የዮሐንስ ወንጌል ትርጓሜ /11/ - Commentary on Gospel of John /11/

Gospel of John: Chapter 1
Chapter One:  is structured as:
    Verse 1 – 4: Eternity of the Word
    Verse 4 - 13: Reception of the Lord by the world
    Verse 14 – 18: The Word became Flesh
    Verse 19 -34: Testimony of John
    Verse 35-52: The calling of the six Disciples
 

Chapter One expresses the Divine Nature of Christ with the following seven points.

1-    Eternal /V.1/

2-   Distinct Person in Holy Trinity /V.1/

3-   God /V.1/

4-   Creator of everything /V.3/

5-   Source of Life /V.4/

6-   Foundation of Truth /V.5/

7-   God revealed in Flesh /V. 14/

Here are ways John expresses the Divinity of Christ

1.    Mightiest Man of all: John the Baptist is the greatest among those born of women, but Jesus is the firstborn of all creation /John 1:6-8, 1:30/. He explains how the Lord is bigger than one of the bigwigs of the Jewish leader and teacher, Nicodemus/John 3:1-2/

2.    The Lord’s Miracles are like no other:  The holy men do miracles as the Lord does miracles. Holy men do miracles in the name of the Lord but the Lord does miracles in His own power.

3.    The Lord did what could only be done by God:  He provided remissions of sins and rose from the dead with His own power /John 2:19/.

4.    His beginnings: Bethlehem was merely place He revealed Himself in flesh not place where His existence begun. Before creation, He was born from the Father in a mysterious way that cannot be comprehended.  Even though by birth in flesh he was older than the Lord, John the Baptist witnessed the Lord existed before him /John 1:30/.  Even after 2000 years after the death of Abraham, the Lord said He was before Abraham / John 8:58/.

5.    Revealed Himself with His own words: He is Son of the Father and coequal with the Father/John 5:18/. He and the Father are the same and coequal /John 10:30/. He came down from the Heaven /John 3:13/. Last but not least, in his seven “I am” statements, He told the good news that He is the only answer to all questions in life.

As we have covered in previous introductions, “The Word” is that who became Flesh and that is our Lord Jesus Christ.  “In the beginning was the Word” expresses Lord’s eternal presence. This “beginning” does not have a starting point nor does it have an end.   “…and the Word was with God” tells us His eternal existence with the Father. “…and the Word was God” tells us the Word is coequal with the Father, not secondary person to the Father.  

This verse is very similar to how the Book of Genesis begins. Genesis starts with “In the beginning” Gen 1:1 as does John 1:1. While the Book of Genesis starts with the first of the creations, the Gospel of John talks about the Eternal Creator Jesus Christ that has no beginning. While Genesis starts with the creation, the Gospel of John starts with its Creator.

There are three books in the Bible that starts with the word “in the beginning”; Genesis, Gospel of John and 1st Epistle of John. In all three, we find our Lord Jesus Christ. In Genesis we find Him as the Creator of this vast universe. In the Gospel of John, we find Him in His eternal birth from the Father, and in the 1st Epistle of John, we find Him in His eternal beginning. In short, Jesus Christ is eternal and source of creation.  There was nothing that came to existence that He did not allow. He is ancient with no beginning, eternal with no end.

John has written about Jesus’ divine nature relentlessly. That is because even though it’s easy for many to believe Jesus Christ as a historical figure, it was very difficult for them to accept him as the creator of everything. Jesus in his Flesh became a ransom for us all, in His divine being saved us all. John wrote extensively so they believe He who became Flesh is God. Glory Worship and Praise to the Lord Jesus Christ!

የዮሐንስ ወንጌል ትርጓሜ /10/ - Commentary on Gospel of John /10/

A life of a born again and the New testament act of worship

Some of the main teachings in the Gospel of John is written in chapter 3 and 4, where we find the way to be born again and the New Testament act of worship mentioned. The process of becoming born again is a mystery where we become united with God. If we were not born, we would not have been able to see this world. In the same logic, if we're not born again, we will not be able to see the world that is to come. Birth is the result of unity. Birth happens when a mother and a father unite themselves to each other. So when His Word, the water and His Spirit are united in baptism we are born again. To worship is a duty. A duty is a submissive action towards a governing body. A person in ownership of a land must oblige to those duties accordingly. Just as a land is given to its lawful owner at one particular moment but the duties that come with it continues, we will also be born again once but our worship is for a lifetime. We do not worship to become the children of God but rather because we are His children. If the person in ownership of a land refuses to pay the duties expected, this person is in danger of losing the land that has been lawfully given. Likewise, a child of God whom does give Glory to Him in an act of worship may fall in danger of losing the grace given.

The New Testament act of worship has no boundaries for time, place or circumstances. The God we worship only seeks a worship most suited to His Character. "God is Spirit, and His worshipers must worship in the Spirit and in Truth" (John 4:24). God has no boundaries in His existence and our worship should have no boundaries in our lives. It is written that we should 'pray without ceasing' and to 'give thanks in all things' (1 Thessalonians 5:17). To be found in God means to worship with ease.  

The Lord revealed the mystery of being born again to Nicodemus and the New testament act of worship to the Samaritan woman. He did not tell the crowd at a sermon but to individuals instead. The Lord gives value to every individual. Even though Nicodemus was a wise man, he did not understand the mystery of becoming born again. Even though the Samaritan woman was unlettered, the act of a spiritual worship was not concealed from her. Our personal knowledge or lack of it will not contribute to our understanding of the mysteries of God. Humility will remain as the living key to unlock the mysteries of the Lord.

The Lord came to earth to reclaim for us the status we had lost as children of God. He took upon Himself a lower rank by becoming a Son of Man to raise us to a rank of becoming the Children of God.   Our relation as Children is a gift, a grace provided freely. It also holds within it great authority. Just as a child of a king would be addressed as a prince or a princess, being a child of God has given us a status in a great Kingdom. This unity that was initiated when we became children continues in our worship. The Lord shared the mystery behind the New Testament act of worship to a woman that was disdained. We learn in this event the importance of teaching this mystery to women. Nicodemus was a midnight learner, and the Samaritan woman was that of a midday. Christ is the only one that teaches both at midnight and midday. He is the only one present at a time when no one seems to be available. He is a beloved at all times. Normally, midnight and midday is the point of time when all that are gathered disperse. Also known to be the peak times of which the devil is most authoritative. "You shall not be afraid of the terror by night, nor of the arrow that flies by day, nor of the pestilence that walks in darkness, nor of the destruction that lays waste at noonday" (Psalm 91:5-6). When God is our refuge, all of these things will frighten us. Nicodemus sought the Lord for he was a knowledgeable man. It is expected of knowledgeable individuals to seek. But it was the Lord that sought this woman. It is necessary to seek after those that are uninformed. When the Lord found them, He began by highlighting the everlasting affairs. These are the things that are found in the presence of God. All the other matters are temporary.

