Imvelaphi Yenkolo KaPaul

NgokwaJohn Gresham Machen

Nokho, ingabe ukungavamile kwesihloko esithi "Nkosi" emikosini akusho ukuthi leso sihloko asizange sisetshenziswe kakhulu esontweni saseJerusalema sokuqala? Kumele kukhunjulwe ukuthi isihloko esithi "Kristu," esazisetshenziswa nguJesu yisonto saseJerusalema, nalo asivami kakhulu emikosini. Kungani ukungavamile emikosini ekusebenziseni isihloko esisodwa kufanele kubhekwe njengesiphikiso ekusebenziseni kwesihloko esithile esontweni saseJerusalema, uma kwenzeka kwesinye isihloko, akukwazi ukwakhiwa nhlobo lelo phiko? UBousset uyavilapha ekuphenduleni. Kodwa impendulo yakhe ayifaneleki nhlobo. Isihloko esithi "Kristu," kusho uBousset, sasiyi- eschatological; sabonisa isikhundla ekukholweni kwesonto saseJerusalema uJesu uNkulunkulu ayezozuzwa ngalo ekufikeni kwakhe ekhazikweni. Ngakho-ke, kwakungeke kwasetshenziswe kalula uJesu emabalini ominyaka wemisebenzi yakhe ehlabathini. Ngakho, kwakukhona isithiyo esikhethekile esivimbela ukungena kwesihloko emtraditioni yemiciko. Kodwa kwenzeka kwesihloko esithi "Nkosi," kwakungekho sithiyo esinjalo; ngakho-ke, ukungangeni kwesihloko salo emtraditioni yemiciko kudingeka ukwazi; yeyona kuphela incazelo enokwenzeka ukuthi isihloko asizange sisetshenziswe esontweni saseJerusalema.

Ngabe kunzima ukucindezela kubungo bonke obufushane izimshangazo eziningi ezixabisanayo njengalezo ezicindezelwe ndawonye kule ngxabano. Ngabe isihloko esithi "Kristu" sasihlobene kuphela nesikhathi sokugcina? Isihloko asihlobene kuphela nesikhathi sokugcina enemiBhalo kaPawulu. Isihloko asihlobene kuphela nesikhathi sokugcina nanoma kunjalo eTestamenteni Entsha. Ngaleso sizathu, uBousset wamukela umbono weMesiya kaJesu ongenzeka kakhulu futhi wenqatshwa ngabantu abanemibono ehlukene kakhulu. Futhi ngabe isihloko esithi "Nkosi" sichaze uJesu ikakhulukazi njengoNkosi wamanje weKhothe, kunokuba yeyena owayezokwethula ekugcineni iMbuso? Ngabe uJesu wayengumKristu o "uza" ngokukholwa kweKhothe yokuqala njengokwedlula kwakhe njengoNkosi o "uza"; futhi ngabe wayeNkosi yamanje njengokwedlula kwakhe njengoKristu yamanje? Le mibuzo ayinakuphendulwa ngokwaqinisa. Ngaleso sizathu, noma uBousset ekwazi ukukhomba isithakazelo esikhulu sokugcina kwisihloko esinye kunokuba sibonakale kwesinye, nokho lo mehluko ungenxa kuphela. Futhi kusasebenza iqiniso ukuthi uma ukungavamile kwisihloko esithi "Kristu" eZivangelweni kungabonisi ukungabikho kwesihloko ekhothe yaseJerusalema, ukungavamile kwisihloko esithi "Nkosi" eZivangelweni akusho ukuthi kubaluleke kakhulu.

Ngeke kuphathelene negama elithi "Indlalifa Yomuntu," uBousset wenza inkomba efanana nale ayenza ngayo negama elithi "Krestu." Igama elithi "Indlalifa Yomuntu," uthi, lalingumlando-ngqongqotetwa; ngakho-ke alinakwethulwa engxenyeni yencwadi yama-Evangeli. Kodwa kuyohlala njalo kube yinto eyodwa phakathi kwezinto ezingaqondakali zethiyori kaBousset ukuthi ngokukaBousset igama elithi "Indlalifa Yomuntu," (ngaphandle kwase-Acts vii. 56) livela esikhathini kuphela emazwini kaJesu, hhayi njengigama elisetshenziswa lapho abantu bekhuluma ngoJesu, kufanele lithathwe njengigama elisetshenziswa kakhulu ekhuluma ngoJesu ebandleni laseJerusalema. Uma ukukholwa kwebandla laseJerusalema ngoJesu bekuyinto ekhethekile kuye njengoBousset ecinga ukuthi bekunjalo, na le bandla lingakhathazwa kangako ngenxa yeqiniso elingokomlando, kubonakala kunokuthile okungaqondakali ukuthi igama elithi, "Indlalifa Yomuntu," alivumelekanga, naphezu kwesimilo salo sokugcina, ukungena engxenyeni yencwadi yama-Evangeli. Enye ingqondo iyohlala iphakamisa yona - ingqondo yokuthi uJesu wasebenzisa igama elithi "Indlalifa Yomuntu," ngendlela engaqondakali, ekhuluma ngaye, nokuthi imemory yakhona yokuthi bekuyinto yakhe ekhethekile yokuqamba yena iyagcinwa ekulinganisweni elithakathakayo lokusebenzisa igama ebhayibhelini elisha. Kulo mhlangano, uma ukunemba okunjalo kunquma negama elilodwa, ubufakazi bama-Evangeli ngeke bwenqatshwe kalula ngomhlanganyana negama elinye, elithi "Nkosi."

