Unfunded Project 001: Helping Christians be more effective at Disciple-making (first published in 2015)

1.     Project description: To come alongside the global Church and build a set of discipleship tools that it can use to help it fulfill Christ’s Great Commission commandment.

1.1.  This tool set will be both a mobile friendly technology platform (smart phones) and sample content that global churches/groups can use or modify to teach disciple making (Matthew 28:18-20 )to those who fit the qualifications of 2 Tim 2:2 with the end goal to see the fulfillment of Matt 24:14And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, and then the end will come (NET)..

1.2.  The targeted audience is all the people on the planet which means the content and the platform needs to support literate and non-literate means of communications and the project needs to work with other ministry partners who are already working in those areas of the world.

What do we mean by the term DiscipleshipThe term Discipleship is the model used by Jesus as He called His disciples and what He expected of them. The meaning of a “disciple of Christ,” is more fully described in appendix 3 and summarized here as one who has been called first to know Christ; then to follow him; and then to make disciples of all nations. That is, in our knowing Christ we are becoming like him—thinking, feeling, and living as he commands. In this spiritual ambience of a personal relationship with him, that is, in light of our experience of the kingdom, he summons us to be his disciples. We are to follow him, through thick and thin, knowing that he is there and that he will reward us in his time; after all, he is God incarnate. But discipleship not only involves being with him, being like him, and following him, it also means that we make it our goal to disciple others—indeed, every nation under the sun. The Great Commission is not just another good idea—though it is that—it is the church’s marching order. There is no other plan, No plan B. Matthew 28:18-20which includes Matt 24:14is the one and only plan.

·       Point of contact for more information about the project:  David Austin

·       Background, Need and Projected Benefit: to the community of users

o   The need:The church and Christians are falling behind in our ability to meet and fulfillthe Great Commissioncommandment from Christ. The Pew Research Center did a study[1] and found that the number of Christians around the world has nearly quadrupled in the last 100 years, from about 600 million in 1910 to more than 2 billion in 2010. But the world’s overall population also has risen rapidly, from an estimated 1.8 billion in 1910 to 6.9 billion in 2010. As a result, Christians make up about the same portion of the world’s population today (32%) as they did a century ago (35%). So unlike the first century church where experts say Christianity experienced a growth rate of about 40%/decade we are now seeing Christianity just keeping up with population growth worldwide. We need to pray that we take things out of our schedule to focus on seeing the world reached for Christ.

o    The Benefit- What would happen if this changed and all Christians in churches did the Matt 28:19-20 plan?

§  What is a sample plan has the Holy Spirit use in the 21st century to support the exponential growth that was demonstrated in the 1st century? (watch this short 4 min video for one answer http://youtu.be/2jrok2GE8I8 )

·       Approach:

Facts to consider:

●      If we are to be obedient to the commandment we must come to grip with the growing world’s population. There are 7.125 billion people on earth now with a projected rise to 11b in 2100[2] with an illiteracy rate of 12% or 775m illiterate[3]. Therefore, it is critical that we plan and produce ministry tools to fit not only the literate but the non-literate.

●      How can we affordably reach them? The answer lies in harnessing the tools of the Internet and Mobile as an aid to those doing outreach.  Internet world stats[4] show that 3 billion or 42% have internet access andin 2014, the number of worldwide mobile users will reach over 5.6 billion. By the end of 2018, the number is expected to increase to over 6.2 billion or about 84% of the world[5].

●      With thousands of discipleship books and programs in the marketplace why is the Church not having greater success in making disciples? One reason is as we read in John 3:19, people love the darkness rather than the Light of God, and perhaps  the following changes need to be incorporated (in parentheses below) into the proposed church discipleship tools project

o       Needs a focus on Fervent Prayeras we said above people love darkness rather than light and we are attacking the Devil’s domain. It is an overwhelming task and we can only do it through the power of the Holy Spirit working through Christians and leading others to Christ (technology isn’t the answer, it’s a heart problem and Obedience to Christ is the answer).

o       (It needs to be action oriented)The bulk of discipleship material is based on the transfer of information from an expert to the student and not on apprenticeship or “doing it”, which was Christ’s model.

o        (It needs to be Bible focused and not an expert at the head of the class telling people “what to think” but teaching them “how to think biblically”)The focus will be less on answering questions the students don’t have but more on learning on how to find the answer to the questions they do have. It must utilize the Bible trusting confidentially that God has the answers. It means learning patience to wait on the Lord for answers as not all the student’s questions will have quick answers. With the Bible as the focus and central authority, wenot only can but will expect the Holy Spirit to teach a person “How to think biblically” (which is His job). We expect that they will interact and be subject to their local church but that we will need to supply coaches to be available to the group to answer questions or to get the answers for them and suggest next areas to study based on their questions.

o       (It needs to set the expectations up front to see if the people will put Christ as the first priority in their lives)The Bible tells us that Christ challenged His disciples to a transformed life. This meant a life change process to make choices that would lead them to live their Christian life much differently than what they were doing. He set the bar high to see if they would change their priorities and put Him first.  We recall that some chose to trust, obey and followed. Others said “this is a hard saying, who can understand it.” Still others chose to “quit following and not accompany him anymore.” The 12 who did stay found that was not an easy thing to just add one more thing to their schedule. But, Christ demanded then and demands now that He be first place in our lives. He challenged them by saying things like: to be my disciple you need to “take up your cross;” or as to the rich man “sell all you have and give to the poor.” To the man who had his family first he said “let the dead bury the dead”. Peter reminds us in 1 Pet 4:12-13 that the Christian should expect suffering for the cause of Christ. Suffering is to be considered as joy (James 1:2). Yet not all is suffering! Jesus gave his promise in Matt 11:28-30 that in following Him we can find rest:“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy to bear, and my load is not hard to carry.”(NET)

o       (It needs to be group based)Christ’s discipleship training happened in a small group-- less on one to one. The group is important for the discussion of the teaching, mutual accountability practice and exercise of spiritual gifts for the benefit of the group. Paul taught in 1 Cor 12 that this is the role of the church utilizing the gifts from the Spirit. Note: v7 it says:“To each person the manifestation of the Spirit is given for the benefit of all.” This is a key teaching, we believe, that discipleship should take place in a group/church setting so the gifts of the group can be brought to bear in the Great commission commandment of discipleship, and teaching the all things that Christ taught them.(NET).

The question we all need to ask ourselves is what are we going to do different to make disciples and reach the world for Christ, or as we read in the Pew study, do we continue to do the same thing we have done for the last 100 years? Perhaps Einstein said it best: If we want something we have never had, we must be willing to do something we have never done.

What is the something different in your ministry or Church?

For Bible.org a couple big things stand out. We are now primarily targeted at the literate world that is on the internet. But if we are to assist the whole church in the great commission we need to partner with those whose focus is in non-literate ministry and work on oral storying and develop a set of tools that fit in a framework that any ministry or church can add content to which is both internet accessible and mobile friendly. To finish the great commission it should be effective where there is internet as well as areas with no internet connectivity (using SD memory cards as they support audio/video).

As we look for partners we will be asking you to assist us in looking at our mutual list of different things we need to do and those we need to do differently. We are asking this question: What can we together offer the local church and others in the body of Christ?  A first step is that it begins with prayer. What others would you add?

●      Prayer

●      Other items for you to fill in below

●      ___________________

How do we get started and how do those who are interested in helping in the proposed Church Discipleship project get more information?

Phase 0.1 Bible.org is proposing the following:

 

1.     Rapidly build a little and use a little

1.1.  This will allow us to test the concept on real users and provide early feedback from those users to build on the framework and content requirements 

1.2.  Select the methodology that incorporates the characteristics needed in the approach described above To review: (It needs to be action oriented), (Bible focused and not an expert at the head of the class teaching how to think biblically),   (It needs to be group based), (It needs to set the expectations up front to see if the people will put Christ as first priority in their lives) due 6/1/15 (draft completed)

1.1.1.     Bible.org reviewed many approaches and talked with various ministries about what the Holy Spirit was blessing by exponential growth in closed Muslim countries where freedoms of movement are limited and Christians are at risk and decided to base our initial course on the Bible Discovery Method as was presented in the previous 4 min video http://youtu.be/2jrok2GE8I8 you watch above.

1.2.  Select 2  churches to pilot a  6 week course and a leadership module due 7/1/15 (completed)

At this point you may be asking what does this look like? We have started a pilot project with the expectations that funding will come to expand the staff to continue and to work with other ministries. IF you want more information email us

 

The Fall of Babylon Announced (18:1-3)

18:1-3 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

The opening phrase of chapter 18, “after these things,” marks a later revelation than that given in chapter 17. John declares, “I saw another angel come down from heaven.” The phrase “another angel” makes clear that the angel of chapter 18 is a different angel from that of 17:1. Though the angel is described as “having great power; and the earth was lightened with his glory,” it is evident that this is a literal angel and not a theophany, nor Christ in the form of an angel. The term “another” (Gr., allon) makes clear that this angel is the same in kind as the angel of 17:1. And the facts that the angel has great power and that the earth is lighted with the glory of the angel lead to the conclusion that the angel is delegated to do a great work on behalf of God. The announcement by the angel given in verses 2 and 3 declares that Babylon the great is fallen. The repetition of the verb “is fallen,” found in the aorist tense, indicates a sudden event viewed as completed, though the context would indicate a future event. Seiss believes that the repetition of the phrase “is fallen” is intended to describe

two separate parts or stages of the fall, answering to the two aspects in which Babylon is contemplated, referring first to Babylon in mystery, as a system or spirit of false worship, and second to Babylon as a city, in which this system or spirit is finally embodied.²⁸⁷

The announcement of chapter 18 coming so closely after the destruction of the harlot in chapter 17 has, however, raised a question as to whether the two are one and the same event.