May He make us to ponder on the everlasting affairs!

 

የዮሐንስ ወንጌል ትርጓሜ /9/ - Commentary on Gospel of John /9/

Main teachings of the Gospel
3.  Holy Trinity
One of the main teachings found in the Gospel of John is the Holy Trinity. The teaching of the Holy Trinity is foundation of faith, service, worship and character. Although the word ‘Trinity’ does not directly appear in the bible, its teaching can be found in various places in the bible; one of the places being the Gospel of John.  Holy Trinity means Godhead as one God in three persons.  How amazing is our God that His oneness does not interfere with his three’ness and vice versa.  This can be challenging to explain in an example as we have to redefine and comprehend the use of the term “One” or “Three” not to mean a number among many. It defines a unique, single, unutterable identity of God. God cannot be made subject to our numbering system; instead He is above all human systems, beyond space and time.
We say He is three in name, in deed, in person and He is one in essence, in divinity, in existence and in will.
Three in name: - Father, Son, and Holy Spirit
Three in deed: - The Father is the begetter, the Son is begotten, the Holy Spirit is the one who proceeds (From the Father).
Three in person: - The Father has a perfect person, the Son has perfect person, the Holy Spirit has a perfect person. The Father is the heart, the son is the word, and the Holy Spirit is the life (breath).
When we say three; we mean three distinct assignments of three. Names, deeds or persons are neither interchangeable nor interfere with one another. The Father is the heart for Himself, and He is the heart for the Son and for the Holy Spirit. The Son is the word for Himself, and He is the word for the Father, and for the Holy Spirit. The Holy Spirit is the life (breath) for Himself, and He is the life (breath) for the Father and the Son. Even though we say the Trinity are three in name, in deed and in person; the three are one in essence, in divinity, in existence and in will; we do not mean three Gods but one God. While the Father and the Son and the Holy Spirit exist in their own perfect person, they are one in existence.
The Gospel of John teaches us Holy Trinity in great detail.  Our salvation was the will of the one God as the scripture says the Father loved the world and the Son became our redeemer, and the Holy Spirit brought us the comforting Truth /John 3:16/. The Son revealed the love of the one God on the Cross because the Trinity are one in loving the world. That is the reason why early Orthodox fathers often time express the events of the Cross in terms of the Holy Trinity. So goes their praise, “Glory and power unto you, with your one of a kind Son and your Holy Spirit, now and ever, unto the eons of eons. “
The Gospel of John explains the three Persons independently. It speaks about love of the Father, the Son being the Word and the Holy Spirit as comforting teacher.  Contrary to the teachings of “Only Jesus” and Sabellian followers that the Father, the Son and the Holy Spirit are not three names of one Person, but rather three distinct names for three Persons. John calls the Son, “the Word”; “the Word” has heart and Spirit. His heart is the Father and His Spirit is the Holy Spirit. John has teachings for Sabellians and Arians   who deny the Personhood of the Holy Spirit in detail /John 14: 26, John 15:26/. The Lord spoke of the Holy Spirit as His replacement for comfort /John 14:18/. So we say that replaces the Person of the Son is the Holy Spirit that has a distinct Personhood. These verses clearly teach us the Holy Spirit is an independent Person in the Holy Trinity. The Holy Spirit proceeds only from the Father, not the Son /John 15:26/ to teach those who believe that the Holy Spirit proceeds from both the Father and the Son.  Not only that, the Gospel of John has teachings of the oneness of the three Persons in glory, power and identity of being eternal /John 14:9, 10:30, 5:21/
May He help us keep our belief in the Holy Trinity!

የዮሐንስ ወንጌል ትርጓሜ /8/Commentary 8 Main teachings of the Gospel of John

Main teachings of the Gospel of John

5. " I am the resurrection and the life" (John 11:25).

He spoke these words by the tomb of Lazarus. By the Name which triumphs the struggles of time, The Lord reveals His Word and wonders. When Abraham felt incapable, God revealed Himself as Elshadai (Gen 17:1). Feeling incapable is not a problem, but to lack faith in the One capable of all things definitely is. At a moment when death has seemed to prevail, He speaks of resurrection. Even when the last breath is drawn, He speaks of life. God never speaks of the present moment. It is more than enough that human beings contemplate on current conditions. But it is the desire of God to speak of what is to follow. The Lord holds the future which we have not yet lived to see. He is not only the resurrection but also the life. Resurrection is the awakening from death. But life is of the living. Resurrection is the vengeance of death, but life glorifies God. Resurrection is to disengage from the authorities of the darkness, while life involves finding rest in the dominion of Christ. There will be some that will awaken from death but not have life. Christ is the resurrection that begins the end, and a prosperous life to unveil. Death does not exist in the presence of the Lord. Resurrection is for the flesh and life is for the soul. He supports our flesh and soul. He takes us from the region of the dead to unite us with the living. Giving us a heart of revelation, He makes us to live a life filled with love. An educated and successful being who is void of love can only take part of a resurrection which is deprived of the life it was meant to come with. Could it be that our intention is to live? Some live like their intention is to fall, and some live with the intention to cause others to fall. Some intend to live for the pleasure of sin. Hezekiah had his own intentions. Having been delivered from death he performed a deed that was harmful to his nation (2 Kings: 20). May our intentions be centered in the everlasting life.

6. "I am the Way and the Truth and the Life" (John 14:6).

The following is a mystery. But those who hold on to the God of all mysteries find what is to come, with no evidence, exhilarating. The way to live does not only consist of awareness , but an oblivious state as well. The state of not knowing what our loved ones are feeling, the actions of our companions or the schemes of our enemies is one of the source of our happiness. To live assured that God knows it all for us is special. We do not know what tomorrow holds, but we know God and He holds tomorrow. Knowing God releases us from the urge to know particular things. This is because we rest assured that He knows it all on our behalf. Knowing God and having an assurance of His Knowledge fills us with joy. Imagine how pleasant it would feel if you were even known by a king on earth more than you know him. It is all the more exciting to know that God knows us better than we can ever know Him. The question 'how' directs us to learn the process or method of a deed. But this question is not applicable to God. Our Lord Jesus Christ gave a response to this question when He said: "I am the Way and the Truth and the Life" (John 14:6).

