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Another parable put He forth unto them, saying, The Kingdom of Heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares. So the servants of the householder came and said to him, Sir, did you not sow good seed in your field? Whence then has it tares? He said to them, An enemy has done this. The servants said to him, Will you then that we go and gather them up? But he said, Nay, lest while you gather up the tares, you root up also the wheat with them. Let both therefore grow together until the harvest.
What is the difference between this, and the parable before it? There He speaks of them that have not at all holden with Him, but have started aside, and have thrown away the seed; but here He means the societies of the heretics. For in order that not even this might disturb His disciples, He foretells it also, after having taught them why He speaks in parables. The former parable then means their not receiving Him; this, their receiving corrupters. For indeed this also is a part of the devil's craft, by the side of the truth always to bring in error, painting thereon many resemblances, so as easily to cheat the deceivable. Therefore He calls it not any other seed, but tares; which in appearance are somewhat like wheat.
Then He mentions also the manner of his device. For
while men slept, says He. It is no small danger, which He hereby suspends over our rulers, to whom especially is entrusted the keeping of the field; and not the rulers only, but the subjects too.
And He signifies also that the error comes after the truth, which the actual event testifies. For so after the prophets, were the false prophets; and after the apostles, the false apostles; and after Christ, Antichrist. For unless the devil see what to imitate, or against whom to plot, he neither attempts, nor knows how. Now then also, having seen that
one brought forth a hundred, another sixty, another thirty, he proceeds after that another way. That is, not having been able to carry away what had taken root, nor to choke, nor to scorch it up, he conspires against it by another craft, privily casting in his own inventions.
And what difference is there, one may say, between them that sleep, and them that resemble the wayside? That in the latter case he immediately caught it away; yea, he suffered it not even to take root; but here more of his craft was needed.
And these things Christ says, instructing us to be always wakeful. For, says He, though thou quite escape those harms, there is yet another harm. For as in those instances
the wayside, and
the rock, and
the thorns, so here again sleep occasions our ruin; so that there is need of continual watchfulness. Wherefore He also said,
He that endures to the end, the same shall be saved. Matthew 10:22
Something like this took place even at the beginning. Many of the prelates, I mean, bringing into the churches wicked men, disguised heresiarchs, gave great facility to the laying that kind of snare. For the devil needs not even to take any trouble, when he has once planted them among us.
And how is it possible not to sleep? One may say. Indeed, as to natural sleep, it is not possible; but as to that of our moral faculty, it is possible. Wherefore Paul also said,
Watch ye, stand fast in the faith. 1 Corinthians 16:13
After this He points out the thing to be superfluous too, not hurtful only; in that, after the land has been tilled, and there is no need of anything, then this enemy sows again; as the heretics also do, who for no other cause than vainglory inject their proper venom.
And not by this only, but by what follows likewise, He depicts exactly all their acting. For,
When the blade was sprung up, says He,
and brought forth fruit, then appeared the tares also; which kind of thing these men also do. For at the beginning they disguise themselves; but when they have gained much confidence, and some one imparts to them the teaching of the word, then they pour out their poison.
But wherefore does He bring in the servants, telling what has been done? That He may pronounce it wrong to slay them.
And He calls him
an enemy, because of his harm done to men. For although the despite is against us, in its origin it sprang from his enmity, not to us, but to God. Whence it is manifest, that God loves us more than we love ourselves.
And see from another thing also, the malicious craft of the devil. For he did not sow before this, because he had nothing to destroy, but when all had been fulfilled, that he might defeat the diligence of the Husbandman; in such enmity against Him did he constantly act.
And mark also the affection of the servants. I mean, what haste they are in at once to root up the tares, even though they do it indiscreetly; which shows their anxiety for the crop, and that they are looking to one thing only, not to the punishment of that enemy, but to the preservation of the seed sown. For of course this other is not the urgent consideration.
Wherefore how they may for the present extirpate the mischief, this is their object. And not even this do they seek absolutely, for they trust not themselves with it, but await the Master's decision, saying,
What then does the Master? He forbids them, saying,
Lest haply ye root up the wheat with them. And this He said, to hinder wars from arising, and blood and slaughter. For it is not right to put a heretic to death, since an implacable war would be brought into the world. By these two reasons then He restrains them; one, that the wheat be not hurt; another, that punishment will surely overtake them, if incurably diseased. Wherefore, if you would have them punished, yet without harm to the wheat, I bid you wait for the proper season.
But what means,
Lest ye root up the wheat with them? Either He means this, If you are to take up arms, and to kill the heretics, many of the saints also must needs be overthrown with them; or that of the very tares it is likely that many may change and become wheat. If therefore ye root them up beforehand, you injure that which is to become wheat, slaying some, in whom there is yet room for change and improvement. He does not therefore forbid our checking heretics, and stopping their mouths, and taking away their freedom of speech, and breaking up their assemblies and confederacies, but our killing and slaying them.
But mark thou His gentleness, how He not only gives sentence and forbids, but sets down reasons.
What then, if the tares should remain until the end?
Then I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them. Matthew 13:30 He again reminds them of John's words, Matthew 3:12 introducing Him as judge; and He says, So long as they stand by the wheat, we must spare them, for it is possible for them even to become wheat but when they have departed, having profited nothing, then of necessity the inexorable punishment will overtake them.