There are a number of reasons for believing that chapter 18 is a subsequent event, though described in similar terms. The woman who is destroyed in chapter 17 is made desolate, naked, and burned with fire by the beast with the ten horns. From this it may be concluded that the destruction of the harlot in chapter 17 is the fall of Babylon in its ecclesiastical or religious sense and that it probably occurs when the beast assumes the role of God at the beginning of the great tribulation. The world church is destroyed in favor of a world religion honoring the political dictator, the beast out of the sea of chapter 13.

In chapter 18, the context seems to indicate that Babylon here is viewed in its political and economic character rather than in its religious aspect. The term “Babylon” in Scripture is more than a reference to the false religious system which stemmed from the false religion of ancient Babylon. Out of ancient Babylon also came the political power represented in Nebuchadnezzar and fulfilled in the first world empire. In some sense this is continued in the commercial system which came from both the religious and the political Babylons. It seems that chapter 17 deals with the religious aspect and chapter 18 with the political and economic aspects of Babylon.

According to verse 9 the kings of the earth as well as the merchants will mourn the passing of the Babylon of chapter 18. There is apparently no mourning connected with the destruction of the woman in chapter 17. The destruction of Babylon in chapter 18 should be compared with the preceding announcement in 16:19 where the great city is divided and the cities of the Gentiles fall. This event comes late in the great tribulation, just prior to the second coming of Christ, in contrast to the destruction of the harlot of chapter 17 which seems to precede the great tribulation and paves the way for the worship of the beast (13:8).

The downfall of the city of Babylon in 18:2 is followed by its becoming the habitation of demons, the “hold” or “prison” of every evil spirit, and the “cage,” the same word in the Greek as “hold” (phylake„), of every unclean and hateful bird. The threefold description of the inhabitants of fallen Babylon is a reference to fallen angels in their various characteristics as demons and evil spirits, symbolized by the bird (cf. “birds,” Isa. 34:11-15; Matt. 13:32). This abandonment of destroyed Babylon to demons is a divine judgment stemming from the utter wickedness of its inhabitants described in verse 3. Babylon in her political character has had evil relationships with “all nations” described as “fornication.” In this, they have been led by the rulers, “the kings of the earth.” The resulting evil association has made the merchants of the earth rich. Just as the church had grown rich in proportion as it had been wicked, so the nations have likewise prospered, as they have abandoned God and sought to accumulate wealth of this world. The wealth originally collected through the influence of the apostate church is taken over by the political system in the great tribulation which with universal political power is able to exploit to the full its accumulation of wealth.

A Call to Separation from Babylon (18:4-5)

18:4-5 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.

As John contemplates the announcement of the fall of Babylon, he hears another voice from heaven addressed to the people of God instructing them to come out of Babylon. In a similar way the people of God were urged to leave Babylon in ancient days (Jer. 51:45). Seiss explains the phrase “come out of her,” citing Jeremiah 50:4-9 where the children of Israel are urged to “remove out of the midst of Babylon” (Jer. 50:8), and the command “Flee out of the midst of Babylon, and deliver every man his soul” (Jer. 51:6).²⁸⁸ Alford compares the command to come out of Babylon to the warning to Lot to leave Sodom (Gen. 19:15-22).²⁸⁹ The purpose of leaving Babylon is twofold: first, by separation from her they will not partake of her sin, and second, they will not have her plagues inflicted on them. The reference to plagues refers to the vials of chapter 16, especially the seventh vial which falls upon Babylon itself (16:17-21). This is further evidence that the event of chapter 18 is subsequent to the seventh vial and therefore in contrast to the destruction of the harlot in chapter 17.

In verse 5 the sins of Babylon are declared to reach to the heavens with the result that God remembers, that is, judges her iniquities (cf. Jer. 51:9). The fact that her sins have reached (Gr., kollao„, literally “glued” or “welded together,” i.e., piled one on another as bricks in a building) unto heaven is an allusion to the tower of Babel which began the wicked career of ancient Babylon (Gen. 11:5-9). Though God permits the increment of sin, its ultimate divine judgment is inescapable.

The Indictment Against Babylon (18:6-8)

18:6-8 Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliriously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.

In keeping with the enormity of her sin, the voice from heaven now calls on God to reward Babylon even as she rewarded the people of God. The verb (Gr., apodido„mi) means literally “to pay a debt” or “to give back that which is due.” It is the law of retribution sometimes called lex talionis. Divine justice exacts the “eye for an eye” and the “tooth for a tooth.”

The normal law of retribution, however, is here doubled in recognition of the enormity of the sin of Babylon. Accordingly the voice demands, “Double unto her double according to her works.” In keeping with this principle, the cup of iniquity which Babylon filled is now to be filled twice with the measure of her judgment. There is no mercy for the utter apostasy found in Babylon in all her phases of operation. The verb (Gr., kerannymi) translated “fill” is literally “mix” or “mingle” as in the preparation of a drink. The same verb is used in 14:10 in connection with the wine of the wrath of God.

The same law of retribution is indicated in verse 7 where the standard of her judgment is compared to her luxurious living in which she was given to self-glorification. The expression “lived deliciously” (Gr., estre„-niasen) means “to be wanton” or “to revel” and comes from a word meaning “hardheaded” or “strong.” Her willful sin against God is now to be rewarded with torment and sorrow. The “torment” (Gr., basanismon) refers to trial by torture with its resultant mental anguish and grief (Gr., penthos). Her wishful thinking in which she said, “I sit a queen, and am no widow, and shall see no sorrow” is going to be rewarded by sudden destruction from the Lord which according to verse 8 will come in one day in the form of plagues, death, mourning, and famine, resulting in her utter destruction by fire. Her vaunted strength is as nothing compared to the power of God. Like the church at Laodicea, her wealth has brought a sense of false security (3:17). Her claim to not being a widow has only the faulty foundation of her illicit love affairs with the kings of the earth (17:2). The fact that her judgment comes in one day, emphasized in the Greek by being placed first in the sentence, is reminiscent of the fall of Babylon in Daniel 5, which fell in the same hour that the finger traced its condemning words upon the wall. Before morning, the ancient power of Babylon has been destroyed. In a similar way, the rich fool of Luke 12:16-20 lost his barns and his soul in one night. When it is time for God’s judgment, it descends with unwavering directness.

The Lament of the Kings of the Earth (18:9-10)

18:9-10 And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.

The destruction of Babylon in its political and economic aspects described in the preceding verses is now the subject of a lament by the kings of the earth. These kings are a wider designation than the ten kings of 17:12,16, who participated in the destruction of the harlot. Here there is lament over the destruction of that which remained. The time is the second coming of Christ at the end of the great tribulation. The very kings who participated in the wickedness and wealth of Babylon now mourn her passing, symbolized in the burning of the capital city. The lament of the kings over Babylon is most emphatic in the Greek by the repetition of the article: literally “the city the great, Babylon the city the mighty.” It was great in its extent of power and accomplishment and mighty in the strength of its rule. In spite of its greatness and strength (Gr., megale„ and ischyra), it nevertheless falls in one hour.

Some believe that ancient Babylon is to be rebuilt as the capital of the world empire in the great tribulation period and that Babylon in this chapter refers to ancient Babylon rather than to Rome. According to Isaiah 13:19-22, Babylon was to be completely destroyed and not inhabited. This seems also the teaching of Jeremiah 51:24-26, 61-64. It is argued that ancient Babylon as a city was not destroyed for hundreds of years after the fall of the empire and therefore these prophecies have not been literally fulfilled.

The destruction of Babylon according to Jeremiah 51:8 was to be sudden. This is confirmed by Revelation 18:17-19. As far as the physical city of Babylon was concerned, this was not true of ancient Babylon as it continued for many years after its political downfall. Further, it is pointed out that the prophecy of Isaiah 13:6, &-11, which formed the context of Isaiah 13:19-22, indicates that the destruction of Babylon would be in the day of the Lord.²⁹⁰ Hence, it is held that Babylon will be rebuilt and then destroyed by Christ at His second coming.

Others identify Babylon as Rome, the seat of the apostate church as described by the seven mountains of 17:9 and also the political city as elsewhere described.²⁹¹ It is possible that Rome might be the ecclesiastical capital and rebuilt Babylon the political and commercial capital. It is also conceivable that Rome might be the capital in the first half of the last seven years and Babylon in the second half—in the world empire phase. Haldeman holds that Babylon will be rebuilt. He states, “Rome will be the political, Babylon the commercial, capital of Antichrist’s kingdom.”²⁹² On the other hand Hoste observes, “I do not think there is any necessity that Babylon should be rebuilt, for another city has, as we see in this chapter, taken her place.”²⁹³

Those who deny that Babylon will be rebuilt do so on the principle that the prophecy of destruction refers to ecclesiastical and political power symbolized in Babylon but not embodied in an actual city. The city of Babylon politically therefore is now destroyed historically. The power and religious character of Babylon are destroyed at the second coming. The ultimate decision depends upon the judgment of the expositor, but in many respects it is simpler to postulate a rebuilt Babylon as fulfilling literally the Old Testament prophecies as well as that embodied in this chapter.