It is right. He is the way, He is the Truth and He is the Life. There is no destination with out a way to get there, there is no knowledge without any truth to acquire, and there is no living without having life. Christ is the righteous way, the veracity that does not delude , the life which will never perish. Those who walk in the way of the Lord know the truth, and the truth will set them free and bring them glory with everlasting life.

7. "I am the true vine" (John 15:1)

Adam used to be our vine. When this vine became infected all its branches were also infected and their fruits became bitter. The branches are in likeness with the vine. Jesus Christ came to earth and became the succeeding Vine. Those who believe in Him will be grafted onto this vine among the other believers and they will bear fruits. He did not come to refine the old, but to detach us from it and bind us to Himself. The branches found on the old vine will only take part in the debt owed. But those united to the new vine will take part in everlasting life. Some believers fear due to their families involvement in paganism traditions, thinking it may affect them in some sort. Other believers fear due to a curse that has been passed down in their family roots. The remedy to this is to become grafted with the new vine. When a believer is united with Christ it is unavoidable to get detached from the old vine. Those who do not exist in Christ subsist in Adam. There is no other vine that is separate and independent of the two. Those who subsist in Adam carry the burden of debt passed on the lineage of humanity, while those who live in Christ gain the ransom paid for it.

It is definite that You Are whom You Are and by this essence we live.

Glory be to Your Name!

 

የዮሐንስ ወንጌል ትርጓሜ /7/ - Commentary on Gospel of John /7/

Main teachings of the Gospel of John

Part 2
2.  The seven “I am” Statements
One of the main teachings of this Gospel is the seven “I am” depictions. Our Lord himself used seven ways to describe Himself using this phrase “I am”.  Throughout the bible, ‘I am’ is used only by God as no creature can. The nature of a creature changes every second and it loses itself a second after saying ‘I am’. The evolving nature of a creation makes the now ‘I am’ invalid a second later. But the Lord can describe Himself saying ‘I am’ as his identity is eternally none evolving.  

The depiction “I Am” means “I Am Yahweh”. In Exodus 3:14, God said to Moses, "I AM WHO I AM. This is what you are to say to the Israelites: 'I AM has sent me to you’”.  Yahweh that said ‘I AM’ came to the world in flesh. The reason why a well armed band of men who came to arrest the Lord went backward and fell on the ground is because He told them ‘I AM’ verifying to them that He whom they were looking for was in front of them. When the Lord said ‘I AM’ they heard ‘Yahweh’ and the Jews can’t hear and stand in front of the power this word possesses /John 18:6-7/ That is why the Jews call God with other names; Adonai and El Shaddai. Therefore, when the Lord said, ‘I AM’ to them, He is telling them that He is ‘Yahweh’ and they rattled.  

There are seven ‘I AM’ statements that the Lord used to reveal Himself.  In Hebrew, the number seven (7) is the number of completeness and perfection (both physical and spiritual). So, the seven ‘I AM’ statements are life’s complete list of essential needs and an answer to all our questions in life.

1.  I am The Bread Of Life
The Lord is life’s ultimate satisfaction. He is the foundation for a life that proclaims ‘I have enough’.  Life that dwells in the world never has enough; of anything, no matter how much already has. When we live in the Lord, however, we learn to say, ‘I have enough’ and satisfied with what we got. Why? One might ask; because He is the ultimate measure of ‘enough’.  Life in the world is like drinking salt water; the more you drink, the more you become thirsty.  One that has one desires for ten. One who has ten desires for forty.  But the Lord is the one and complete answer to all our desires. Thus he told the Jews, that He is ‘The bread of life’; to the same Jews who wanted to crown Him after feeding them miraculously to secure their physical wellbeing. He told the Jews who were still waiting on the ultimate Manna, the Messiah to come to the world that it is He that they are waiting for.  

2. I am The Light of The World
The Lord spoke these words to those accusers who brought a woman that they accused of adulatory.

Incriminating others is not of the kingdom of God but rather it’s of the world; police and law enforcement. The Lord was telling these accusers that He is the Light that reveals the dark act of deed they are committing while trying to reveal sins of the poor woman.  As He spoke of these words, the accusers left right away. When the Lord says, “I am the light of the world”, He is not talking about replacing the work of the sun or the moon. But rather He is the light of life and inner being.

When we stand in front of His light, we see just us; not sins of others. It is the light in Jesus that helps us complete/fix the incomplete/wrong of others, instead of accuse them or laugh at them.  These words resonate even more today as the world is engulfed with hatred and division.   The light in the holiness of Jesus makes us see ourselves; light of the sun helps us see others. When we look toward others, we gravitate towards judging others. But through the light of our Lord, we evaluate ourselves; focus on our shortcomings rather than others. When we live a life in the Lord, we will realize how feeble we are.  

3. I am the Gate  
A door has two uses; that opens for a known guest and closes to a thief. Our Lord Jesus Christ is a gate for the sheep. Sheep are meek and Christians are meek.  The problem nowadays is Christians are the opposite.  May be that they do not drink but it is for health sake. May be that they do not smoke cigarette but they do smoke people through gossip and accusations. They present themselves pure and holy through white cloth but without pure heart within.  The Lord is the gate for the sheep. The gate is narrow but once entered it’s a very big ultimate rest place. To reach to this gate is a daunting task. But once entered it is full of unexplained rest.  One unique characteristics of a sheep is that it gets lost without a shepherd. Other animals will use their high smell sense to get back to where they came from but a sheep gets lost without a shepherd’s help. It doesn’t return by itself.  

When Jesus talked about the parable in terms of sheep as Christians, He is talking about what a Christian should be; His follower and those who respect His Disciples whom were given to us as our shepherds. Those who do not learn from Jesus Christ and live a life without accountability to Him are not sheep.  

4. I am the Good Shepherd
A shepherd defends his sheep by putting his life on the line against a wolf.  Christ the shepherd did just that on the cross defending us from bondage of sin. He gave His life as a ransom for our sins. He is our life’s shepherd who shed His blood to free us from captivity of sin.

As there are good shepherds, there are bad shepherds; those who think about not what they can provide the sheep but themselves, those who run when a hunter comes close to sheep. But our Lord Jesus Christ is a good shepherd who put it all on the Cross so once again we could have a union with Kingdom of God.  

Praise and Glory to Him!

የዮሐንስ ወንጌል ትርጓሜ /6/ - Commentary on Gospel of John /6/

Main teachings of the Gospel of John

The Gospel of John seems to stand out from the rest of the other Gospels due to its attempt to explain the deity of Christ. It documents the teachings of The Lord with greater depth. Even though he may have mentioned some of the Miracles Christ had done to prove His Godly powers, his major focus was to show the world the omniscient side of Him.

