Umugani w’umusamariya w’umunyempuhwe wanditswe na Luka (Luka 10:25-37),
Iyi nkuru ije mu gihe gikwiye aho igaragaza Kuzuka birambuye, mu uburyo bujimije, nk’AMAVUTA na VINO n’INDOGOBE Y’UMUSAMARIYA W’UMUNYEMPUHWE.
2. Iyi nkuru iri ku impera y’ikiganiro Yesu yagiranye n’umucamanza w’umuyuda itangira itya:
Nuko umwe mu bigisha amategeko ahagurutswa no kumugerageza ati “Mwigisha, nkore nte kugira
ngo ndagwe ubugingo buhoraho?” 26Na we aramusubuiza ati “Byanditswe bite mu mategeko? Icyo uyasoma mo ni iki?” 27Aramusubiza ati “Ukundishe Uwiteka Imana yawe umutima wawe wose, n’ubugingo bwawe bwose, n’imbaraga zawe zose, n’ubwenge bwawe bwose, kandi ukundishe na mugenzi wawe nk’uko wikunda.” 28Yesu aramubwira ati “Unshubije neza. Nugenza utyo uzagira ubugingo.” (Luka 10:25-28)
Umucamanza yari Umwigisha w’umuyuda, witiriwe ko ari umuhanga mu by’amategeko ya Mose. mucamanza ni umwe mu babajije ibibazo ngo batege umutego Yesu, ngo babone ishingiro ry’ibyo bamushinja, ngo bimuhame. Ibisubizo yasubije Yesu birabigaragaza, kuko yakoreshaga imirongo y’ibyanditswe mu ibitabo bitandukanye by’ amnategeko, kandi mu ugukora ibyo, bihindura ibyo byombi ikintu kimwe k’igitekerezo gihuje. Iyi mirongo yifashisha ni iva mu igitabo cyo Gutegeka kwa kabiri no mu igitabo cy’Abalewi:
“Umwa wa bwoko bw’Abisirayeli we, Uwiteka Imana yacu ni we Uwiteka wenyine. Ukundishe Uwiteka Imana yawe umutima wawe wose n’ubugingo bwawe bwose n’imbaraga zawe zose. Aya mategeko ngutegeka uyu munsi ahore ku mutima wawe. Ujye ugira umwete wo kuyigisha abana bawe, ujye uyavuga wicaye mu nzu yawe, n’uko ugenda mu nzira n’uko ubyutse. Uyahambire ku kuboko kwawe akubere ikimenyetso, uyashyire mu ruhanga rwawe hagati y’amaso yawe. Uyandike ku nkomanizo z’inzu yawe no ku byugarira byawe.” (Gutug. 6:4-9)
“Ntugahõre, ntukagirire inzika abo mu bwoko bwawe, ahubwo ukunde mugenzi wawe nk’uko wikunda. Ndi Uwiteka.”Abalewi 19:18
Uyu mucamanza ashobora kuba yarumwise Yesu abyigisha, akaba na we yarimo abisubiramo.
3. Reba neza Yesu igisubizo Yesu yatanze. Buri gihe igisubizo cye kirenze ikibazo cyane, kandi kenshi ntigihutira ho gusubiza ikibazo. Cyeretse abafite amatwi yo kumva nibo bazumva ibisubizo by’amugi menshi asubiza ibibazo. Uyu mugani ni igisubizo ku kibazo cya kabiri Umumucamanza yarabajije:
{29}”Ariko uwo ashatse kwigira shyashya abaza Yesu ati “harya mugenzi wanjye ni nde?”
Nk’indi migani yose, hari ubusobanuro bw’imbitse n’ubusobanuro bw’inyuma. Ishusho y’inyuma y’uyu mugani w’Umusamariya W’umunyempuhwe ni inyigisho y’ibikorwa by’impuhwe, mu gusubiza ikibazo “Mugenzi wanjye ninde”. Hari ubusobanuro shusho bwinshi bwimbitse bw’uyu mugani, aricyo busobanuro bwiza bw’umurimo wa Yesu, kandi n’umumaro w’igitangaza w’Imana yigira umuntu. Bimwe mu bintu byigishijwe ho muri uyu mugani ni amakuru arambuye ajyanye n’inyungu zo kuba Imana yigira muntu, imiterere ya muntu, ingaruka z’icyaha no kubabarirwa, umurimo w’itorero no kugaruka kwa Kristo ndetse n’urubanza.