Regardless of location, the burning of the city is a symbol of the fall of its political and economic might, and the kings of the earth marvel at the destruction of the seemingly infinite power of the capital of the world empire. The twofold lament involved in the words bewail and lament indicates to vocally lament (bewail) and to beat the breast (lament, Gr., kopsontai). Their vocal lament, “Alas, alas” (Gr., ouai) is probably better translated “Woe, woe” because it is much more emphatic than the English “alas.” The word is mournful in both its sound and meaning and is reminiscent of the hopeless wailing of those who mourn the passing of loved ones. Their mourning is also characterized by fear lest they have the same judgment which has overcome the city, and for this reason they stand afar off. How sad is the hour of judgment when it is too late for mercy.

The Lament of the Merchants of the Earth (18:11-19)

18:11-19 And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyme wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas that great city, wherein were made rich all that had snips in the sea by reason of her costliness! for in one hour is she made desolate.

The economic character of the city of Babylon is indicated in the fact that the merchants also weep and mourn for her. Their grief is occasioned by the loss of their trade with the city. The rich and varied character of the merchandise is itemized in verses 12 and 13, beginning with precious stones and costly metals characteristic of wealth and luxury. Next in order are the fine fabrics used in their clothing, composed of fine linen and silk in the luxurious colors of purple and scarlet. Precious stones, versatile metals, and fine fabrics which constituted the wealth of the ancient world are here itemized as the treasure of Babylon in the hour of her destruction. The luxury of their apparel is matched by the rich furnishings of their homes including articles of thyine and other precious wood, ivory, brass, iron, and marble. Thyine was a fragrant wood corresponding to cypress and was used for expensive furniture in Roman times along with other precious materials. The use of vessels made of ivory, brass, iron, and marble as well as precious wood was symbolic of the luxury and wealth of Babylon before its destruction.

In verse 13 expensive perfumes and spices are mentioned, such as cinnamon, unspecified odors (Gr., amo„mon, from an odiferous shrub of which an ointment was made, translated “spice” in the A.R.V.), and ointments (Gr., myron, an unguent made of an aromatic juice). Some manuscripts add “incense” between “odours” and “ointments” (Gr., thymiamata). The last luxury item to be listed is frankincense. All of these could be afforded only by the wealthy. Next is mentioned the abundance of foods, such as wine, oil, fine flour, wheat, cattle, and sheep. The word beasts (Gr., kte„ne„), used as a general word for property in the form of animals, probably refers to cattle. Verse 13 closes with reference to the means of transportation employed by the wealthy, namely, horses and chariots, and finally, the slaves they possessed in body and soul. The combined picture is one of complete abandonment to the wealth of this world and total disregard of God who gave it.

Verse 14 tells of the sweeping removal of all these precious possessions described as “the fruits that thy soul lusted after” and “all things which were dainty and goodly.” The inhabitants of Babylon addressed as “thou” are no longer able to find these things. Like the kings of the earth who stood afar off and watched the ascending smoke of the burning of Babylon, so the merchants also shall fear to go near the city. Weeping and wailing, that is, crying out loud and mourning, they also repeat their sad “alas” (Gr., ouai). All the great riches of the city, described again as fine linen, purple and scarlet, gold, precious stones, and pearls, are brought to nothing.

Those in ships, apparently standing off from shore on the sea, witness the scene and join in the mourning as they see the smoke of the city ascending. They cry saying, “What city is like unto this great city!” In expression of their grief, they cast dust on their heads and join other merchants in weeping and wailing. For the third time in the passage, the mourning cry “Ouai ouai” is heard. Their mourning is not for the city, however, but because their wealth derived from trade in shipping is now at an end. Christ warned against coveting the wealth of this world when He said,

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also (Matt. 6:19-21).

In contrast to the transitory wealth and glory of this world, which are here consumed by a great judgment from God, are the true riches of faith, devotion, and service for God laid up in heaven beyond the destructive hands of man and protected by the righteous power of God. The destruction of Babylon also ends the nefarious control of the souls of men mentioned last in the list of commodities in verse 13. No longer can ancient Babylon control the world religiously, politically, or economically.

Rejoicing in Heaven over the Fall of Babylon (18:20)

18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.

In contrast to the grief overtaking worldly rulers and merchants by the destruction of Babylon, those in heaven, who are mentioned later in 19:1, are called upon to rejoice at the righteous judgment of God. The address is to “the saints and the apostles and the prophets” rather than to the “holy apostles,” with the article repeated each time. The expression “hath avenged” is literally “God hath judged your judgment on them,” that is, “God hath inflicted your judgment on them,” thus bringing to bear upon Babylon the righteous recompense for her martyrdom of the saints. It is another case where the righteous ultimately triumph as victory follows suffering.

The Utter Destruction of Babylon (18:21-24)

18:21-24 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying. Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

John in his vision now sees a “mighty angel” (cf. 5:2; 10:1) throw a stone like a great millstone into the sea, portraying the violent downfall of the great city. A similar instance is found in Jeremiah 51:61-64. In this passage in Jeremiah, Seraiah, a prince who accompanied Zedekiah into Babylon, is instructed after reading the book of Jeremiah to bind a stone to it and cast it into the midst of the Euphrates with the words “Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary.” In the similar instance portrayed in Revelation, the millstone is cast into the sea instead of the Euphrates. The symbolism is the same. It represents the destruction of the great city, which like a stone cast into the sea will be found no more. The ultimate end of Babylon in all its forms will be accomplished by God’s judgment at the end of the great tribulation. Babylon will be found “no more at all” (cf. vv. 14, 22-23). The expression occurs seven times with minor variations.

The angel now enlarges on the cessation of activity in this great city. That which characterized its life and featured its luxurious existence, such as the voices of harpers and musicians, of pipers and trumpeters, who added to the fanfare and public display of both the religious and political Babylon, is now silent. Similarly, the fine craftsmen who produced the ultimate in luxurious goods are no longer to be found. The sound of the millstone grinding out the grain is silent. In like manner, the light of the candle is now out, the city cold and dead, and no longer do its streets ring with the voices of the bridegroom and the bride. Of the nine different features mentioned, seven are described as “the voice” (Gr., pho„ne„, literally “sound”) of harpers, musicians, pipers, trumpeters, millstone (“sound” same as “voice” in Greek), bridegroom, and bride. The very silence of the city is a testimony to God’s devastating judgment.

Verses 23 and 24 provide another brief summary of the extent of Babylon’s sins and greatness. Her merchants were “great men of the earth.” All nations were deceived by Babylon’s sorceries. Here too was the martyred blood of prophets and saints. The greatness that was the secret of her rise in power and influence makes her downfall all the more impressive. Babylon is declared to be guilty of the blood of prophets and saints, reference in part to the martyrs of the great tribulation.

There is an obvious parallel in the rise and fall of Babylon in its varied forms in Scripture. As introduced in Genesis 11:1-9, Babylon, historically symbolized by the tower reaching to heaven, proposed to maintain the union of the world through a common worship and a common tongue. God defeated this purpose by confusing the language and scattering the people. Babylon, ecclesiastically symbolized by the woman in Revelation 17, proposes a common worship and a common religion through uniting in a world church. This is destroyed by the beast in Revelation 17:16 who thus fulfills the will of God (Rev. 17:17). Babylon, politically symbolized by the great city of Revelation 18, attempts to achieve its domination of the world by a world common market and a world government. These are destroyed by Christ at His second coming (Rev. 19:11-21). The triumph of God is therefore witnessed historically in the scattering of the people and the unfinished tower of Genesis 11 and prophetically in the destruction of the world church by the killing of the harlot of Revelation 17 and in the destruction of the city of Revelation 18. With the graphic description of the fall of Babylon contained in chapters 17 and 18, the way is cleared for the presentation of the major theme of the book of Revelation, the second coming of Christ and the establishment of His glorious kingdom.

²⁸⁷ Joseph A. Seiss, The Apocalypse, p. 407.

²⁸⁸ Ibid., p. 408.

²⁸⁹ Henry Alford, The Greek New Testament, IV, 715.

²⁹⁰ See the extended discussion presenting evidence for the futurity of the final judgments on Babylon in B. W. Newton, Babylon and Egypt, Their Future History and Doom, pp. 1-30.

²⁹¹ Cf. previous discussion of Rev. 17:9-11; also cf. Seiss, pp. 397-415.

²⁹² I. M. Haldeman, A Synopsis of the Book of Revelation, p. 21.

²⁹³ William Hoste, The Visions of John the Divine, p. 129.