The Gospel of John can be divided into two major parts. Chapters 1-12 cover the details which describe the divine nature of Christ, whilst chapter 13-21 are dedicated to the final hours beginning from the Last Supper to the Ascension of Christ.

Part 1                                                         

1.    It teaches us about the divine nature of Christ

There are four ways that St. John describes the divinity of Christ in his Gospel. 1. He is everlasting. 2. He is equal to God The Father. 3. He did miracles. 4. He is the Source of Life.

St. John thrives to reveal the divine nature of The Lord by starting to explain that the time of which Christ came in the flesh is not the beginning of His Consciousness. He does not struggle to reach the heavens by beginning from the land of Bethlehem but rather begins our journey from the heavens to Bethlehem. Many find it difficult to understand the divinity of Christ because they begin their search from the time of Bethlehem. However, Bethlehem is where The Lord declared His great love, not where His existence began. The One whom existed as God before the time of Bethlehem became fully Man without changing His divinity. St. John describes the everlasting existence of Christ with God The Father (John 1:1). He explains that Christ is the source of creation and the reason of the existence of all (John 1:3). Even though St. John the Baptist was conceived 6 months before Christ, he has also testified that Lord Jesus Christ lived before him (John 1:30). It is also written that The Lord have said to the Jews that 'before Abraham was born, I Am" (John 8:58). There is 2000 years gap between the time of Abraham and the birth of Christ. When The Lord said He lived before the time of Abraham He was only 30 years old. But He existed before Abraham in His divinity.

St. John reveals the divine nature of Christ by explaining that He lived with God The Father equally before the beginning of time. "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). The Son of God Jesus Christ lived eternally with God The Father and has a special union with Him. Christ did not live with The Father on the sidelines but as God Himself. Christ has also said " I and The Father are One" (John 10:30). God The Father and God The Son have the same existence. Christ is also The absolute Judge (5:19-29).

St. John also revealed the divinity of Christ by writing about the miracles He had done. He wrote about the first miracle Christ had done as He began His service (John 2:1-11). The Lord showed His Glory to His disciples during this miraculous time, which in return made them believe in Him. Another way St. John revealed the divine nature of Christ by explaining that He is The Source of Life, Truth and Light (John 1:4). These things are attributes of God. We are blessed by putting our faith in Christ because He is God. Otherwise, according to the words of Jeremiah we would have all been cursed instead - "Cursed is the one who trusts in man, who draws strength from mere flesh and whose heart turns away from the Lord" (Jeremiah 17:5). It’s also written in the book of 'Haimanote Abew' that no one should believe in Christ with the understanding that He is anything but God, in order not to lose the everlasting life given. For no man can save the world. In the book 'zeablidos' 42:5, it says "The death of a mere man and the baptism in the name of a mere man will not bring any glory, but we will surely find glory by the death of Christ".  

May He provide virtue unto us abundantly!

 

 

 

የዮሐንስ ወንጌል ትርጓሜ /5/ Commentary on Gospel of John /5/

The Purpose of the Gospel of John

John’s five books have a similar and perpetual theme. Their similarity being all talk about the very beginning of everything; about the eternal beginning of the Word, the very first Disciples, the beginnings of the end of times. Their consistency being their theme’s foundation is love. The Gospel is all about God’s love, the epistles focus on revelation of God’s love through agape, and the revelation about the very foundation of the beginning and end of the world being love. Their theme symbolizes life and truth in light. Life and truth are not of a flesh; rather they are gifts of God in which we partake in eternal joy. That life and that truth is the Son of God Jesus Christ. The purpose of John’s Gospel is summed up as, “ But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in His name” /John 21:31/.

To say Jesus Christ is the Son of God is to say He is God by Nature. As we are begotten from a human being, our Lord Jesus Christ is begotten of the Father. In the Gospel, John explains the Son of God:

1.       Its reveals the love between the Father and the Son. “No man has seen God at any time, the only begotten Son, which is in the bosom of the Father, he has declared Him” /John 1:18/ the word bosom explains two things; love and inseparableness. God the Father and God the Son have been together without separation eternally.

2.       God the Father and God the Son are coequal and coeternal. When our Lord Jesus Christ says He is the Son of the Father, He is telling us that they are coequal. “Therefore the Jews sought the more to kill him, because He not only had broken the Sabbath, but said also that God was His Father, making himself equal with God.” /John 5:18/ For a Jew to say God is his/her Father is a matter of slogan, nothing new. But what drove them to seek after and kill Jesus was because Jesus was entailing; He and the Father are coequal.

3.       Jesus Christ being the Son of the Father has a far more sacred meaning than the normal Jew slogan of saying God is my Father. Jesus didn’t say ‘our Father’ including everyone, rather He said ‘My Father’ & ‘your Father’. “…I ascend unto my Father and your Father…” /John 20:17/. We all are God’s children by grace, gift and ‘adoption’. Christ’s Sonship of the Father is by nature.

Furthermore, the following key points explain the difference;

1.       Our sonship is of God the Father, the Son and the Holy Spirit /Trinity/. “The Father” the father/Romans 8:15/, ‘The Son’ the father /Isaiah 9:6/ and ‘The Holy Spirit’ the father /John 3:5/.  We are born of God (The Father, the Son and the Holy Spirit). However, the Son is born of only the Father. In His Personal attribute in the Holy Trinity, the Father begets the Son, Jesus Christ.  

2.       Our sonship of the Holy Trinity doesn’t keep us from being a creation. But Jesus Christ’s Sonship makes Him coequal with the Father. His Sonship makes Him to receive worship but our sonship dictates us to present worship. These days, there are some wrong teachings. It has become common to hear, “Jesus is a Son and so we are, we are no different from Him as far as sonship to God. We have as much power.” Not only that, some say, Jesus became the Son after His birth in Bethlehem. All these resonates the difficulty amongst many in understanding the difference between our sonship and our Lord’s Sonship.

The one who is from eternal ‘Word’ of God is eternally the Son of God. Truly, the Gospel of John was written so we believe Jesus Christ is the Son of God and so we may have eternal life. May God protect us from any wrong teachings of our time.

የዮሐንስ ወንጌል ትርጓሜ /4/ - Commentary on Gospel of John /4/

 

Commentary on Gospel of John /4/

Gospel of John, When & Where ?