For I will say to the reapers, says He,
Gather ye together first the tares. Why,
first? That these may not be alarmed, as though the wheat were carried off with them.
And bind them in bundles to burn them, but gather the wheat into my barn.
That is, since He had said, that of the crop three parts are lost, and but one saved, and in the very part again which is saved so great damage ensues; lest they should say,
And who, and how many will be the faithful? this fear again He removes, by the parable of the mustard seed leading them on to belief, and signifying that in any case the gospel shall be spread abroad.
Therefore He brought forward the similitude of this herb, which has a very strong resemblance to the subject in hand;
Which indeed is the least, He says,
of all seeds, but when it is grown, it is the greatest among herbs, and becomes a tree, so that the birds of the air come and lodge in the branches thereof.
Thus He meant to set forth the most decisive sign of its greatness.
Even so then shall it be with respect to the gospel too, says He. Yea, for His disciples were weakest of all, and least of all; but nevertheless, because of the great power that was in them, It has been unfolded in every part of the world.
After this He adds the leaven to this similitude, saying,
For as this converts the large quantity of meal into its own quality, even so shall you convert the whole world.
And see His wisdom, in that He brings in things natural, implying that as the one cannot fail to take place, so neither the other. For say not this to me:
What shall we be able to do, twelve men, throwing ourselves upon so vast a multitude? Nay, for this very thing most of all makes your might conspicuous, that you mix with the multitude and are not put to flight. As therefore the leaven then leavens the lump when it comes close to the meal, and not simply close, but so as to be actually mixed with it (for He said not,
put, simply, but
hid); so also ye, when you cleave to your enemies, and are made one with them, then shall you get the better of them. And as the leaven, though it be buried, yet is not destroyed, but little by little transmutes all into its own condition; of like sort will the event be here also, with respect to the gospel. Fear ye not then, because I said there would be much injurious dealing: for even so shall you shine forth, and get the better of all.
three measures, here, He meant many, for He is wont to take this number for a multitude.
And marvel not, if discoursing about the kingdom, He made mention of a little seed and of leaven; for He was discoursing with men inexperienced and ignorant, and such as needed to be led on by those means. For so simple were they, that even after all this, they required a good deal of explanation.
Where now are the children of the Greeks? Let them learn Christ's power, seeing the verity of His deeds, and on either ground let them adore Him, that He both foretold so great a thing, and fulfilled it. Yea, for it is He that put the power into the leaven. With this intent He mingled also with the multitude those who believe in Him, that we might impart unto the rest of our wisdom. Let no one therefore reprove us for being few. For great is the power of the gospel, and that which has been once leavened, becomes leaven again for what remains. And as a spark, when it has caught in timber, makes what has been burnt up already increase the flame, and so proceeds to the rest; even so the gospel likewise. But He said not fire, but
leaven. Why might this be? Because in that case the whole effect is not of the fire, but partly of the timber too that is kindled, but in this the leaven does the whole work by itself.
3. Now if twelve men leavened the whole world, imagine how great our baseness, in that when we being so many are not able to amend them that remain; we, who ought to be enough for ten thousand worlds, and to become leaven to them.
But they, one may say,
were apostles. And what then? Were they not partakers with you? Were they not brought up in cities? Did they not enjoy the same benefits? Did they not practise trades? What, were they angels? What, came they down from Heaven?
But they had signs, it will be said. It was not the signs that made them admirable. How long shall we use those miracles as cloaks for our own remissness? Behold the choir of the Saints, that they shone not by those miracles. Why, many who had actually cast out devils, because they wrought iniquity, instead of being admired, did even incur punishment.
And what can it be then, he will say, that showed them great? Their contempt of wealth, their despising glory, their freedom from worldly things. Since surely, had they wanted these qualities, and been slaves of their passions, though they had raised ten thousand dead, so far from doing any good, they would even have been accounted deceivers. Thus it is their life, so bright on all sides, which also draws down the grace of the Spirit.
What manner of miracle did John work, that he fixed on himself the attention of so many cities? For as to the fact that he did no wondrous works, hear the evangelist, saying,
John did no miracle. And whence did Elias become admirable? Was it not from his boldness towards the king? From his zeal towards God? From his voluntary poverty? From his garment of sheep's skin, and his cave, and his mountains? For his miracles he did after all these. And as to Job, what manner of miracle did he work in sight of the devil, that he was amazed at him? No miracle indeed, but a life that shone and displayed an endurance firmer than any adamant. What manner of miracle did David, yet being young, that God should say,
I have found David the son of Jesse, a man after my own heart? Acts 13:22 And Abraham, and Isaac, and Jacob, what dead body did they raise? What leper did they cleanse? Do you not know that the miracles, except we be sober, do even harm in many cases? Thus many of the Corinthians were severed one from another; thus many of the Romans were carried away with pride; thus was Simon cast out. Thus he, who at a certain time had a desire to follow Christ, was rejected, when he had been told,
The foxes have holes, and the birds of the air nests. Matthew 8:20 For each of these, one aiming at the wealth, another at the glory, which the miracles bring, fell away and perished. But care of practice, and love of virtue, so far from generating such a desire, does even take it away when it exists.