I. Ni Nini Kinahitajika Ili Mtu Akue Na Kukomaa? – Biblia

Tunaanza mfululizo mpya leo unaouliza swali: “Ni nini kinahitajika ili mtu akue?” Hii ni kama sehemu muhimu sana ya utafiti (ambapo unaweza kung’oa mmea na kukung’uta udongo wote kwenye mizizi na kuuweka mezani). Hapo lengo ni kuona kama ni kweli mmea unahitaji maji na udongo ili kukua au kama ni dhana tu inayoaminiwa na watu duniani.

A. Kusudi La Mfululizo Huu:

Kusudi ni lengo lilelile alilokuwa nalo Epafra kwa ajili ya Wakristo wa Kanisa la Kolosai. Aliwaombea,

“ili kwamba msimame wakamilifu na kuthibitika sana katika mapenzi yote ya Mungu.” Wakolosai 4:12

Hilo ndilo Mungu analolitaka kwetu. Anataka kwamba sisi tukue na kuthibitika. Unaweza kuchorea mstari hayo maneno ya “kuthibitika” na “Mapenzi ya Mungu”. Yote hayo yameandikwa katika hili neno. Ni mapenzi ya Mungu kwamba tukue.

Sikiliza mstari huu kutoka kwa mtume Paulo:

Waefeso 4:14-15 “ili tusiwe tena watoto wachanga, …bali tukue hata tumfikie yeye aliye kichwa Kristo.”

Je uliwahi kutambua kuwa Mungu anakutaka ukue? Nina rafiki yangu ambaye anafanya kazi katika Kituo cha Afya kwa ajili ya walemavu wa akili. Siku moja nilikwenda naye hapo kituoni na nikawaona watu wa kiume na wa kike ambao wamekomaa miili yao lakini akili zao zilikuwa hazijakomaa. Ilikuwa ni shida! Kuna kijana mmoja ambaye alionekana kama alikuwa na miaka 20 akiwa katika kiti-mwendo. Msaidizi wake alikuwa akijaribu kuweka mpira mapajani mwake lakini yeye aliupiga kwa mikono yake ili utoke. Wakati mwingine ilimchukua dakika nzima kufanya hivyo. Wakati mwingine hata dakika 3 au 4.

Kama tukiuangalia ukuaji uliochelewa kiakili na kimwili tunaushangaa na kusema, “Ni shida!” Je, Mungu Baba atakuwa anatufikiriaje anapotuangalia na kuona na sisi tulivyochelewa kukua kiroho? Hapa sasa nikuulize swali…

B. Je, Ukomavu Wa Kiroho Ni Nini? Kuwa Kama Kristo!

Waefeso 4:13 hata na sisi sote tutakapoufikia Umoja wa imani na kumfahamu sana Mwana wa Mungu, hata kuwa mtu mkamilifu, hata kufika kwenye cheo cha kimo cha utimilifu wa Kristo.

Kwa jinsi huu mstari ulivyo, unaweza kuuelezea ukomavu wa kiroho kwa sentensi moja: Ukomavu wa kiroho ni kuwa kama Kristo.

Wengi wetu tunataka kukua. Wengi wetu tunataka kukomaa. Wengi wetu tunataka kuwa kama Kristo. Mara nyingi hatujui namna ya kuanza.

C. Mapitio: Tabia Saba Za Wakristo Wanaokomaa

Tutajikita katika kuangalia Tabia Saba za Msingi ambazo kila Mkristo anahitaji kuwa nazo ili aweze kukua hadi kufikia ukomavu wa kiroho. Lengo langu ni …

Kukuwezesha kupata stadi au maarifa unayoyahitaji kwa ajili ya tabia hizi.

Kueleza vitu unavyovihitaji ili kuendeleza tabia hizi.

1. Ili ukue unahitaji kula—Biblia
2. Ili ukue unahitaji kupumua—Maombi
3. Ili ukue unahitaji usafi wa kiroho—Kuungama dhambi
4. Ili ukue unahitaji familia inayojali—Ushirika
5. Ili ukue unahitaji mazoezi ya mara kwa mara—Huduma
6. Ili ukue unahitaji ulinzi—Majaribu
7. Ili ukue unahitaji kutoa—Uwakili

D. Kweli Juu Ya Ukuaji Wa Kiroho

1. Kukua Kiroho Hakutokei Tu Otomatiki.

Je, umewahi kujua kwamba unaweza kuwa Mkristo na ukashindwa kukua kiroho?

Waebrania 5:12-13 “Mmekuwa Wakristo kwa muda mrefu sasa, na mlipaswa kuwa mnafundisha wengine. Lakini badala yake mnahitaji kufundishwa na mtu mafundisho ya kwanza ya maneno ya Mungu. Mmekuwa kama watoto wachanga ambao wanahitaji maziwa na hawawezi kula chakula kigumu. 13Mtu anayeishi kwa maziwa hajui sana neno la haki, kwa maana ni mtoto mchanga” (imetafsiriwa).

Huu ni ukuaji uliodumazwa. Hawa wanapaswa kukomaa. Walikuwa na muda wa kutosha. Lakini ni shida sasa kwamba hawajakomaa! Ukomavu hauji wenyewe. Unahitaji muda, kujibidisha na kadhalika.

2. Ukomavu Wa Kiroho Hautokei Kwa Haraka

Biblia inasema katika 2 Petro 3:18, “Lakini kueni katika neema, na katika kumjua Bwana wetu na Mwokozi Yesu Kristo.” Hapa inaonyesha kwamba ni mchakato. Inachukua muda. Sio jambo la mara moja.

Je unakumbuka zile hisabati za shuleni kwamba Mwendo x Muda = Umbali?

Hii kanuni ina maana kwamba ukisafiri kwa mwendo wa kilometa 5 kwa saa kwa masaa 100 utasafiri umbali wa kilometa 500

Ukisafiri kwa mwendo wa kilometa 50 kwa saa, kwa masaa 10 utasafiri umbali wa kilometa 500

Ukisafiri kwa mwendo wa kilometa 500 kwa saa, kwa masaa 10 utasafiri umbali wa kilometa 500

Kuna Wakristo ambao wamemfahamu Kristo kwa miaka 50. Kwa sasa walipaswa kuwa wamekomaa. Lakini ndio hao wanaenda kwa mwendo wa kilometa 1 kwa saa. Wengine hata hizo kilometa hazipo! Wamesimama tu, hawaendi popote. Wameketi tu, wanazuia wengine kusonga mbele maana wanasababisha msongamano nyuma yao.

Mstari wetu Mkuu: 2 Petro 3:18, “Lakini kueni katika neema, na katika kumjua Bwana wetu na Mwokozi Yesu Kristo. Utukufu una yeye sasa na hata milele! Amina”

Hakuna njia ya mkato ya kukua kiroho. Hakuna kidonge au dawa ambayo ningeweza kukupa ili ukishainywa leo na kesho uwe umekomaa kiroho. Ni jambo linalochukua muda. Linahitaji juhudi za makusudi. Haliji lenyewe wala haliji haraka.

Watu hujaribu njia nyingi za mkato. Wengine hutafuta tu kuhamasisha hisia zao—“Nikipata kitu hiki ‘fulani’ matatizo yangu yote yanakwisha na nitakuwa Mkristo aliyekomaa.” Watu wengine husema, “Nikihudhuria semina hii…Nikisoma kitabu hiki…Nikisikiliza kanda hii…” Watu wengine husema, “Nikifuata kanuni hizi, basi nitakuwa kama Mungu anavyonitaka niwe.”

Lakini Biblia inasema, hapana. Ni mchakato endelevu. Ni lazima ujifunze ili ukomae. Lakini kuna maarifa ambayo unatakiwa ujifunze ili uweze kukua.

3. Ukomavu Wa Kiroho Hauji Bila Nidhamu Binafsi

1 Timotheo 4:7 “Jitahidi na chukua muda kupata utauwa”(imetafsiriwa).

Je uimara wa kimwili hutokea wenyewe? Hapana. Ndivyo ilivyo hata kwa mazoezi ya nguvu za mwili. Inachukua muda na kufanya kazi. Ndivyo ilivyo kwa masuala ya kiroho, kuna mazoezi yanayohitajika kukujengea tabia za msingi katika maisha ya kiroho. Biblia inasema, “Jibidishe kwa lengo la kupata utauwa.” Kujibidisha hapa ndio kujenga nidhamu binafsi.

Unapozungumzia nidhamu binafsi unahitaji kuzungumzia pia ufuasi kwa sababu haya mawili yanakwenda pamoja. Kuna kweli sita za msingi ambazo nakutaka uzielewe kupata picha ya huko tunakoelekea.

1. Biblia inafundisha kuwa waamini waliokomaa wanaitwa wanafunzi. Hilo ni neno Biblia inalotumia kuelezea mwamini aliyekomaa—mwanafunzi.

2. Biblia inafundisha kuwa siwezi kuwa mwanafunzi bila kujenga nidhamu. Maneno haya mawili huwa yanaenda pamoja—mwanafunzi na nidhamu.

3. Biblia pia inafundisha kwamba kwa jinsi ninavyojengewa nidhamu ndivyo Mungu anavyoweza kunitumia.

4. Alama ya mwanafunzi ni kubeba msalaba.

Luka 14:27, Yesu alisema, “Mtu yeyote asiyeuchukua msalaba wake na kunifuata hawezi kuwa mwanafunzi wangu.” Mungu anatutaka tubebe msalaba wetu. Tutaelezea maana ya maneno haya.