St. John wrote the Gospel on the humid and uphill Greek island of Patmos while in exile (Rev.1:9). When  St.John went to prison, he was the acting leader of the Church in Ephesus. This church was first built by St. Paul and is also where St. Timothy committed his service to. St.John also served diligently at the Church of Ephesus until his time of imprisonment. Leaving us with no doubt that this Church has had the influence of the greatest fathers in Christian History. Also a reason for its ability to preserve goodness in a world filled with cruelty. In a time when civilization meant focusing on things that are carnal and temporal, the Church of Ephesus had its mind set on the heavenly and everlasting deeds. In the land where idols were worshiped, this Church lived for the glory of The Lord. The Church of Ephesus understood it's rightful place to be at the right hand side of Christ, which is also made evident when we read The Epistle to the Ephesians (Eph 1:21, 2:6). However today, let alone the Church, the city itself is down to its remains. It is buried under the sands, because as it has been told in the Book of Revelation,  the Church had forsaken the love it had at first (Rev 2:4).

St. John's final service to the Church was the Revelation he received from The Lord (Rev 2:1-7). Much of the Revelation of St.John was written while he was on the island of Patmos. An island is nature's own version of a prison. Many would not dare to attempt escape out of fear of the water body surrounding the island. An island would only be considered a site for leisure when a ferry is available nearby. The moment the ferry leaves the island, all persons on the island will remain prisoners in theory until another ferry arrives to help them off the island.

Even though St. John seemed to be shut off from the world, the heavens were open to receive him. No matter how well the kingdoms of men on earth may restrain the surrounding of St. John, they could not keep him from the gates of heaven. The reality of this was very well pleasant for St. John, for it's much better to have it as such rather than having the freedom of one's surrounding with the denial of access to the greater destination, the Kingdom of God. It was not the Island itself or the fact that St. John was imprisoned that made him worthy of the Revelation he received. It was that he was in the Spirit on the day of The Lord (Rev 1:10).

In the Old Testament, the Day of The Lord was also known as the Sabbath. Even though the day may differ than that of the Old Testament, the original idea of it remains fundamental for both days. Sabbath is a day we rest in the flesh and think of the Lord in spirit. The difference in which the Jews celebrate the Sabbath compared to the Christians lies on the fact that they honor the day itself while we make use of the day to honor The Lord. Sabbath is not a law simply drawn from the Old Testament but rather a law of Creation (Gen 2:2). We were created with the purpose to make time to rest and worship The Lord. Even our flesh tends to yearn for the day it rests. Sabbath is neither a family nor a vacation day. Sabbath is the day of The Lord. If we choose to spend this day in the desires of the flesh we will lose the Revelation at hand. However, if we are present in the Spirit on this day, we will receive a revelation that covers far beyond many generations to come.

St. John wrote the Gospel on the island of Patmos around the time of 90 A.D. St. John lived the longest amongst the apostles. Revelation, which happens to be the very last Book of the Bible, was also written by St. John. Which is why he was able to document events which the authors of the other Gospels were not able to. This St. John is believed to have not died at all (John 21:23). If he has not died as yet, it remains inevitable for him to experience death. The years of the Apostles were from 33-100 A.D. St.John completed the service of the very last apostle on 96 A.D.

May the Lord bless us with much Revelation of our own.

 

የዮሐንስ ወንጌል ትርጓሜ /3/ - Commentary on Gospel of John /3/

Who are audiences of the Gospel of John?

The main purpose for John to write the Gospel is to explain the fact that He who revealed in the flesh, Jesus Christ is God in His nature. One of the unique aspects of this Gospel is that it doesn’t follow a typical sequence of events as the other three Gospels do; His conception, lineage, and baptism. It begins from His eternal birth from the Father. John begins by explaining Jesus is with the Father eternally. Thus, Bethlehem is not Jesus Christ’s beginning but rather special place of His revelation in flesh.  From his focus point, John’s audiences are then everyone who needs to believe Jesus is God by Nature.

While Matthew wrote for the Jews, Mark for Romans, Luke for his fellow Gentile Theophilus; John wrote for both Jews and Gentiles to persuade them to believe that Jesus is God by nature. At the time, even two thousand years later, it is not a matter of contention amongst many to believe a historical figure named Jesus Christ had existed. Many even may believe his gruesome death at the Cross, even His righteousness. But to be saved one must believe He is God by nature.  If what was at the Cross was merely a human, His death is simply a martyrdom and not of a Savior.  And death of a merely human being could not have saved the world. By the same token, we cannot say what died on the Cross is the Divine nature; as by nature a Divine does not die.  But Jesus Christ is fully human and fully God; united without mingling, confusion, alteration or transmutation. If He wasn’t God, we would not have said that through His death, God’s love got revealed.

The language John used to explain God nature of Jesus Christ is the language the Jews and Gentiles are familiar with. “In the beginning was the Word” starts John /John 1:1/. The phrase “the Word” is a translation of the Greek “Logos”. It is a widely used phrase for very long time by both Jews and Gentiles and important term in philosophy & literature. One Orthodox scholar referenced Heraclitus, a Greek scholar 500 BC and said “Logos” is the reason God rule over the world and revealed himself to the world.  After Heraclitus, another Greek philosopher Stoic is the one who popularized the word “Logos” between 335-263 BC. These philosophers opened a school in Athens and thought “Logos” extensively. As these philosophical thought spread all over Greek speaking Jews, “Logos” became synonymous with “Wisdom”. In Alexandria, 30 BC – 30 AD, a Jew philosopher by the name of Philo used the Greek translation of the Bible and defined “Logos” as a Divine force that united the visible and the invisible world. Greek speaking Jews who read Philo’s work wrote God is used to reveal Himself to the world through “Logos” or “The Word”.  They used to tell the story that Yahweh revealed Himself to Abraham, Hagar, Isaac, Jacob, and Moses within a burning bush through “The Word” or “Logos”.  Speaking about John they said; when John wrote the Gospel in Greek, he used the familiar word “Logos”.  And explaining John 1:1;  “Logos” or “The Word” though which Yahweh revealed Himself to our Forefathers and Prophets is Jesus Christ that revealed Himself in flesh; nothing else.
“The Word” or “Logos” is the reason for the rise of creation, eternal wisdom, light that revealed God that led our forefathers and the messenger of the Father. Thus John said, “But these are written, that you might believe that Jesus is the Christ, the Son of God; and that believing you might have life through his name”

Hallowed be His name!

የዮሐንስ ወንጌል ትርጓሜ /2/ - Commentary on the Gospel of John /2/

 



Who is the writer of The Gospel of John ?
 