And Himself too, when He was making laws for His own disciples, what said He?
Do miracles, that men may see you? By no means. But what?
Let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven. Matthew 5:16 And to Peter again He said not,
If you love me,
do miracles, but
feed my sheep. John 21:16 And whereas He everywhere distinguishes him with James and John above all the rest, for what, I pray you, did He distinguish them? For their miracles? Nay, all alike cleansed the lepers, and raised the dead; and to all alike He gave that authority.
Whence then had these the advantage? From the virtue in their soul. Do you see how everywhere practice is required, and the proof by works?
For by their fruits, says He,
you shall know them. Matthew 7:16 And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both he that shows forth an excellent life, draws to himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.
And why say I, that Christ does all for this object? Why, even thou, should one give you your choice, to raise dead men by His name, or to die for His name; which I pray you, of the two would you rather accept? Is it not quite plain, the latter? And yet the one is a miracle, the other but a work. And what, if one offered you to make grass gold, or to be able to despise all wealth as grass, would you not rather accept this latter? And very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.
4. Do you see that our practice has more power to do good? By practice I mean, not your fasting, nor yet your strewing sackcloth and ashes under you, but if you despise wealth, as it ought to be despised; if you be kindly affectioned, if you give your bread to the hungry, if you control anger, if you cast out vainglory, if you put away envy. So He Himself used to teach: for,
Learn of me, says He,
for I am meek and lowly in heart. Matthew 11:29 He did not say,
for I fasted, although surely He might have spoken of the forty days, yet He says not this; but,
I am meek and lowly in heart. And again, when sending them out, He said not,
Eat of all that is set before you. With regard to wealth, however, He required of them great strictness, saying,
Provide not gold, or silver, or brass, in your purses. Matthew 10:9
And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, you think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.
Wherefore, if you desire to become equal to the apostles, there is nothing to hinder you. For to have arrived at this virtue only suffices for your not at all falling short of them. Let no one therefore wait for miracles. For though the evil spirit is grieved, when he is driven out of a body, yet much more so, when he sees a soul delivered from sin. For indeed this is his great power. Acts 8:10 This power caused Christ to die, that He might put an end to it. Yea, for this brought in death; by reason of this all things have been turned upside down. If then thou remove this, you have cut out the nerves of the devil, you have
bruised his head, you have put an end to all his might, you have scattered his host, you have exhibited a sign greater than all signs.
The saying is not mine, but the blessed Paul's. For when he had said,
Covet earnestly the best gifts, and yet show I unto you a more excellent way; 1 Corinthians 12:31 he did not speak next of a sign, but of charity, the root of all our good things. If then we practise this, and all the self-denial that flows from it, we shall have no need of signs; even as on the other hand, if we do not practise it, we shall gain nothing by the signs.
Bearing in mind then all this, let us imitate those things whereby the apostles became great. And whereby did they become great? Hear Peter, saying,
Behold we have forsaken all, and followed You; what shall we have therefore? Matthew 19:27 Hear also Christ saying to them,
You shall sit upon twelve thrones, and,
every one that has forsaken houses, or brethren, or father, or mother, shall receive an hundredfold in this world, and shall inherit everlasting life. From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might forever and ever. Amen.