5. Haya mambo ninatakiwa niyafanye mara ngapi? Biblia inasema kila siku.

Luka 9:23 Akawaambia wote, “Mtu yeyote akitaka kunifuata, na ajikane mwenyewe, ajitwike msalaba wake kila siku, anifuate.”

Hili ndilo tutakalokwenda kulizungumzia. Katika hali ya vitendo kubeba msalaba ina maana gani?

6. Hivi kubeba msalaba kunahusisha nini hasa? Imeshaelezwa: inahusisha jambo lolote linalompa Kristo nafasi ya kwanza katika maisha yangu.

E. Lengo: Kudhamiria Kuwa Na Tabia Zinazohitajika Kukomaa Kiroho

II. Sababu Zinazokufanya Uihitaji Biblia Yako.

A. Biblia Ni Kama Kitabu Cha Maelekezo Cha Mmiliki Wa Gari. Bila Hicho Maisha Yatakuwa Magumu Sana.

Kila andiko, lenye pumzi ya Mungu, lafaa kwa mafundisho, na kwa kuwaonya watu makosa yao, na kwa kuwaongoza, na kwa kuwaadibisha katika haki; ili mtu wa Mungu awe kamili, amekamilishwa apate kutenda kila tendo jema. 2 Timotheo 3:16-17

Kama una gari jipya, miongoni mwa mambo utakayofanya ni kusoma kitabu cha maelekezo. Utaangalia magurudumu kama yameisha. Utakagua mafuta (oili) kama yanahitaji kubadilishwa na utaangalia kama gari inahitaji kufanyiwa huduma mara ngapi. Unaangalia pia kwamba uende mwendo gani katika kilometa 200 za mwanzo. Ukishindwa kufanya haya yote, utaiharibu injini na kuua gari lako.

Mungu huwa anajali sana na hakututupa tu huku duniani na kusema, “Fanya vizuri kwa jinsi utakavyoweza! Natumaini kuwa utagundua kila kitu! Nakutakia kila la heri!”

Alitupatia kitabu cha maelekezo ya mtumiaji. Kitabu hicho kinatuambia kila kitu tunachokihitaji kumhusu Yeye, kuhusu sisi, na kuhusu maisha. Lakini haitusaidii chochote hadi tumeisoma!! Soma kitabu cha Mungu cha maelekezo!

B. Biblia Ni Kama Tochi Kwa Ajili Ya Giza. Bila Hiyo Lazima Utajikwaa Na Kuumia, Au Kutangatanga Na Kupotea.

Neno lako ni taa ya miguu yangu na mwanga wa njia yangu. Zaburi 119:105

Wewe uko katika kambi mpya. Ni usiku wa manane. Unajisikia kujisaidia. Halafu unatokea mlango wa nyuma bila tochi, na kujigonga kwenye meza halafu unaanguka. Ndio kusema bila mwanga njiani utajikwaa na kuumia au utangetange na kupotea.

Maisha ndio kama hivyo. Unajisikia kama vile unajikwaa, unatangatanga. Unavurugwa. Mungu hakukusudia kuwa maisha yawe hivyo. Alitupatia tochi. Lakini tochi haiwezi kutusaidia kama hatuitumii! Washa tochi ya Mungu!

C. Biblia Ni Kama Silaha Kwa Askari. Bila Hiyo Utakamatwa Au Kuuawa.

Tena ipokeeni chapeo ya wokovu, na upanga wa Roho ambao ni neno la Mungu. Waefeso 6:17.

Nimekuwa nikifundisha masomo ya Biblia kwa miaka mingi. Mara nyingine unakutana na wanafunzi ambao wanapenda kujifunza wakiwa wamehamasika sana. Wakati mwingine unakutana na wanafunzi waliochoka wasiokuwa na hamu kabisa na wala hawazingatii unachowafundisha.

Mara nyingi nimewaza, “Hawa wanafunzi hawajui kwamba wako katika vita. Hawatambui kwamba kitabu hiki ndiyo silaha yao pekee. Hawajui kwamba wasipojifunza ndani yake, wakajifunza namna ya kuitumia, watakufa na kusahaulika. Watasomwa kwenye orodha ya majeruhi wa kesho, wakiwa katika hali mbaya sana.”

Tuko katika vita ya kiroho. Kama wewe ni Mkristo basi wewe ndio mlengwa. Na usipojua kutumia upanga wa Roho, yaani Neno la Mungu, utakufa! Mungu hajakusudia kuwa uuawe au uwe majeruhi. Mungu amekusudia kuwa wewe uwe mpiganaji mshindi, sio majeruhi. Mungu alikupa upanga, lakini hautafanya kazi wenyewe bila wewe kuutumia! Uwe basi mjuzi wa kutumia upanga wa Mungu!

D. Biblia Ni Kama Kioo Kwa Mtendaji. Bila Hiyo Hutajua Kuwa Wewe Ukoje Wala Hutabadilisha Matendo Yako.

Lakini iweni watendaji wa neno, wala si wasikiaji tu, hali mkijidanganya nafsi zenu. Kwa sababu mtu akiwa ni msikiaji wa neno tu, wala si mtendaji, mtu huyo ni kama mtu anayejiangalia uso wake katika kioo. Maana hujiangalia, kisha huenda zake, mara akasahau jinsi alivyo. Lakini aliyeitazama sheria kamilifu iliyo ya uhuru, na kukaa humo, asiwe msikiaji msahaulifu, bali mtendaji wa kazi, huyo atakuwa heri katika kutenda kwake. Yakobo 1:22-25

Kioo huwa kinafanya nini? Kinakuonyesha jinsi wewe ulivyo. Asubuhi ya leo nilikaa kwa muda mbele ya kioo. Wengine hufikiri, “Huo muda hautoshi!”

Katika aya hii Yakobo anaeleza kuwa ni mwanaume anayejiangalia na kuondoka huku akisahau jinsi alivyo. Mwanamke hawezi kufanya hivyo. Yeye atafanya kila njia ili arudishe uso wake katika utukufu wa mwanzo ambao Mungu alimuumba nao!

Kazi ya kioo ni kuonyesha hasa jinsi tunavyoonekana, ili tuweze kufanya mabadiliko yanayotakiwa. Kazi ya Biblia ni kutuonyesha jinsi hasa tulivyo ili kwamba, kwa msaada wa Mungu, tufanye mabadiliko yanayotakiwa.

Ni shida sana wakati kila mtu anajua kuwa John anasengenya, lakini John mwenyewe halijui hilo. Ni shida pia wakati kila mtu anajua kuwa Betty ana ulimi wa mafarakano lakini Betty mwenyewe halijui hilo. Ni shida sana wakati kila mtu anajua kuwa Bosco anatumia pesa vibaya lakini Bosco mwenyewe halijui hilo.

Biblia ni kama kioo. Inaonyesha jinsi tulivyo. Inaonyesha mahali tunapohitaji kubadilika. Sio tu kuwa inatuonyesha hitaji, lakini pia inatusaidia kubadilika! Lakini kioo hakikusaidii chochote kama hukitumii! Jitazame katika kioo cha Mungu!

E. Biblia Ni Kama Virutubisho Na Maji Kwa Mmea. Bila Hivyo Utanyauka Na Kufa

Heri mtu yule asiyekwenda katika shauri la wasio haki, wala hakusimama katika njia ya wakosaji wala hakuketi barazani pa wenye mizaha. Bali sheria ya Bwana ndiyo impendezayo, na sheria yake huitafakari mchana na usiku. Naye atakuwa kama mti uliopandwa kandokando ya vijito vya maji, uzaao matunda yake kwa majira yake, Wala jani lake halinyauki; Na kila alifanyalo litafanikiwa. Zaburi 1:1-3

Sasa turudi nyuma na kuangalia mawazo yangu hapa juu ya mmea. Halionekani kama jambo baya sana. Lakini kama nikiuacha mmea hapa hadi wiki ijayo, hivihivi bila maji na bila mbolea si unajua kitakachotokea? Mmea utakuwa umekufa na kuwa ni takataka.

Hii ndiyo shida. Kuna baadhi yenu mnaojaribu kuishi kwa namna hii. Kila Jumapili mnajaribu kupata chakula cha kiroho na maji mnayoyahitaji kwa wiki yote ijayo. Huwezi kufanya hivyo. Haiwezekani. Itakuwa kama huu mmea ambao unajaribu kuupa maji na virutubisho kwa saa moja tu kwa wiki. Sasa hii itasaidia nini kwa mmea huu? Hiyo itasaidia nini kwenye maisha yako ya kiroho? Hapa ndipo shida ilipo. Wengi wenu mnaufikiria mmea huu kuliko kufikiria juu ya maisha yenu ya kiroho. Mnajiwazia wenyewe, “Nafikiri huo mmea utaishi tu.”