Kodwa ubufakazi bokusebenzisa igama elithi "Nkosi" ebandleni lokuqala laseJerusalema aligcinwa kuphela kuma-Evangeli. Ubufakazi obunye buvela kwizincwadi zikaPaul.

Ininto elisobala kakhulu ukuthi uPawuli ngokwakhe usebenzisa igama njengethitel kharakteristikhi kaJesu. Futhi kunacacile ukuthi akazange ayisungule le ndlela yokuyisebenzisa. Ngokusobala yayiqhubeka indlela yokuyisebenzisa eyayikhona ngaphambi kokuba aqale umsebenzi wakhe. Konke lokhu kwamukelwa ngokugcwele nguBousset. Kodwa yini uPawuli awathola kuyo le ndlela yokuyisebenzisa? Noma kungenzeka, ukuthi waqala ukuyisebenzisa yena ngokwakhe isihloko ngomzuzu wokuguqulwa kwakhe, ngokuvumelana nokumeleleka eZenzo (“Ungubani, Nkosi?”), yini awathola kuyo uPawuli ingqondo yakhe yokuthi le ithitel yayisebenziswa? Ininto esobala kakhulu ukuthi wathola le ithitel yayisebenziswa ngaphambili eBandleni laseJerusalema. Indlela eqondile awayisebenzisa ngayo uPawuli ithitel “Nkosi” kuJesu ibe njalo, kuze kube muva nje, ithathwa njengeyokuthi ithitel yayikhona kwasekuqaleni kobuphila beBandla.

Kodwa kule ndawo kuvela enye yezinto ezibaluleke kakhulu zethiyori kaBousset. UPawuli wathola ithitel “Nkosi,” uBousset akholelwa, kubantu ababengamaKristu ngaphambili kwakhe; kodwa wathola yena, hhayi eBandleni laseJerusalema, kodwa emibuthanweni yamaKristu emadolobheni njengo-Antiyokha, eTarsus, futhi mhlawumbe eDamasko. Kuyaphawuleka ukuthi emibuthanweni yamaKristu, ngakho, ukuthi ukuzalwa kwe ithitel “Nkosi,” njengoba isebenziswa kuJesu, kufanele kubekwe.

Ukunakwa sekuyakhishwa ezinkingeni ezikhona kule ndawo ekubekwa phakathi kukaPawuli neBandla laseJerusalema. Sekuyavele ukuthi uPawuli “wathola” yena hhayi emibuthanweni eAntiyokha naseTarsus kodwa kubafundi bokuqala eJerusalema. Kodwa ngaphezu kwezinto ezijwayelekile ezixhuma yonke into kaPawuli nesiko laseJerusalema ngoJesu, zikhona izimpawu ezithile ezikhethekile zokuqala kwethitel “Nkosi” eJerusalema.

Isinye kulezi zimpawu zingatholakala, mhlawumbe, kuGal. i. 19. Ngesikhathi, ekhuluma ngokuvakashela eJerusalema okwenzeka iminyaka emithathu ngemuva kokuguqulwa, uPawuli ukhuluma ngo "Jakobe umfowethu weNkosi," umbono wemvelo uthi "umfowethu weNkosi" yayiyigama elalisetshenziswa kuJakobe eJerusalema; futhi uma kunjalo, igama elithi "Nkosi" lalijwayelekile eBandleni laseJerusalema. Yiqiniso, lo mbono awuqiniseki ngokuphelele; uPawuli angabe esebenzise igama elithi Jakobe ngokuthi "umfowethu weNkosi" ngoba yegama elalisetshenziswa kuJakobe emibandleni yaseGalathiya kanye negama elalilokhu lisetshenziswa yena ngokwakhe, ngisho noma llikhona eJerusalema. Kodwa umbono ongenakususwa wokuthi lesi sigatshana sizohlala njalo sifundwa ngumfundi ongeyena uchwepheshe uthi uPawuli usebenzisa isigwebo esalofakwake phakathi kwabantu abahambisana noJakobe ngesikhathi nendawo okukhulunywa ngayo. Kufanele kuqashelwe ukuthi ekhuluma ngoPetro, uPawuli usebenzisa ifomu lesi-Aramagi hhayi ifomu lesiGriki legama. Izimpawu zithi mayelana nabaholi beBandleni laseJerusalema uPawuli avame ukulandela ukusetshenziswa kwabaseJerusalema. Futhi ubufakazi besigatshana esifana neGal. i. 18, 19, lapho izimo zikaseJerusalema zikhulunywa, buqinile kabili. Ukusetshenziswa kwegama elithi "umfowethu weNkosi" kule ndima ngendlela enjalo akuzona izindlela ezigcwele zokuqinisekisa uma yimi ngedwa. Kodwa kuthathwe ngezimpawu ezingakumbi, bukhomba ngokuqinile ekuthandweni eBandleni laseJerusalema lokuqala kwegama elithi "Nkosi" njengendlela yokubhekisela kuJesu.