The writer of the Gospel of John is Saint John. In the New Testament, there are three persons who are known by this name; John the Baptist, John the Apostle and John, called Mark (Mark the Apostle). The writer of the Gospel is thus named after the Gospel he had written, John the Apostle. Along with his brother James; when John was called from his fishing job, he immediately left the ship and his father, Zebedee. /Mat 4:21/ He left his earthly father that he loves for the love of the Lord. How special the calling of our Lord Jesus Christ is ? When John was presented the Lord that is bigger than his father; the task of the Gospel that is much bigger than fishing; Kingdom of God that is bigger than the sea of Galilee; he did not pause for a second.

When called by God, he did not look for another human being for an advice. Whom do we really consult when called by God ?  John made the biggest decision of his life after a sermon that was just a sentence long “follow me, I will make you the fisher of men”. People think by teaching long hours and orating beautifully, they can persuade others to the Kingdom of God. But when God whispers “follow me” to one’s ears, a person  makes a lifelong decision without hesitation. This John, John the Apostle, was the youngest of all the Disciples. He joined early and served the Lord for the longest. He dedicated his prime age to serve the Lord; did not wait till his years draw nigh.

John the Apostle wrote five books in the New Testament. One Gospel, three epistles and one prophecy. He is the one who wrote the only prophetic book in the New Testament, Book of Revelation. John, not only started his service of the Lord early; he also lasted the longest. He completed his journey with Christ and died in 95 A.D. at the isle of Patmos (Greece). He served the Lord faithfully for 65 years. John is also known by many descriptive nicknames.



1.      The Son of Thunder: Due to their aggressive and intensive personality, this nickname was given to John and his brother James by the Lord. /Mark 3:17/

2.      The Apostle: He wrote one of the four Gospels  

3.      The Disciple whom Jesus Loved: John himself used this nickname in the Gospel of John /John 13:23;19:26;20:2;21:7;21:20/. His way of boasting about the love that the Lord has for him instead of his love of the Lord.

4.      Abukelemsis: From an Arabic word “Abukalibs” meaning apocalypse. A Prophet or father of prophecy. Name given to him since he wrote the only prophetic book in the New Testament.

5.      Tao/Logos:  John wrote exclusively about the Person of Christ. In his Gospel, John wrote extensively about the Divine nature of Christ, as God.

6.      The Prophet: John wrote in detail about events leading up to the Second Coming of Christ in the Book of Revelation. His revelation book is also classified as a book of prophecy; the only prophetic book in the New Testament.

7.      Virgin: John chose celibacy to devote himself for serving God uninterrupted.

የዮሐንስ ወንጌል ትርጓሜ /1/ Commentary on the Gospel of John /1/

The Gospel of John is known to be depicted as the 'summer' season in comparison to the other three Gospels. This is due to the dry and bare truth proven to be found within its pages, just as summer is a dry season to behold. Summer is a season to harvest the fruits which the seeds bring forth and a time to prep for more to come in the fall. In likeness, the Gospel of John speaks of the everlasting Life to be obtained by all who seek it by preparing them and providing the strength needed. Summer provokes us to strip ourselves of clothing which is any more than necessary, just as the Gospel of John provokes us to strip away all thoughts which is anything else but Godly. Summer is a season for wedding celebrations and the Gospel of John is a venue for a greater union with the Lamb of God. There is no fog to be seen in summer, moreover, the Gospel of John is filled with clear and concise teachings. Summer is a season that destroys any being that may harm the seeds that are to come to completion for harvest. Likewise, but with greater strength, the Gospel of John triumphs all those that attempt to misuse and misrepresent the Word of God.

 The Gospel of John is also depicted to claim the image of the Eagle out of the four creatures that are known to stand with the Cherubim. An Eagle soars to the highest yet sees the furthest. The Gospel of John meditates on the Life (on Earth) of the One (Christ) that Lived before the beginning of Time.

 It is astonishing that children are assigned to learn the Book of the Gospel of John. The Forefathers of our Church not only read the Book but prayed from it. The Gospel of John serves as a throne where many show their respects for the Mysteries of the spiritual realm. This helps reveal the greatness of the use of this Book within our Country.

 One of the reasons that the Gospel of John stands out a bit differently that the other three Books, is due to the fact that it carries more direct teachings from The Lord. It speaks not much of the hidden messages shared or the many miracles that took place. While the other Gospels highlight the Birth of God in the flesh, the Gospel of John chose to commence itself by describing the incomprehensible Birth of The Son from God the Father. It speaks of Truth and Life with utmost clarity!

 When Christ was in the hands of the Jews during the final moments, many of the authors of the other Gospels gave more attention to the incidence itself, rather than the story and teachings it carried to deliver. However, St. John dedicated all the chapters beginning chapter 13 to narrate the hours from the Last Supper to the Great Ascension. It demands great endurance to narrate such an event. To be able to secure the lessons the night had to share when the greatest beloved, Jesus Christ, was held captive requires immense strength. St. John traveled the road that lead all the way to the Cross! Even when he took St. Mary (the Mother of the Son which the world condemned to death) as his own Mother to his shelter, he did not fear any consequences that may come to life. What about your perception? How would you describe the Gospel of John?  

ሊቅነታችን

ሊቅነታችን

ሁለት ሆነው በመንገድ ሲሄዱ ይመሽባቸዋል፡፡ አንደኛው ይጠመጥምና አንደኛውን አስተዋዋቂ ያደርገዋል፡፡ ደህና ወደ ተባለ ቤት ቀረቡና አስተዋዋቂው፡- “ሰው አለ አገሩ አይከበር ሆኖ እንጂ በአገራቸው ትልቅ ሊቅ ናቸው” ሲል ቤት ለእግዚአብሔር ብለው አስገቧቸው፡፡ የተሻለ መኝታ ሊቅ ለተባሉት ተለቀቀላቸው፡፡ ሌሊቱ አለፈ፡፡ በትልልቅ ቤት የብራና ዳዊት አለ፡፡ አዋቂና የተከበረ ሰው ሲመጣ እንዲደግም ይጋበዛል፡፡ ያንን የብራና ዳዊት ለዚያ ሰው ሰጡት፡፡  እርሱም ተቀብሎ ንባቡን አያውቅ ገልጦ ማንበብ ያዘው፡፡ ለካ የያዘው ገልብጦ ነው፡፡ ቤተኞቹም ጨርሰው ይሆን ብለው ለማየትና ቁርስ ለማቅረብ ሲመጡ ዳዊቱን ገልብጠው እያነበቡ ነው፡፡ “አለቃ ዳዊቱ እኮ ተገልብጧል” አሏቸው፡፡ ያም ሰው ሊቅነት ባይኖረውም ብልጥ ነበርና፡- “አቃንቶማ ሁሉም ያነበዋል፡ የእኛ ሊቅነታችን ገልብጠን ማንበባችን ነው” አለ ይባላል፡፡