Source. Translated by George Prevost and revised by M.B. Riddle. From Nicene and Post-Nicene Fathers, First Series, Vol. 10. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1888.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/200146.htm>.
Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.
Tafadhali kusaidia kusaidia ujumbe wa Advent Mpya na kupata maudhui kamili ya tovuti hii kama download papo hapo. "Katika kitabu cha ""The Catholic Encyclopedia,"" ""The Church Fathers,"" ""Summa,"" ""The Bible,"" na mengineyo, yote kwa dola 19.99 tu, Yesu anawaelezea mfano mwingine, akisema, ""Ufalme wa mbinguni umefananishwa na mtu aliyepanda mbegu nzuri shambani mwake." Lakini watu walipokuwa wamelala, adui yake akaja na kupanda magugu katikati ya ngano, kisha akaenda zake. Lakini wakati shina lilipochipuka na kuzaa matunda, ndipo magugu yalipoonekana. "11 Basi watumishi wa mwenye nyumba wakaja, wakamwambia, ""Bwana, je, hukupanda mbegu nzuri katika shamba lako?" Basi, magugu hayo yanatokana wapi? "Akawaambia, ""Adui ndiye aliyefanya hili.""" "Watumishi wakamwambia, ""Je, unataka tuende tukawakusanyie?""" "Lakini akasema, ""Hapana, msije mkikusanya magugu na kuangusha ngano pamoja nayo.""" Basi, acheni vyote viwili vikue pamoja mpaka wakati wa mavuno. Kuna tofauti gani kati ya mfano huu na ule uliotangulia? "Hapo anataja wale ambao hawakumshikilia kabisa, bali wameanza kando, na wametupa mbegu; lakini hapa anamaanisha jamii za wazushi.""" Kwa maana hata hilo lisije likawaogopesha wanafunzi wake, yeye pia alitangulia, baada ya kuwafundisha kwa nini yeye huzungumza kwa mifano. Mfano wa kwanza basi unamaanisha kwamba hawakumpokea; huu, kwamba walipokea wafisadi. Kwa maana kweli hii pia ni sehemu ya ujanja wa shetani, kwa upande wa ukweli daima kuleta makosa, kuchora juu yake kufanana nyingi, hivyo kwa urahisi kudanganya wale wanaoweza kudanganywa. Kwa hiyo, yeye haitawi mbegu nyingine yoyote, bali magugu, ambayo kwa kuonekana ni kama ngano. Kisha anataja pia njia ya ufundi wake. Kwa maana watu walipokuwa wakilala, asema Bwana, "Hiyo si hatari ndogo, ambayo kwa njia hii anawaweka juu ya watawala wetu, ambao hasa wamepewa jukumu la kulinda uwanja; na si watawala tu, bali pia raia. """ Na pia anamaanisha kwamba kosa linakuja baada ya ukweli, ambao tukio halisi linashuhudia. Kwa maana ndivyo walivyo manabii wa uongo, na baada ya mitume mitume wa uongo, na baada ya Kristo mpinga Kristo. Kwa maana, isipokuwa Ibilisi aone ni nini cha kuiga, au ni nani wa kumshambulia, hatajaribu, wala hajui jinsi ya kufanya hivyo. "Basi, pia, baada ya kuona kwamba mmoja alitoa mia moja, mwingine sitini, mwingine thelathini, anaendelea baada ya hiyo kwa njia nyingine. """ Maana yake, kwa kuwa hakuweza kuondoa kile kilichokuwa kimezaa mizizi, wala kukifunika, wala kukichoma, yeye hujipanga dhidi yake kwa ufundi mwingine, akijitolea kwa siri katika uvumbuzi wake mwenyewe. Na kuna tofauti gani, mtu anaweza kusema, kati ya wale wanaolala, na wale wanaofanana na kando ya njia? Katika hali ya mwisho, yeye mara moja kukamata mbali; ndiyo, yeye hata kuvumilia ni mizizi; lakini hapa zaidi ya ufundi wake ilikuwa inahitajika. "Kristo anasema hivi akitufundisha tuwe macho sikuzote.""" "Kwa maana, asema, ""Hata kama utakosa kabisa madhara hayo, bado kuna madhara mengine.""" Kwa maana kama vile katika visa hivyo, kando ya njia, na mwamba, na miiba, ndivyo ilivyo hapa pia, usingizi hutuletea uharibifu; kwa hiyo kuna uhitaji wa kuwa macho daima. "Kwa hiyo, alisema hivi: ""Yule atakayevumilia hadi mwisho ataokolewa.""" Mathayo 10:22 - Jambo kama hili lilitokea hata mwanzoni. "Wakuu wa kanisa walipokuwa wakileta watu waovu, ""wachafu"" walioficha, walifanya iwe rahisi kwa watu kuweka mtego huo." Kwa sababu shetani hata haja ya kuchukua shida yoyote, wakati yeye mara moja kupandwa yao miongoni mwetu. Na inawezekanaje kutolala? Mtu aweza kusema. Kwa kweli, kuhusiana na usingizi wa asili, haiwezekani; lakini kuhusiana na ule wa uwezo wetu wa kiadili, inawezekana. "Kwa hiyo Paulo alisema hivi: ""Kesheni, simameni imara katika imani.""" 