4. “Yesu aramusubiza ati “Hariho umuntu wavaga i Yerusalemu amanuka i Yeriko , agwa mu gico cy’abambuzi baramwambura, baramukubita, barigendera bamusiga ashigaje hato agapfa.” (Luka 10:30)
“Umuntu” ni Adamu n’abamukomokaho- Uwitwa muntu wese. Uyu mugani urerekana uburyo n’ubusobanuro bwo gucungurwa kwa muntu. Ijambo “Yerusalemu” risobanurwa nk’ “Ihishurirwa ry’amahoro” kandi ryagiye rigererenywa n’umurwa wo mu Ijuru. Umuntu wajyaga “i Yeriko”, kikaba ikibaya kitaruye i Yerusalemu, gishushanywa nko kugenda “ahantu hijimye harehare kandi hari umwuka ushyushye, bikaba ari, ukugana mu buzima bw’irari ry’ibinezeza.”
Inshinga “amanuka”, atari ‘wamanutse”. Uru rugendo, kuva i Yerusalemu ugana i Yeriko, nabyo bigaragaza Kugwa mu byaha kwa muntu, aribyo rugendo rukomeje agana mu bizima bw’irari ry’ibinezeza, iyo atakiriye ubuntu n’ubufasha Imana imuha.
5. “… Hariho umuntu wavaga i Yerusalemu amanuka i Yeriko , agwa mu gico cy’abambuzi baramwambura, baramukubita, barigendera bamusiga ashigaje hato agapfa.” (Luka 10:30)
“Abambuzi” bashushanywa nk’abadayimoni, gucuzwa “Imyambaro”, ni ko guteshwa agaciro bibaho ku bw’ “Ibikomere” by’Ibyaha. Uyu muntu bamusize “ashigaje hato agapfa” kuko abadayimoni batabasha kutwica, gusa babasha kudukomeretsa.
6. “31Nuko umutambyi amanuka muri iyo nzira, amubonye arakikira arigendera. 32N’Umulewi ahageze na we abigenza atyo, amubinye arakikira arigendera.” (Luka 10:31-32)
Hari imisobanurire ibiri y’ibikorwa by’imutambyi n’umulewi. Icyambere cyoroshye, bibabaje gusa ko ari bwo busobanuro abantu benshi bihutira kumva. Ubundi busobanuro bwo ni ubwimbitse. Ni byo koko, kubura impuhwe by’aba bantu babiri kuragaragara. Barakikiye barigendera kuko umuntu iyo yabaga yapfuye ntawamukoragaho, bari kuba banduye nk’uko imigenzo ibivuga, byari no kubatera gukora imihango miremire yo kwiyoza no kwiyeza nk’uko amategeko ya Mose yabitegekaga. Umutambyi arerekana Itegeko, Umulewi, ni umuhanuzi. Itegeko n’umuhanuzi bibasha kwigisha no kuyobora, ariko ntibibasha Gukiza; Gukiza bishobora Imana. Niyo mpamvu rero aba bombi “bakikiye bakigendera”-nta na kimwe mu byo bari barahamagariwe byabashaga gukiza umuntu wakomerekejwe n’ibyaha. Mu bundi buhinduzi bwa Bibiliya ho bavuga ko bahanyuze kubw’”amahirwe “
7. “Ariko Umusamariya wari mu rugendo na we amugeraho, amubonye amugirira impuhwe...” (Luka 10:33)
Umusamariya w’umunyempuhwe ni Yesu Kristo. Ntiyaje mu isi kubw’abantu nk’impanuka, ahubwo yagendereye kandi yaje aho yahoze. Ibi bihishura umugambi nyakuri we wo kwigira umuntu – Kugira akamero nk’akacu abantu, mu inzira y’Urupfu, ngo abone uko akiza akiza.