Kama unaujali sana huu mmea, je, si zaidi sana ujali juu ya roho yako? Roho yako inahitaji maji yaliyoko katika Neno. Roho yako inahitaji chakula ambacho ni hiki Kitabu pekee kinaweza kukupa. Cha ajabu ni kwamba wewe unabaki kufa na njaa! Unakula mara moja kwa wiki, halafu unashangaa ni kwa nini maisha yako ya kiroho ni magumu! Unashangaa kwa nini unaendelea kuanguka katika dhambi. Unashangaa kwa nini maendeleo yako hayaonekani. Nitakueleza sababu—roho yako inakufa kwa njaa! Ningaliweza kukuandalia meza yenye vyakula vizuri sana unavyoweza kuwaza, lakini havitakusaidia kama hutakula! Sasa kula chakula cha Mungu!

Mathayo 4:2-4

2 Akafunga siku arobaini mchana na usiku, mwisho akaona njaa.
3 Mjaribu akamjia akamwambia, “Ukiwa ndiwe Mwana wa Mungu, amuru kwamba mawe haya yawe mikate.”
4 Naye Yesu akajibu akasema, “Imeandikwa: ‘Mtu hataishi kwa mkate tu, ila kwa kila neno litokalo katika kinywa cha Mungu.’”

Kula chakula cha Mungu!

III. Hitimisho

Ningependa kukuhimiza kuchukua hatua nyingine ya kudhamiria kujifunza Neno la Mungu. Hapa kuna mambo yanayowezekana kuyafanya. Je uko tayari kuangalia mambo haya na kuchagua hapo moja ili ulifanye kwa mwaka huu?

A. Mapendekezo Kwa Ajili Ya Ukuaji Binafsi

1. Kwa Anayeanza

___Nitatumia mwongozo wa kusoma Biblia kila siku na Biblia yangu kwa siku_____kwa wiki.

___Nitasoma Biblia yangu dakika___kila siku, siku ___kwa wiki kwa mwaka huu.

___Nitasikiliza Biblia kwenye kaseti kwa dakika___kwa wiki mwaka huu.

___Nitakariri mistari___ya Maandiko kila wiki kwa mwaka huu.

___Nitanunua aina tofauti za Biblia na kuzitumia mwaka huu.

___Nitakuwa nikihudhuria masomo ya Biblia kila Jumapili kila saa tatu asubuhi.

___Nitajiunga na vikundi vya Kujifunza Biblia na kuwaomba wanisaidie kufikia malengo yangu ya kusoma Biblia mwaka huu.

2. Kwa Wanaoendelea

___Nitapanga kuhudhuria mafunzo ya kwenye mtandao mwezi Machi, na kufanyia mazoezi njia mpya za kujifunza Biblia mwaka huu.

___Nitasoma kitabu mwaka huu kuhusu jinsi ya kujifunza Biblia.

___Nitapunguza baadhi ya shughuli katika ratiba yangu ili nipate saa___ kwa wiki za kujifunza Biblia mwaka huu.

___Nitajifunza na kufanya mazoezi ya kutafakari Maandiko kwa dakika ___ kwa wiki mwaka huu.

___Nitajiandikisha kupata mafunzo juu ya kujifunza Biblia katika Umoja wa Kujisomea Biblia.

___Nitaandika malengo yangu ya kujifunza Biblia kwenye Kadi ndogo, kisha nimpatie rafiki yangu, na kumwomba anikumbushe na kuniuliza maendeleo yangu (Kwa mfano, “Lengo langu: Dakika 15 kwa siku, siku tano kwa wiki”)

3. Walioendelea

___Nitaandika mawazo ninayopata katika Biblia kwenye Daftari siku____ kwa wiki mwaka huu.

___Nitanunua na kutumia zana za kujifunza Biblia (kama Kamusi ya Biblia, Itifaki ya Biblia, Rejea Muhimu n.k.)

___Nitahudhuria vikundi vya kujifunza Biblia (Faragha, vikundi vya akina mama, Moms n.k. nijifunze nao Biblia mwaka huu.

___Nitanunua program ya Computer ya kujifunza Biblia kwa mwaka huu.

B. Mapendekezo Kwa Ajili Ya Ukuaji Wa Familia

___Tutafanya Mpango wa Familia wa kujifunza Biblia wiki hii.

___Tutaanza Maktaba ya Biblia kwa ajili ya Familia.

___Tutakariri kifungu cha Biblia pamoja kila wiki mwaka huu.

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Na. John Underhill Imetafsiriwa kutoka Kiingereza na Mwl. Emmanuel Lyatuu

John Underhill ni Mchungaji katika Kanisa la South Hill Bible Church, lililoko Spokane, Washington, Marekani.

Utangulizi

Mungu amejifunua mwenyewe kwa njia nyingi za ajabu katika historia (Ebr. 1:1-4). Amejifunua katika asili (Zab. 19:1-6), lakini pia amejifunua kwa matendo yake katika ulimwengu. Hayo “matendo” ya Mungu kama mafuriko, kutoka utumwani, na pia kuonekana kwake katika maono, ndoto n.k. –yote haya yaliandikwa kwa ajili yetu katika Maandiko, ambayo ni “ufunuo” kutoka kwa Mungu. Sababu iliyomfanya Mungu ainue watu kadhaa waandike matendo yake ilikuwa ni ili baadaye vizazi vya watu wake, kwa msaada wa Roho wake waelewe kuwa Yeye ni nani, jinsi ya kuwa na ushirika Naye, na jinsi ya kuishi katika namna itakayompa heshima na kuleta furaha kubwa kabisa kwetu kama watu wake (2 Tim. 3:16-17).

Kwa kuwa neno la Mungu mara zote limekuwa muhimu kwa Wakristo—na ndivyo lilivyo na kwa kuwa linatupa picha ya wazi ya kuwa Mungu ni nani, inakuwa muhimu kwamba tujifunze jinsi ya kujilisha neno mara kwa mara katika nafsi zetu. Tukiwa na jambo hili, hapa kuna aya tano kutoka katika Maandiko zinazosisitiza hakika fulani ambazo sisi kama Wakristo tunazo. Hakika hizi ni muhimu kwetu kuzijua ili tuweze kukua na kuwa imara katika maisha ya Kikristo. Nilijifunza hakika hizi miaka mingi iliyopita nilipokuwa nafanya kazi baharini na tangu wakati huo zimekuwa zikinisahihisha, kunikemea, na kunitia moyo kwani ni kweli kuu sana. Ilikuwa ni katika aya hizi ndipo nilipojifunza kwa mara ya kwanza jinsi ya kutafakari Maandiko na nakushauri na wewe ujaribu kufanya hivyo pia.

Lakini tuna maana gani tunaposema “kutafakari”? hapa hatuzungumzii kumwaga kila kitu katika akili zetu tunachofikiri (jambo ambalo hata hivyo haliwezekani), lakini tuna maana ya kujaza akili yetu na neno la Mungu kwa kulifikiria kwa makini na kwa undani, huku tukimwomba Mungu atupe ufahamu katika jambo hili.

Hapa nina maswali kadhaa ambayo unaweza kujiuliza katika aya yoyote ili uweze kuingia ndani kwa kina na kupata uzima.

1. Je kuna dhambi ya kuacha?:
2. Je kuna ahadi ya kuidai?
3. Je kuna mfano wa kuiga?
4. Je kuna kosa la kuepuka?
5. Je kuna jambo jipya kuhusu Kristo au Roho Mtakatifu?

Jaribu kukumbuka maneno haya kwa njia rahisi jinsi utakavyoweza na pengine maswali yafuatayo hapa chini Yanaweza kukusaidia zaidi:

1. Ni jambo gani ambalo nililipenda au sikulipenda katika aya hii?
2. Aya hii inanifundisha nini kuhusu Mungu?
3. Aya hii inanifundisha nini kuhusu mimi mwenyewe na wengine?
4. Je, kuna lolote katika aya hii nisilolielewa na ningehitaji ufafanuzi?
5. Mungu anasema nini na mimi kuhusu aya hii?

Hapa kuna maswali mengine,

1. Aya hii inanifundisha nini mimi kuhusu Mungu?
2. Aya hii inanifundisha nini kuhusu mimi na mahusiano?
3. Aya hii inanifundisha nini kuhusu wokovu na kumwishia Mungu?
4. Aya hii inanifundisha nini kuhusu vita ya kiroho?

Wakati wa kutafakari na kujiuliza maswali haya, watu wengi wamegundua kwamba inasaidia sana kukariri aya kisha kutafakari juu ya kila neno lililoko kwenye aya husika. Kwa mfano, katika Wagalatia 2:20, Paulo anasema,

Nimesulubiwa pamoja na Kristo ila si mimi ninayeishi, bali ni Kristo anaishi ndani yangu. Kwa hiyo uhai nilio nao katika mwili, ni kwa sababu ya uaminifu wa Mwana wa Mungu, aliyenipenda akayatoa maisha yake kwa ajili yangu.

Namna ya kuanza kutafakari mstari huu, baada ya kuisoma aya na muktadha wake mara kadhaa, ni kusisitiza kila neno ili uweze kupata ujumbe katika hiyo aya mara kadhaa. Kisha, katika hali ya maombi fupisha hiyo aya kwa maneno yako mwenyewe na kumwomba Mungu akupe ufunuo juu ya umuhimu wake kwako na kwa wengine. Hakikisha ufupisho wako unakubaliana na mstari huo katika muktadha wake. Hili linawezekana pia kwa kusoma ule muktadha tena kwa kulinganisha na aya nyingine za Paulo na zilizoko katika Biblia.