1Wakorintho 16:13 - Baada ya hayo, yeye anaonyesha jambo kuwa ziada pia, si madhara tu, katika kwamba, baada ya ardhi imekuwa tilled, na hakuna haja ya kitu chochote, kisha adui hii sows tena, kama heretics pia kufanya, ambao kwa sababu nyingine yoyote ila vanity inject sumu yao sahihi. Na si kwa hili tu, bali kwa yale yanayofuata vivyo hivyo, Yeye huonyesha kwa usahihi matendo yao yote. "Kwa maana, ""Mti ulipochipuka na kuzaa matunda, ndipo magugu yalipoonekana pia,"" kama vile watu hawa wanavyofanya." Kwa maana mwanzoni wanajificha; lakini wanapoanza kuwa na uhakika mwingi, na mtu fulani anawafundisha neno, ndipo wao huvuja sumu yao. Lakini kwa nini awaingize watumishi, na kuwaambia yale yaliyofanywa? Kwa hiyo huenda akaona ni kosa kuwaua. Na anamwita adui, kwa sababu ya madhara aliyowafanyia watu. Kwa maana ijapokuwa chuki hiyo ni dhidi yetu, kwa asili ilitokana na uadui wake, si dhidi yetu, bali dhidi ya Mungu. Kwa hiyo ni wazi kwamba Mungu anatupenda zaidi kuliko tunavyojipenda wenyewe. Na tazama jambo jingine pia, ujanja wa uovu wa Ibilisi. Kwa maana hakupanda kabla ya hapo, kwa sababu hakuwa na kitu cha kuharibu; lakini wakati wote ulipokamilika, ili apate kuishinda bidii ya Mkulima, kwa uadui kama huo dhidi yake, alitenda daima. Na pia angalia shauku ya watumishi. "Wana haraka sana kuondoa magugu, ingawa wanafanya hivyo kwa ukosefu wa busara, na hilo linaonyesha kwamba wana wasiwasi kuhusu mazao, na kwamba wanatazamia jambo moja tu, si kuadhibu adui huyo, bali kuhifadhi mbegu iliyopandwa.""" Kwa hakika hii nyingine si kuzingatia haraka. Kwa hiyo jinsi wanavyoweza kwa sasa kuondoa uovu, hii ni lengo lao. "Hata hivyo, hawafuati kabisa, kwa sababu hawajiamini wenyewe, lakini wanangojea uamuzi wa Bwana, wakisema, ""Basi, Bwana anafanya nini?""" "Akawazuia, akisema, ""Lakini labda mtachoma ngano pamoja nao.""" "Akasema hivi ili kuzuia vita, umwagaji damu na mauaji yasitokee.""" Kwa maana si sawa kumwua mwasi, kwa kuwa vita vya kukatisha tamaa vitatokea ulimwenguni. Kwa sababu hizi mbili, basi, Yeye anawakomesha; moja, ili ngano isiharibike; nyingine, kwamba adhabu itawafikia, ikiwa ni ugonjwa usioweza kupona. "Kwa hiyo, ikiwa mnataka kuwaadhibu, lakini bila kuharibu ngano, naomba msubiri wakati unaofaa.""" "Lakini maana yake ni nini, ""Je, msipasue ngano pamoja nao?""" "Amewaambia hivi: ""Ikiwa mnataka kuchukua silaha na kuwaua wazushi, ni lazima watakatifu wengi waangamizwe pamoja nao; au kwamba ya magugu hayo ni ya hakika kwamba wengi watabadilika na kuwa ngano.""" "Kwa hiyo, mkiwakata mizizi kabla ya wakati, mnaumiza kile ambacho kitakuwa ngano, na kuwaua baadhi ambao bado kuna nafasi ya mabadiliko na uboreshaji. """ Kwa hiyo, yeye hakutukataza kuwazuia wazushi, na kuwazuia wasiseme, na kuwaondoa uhuru wao wa kusema, na kuvunja makusanyiko yao na mashirika yao, bali kuua na kuwaua. Lakini angalia upole wake, jinsi asivyotoa hukumu na kuharimisha tu, bali pia anatoa sababu. Basi, nini ikiwa magugu yatabaki mpaka mwisho? "6 Ndipo nitawaambia wavunaji, 'Kusanyeni magugu kwanza, mkawafungeni vifungo ili mwateketee moto.'""" "Mwanzo 13:13 ""Akawakumbusha tena maneno ya Yohana, akimtangaza kuwa hakimu; na akasema, Maadamu wamesimama karibu na ngano, ni lazima tuwaachilie; kwa maana inawezekana hata wawe ngano; lakini watakapotoka, bila kupata faida yoyote, basi adhabu isiyopunguzwa itawafikia.""" "Kwa maana nitawaambia wavunaji, asema Bwana, ""Kusanyeni magugu kwanza.""" Kwa nini, kwanza? "Ili hawa wasiogope, kana kwamba ngano imechukuliwa pamoja nao.""" "Nawafungeni vifungo ili wachome moto, lakini mkusanyeni ngano katika ghala langu.""" "Hivyo ndivyo alivyowaambia: ""Katika mazao sehemu tatu zimepotea, na sehemu moja tu imeokoka, na katika sehemu hiyo iliyookoka, uharibifu mkubwa sana unatokea, ili wasiseme: ""Na ni nani, na ni wangapi watakuwa waumini?""" "Hata hivyo, Yesu anaondoa hofu hiyo kwa mfano wa mbegu ya haradali, ""akiongoza watu kwenye imani,"" na kuonyesha kwamba kwa vyovyote vile, injili itaenezwa." "Kwa hiyo, alitoa mfano wa mmea huu, ambao