8. “aramwegera amupfuka inguma, amwomoza amavuta ya elayo na vino, amushyira ku ndogobe ye amujyana mu icumbi ry’abashyitsi aramurwaza.”(Luka 10:34)
Ibindi bisobanuro byimbitse by’uyu mugani biri muri iyi nteruro! “amupfuka inguma” bishushanya ubwirinzi bufasha guhagarika kuvushwa n’icyaha. Kristo adufasha, atadupfukana no kwifuza kwacu, ahubwo adufashisha kwirinda. Icyaha icyo ari cyo cyose – ntiwavuga icyaha Imana itabasha kugufasha kunesha. Mu buvuzi, Vino yifitemo alukolo (alcohol) ibasha kwica udukoko n’imyanda byatera indwara. Amavuta (Wenda amavuta ya elayo) yakora ibyenda gusa nk’uko Amavuta arimo Peteroli abasha kugabanya uburibwe mu gikomere cyangwa ubushye, agatanga agakingirizo k’uruhu hejuru y’igikomere akanagatanga ububobere bw’igikomere ndetse akanafasha m’ugukira. Amavuta na Vino byerekana imiterere ibiri ya Kristo. Bikanerekana n’uburyo bubiri Kristo akoreramo, ni nako koko, inyigisho zose n’imirimo y’itorero,bigize umubiri umwe. Zimwe mu inyigisho zuje ubuntu ziranatuje. Ni amasezerano, ni ibitwizeza bikaduha kugubwa neza. Izindi nazo zirakomeye. Ziduhana ziduhanura iyo ibyo dukora ari iby’ubupfu, ibiteye ubwoba.
9. “aramwegera amupfuka inguma, amwomoza amavuta ya elayo na vino, amushyira ku ndogobe ye amujyana mu icumbi ry’abashyitsi aramurwaza.”(Luka 10:34)
Iyi Ndogobe isobanura kwicisha bugufi mu Kwigira umuntu kwa Yesu. Yafashe uwari urwaye yenda gupfa, aramuzura amuha ubushobozi bwo kubaho. Yafashe umubiri awuhindura mo umubiri ubasha kumva no kumenya Imana. Mbere na mbere ntibyashobokaga, kuko yari ararambaraye muri ya nzira gusa, ashenjaguritse kandi avirirana, ariko amushyira ku indogobe ye – yigira umuntu ku bwacu. Ni Imbaraga zacu iyo ducogoye tunaniwe. Adutwara ibihe byose, buri mwanya, kubw’urukundo rwe adufitiye.
10. “Bukeye bwaho yenda idenariyo ebyiri aziha nyir’icumbi ati ‘Umurwaze kandi ibyo uzatanga byose birenze ku byo ngusigiye, nzabikwishyura ngarutse.”(Luka 10:35)
“Bucyeye bwaho aragenda” bigaragaza Kuzamuka Kwa Yesu Kristo ubwo yasubiraga mu Ijuru.
“Nyir’icumbi” agereranywa n’abashumba b’itorero n’abigisha, bahamagariwe ku kwita k’umukumbi.
“Idenariyo ebyiri” zigereranywa n’ibihembo tuzahabwa kubwo kugendera mu inzira Imana ituyobora.
“Ngarutse” biganisha ku Imperuka n’urubanza rwo kuri uwo munsi.
11. “None utekereza ute? Muri abo batatu ni nde wabaye mugenzi w’uwo waguye mu bambuzi?.”(Luka 10:36)
“None utekereza ute? Muri abo batatu” ni kibazo cy’amahirwe Ijambo ry’Imana rigaruka uko umwuka wera agendereye umuntu. Yesu ntayahatiye Umuzamanza guhitamo neza, ahubwo yamuhaye amahirwe yo guhitamo ikiza kurusha ikibi.
“Nawe aramusubiza ati: “Ni uwamugiriye imbabazi. Yesu aramubwira ati “Genda nawe ugire utyo”(Luka 10:37)
Nawe aramusubiza ati“Ni uwamugiriye imbabazi. ” Aho Ubuntu bw’Imana bugeze ukuri kuragaragara. Ntibitangaje ko ntaho Bibiliya ivuga ko uyu mugabo yahereye ko yizera Yesu ngo amukurikire. Kuko ”Yesu yari mw’isi ndetse ni we wayiremye, nyamara ab’isi ntibamumenya” Yohana1 :10
Ni nayo mpamvu Yesu adahwema kudutuma ngo : ”Mujye mu bihugu byose, mwigishe abaremwe bose ubutumwa bwiza. Uwizera akabatizwa azakizwa, ariko utizera azacirwaho iteka”. Mariko 16 :15-16
Yesu aramubwira ati “Genda nawe ugire utyo”(Luka 10:37)
Izi nshingano zose zahawe abizera Kristo ngo “Genda nawe ugire utyo” uhindurira bose kuri we ni zawe nawe. Ushobora kuba uzimenye uyu munsi cyangwa wajyaga unanirwa kuzuzuza. Ushobora kuba waba ucitse intege k’umurimo w’Imana. Ariko Yesu ari m’uruhande rwawe. Parable of the Good Samaritan
The Greatest Commandment
1. The Parable of the Good Samaritan is only in the Evangelist Luke's Gospel (Luke 10:25-37), and is read on the 25th Sunday after Pentecost. This is always very close to or in the Nativity Fast
This is especially apropos because the parable discusses the incarnation in detail, in symbols, such as “oil and wine” and the beast of the Samaritan.