Ukishafanya haya na hakika zinazofuata, unaweza kumsaidia mtu mwingine kutafakari pia. Katika mazungumzo yanayofuata nitaorodhesha mstari unaohusiana na uhakika na kisha kukushirikisha tafakari fupi na rahisi katika aya husika. Lengo hapa ni kumtia moyo mwamini mpya.

Masomo kuhusu Uhakika

Roho mwenyewe hushuhudia pamoja na roho zetu kuwa sisi tu wana wa Mungu (Rum. 8:16)

Uhakika wa Wokovu – 1 Yoh 5:11-12

4Na huku ndiko kushinda kuushindako ulimwengu, hiyo imani yetu. Mwenye kushinda ulimwengu ni nani, isipokuwa ni yeye aaminiye ya kwamba Yesu ni Mwana wa Mungu? Huyu ndiye aliyekuja kwa maji na damu, Yesu Kristo; si katika maji tu bali katika maji na katika damu. Naye Roho ndiye ashuhudiaye, kwa sababu Roho ndiye kweli. Kwa maana wako watatu washuhudiao, Roho na maji na damu, na hawa watatu hupatana kwa habari moja. Tukiupokea ushuhuda wa watu, ushuhuda wa Mungu ni mkuu zaidi, kwa maana huu ndio ushuhuda wa Mungu kwamba amemshuhudia Mwanawe. [Yeye amwaminiye Mwana wa Mungu anao huo ushuhuda ndani yake. Asiyemwamini Mungu amemfanya kuwa mwongo kwa kuwa hakuuamini huo ushuhuda ambao Mungu amemshuhudia Mwanawe.] Na huu ndio ushuhuda kwamba Mungu alitupa uzima wa milele; na uzima huu umo katika Mwanawe. Aliye naye Mwana anao huo uzima, asiye naye Mwana wa Mungu hana huo uzima. Nimewaandikia ninyi mambo haya, ili mjue ya kuwa mna uzima wa milele, ninyi mnaoliamini jina la Mwana wa Mungu.

Mazingira: Yohana aliandika waraka huu kukabiliana na walimu wa uongo ambao walifundisha kwamba Kristo hakuwa mwanadamu kweli, lakini alionekana tu hivyo. Tatizo hapa ni kwamba, kama hakuwa kweli mwanadamu asingeweza kufa kwa ajili ya dhambi zetu, yaani, kufa kwa ajili yetu. Lakini ubatizo (maji) wake na kifo (damu yake) pamoja na Roho Mtakatifu—hawa wote wanaonyesha kuwa alikuwa mwanadamu kweli (na Mungu kweli) na kwamba alikufa kwa ajili ya dhambi zetu.

Mafundisho: Yohana ana uhakika juu ya uzima wa milele kwa ajili yetu; hana wasiwasi wala mashaka na anasema kwamba huu ni ushuhuda wa Mungu mwenyewe. Angalia hapa kwamba ni uzima ambao Mungu ametupa na kwamba uzima huu unahusu kuwa na Yesu moyoni. Hakuna eneo la katikati. Ni ama mtu awe na Mwana ili awe na uzima au mtu asiwe na Mwana na akose uzima. Tunapaswa pia kukumbuka kwamba uzima unapokelewa kwa kuamini na sio kwa matendo mema (Warumi 4:1-8; Waefeso 2:8-9). Mwisho, angalia uhusiano kati ya Yohana kuwaandikia na wao kujua kuwa wana uzima wa milele (mst. 13): kwa ajili yetu, tunapaswa kukumbuka kwamba uhakika wa wokovu huja kimsingi kupitia katika kumsikiliza Mungu katika Maandiko kwa jinsi Roho wake anavyoweka neno lake katika mioyo yetu.

Uhakika wa Msamaha—1Yohana 1:9

1:5 Na hii ndiyo habari tuliyoisikia kwake, na kuihubiri kwenu, ya kwamba Mungu ni nuru, wala giza lolote hamna ndani yake. 1:6Tukisema kwamba twashirikiana naye, tena tukienenda gizani, twasema uongo, wala hatuifanyi iliyo kweli. 1:7Bali tukienenda nuruni, kama yeye alivyo katika nuru, twashirikiana sisi kwa sisi, na damu yake Yesu, Mwana wake, yatusafisha dhambi yote. 1:8Tukisema kwamba hatuna hatia ya dhambi, tunajidanganya wenyewe, wala kweli haimo ndani mwetu. 1:9Lakini tukiziungama dhambi zetu, Yeye ni mwaminifu na wa haki hata atuondolee dhambi zetu, na kutusafisha na udhalimu wote. 1:10Tukisema kwamba hatukutenda dhambi, twamfanya yeye kuwa mwongo wala neno lake halimo ndani mwetu. 2:1(Watoto wangu wadogo, nawaandikia haya ili kwamba msitende dhambi.) Na kama mtu akitenda dhambi tunaye Mwombezi kwa Baba, Yesu Kristo mwenye haki, 2:2naye ndiye kipatanisho kwa dhambi zetu; wala si kwa dhambi zetu tu, bali na kwa dhambi za ulimwengu wote.

Mazingira: Kuna uhusiano gani kati ya madai yetu kuwa tunamjua Mungu na jinsi tunavyoishi? Ni nini tunachokifanya tunapotenda dhambi? Haya ni baadhi tu ya maswali ya msingi ambayo Yohana alikuwa akijaribu kuyajibu hapa katika 1 Yohana 1:5-2:2

Mafundisho: Yohana anaposema kuwa Mungu ni nuru, hapa anaangazia usafi wa Mungu wa maadili na utakatifu. Sisi kama Wakristo tunapaswa kulielewa hili ili tuweze kufahamu uhusiano uliopo kati ya kudai kuwa tunamjua Mungu na jinsi tunavyoishi. Kwa bahati mbaya, utamaduni wa kizazi kipya ambao tunaishi hauoni uhusiano hasa kati ya hali ya kiroho na namna tunavyoishi ambapo upendo ndicho kipimo. Wakati fulani nilikuwa na mwanamke fulani katika kikundi chetu cha kujifunza Biblia ambaye alitangaza kuwa anamjua Kristo, lakini aliendelea kufanya zinaa na dhambi zingine. Huenda alitudanganya kwa kitambo, ingawa baadaye tulimgundua, lakini kwa hakika hakumdanganya Bwana. Kwa maisha yake alidanganya kwa kile alichokuwa akikisema. Tunapaswa kutambua kwamba, kama tunamjua Mungu, tutaonyesha ushahidi wake katika maisha yetu. Kwa upande mwingine, kama tunadai kuwa tunamjua Mungu halafu tunaishi kama Shetani, hapa tena tunadangaya kile tunachokisema. Kristo ndiye mfano wa utakatifu ambao tunapaswa kufuata.

Jambo jingine tunaloliona katika 1 Yoh. 1:5-2:2 ni kwamba hakuna mahali katika maisha haya ya Kikristo ambapo kuna ukamilifu kabisa. Mtu yeyote anayedai kuwa mkamilifu bila dhambi yoyote, Yohana anatuambia kuwa anajidanganya, na hana kweli ndani yake na anapotosha ukweli wa Mungu. Hakuna mtu miongoni mwetu atakayekuwa mkamilifu hadi tutakapotukuzwa (linganisha na 1 Yoh. 3:2-3). Kwa kweli hata tunapokuwa katika ushirika wa sisi kwa sisi, bado tunaihitaji damu ya Yesu (Roho anatumia manufaa ya kifo cha Yesu) ili kuondoa dhambi zetu.

Kwa hiyo sisi kama Wakristo, tunaishi katika changamoto ya kutaka kumpendeza Mungu na mara nyingine kumhuzunisha tunapotenda dhambi. Hivi tunaishije ili kukabili dhambi yetu? Je huwa tunatafuta vitabu kwa ajili ya msaada binafsi? Je tatizo letu ni kukosa maarifa tu? Je tunajificha chini ya mkeka? Au tunasema, “Ah, mimi ndivyo nilivyo tu?” au “Wakati ule nilibanwa, n.k.”? Yohana anasema tunapaswa kuziungama dhambi zetu, yaani, tuziungame dhambi zile ambazo hazionyeshi kuwa tunahusiana vizuri na Mungu “ambaye ni nuru” na ambaye ndani yake “hakuna giza.”

Yohana pia anasema anawaandikia watu wa Mungu ili kwamba wasitende dhambi (2:1). Hapa tena kuna uhusiano kati ya neno la Mungu lililoandikwa na maisha ya kiroho na ukuaji wa Wakristo. Hili ni lazima tulikumbuke. Waraka huu usingewafaa wasomaji wake, yaani, Roho hangeweza kuutumia kama njia ya neema, kama wangeshindwa kusoma, kuutafakari kwa makini, kuelewa, na kuutendea kazi.

Angalia kinachotokea tunapoungama dhambi zetu: zinasamehewa na sisi tunatakaswa, yaani, dhamiri na fikra zetu zinatakaswa na kuwekwa huru. Hii ndiyo namna ya kushughulikia dhambi zetu na hii ndiyo namna ambayo Mungu hufanya sisi tunapofanya sehemu yetu.