unafanana sana na kile tunachozungumzia; ambao kwa kweli ni mdogo zaidi, anasema, kati ya mbegu zote, lakini unapokua, ni mkubwa zaidi kati ya mmea, na unakuwa mti, hivi kwamba ndege wa angani huja na kulala kwenye matawi yake.""" Hivyo, alitaka kutoa ishara yenye kutokeza zaidi ya ukuu wake. "Hata hivyo, itakuwa hivyo kwa habari ya Injili pia, ""alisema." "Ndiyo, kwa maana wanafunzi wake walikuwa dhaifu zaidi ya wote, na wachache zaidi ya wote; lakini hata hivyo, kwa sababu ya nguvu kubwa iliyokuwa ndani yao, imeonyeshwa katika kila sehemu ya ulimwengu. """ "Baada ya hapo, Yesu anaongeza chachu katika mfano huo, akisema: ""Kwa maana kama vile chachu inavyogeuza kiasi kikubwa cha unga kuwa ubora wake, ndivyo mtakavyoigeuza ulimwengu wote.""" Na tazama hekima yake, kwa kuwa yeye huleta mambo ya asili, akimaanisha kwamba kama moja haiwezi kushindwa kutokea, hivyo wala mwingine. "Kwa maana usiniambie hivi: ""Tutaweza kufanya nini sisi, watu kumi na wawili, tukijitupa juu ya umati mkubwa kama huu?""" "Hapana, kwa maana jambo hili hasa linafanya nguvu yako ionekane, kwamba wewe unachanganyika na umati na haukimbizi.""" "Kwa hiyo kama vile chachu inavyofanya unga uwe na chachu inapokaribia chakula, na si kwa karibu tu, bali kwa kuunganishwa nacho, kwa maana alisema, ""Si kwa ufupi, bali kwa siri,"" ndivyo ninyi mtakavyofanya, mtakaposhikamana na adui zenu na kuwa kitu kimoja nao." Kama chachu, ingawa imezikwa, haiharibiki, lakini hatua kwa hatua hubadilisha kila kitu kuwa hali yake mwenyewe, ndivyo itakavyokuwa hapa pia kwa habari ya Injili. "Msiogope, kwa kuwa nimesema, ""Kutakuwa na biashara nyingi za uovu,"" kwa maana hata hivyo, ninyi mtaangazia, na kupata bora zaidi ya yote." "Hapa, alimaanisha ""wengi,"" kwa sababu yeye huchukua idadi hiyo kuwa ""mengi.""" "Na usishangae, kama akizungumza juu ya ufalme, alitaja mbegu kidogo na chachu; kwa maana alikuwa akizungumza na watu wasio na uzoefu na wasio na ujuzi, na wale waliohitaji kuongozwa kwa njia hizo. """ Kwa hivyo rahisi walikuwa, kwamba hata baada ya yote haya, wao zinahitaji mpango mzuri wa ufafanuzi. Sasa watoto wa Wagiriki wako wapi? Wafundeni nguvu za Kristo, wakiona ukweli wa matendo yake, na kwa sababu zote mbili wamwabudu, kwa kuwa alitabiri jambo kubwa kama hilo, na kulitimiza. Ndiyo, kwa maana yeye ndiye aliyeweka nguvu katika chachu. Kwa nia hii, aliwaunganisha pia na umati wale wanaomwamini, ili tuweze kuwapa wengine hekima yetu. Kwa hiyo, mtu yeyote asitukemea kwa sababu tuko wachache. Kwa maana Injili ina nguvu nyingi, na kile kilichokuwa kimechemshwa mara moja kinakuwa chachu tena kwa ajili ya kile kinachobaki. Na kama vile cheche, inapokamatwa katika mbao, inafanya kile kilichowaka tayari kuongezeka kwa moto, na hivyo huendelea kwa wengine, ndivyo ilivyo na injili. Lakini alisema si moto, bali chachu. Kwa nini hilo linaweza kuwa kweli? Kwa maana katika hali hiyo, matokeo yote hayatokani na moto, bali kwa sehemu na kuni iliyochomwa; lakini katika hili chachu hufanya kazi yote yenyewe. 3. Uwe na mtazamo wa kweli 12 Basi, ikiwa watu kumi na wawili waliufanya ulimwengu wote kuwa chachu, hebu wazia jinsi tulivyo wa hali ya chini, kwa kuwa sisi, tukiwa wengi sana, hatuwezi kuwarekebisha wale waliobaki, sisi ambao tunapaswa kuwa wa kutosha kwa ulimwengu elfu kumi, na kuwa chachu kwao. Lakini, mtu aweza kusema, walikuwa mitume. Kisha nini? Je, hawakuwa washiriki pamoja nanyi? Je, hawakuelezwa katika majiji? Je, hawakufurahia manufaa yaleyale? Je, hawakufanya biashara? Je, walikuwa malaika? Je, walishuka kutoka mbinguni? Lakini walikuwa na ishara, itasemekana. Si ishara zilizowafanya wawe wenye kupendeza. Ni kwa muda gani tutatumia miujiza hiyo kama vitambaa vya udhalilishaji wetu wenyewe? Tazama, wimbo wa watakatifu, ambao haukuangaza kwa miujiza hiyo. Kwa kweli, wengi ambao walikuwa wametoka kwa kweli kuwafukuza mashetani, kwa sababu walifanya uovu, badala ya kuvutiwa, hata walipata adhabu. Na inaweza kuwa nini basi, atasema, kwamba alionyesha yao kubwa? Walitupilia mbali utajiri, utukufu, na uhuru wao kutoka kwa mambo ya ulimwengu. "Kwa