2. The parable is at the end of an encounter with a Jewish lawyer which began in this way:
And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? {26} He said unto him, What is written in the law? how readest thou? {27} And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. {28} And he said unto him, Thou hast answered right: this do, and thou shalt live. (Luke 10:25-28)
A lawyer was a Jewish teacher, a so-called expert in the Law of Moses. The lawyer was one of many who asked questions in order to trip up Jesus, in order to find some basis on which to judge him, and have Him done away with. The lawyer's answer to Jesus' question is remarkable, because he quotes two passages of scripture from separate books of the law, and in so doing, binds them as one, cohesive thought. The passages he quotes are from Deuteronomy and Leviticus:
"Hear, O Israel: The LORD our God is one LORD: {5} And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. {6} And these words, which I command thee this day, shall be in thine heart: {7} And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. {8} And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. {9} And thou shalt write them upon the posts of thy house, and on thy gates. " (Deu 6:4-9)
"Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the LORD. " (Lev 19:18)
The lawyer must have heard of Jesus teaching, and was repeating it.
3. Look carefully as Jesus’ answers to questions. The answer is always much greater than the question, and often does not directly answer it. Only those with ears to hear will understand the Lord’s multifaceted answers to questions. The parable is an answer to the lawyer’s second question:
{29} “But he, willing to justify himself, said unto Jesus, And who is my neighbor?”
Like most parables, there is an external and internal meaning. The external aspect of the parable of the Good Samaritan is a teaching concerning true charity, in answer to the question “who is my neighbor”. There are many internal meanings in the symbols of the parable, which is a wonderful description of the ministry of Jesus Christ, and the effects of the incarnation on the state of man. Some of the things taught in the parable are detailed information about the effects of the incarnation, the nature of man, the effects of sin and how it is healed, the ministry of the church and the second coming of Christ and the judgment.
4. And Jesus answering said, A certain man was going down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.(Luke 10:30)
The "certain man" is Adam and all his descendants - all of mankind. This parable is describing man's condition and the means of his restoration. The word "Jerusalem" is interpreted "Vision of peace", and has always indicated the heavenly state. The man was headed to Jericho, which is in the valley away from Jerusalem, and indicates, as Blessed Theophylact teaches, that he was traveling to: "a place sunk down low and suffocating with heat, that is, to a life of passions". The tense of the verb is "going down", not "went" down". This trip, from Jerusalem to Jericho, then represents our fallen human nature, which is continuously going down towards a passionate life, if not for the mercy and help of God.
5. "... A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.” (Luke 10:30)
The thieves represent the demons, and the stripping of the raimen t the loss of virtue which happens because of “wounds” of sin. The man was left “half dead” because the demons cannot kill us; they can only wound us.
6. "And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. {32} And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side." (Luke 10:31-32)
There are two interpretations to the actions of the priest and the Levite. One is immediately obvious, and is unfortunately the only meaning many people assimilate. The other meaning is much more profound. Of course, the lack of charity of the two men is apparent. They passed by because if the man died when they were touching him, they would have been ritually unclean, and would have had to go to an extensive ritual of washings and purifications according to the law. The priest represents the law, the Levite, the prophets. The law and prophets can teach and guide, but they cannot save; only God can save. That is the reason why these two “passed by on the other side” – none of their ministrations would be able to save human nature wounded by sin. Also note that they came to the man “by chance”.
7. "But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him ..." (Luke 10:33)
The Samaritan is Jesus Christ. He did not come to the man by chance, but journeyed and came to where he was. This describes the purpose of the incarnation – to come to the nature of mean, in its diseased state, in order to heal it.