አዋቂ መባል ለጊዜው ያስከብራል፣ እውቀት የሚፈተን ነውና ቦታው ላይ ሲደርስ ግን ያሳፍራል፡፡ አዋቂ ከመባል አላውቅም ብሎ መማር የተሻለ ነው፡፡ አዋቂ መሆን ግን ያስደስታል፡፡ የተሻለውን ለመምረጥ ይረዳል፡፡ በዚህ ዓለም ላይ ያወቁና ያወቁ የሚመስሉ ወገኖች አሉ፡፡ ባልገባቸው ነገር አዎ አዎ የሚሉና ጭንቅላት የሚነቀንቁ አያሌ ናቸው፡፡ ትንሽ ማንበብ ሲጀምሩ ሰው ሁሉ መሃይም መስሎ የሚታያቸው አሉ፡፡ ማስቀደስ ሲጀምሩ ሊቁን “ቅዳሴ ይችላሉ ወይ?” ብለው የሚፈትኑ አያሌ ናቸው፡፡ በአገራችን ሁሉም ሊቅ ነው፡፡ እውቀት ግን የሚገኘው አላውቅም ብለን ትሑት ስንሆን ነው፡፡ ማወቅን ከጨረስን መኖርን ጨርሰናል ማለት ነው፡፡

ሁሉም አገር የራሱን ሊቅ ያከብራል፡፡ ይጠቀምበታል፡፡ የእኛ ደግሞ በተቃራኒው ነው፡፡ ሊቃችንን እናዋርዳለን፣ ስም እንሰጣለን፡፡ መንፈሳዊነት ቢጎድለን እንዴት ብልጥ መሆን አልቻልንም? እውነተኛ ሊቃውንትን ስንገፋ ዘቅዝቀው የሚያነቡትን ማስተናገዳችን ግድ ነው፡፡ ዛሬ ተሳዳቢዎችንና ቤተ ክርስቲያንን አዋራጆች ያተረፍነው ለዚህ ነው፡፡ ደረታቸውን ነፍተው መጽሐፉም ያለው “እርዱኝ እረዳችኋለሁ ነው” የሚሉ ሰዎች አሉ፡፡ እንዲህ የሚል መጽሐፍ የለም፡፡ መጽሐፉ ያለው “ያለ እኔ አንዳች ማድረግ አትችሉም” ነው /ዮሐ. 15፡5/፡፡ መጽሐፉን ካላነበብን ያላለውን እናነባለን፡፡ ውስጣችን የሚሰማንን ያነበብነው ይመስለናል፡፡ ግሪኮች፡- “እስክንሞት ለዘላለም የምንማር ነን” ይላሉ፡፡ እስክንሞት የምንማር ከሆነ እስክንሞት የማናውቀው አዲስ ነገር አለ ማለት ነው፡፡ የሚማር መንፈስ ያድለን፡፡

እኔ የክርስቶስ ባሪያ

በምናውቀው ውስጥ

አንድ ወጣት ወደ ቤተ ክርስቲያን ተመለሰና ግእዙን ንባቡን ማወቅ ፈለገ፡፡ ዳዊት ንባብ እንደ ጀመረ ገና አንዱን ምዕራፍ “ፍካሬን” እንዳጠና አንድ ተማሪ ያገኝና፡- “ተሜ አለቃ ገብረ ሃና ዳዊት ደግመዋል ወይ” ይለዋል፡፡ ተማሪውም ገርሞት፡- “አንድ ሰው ጳጳሱ ቄስ ናቸው ወይ ብሎ ጠየቀ፣ ሲመልሱለትም ያውም ተርፏቸው የሚናኙ አሉት፡፡ ያንተም ነገር እንዲህ ነው” አለው፡፡

አለቃ፣ አለቃ የተባሉት ብሉያትን ሐዲሳን፣ መነኮሳትንና ፍትሐ ነገሥትን በቃላቸው አውቀው ነው፡፡ ዳዊት መድገም ዛሬ የጀመረው ወጣት ራሱን ከአለቃ ጋር አነጻጸረ፡፡ ጳጳሱ ቄስ ናቸው ወይ ብሎ የጠየቀው አለባበሳቸው ለየት ብሎበት ይሆናል፡፡ ቅስና ግን የሚገኘው ከጳጳስ ነው፡፡ እንኳን ለራሳቸው ተርፏቸው የሚናኙ ናቸው፡፡ በመምህር እግር ሥር ተቀምጦ መማር የጠራ እውቀትን ያስገኛል፡፡ ትሕትናን ለመያዝ ይረዳል፡፡ መምህር ያላቸው ተማሪዎች እግር ከማጠብ ጀምሮ እጅ መንሣትን፣ አክብሮትን ይማራሉ፡፡ ይቀጣሉ፣ ይገሠጻሉ፡፡  መምህር የሌለው እውቀት የሙት ልጅ ነው፡፡ አሳዳጊ የለውም፡፡ እውቀት ትዕቢተኛ የማድረግ ጠባይ አለው /1ቆሮ. 8፡2/፡፡ ትዕቢትን የሚወልደው እውቀት ጅምር እውቀት ነው፡፡ ጎዶሎ ነገር መቦጫቦጩ አይቀርም፡፡ በምናውቀው ነገር ውስጥ ብዙ የማናውቀው ነገር አለና ብዙ ባወቅን ቁጥር ትሑታን እየሆንን እንመጣለን፡፡ የትልቅ ትሕትና መገለጫ ማጎንበስ ሳይሆን መማር ነው፡፡ አባቶች፡- “ትምህርትን መጥገብ የክህደት መንፈስ ነው” ይላሉ፡፡ በንቃት መስማት፣ መጻሕፍትን ማንበብ፣ መጠየቅ፣ ወደ ጉባኤያት መሄድ ትሕትና ነው፡፡ ቁመት የሚለካካ እውቀት ቁጥሩ ከድንቁርና ውስጥ ነው፡፡ ሶቅራጥስ፡- “ብዙ ባወቅሁ ቁጥር አለማወቄን ተረዳሁ” ያለው በዘመናት ሁሉ ሐቅ ሆኖ የሚኖር ነው፡፡