maana, hakika, kama wangetaka sifa hizo, na kuwa watumwa wa tamaa zao, ingawa walikuwa wamefufua watu elfu kumi, kwa mbali sana na kufanya mema, wangekuwa hata wamehesabiwa kuwa wadanganyifu. """ Hivyo, ni maisha yao, yenye kung'aa sana katika pande zote, ambayo pia huvutia neema ya Roho. Yohana alifanya miujiza gani ili watu wa miji mingi waweze kumtazama? "Kwa maana kuhusu jambo la kwamba hakufanya miujiza, msomaji wa Injili anasema, ""Yohana hakufanya miujiza.""" Na ni kwa nini Eliya akawa mwenye kustaajabisha? Je, haikuwa kwa sababu ya ujasiri wake kuelekea mfalme? Kutokana na bidii yake kwa Mungu? Kutokana na umaskini wake wa hiari? kutoka mavazi yake ya ngozi ya kondoo, na pango lake, na milima yake? kwa sababu ya miujiza yake aliyoifanya baada ya hayo yote. "Na kuhusu Ayubu, ""Ni ishara gani aliyoifanya mbele ya Ibilisi, hata akashangaa?""" Hakuna muujiza kwa kweli, lakini maisha ambayo iling'aa na kuonyesha uvumilivu imara kuliko adamant yoyote. "9 Ni ishara gani aliyofanya Daudi alipokuwa bado kijana, hivi kwamba Mungu aseme, ""Nimemkuta Daudi mwana wa Yese, mtu anayependeza moyo wangu?""" Matendo 13:22 - Ibrahimu, Isaka na Yakobo, mwili gani walifufua? Ni mtu gani mwenye ukoma waliomtakasa? Je, hamjui ya kuwa miujiza, isipokuwa tuwe na akili timamu, huumiza hata katika hali nyingi? Hivyo ndivyo Wakorintho wengi walivyogawanyika, na Warumi wengi wakachukuliwa na kiburi; na hivyo Simoni akatupwa nje. "Kwa hiyo, yeye ambaye wakati mmoja alikuwa na hamu ya kumfuata Kristo, alikataliwa, wakati aliiambiwa, ""Vipepeo wana mashimo, na ndege wa angani wana viota.""" Mathayo 8:20 - Kwa kila mmoja wao, mmoja akilenga utajiri, mwingine utukufu, ambao miujiza huleta, akaanguka na kuangamia. Lakini utunzaji wa mazoezi na upendo wa wema wa adili, mbali na kuzalisha tamaa kama hiyo, hata huiondoa inapokuwapo. Na yeye mwenyewe, alipokuwa akiwapa wanafunzi wake sheria, alisema nini? Fanya miujiza ili watu wakuone? Kwa vyovyote vile. Lakini ni nini? Nuru yenu na iangaze mbele ya watu, ili waone matendo yenu mema, na kumtukuza Baba yenu aliye mbinguni. "Matheo 5:16 ""Na tena akamwambia Petro, Kama unanipenda, fanya miujiza, bali ulisha kondoo wangu.""" "Yohana 21:16 ""Na kwa kuwa kila mahali amemtofautisha na Yakobo na Yohana juu ya wengine wote, kwa nini, naomba, amewatofautisha?""" Kwa sababu ya miujiza yao? La, wote kwa pamoja waliwaponya wenye ukoma, na kuwafufua wafu; na kwa pamoja aliwapa mamlaka hiyo. Basi, sababu gani hizo zilikuwa na faida? Kutokana na wema katika nafsi zao. Je, unaona jinsi kila mahali mazoezi yanahitajika, na uthibitisho kwa matendo? "Kwa maana kwa matunda yao, asema, mtawajua.""" Mathayo 7:16 - na nini sifa maisha yetu wenyewe? Je, ni kweli ni maonyesho ya miujiza, au ukamilifu wa mazungumzo bora? Ni dhahiri sana ni ya pili; lakini kama kwa miujiza, wote wawili wana asili yao kutoka hapa, na kumaliza hapa. Kwa maana yeye anayeonyesha maisha mazuri, hujipatia zawadi hii, na yeye anayepokea zawadi hiyo, hupokea kwa kusudi hili, ili apate kurekebisha maisha ya watu wengine. Kwa kuwa hata Kristo kwa kusudi hili alifanya miujiza hiyo, kwamba kwa kufanya hivyo mwenyewe kuaminika, na watu kuchukuliwa kwake, anaweza kuleta wema katika maisha yetu. Kwa hiyo pia Yeye huweka mkazo zaidi wa mbili juu ya hili. Kwa maana yeye hakuridhiki kabisa na ishara tu, bali pia anatishia kuzimu, na anaahidi ufalme, na anaweka sheria hizo za kushangaza, na mambo yote anayoamuru kwa kusudi hili, ili atufanye sawa na malaika. Na kwa nini nasema, kwamba Kristo hufanya yote kwa ajili ya lengo hili? "Kwa nini hata wewe, mtu akupe chaguo, kufufua wafu kwa jina lake, au kufa kwa jina lake; ambayo mimi nakuomba, kati ya hizo mbili ungependa kukubali?""" Je, jambo hilo la pili si wazi kabisa? Na bado moja ni muujiza, nyingine ni kazi tu. "Na kama mtu akikuahidi kufanya nyasi kuwa dhahabu, au kuwa na uwezo wa kudharau mali zote kama nyasi, je, hukukubali badala ya mwisho?""" Na kwa sababu nzuri sana. Kwa maana wanadamu wangevutiwa na jambo hilo zaidi ya njia nyingine yoyote. "Kwa maana wangeliona nyasi ikigeuzwa kuwa dhahabu, wangelitafuta pia kupata nguvu hiyo, kama alivyofanya Simoni, na upendo wa fedha ungeongezeka ndani yao; lakini ikiwa wangeliona sisi sote tukidharau na kupuuza dhahabu, kama kwamba ni nyasi, wangelikuwa wameponywa ugonjwa huu zamani.""" 