8. And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. (Luke 10:34)
So much of the profound meaning of the parable is present here in one short sentence!
“Binding up His wounds” symbolizes the self control that helps us to stop the hemorrhaging of sin. Christ helps us, not binding us against our will, but He helps us with self control. Whatever sin you have -- you cannot name a sin that God will not help you to conquer. You cannot name one. The oil and wine refers to the dual natures of Christ. It also refers to the two ways in which Christ acts, and indeed, how all of the teachings and actions of the church, His body are. Some teachings are merciful and are gentle. They are promises, and things that give us hope and comfort us. Some teachings are harder. They tell us when we are foolish, or doing things that are evil, or dangerous.
9. (Luke 10:34)
The beast signifies the incarnation. He took a sick and a dying man, and he raised him up, and he gave him the ability to live. He took on flesh, and made this flesh able to comprehend and apprehend God. Beforehand, it wasn’t possible, because we were laying by the road, all bruised and bleeding, but he put us on His beast – he became incarnate for our sake. He is our strength when we are weak. He carries us at all times, at every moment, because of His love for us. The inn represents the church
10. “And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.”
“On the morrow when he departed” represents the Ascension of Jesus Christ. The “host” (or innkeeper) represents the pastors and teachers of the church, preeminently the bishops, priests and monastics, who are entrusted with the care of the flock. The “two pence” represent the reward we will receive for fulfilling God’s commands.
“When I come again” references the Second coming, and the Final Judgment. You are also welcome in this Growing family of God. Join us and share your talent so that when He comes, “He will repay thee.”
This document is at Good Samaritan Family (GOSAF-RWANDA) - http://gosaf.webnode.com/feedback/
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Synopsis on 2011-03-22 03:37
Relief and Overcomes Ministry known as “The ROM OF GOSAF” came forth with a motto of “Igniting the candle of Good Samaritan in Rwanda 2011.” Visit us on: http://reliefandovercomes.page.tl/ . The ministry is totally dependent on GOSAF and serves Tel: 078889079(John) or 0788865914(Martha) E-mail:...
Read more: http://gosaf.webnode.com/news-/
You will find this website encouraging, challenging, and helpful on your journey of faith to God with Jesus. You are going to be blessed over and over again as you Read one Preacher after another preaching the prophetic into your life.”
Find amazing SERMONS in your Inbox as soon as you sign up. Relief and Overcomes Ministry known as “The ROM OF GOSAF” came forth with a motto of “Igniting the candle of Good Samaritan in Rwanda 2011.” Visit us on: http://reliefandovercomes.page.tl/ . The ministry is totally dependent on GOSAF and serves to encourage, challenge, and helpful on your journey of faith to God with Jesus. You are going to be blessed over and over again as you Read one Preacher after another preaching the prophetic into lives.”
Find amazing SERMONS in your Inbox as soon as you sign up. We are promoting Evangelists in GOSAF and other passionate friends. Sign up to receive updates when new sermons are added'. We value your input and we want to help you reach the right legacy of Relief and Overcomes Ministries”
Welcome to the ever encouraging Holy Scriptures filled website. From INTERNATIONAL Bible versions, This is a Place of worship and Praise from Revised editions, Mentors, Editors, and
Stylists with moral support, encouragement and helpful suggestions for the service of God" Holy Scriptures
filled website for encouragement to overcome and live a Worthy Victorious Christian Lifestyle by the power of the Holy Spirit, Resist, face Hard times Overcome: Depressions, anxieties, the Sinful nature, Temptation,
Tribulations and take courage to serve God and others, Find help advice and partners in your Christian Life Prayers, songs, poems of relief and overcome the world" .
“Two are better off than one, because together they can work more
effectively. If one of them falls down, the other can help him up… Two
people can resist an attack that would defeat one person alone. A rope made
of three cords is hard to break.” Ecclesiastes 4:9 (TEV)
As GOSAF regards Units at different sites as the root of every work undertaken, let us have a moment of making every occasion scheduled an important time to strengthen our call as Good Samaritan Family. If you have a say where you live, study, work or fellowship with God, help us spread the Message of GOSAF of ministering to the Lord’s Kingdom. God will bless you. Amen
Prepared by: John L. MANISHIMWE
GOSAF Deputy President 2 (GDP2)-Evangelism and Development (2011-2013)
