifted up from sin's pollution and into a devotion to Jesus by which a fragrance has been carried down through all the centuries wherever the Gospel story has gone. Leading sinners to repentance was a very marked feature of our Lord's mission. Has it been likewise with us? Have we missed the steps in this part of the perfect copy? Should we not ask ourselves if in our suffering with Christ we have really shared His disrepute because of our befriending publicans and sinners, no less numerous than in the days of Jesus, and no less ready to respond to manifestations of His spirit. Had Jesus confined His attention solely to gathering out such, characters as John and Peter, Mary of Bethany, Nathaniel and James, how different the copy would have been. Had He done so, publicans like those He befriended, sinners like the one who came into Simon's home to weep over His feet would never have known how truly His grace abounded where sin in them had abounded.

"Doing good unto all men" was no mere incident in the ministry of Jesus. It was the working out of the message given Him in the prophetic forecast of Isaiah. Surely this compassionate ministry was much in the Father's heart when His voice came, from heaven saying, "This is My beloved Son in whom I am well pleased." Has He been pleased with us for this same reason?

The Art of Adjusting Divergent Viewpoints

The Bethany home of Martha and Mary is another of the homes frequented by Jesus. Much could be read into the statement of John regarding this home when he says, "Now Jesus loved Martha, and her sister, and Lazarus" -- three distinctly different characters reacting in three different ways to the love of Jesus for them, but all three sharing in His love. Martha must have possessed admirable qualities in order to have this place in the love of Jesus, nevertheless, He was not blind to her failings. Her heart was right, occupied with the laudable desire to serve Jesus in her particular way, but when this led her to rebuke both Jesus and Mary, the task He undertook was that of helping Martha to see the comparative littleness of her service in contrast to the better things uppermost in Mary's mind. We may be sure the word spoken to Martha was not uttered in any harsh manner, but lovingly expressed. His desire would be to have this loving one see that by putting the emphasis where Mary was placing it, then she too, "May sit at Jesus' feet, nor leave her service incomplete." Can we not believe that when this visit was over and Jesus had gone on His way, Martha was a happier woman, feeling nearer to a correct understanding of Jesus, and seeing with clearer eyes the right of Mary to choose her own way of showing devotion to their beloved Guest and Master? Jesus would leave a fragrant incense of peace in this home through His method of meeting diversities in the viewpoints and temperaments of two whom He loved, and so may we do likewise if we will but follow the pattern He has given us.

J.J. Blackburn
© CDMI