የሌሎች እምነት ተከታዮች መጽሐፍ ቅዱስ ማንበብ ሲጀምሩ፡- “እናንተ መጽሐፍ ቅዱስን ትቀበላላችሁ” ይላሉ፡፡ የያዙት መጽሐፍ ቅዱስ ግን የኢትዮጵያ ቤተ ክርስቲያን የተረጎመችውን መጽሐፍ ቅዱስ ነው፡፡ እውቀታችን ትሑታን እስኪያደርገን ድረስ እንወቅ፡፡ እውቀታችን ወደ ፍቅር እስኪያደርሰን ድረስ እንጸልይ፡፡ እውቀታችን የተግባር ሰው እስኪያደርገን ድረስ እንለማመድ፡፡ በምናውቀው ነገር ውስጥ የማናውቀው ብዙ ነገር አለ፡፡ ጌታ ሆይ ትሑታን አድርገን፡፡ 

ሥውር ዓይን

የመርሐ ግብሩ መሪ እኒያን ሊቅ ሲያስተዋውቅ፡- “በዓይነ ሥውር አቅማቸው ይህን ሁሉ ትምህርት ተምረው፣ ይህን ያህል ደቀ መዛሙርት አፍርተው…” እያለ በእርሱ አመለካከት ማድነቅ ያለውን ነገር አወረደው። ሊቁ ግን ሲነሡ፡- “ይህ ወንድሜ ያለውን ሰምቻለሁ። በዓይነ ሥውር አቅማቸው … ብሏል። ወንድሜ አምፑል ተቃጠለ ማለት መብራት ሄደ ማለት አይደለም…” ብለዋል። በርግጥም ሊቅ ናቸው። የላኛው ዓይን አምፑል ነው። አምፑል የሚሠራው በራሱ አይደለም፣ ዓይንም ያለ ልብ ከኃይል ምንጩ እንደ ተለያየ አምፑል ነው። ማስተዋል ከሌለ የላኛው ዓይን ከጌጥነት አያልፍም። እግዚአብሔር የሠራውን ለማድነቅ፣ የወደቁ ሰዎችን ለማንሣት፣ ወዳጆችን በፍቅር ለመመልከት… የሚያገለግለው የውስጥ ዓይን እንጂ የውጭ ዓይን አይደለም። ጌታችን ወደዚህ ዓለም የመጣው እያዩ የማያዩትን፣ እናያለን እያሉ የማያስተውሉትን፣ ሳያዩ እንመራለን የሚሉትን ለመውቀስ ነው። እግዚአብሔር የሚታየው፣ እውነት የሚገኘው በውስጥ ዓይን እንጂ በላይ ዓይን አይደለም። ወደ ተመስጦ ስንገባ፣ በሰቂለ ኅሊና ስንጸልይ፣ ቅኔ ስንቆጥር ምሥጢር ስናስስ፣ ሰዎችን ከልብ ስንሰማ ዓይናችንን እንጨፍናለን። የላኛው ዓይን ባካና ያደርጋል። ለኅሊና የቤት ሥራ እየያዘ ይመጣል። ከላይ የጠቀስናቸው አባት በሌላ ጊዜ፡-“ ዓይነ ሥውር ማለት የሳሎኑን መብራት አጥፍቶ የጓዳውን አብርቶ የተቀመጠ ነው” ብለዋል። በዚህ አገላለጥ መሠረት የሚንከባለል ዓይን ያለው አብዛኛው ሰው የጓዳውን አጥፍቶ የሳሎኑን አብርቶ የተቀመጠ ነው።

የቀደሙት አባቶች የቋንቋ እውቀታቸው ይደንቃል። ሲሰይሙ “ዓይነ ሥውር” ብለዋል። ሥውር ዓይን ያለው ማለት ነው። አንዱ የግልጽ አንዱ የውስጥ ዓይን ተደርጎለታል ማለት ነው። የላኛውን ዓይን ማጣት ሳይከለክላቸው ብዙ ታላላቅ ሥራ የሠሩ ሊቃውንትን ይህች ዓለም አስተናግዳለች። የላኛውን ብርሃን ማጣት ኃጢአት አይደለም፣ በውስጥ ጨለማ ተዝናንቶ መቀመጥ ግን ኃጢአት ነው። የላኛው በተአምራት ይወገዳል፣ የውስጥ ጨለማ ግን ያለ ትምህርትና እምነት አይወገድም።

ዓይን ተመልሳ ራሷን አይታ አታውቅም። ሌሎችን ታያለች ራሷን ግን አታይም። ሌሎች ያጎደሉትን ትገመግማለች፣ የራሷን ግን አታውቀዉም። የላኛዋ ዓይን ለሌሎች የሆነውን እያየች ቅንዓትን፣ የሌሎችን ሰላም እያየች ምቀኝነትን፣ የሌሎችን መውደቅ እያየች ፍርድን፣ የሌሎችን ርኩሰት እያየች ውድቀትን ይዛ ትመጣለች። በላይኛዋ ዓይን ብቻ መምራት አይቻልም። በላይኛዋ ዓይን ብቻ ማዘን አይቻልም። በላይኛው ዓይን ብቻ ማልቀስ አይቻልም።

በመንገድ ላይ እናቶቻችንን “እያዩኝ ሰላም ሳይሉኝ አለፉ” ስንላቸው የተለመደ መልስ ይሰጣሉ፡- “አይ ልጄ የሚያየው ልብ እንጂ ዓይን መሰለህ?” ይላሉ። ትልቁ ብርሃን ያለው ልብ ላይ ነው። የልብ ብርሃን ከጨለመ የላኛው አይቶ መርገጥ፣ አይቶ መጠንቀቅ፣ አይቶ ማዘን አይችልም።

ሥውር ዓይን ያስፈልገናል። ሥውር ዓይን ሲኖረን፡-

1-   ያለንን እናውቃለን። ስለጎደለን የምንጨነቀው ያለንን በትክክል ስላላወቅነው ነው።

2- እግዚአብሔር ዛሬም በሥራ ላይ መሆኑን እንገነዘባለን። ስለዚህ ተስፋችን ይታደሳል።

3- በአሁኑ ሁኔታ ሕይወትን አንመዝንም። አሁን ያለው ደግም ይሁን ክፉ እርሱ መጨረሻችን አይደለም። የሚመጣው የሚልቀው ነው።

4- ለጎዱን ሳይቀር በችግራቸው እንገኛለን።

5- በተገፉት ላይ አንጨክንም። ዓለም ተራ መሆኑ ይገባናል።

6- ለሌሎች ማካፈልን አንረሳም። ሌሎች እኛ ጋ ድርሻ አላቸው።

7- አንደበታችንን እንገዛለን። መልካሙን ቀን ለማየት አንደበትን መቆጣጠር ያስፈልጋልና። ጌታ ሥውር ዓይን ይፍጠርልን።