4. Uwe na uhakika Je, unaona kwamba mazoezi yetu yana nguvu zaidi ya kufanya mema? "Kwa ""kufanya"" si kwamba unafunga, wala haukutia chini ya nguo za magunia na majivu, bali unachukia mali kama inavyopaswa kuchukiwa, unaonyesha upendo, unatoa chakula chako kwa wenye njaa, unadhibiti hasira, unakataa kiburi, unakataa wivu." "Hivyo yeye mwenyewe alikuwa akifundisha, kwa maana, ""Jifunze kutoka kwangu, kwa maana mimi ni mpole na mwenye unyenyekevu wa moyo.""" "Matheo 11:29 ""Hakuna kusema, kwa sababu mimi nimefunga, ingawa hakika angeweza kusema ya siku arobaini, lakini yeye anasema hivyo, lakini mimi ni mpole na mnyenyekevu wa moyo.""" "Na tena, alipowatuma nje, alisema, ""Mla chochote kilichowekwa mbele yako.""" "Lakini kuhusu mali, aliwaamuru wawe wakali sana, akisema, ""Msiweke dhahabu, fedha, au shaba katika mifuko yenu.""" Mathayo 10:9 Na hayo yote nasema, si kwa kupuuza kufunga, Mungu asiwe na huruma, bali kwa kuisifu sana. Lakini mimi huzuni wakati majukumu mengine kuwa kupuuzwa, unafikiri ni kutosha kwa ajili ya wokovu, kuwa na lakini nafasi ya mwisho katika kwaya ya wema. Kwa maana jambo kuu ni upendo, na kiasi, na kutoa sadaka; ambayo hupiga alama ya juu hata kuliko ubikira. Basi, mkipenda kuwa sawa na mitume, hakuna kitu kinachowakatazeni. Kwa kuwa umefikia ubora huu tu unatosha kwa ajili yako si kabisa kushindwa yao. Kwa hiyo, mtu yeyote asingoje miujiza. Kwa maana ingawa roho mbaya huhuzunika, inapofukuzwa kutoka mwilini, hata zaidi, inapouona nafsi ikiondolewa kutoka kwa dhambi. Kwa maana kwa kweli huu ndio nguvu yake kubwa. Matendo 8:10 - Kwa sababu ya nguvu hii Kristo alikufa, ili apate kuimaliza. Maana kwa sababu hiyo, mauti yalitokea; kwa sababu hiyo, vitu vyote vimechukuliwa. "Kama ukiondoa hii, umemkatwa mishipa ya shetani, umemchoma kichwa, umemwangamiza, umemfukuza jeshi lake, umefanya ishara kubwa kuliko ishara zote.""" Maneno haya si yangu, bali ya mbarikiwa Paulo. "Kwa maana aliposema, ""Tamani sana zawadi bora zaidi, na bado nitawaonyesha njia bora zaidi,"" (1 Wakorintho 12:31) hakusema juu ya ishara, bali juu ya upendo, mzizi wa vitu vyetu vyote vyema." "Kama tukifanya hivyo, na kujikana yote kunatokana na hilo, hatutakuwa na haja ya ishara, kama vile, kwa upande mwingine, kama hatutaki kufanya hivyo, hatutapata faida yoyote kwa ishara.""" Kwa kuwa tuna mambo haya yote akilini, na tuige mambo yale ambayo yaliwafanya mitume wawe wakuu. Na ni kwa njia gani walipata ukuu? "Petro aliwaambia wafuasi wake hivi: ""Tumeacha kila kitu na kukufuata; basi, tutakuwa na nini?" "Mwanzo 19:27 ""Mkisikia Kristo akisema nao, Mtaketi juu ya viti vya enzi kumi na viwili; na kila mtu aliyeacha nyumba, au ndugu, au baba, au mama, atapokea mara mia katika ulimwengu huu, na atairithi uzima wa milele.""" "Kwa hiyo, na tujiepushe na mambo yote ya dunia, na kujitoa kwa Kristo, ili sisi sote tuwe sawa na mitume, kulingana na kauli yake, na tuweze kufurahia maisha ya milele, ambayo sisi sote tunaweza kufikia, kwa neema na upendo kwa mwanadamu wa Bwana wetu Yesu Kristo, ambaye utukufu na nguvu ni kwake milele na milele. """ Amini. Chanzo. Ilitafsiriwa na George Prevost na kurekebishwa na M.B. Gundi. Kutoka kwa Mababa wa Nicea na Baada ya Nicea, Mfululizo wa Kwanza, Vol. Kumi. Ilikaririwa na Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1888) Ilirekebishwa na kuhaririwa kwa ajili ya Advent Mpya na Kevin Knight. "Hii ni kwa sababu ya ""neadventist"" (mwanzo wa dini) na ""fathers"" (mwanzo wa dini) ambao ni ""mwanzo wa dini.""" Habari za kuwasiliana. Mhariri wa New Advent ni Kevin Knight. Anwani yangu ya barua pepe ni @@newadvent.org (Kusaidia kupambana na spam, anwani hii inaweza kubadilika mara kwa mara.) Kwa bahati mbaya, siwezi kujibu kila barua, lakini ninathamini sana maoni yako - haswa taarifa kuhusu makosa ya maandishi na matangazo yasiyofaa.