Mwisho, mara zote husianisha msamaha na kila manufaa ya kiroho kwa Kristo na kazi yake msalabani. Yohana amefanya hivyo na sisi tunapaswa kufanya hivyo. Tuko katika uhusiano ambao umejengwa katika neema ya Mungu na sio nguvu zetu.

Uhakika wa Maombi Yaliyojibiwa—Yohana 16:24

16:19Yesu aliweza kuona kwamba walitaka kumuuliza juu ya mambo haya, akawaambia, “Ndilo mnaloulizana, ya kuwa nalisema, bado kitambo kidogo nanyi hamnioni, na tena bado kitambo kidogo nanyi mtaniona?” 16:20Amin, amin, nawaambia, Ninyi mtalia na kuomboleza, bali ulimwengu utafurahi; ninyi mtahuzunishwa, lakini huzuni yenu itageuka kuwa furaha. 16:21Mwanamke azaapo, yuna huzuni kwa kuwa saa yake imefika; lakini akiisha kuzaa mwana, haikumbuki tena ile dhiki, kwa sababu ya furaha ya kuzaliwa mtu ulimwenguni. 16:22Basi ninyi hivi sasa mna huzuni; lakini mimi nitawaona tena; na mioyo yenu itafurahi, na furaha yenu hakuna awaondoleaye. 16:23Tena siku ile hamtauliza neno lolote. Amin, amin, nawaambia, Mkimwomba Baba neno lolote atawapa kwa jina langu. 16:24Hata sasa hamkuomba neno kwa jina langu; Ombeni nanyi mtapata; furaha yenu iwe timilifu. 16:25 “Hayo nimesema nanyi kwa mithali; saa yaja ambapo sitasema nanyi tena kwa Mithali, lakini nitawapa waziwazi habari ya Baba. 16:26Na siku ile mtaomba kwa jina langu, wala siwaambii ya kwamba mimi nitawaombea kwa Baba; 16:27kwa maana Baba mwenyewe awapenda kwa kuwa ninyi mmenipenda mimi, na kusadiki ya kwamba mimi nalitoka kwa Baba. 16:28Nalitoka kwa Baba, nami nimekuja hapa ulimwenguni; tena nauacha ulimwengu; na kwenda kwa Baba.” 16:29Basi wanafunzi wake wakasema, Tazama sasa wasema waziwazi, wala huneni mithali yoyote! 16:30Sasa tumejua ya kuwa wewe wafahamu mambo yote, wala huna haja ya mtu akuulize; kwa hiyo twasadiki ya kwamba ulitoka kwa Mungu.”

Mazingira: Yesu anakwenda kwa Baba, yaani, wakati wa kutukuzwa kwake kwa njia ya kufa, kufufuka na kupaa umewadia. Atawaacha wanafunzi. Hata hivyo, anawahakikishia wanafunzi wake juu ya uwepo wake kwa njia ya Roho Mtakatifu ambaye baadaye angemtuma kwao (linganisha Yohana 14:26; 15:26; 16:13-14; Matendo 2). Hata hivyo, wanafunzi wana maswali mengi ya kumwuliza. Lakini anawaambia kwamba wanaweza kuuliza kwa jina lake, yaani kwa msingi wa mamlaka na uhusiano wake na Baba. Kwa maneno mengine, wamempenda Mwana wa Baba kiasi kwamba wanaweza kwenda kwa Baba kupitia Mwanawe na Baba atayapokea. Wanaweza kumwomba Baba kwa jina la Mwana, na Baba atajibu maombi yao.

Mafundisho: Angalia mambo matatu kuhusu maombi katika Yn. 16:24. Kwanza, kuna uhakika kwamba tukienda kupitia kwa Mwana (kwa kutambua kuwa yeye ni nani na nafasi yake) tutapokea (I Yoh. 5:14-15). Pili, kutakuwa na furaha kuu inayoambatana na Mungu kujibu maombi yetu, hasa yale maombi yanayoomba kumjua Mungu vizuri zaidi. Tatu, kama Wakristo tunapaswa kutambua kwamba tunakuja kwa Baba, kupitia kwa Mwana, kwa nguvu ya Roho. Maombi ni njia kuu ya kuhusiana na Utatu wa Mungu.

Uhakika wa Kuongozwa—Mithali 3:5-6

3:5Mtumaini Bwana kwa moyo wako wote, wala usizitegemee akili zako mwenyewe; 6katika njia zako zote mkiri yeye, naye atanyoosha mapito yako.

Mazingira: Hakuna mazingira ya ajabu sana katika Mithali 3:5-6 ingawa Mithali 3:1-12 inasisitiza kweli na unyenyekevu, pamoja na kumtumaini na kumheshimu Mungu. Sehemu hii (Mithali 3:1-12) ni sehemu ya kifungu kikubwa zaidi cha Mithali 1 hadi 9., ambapo hekima hudhihirishwa na kuishi katika maadili safi na utauwa, kwa upande mmoja, na kujihadhari na mambo kama uzinzi, tamaa, maisha machafu kwa upande mwingine. Mithali ni misemo “yenye hekima” ambayo kwa kawaida huwa ni kweli. Misemo mingine husema moja kwa moja kile kilicho kweli kabisa ilhali zilizo nyingi husema kile kilicho kweli katika mahusiano ya kibinadamu. Kwa sehemu kubwa hazichukuliwi kuwa kauli za dhati, isipokuwa pale tu ambapo imeelezwa hivyo. Kwa mfano, Mithali 12:24, “Mkono wa mwenye bidii utatawala; Bali mvivu atalipishwa kodi.” Hii kwa jumla ni kweli, lakini sio kwamba ni kweli mara zote. Kuna watu wavivu wanawekwa kwenye utawala na wengine wenye bidii wanatawaliwa na watu wavivu.

Hata hivyo, katika Mithali 3:5-6 mkazo uko katika kumtumaini Mungu na ahadi ni kwamba “atanyoosha mapito yako”. Kama tukichukulia kwamba “atanyoosha mapito yangu” ina maana kwamba Mungu atanipa maisha makamilifu ambayo sitakaa nikutane na mambo magumu, basi hii itakuwa sio sawa; hata hivyo, kwa kusema ukweli, itakuwa sio tafsiri sahihi. Lakini tukielewa kwamba, “atanyoosha mapito yangu” ina maana ya, “atakuongoza kwenye maisha yanayompendeza, kwenye maadili na tabia njema,” basi hii Mithali itakuwa ni sawa. Mungu mara zote atafanya hivi kwa wale wanaoweka tumaini lao kwake kabisa.

Kwa hiyo ngoja nisisitize mambo machache kutoka katika Mithali hii. Kwanza, kumtumaini Mungu ni jambo la msingi katika kuwaongoza watu ambalo Mungu huwapa watu wake. Tunapaswa kudhamiria kumtumaini Mungu kwa ajili ya kupata uongozi wake, kwamba tunataka au la. Hata hivyo, yeye ndiye Mwenye mipango yote. Pili, hatupaswi kumwamini kwa sehemu tu ya moyo, lakini kwa moyo wetu wote, yaani, kwa nguvu zetu zote! Mungu hatatoa uongozi kwa watu wanaocheza-cheza naye.

Tatu, Tumeambiwa “tusizitegemee akili zetu wenyewe.” Watu wengine hufikiri kwamba hii ina maana kwamba Wakristo hawatakiwi kufikiri, ili wasizitegemee akili zao. Sio hivyo kabisa! (Watu hao wanasahau kwamba ni Bwana aliyewapa hizo akili!) Anachomaanisha Sulemani hapa ni kwamba tusizitegemee akili za kibinadamu na uelewa wenye dhambi wa jinsi ya kuishi, yaani hali ya kutokuamini, kana kwamba Mungu hayupo. Akili zetu wenyewe zinasema, “unastahili hiki na kile,” “una haki zako,” “dai haki yako upewe,” “ni sawa kumdanganya mkeo,” “fursa haiji mara mbili, kwa hiyo anayetokea tu, nenda naye, usizubae n.k.” La hasha, hatupaswi kuzitegemea akili zinazofikiri kwa namna hiyo, bali tuzitegemee amri, maagizo na hekima ya Mungu. Tunajua kwamba Kristo alifanyika mtumishi na akafa kwa ajili yetu (Mk. 10:45), kwa hiyo sisi nasi tunapaswa kuyatoa maisha yetu (kwa hekima) kwa ajili ya wengine. Hii ndiyo maana ya kusema “katika njia zako zote mkiri.” Kumkiri Mungu katika njia zetu zote ni kinyume na kuzitegemea akili zetu wenyewe; inahusisha kumtii Mungu katika maeneo yote ya maisha yetu. Hii ndio sababu inahusisha kumtumaini Mungu kabisa.

Uhakika wa Msaada katka Majaribu—1 Wakorintho 10:13

10:1Kwa maana ndugu zangu, sipendi mkose kufahamu ya kuwa baba zetu walikuwa wote chini ya wingu; wote wakapita kati ya bahari; 10:2wote wakabatizwa wawe wa Musa katika wingu na katika bahari; 10:3wote wakala chakula kilekile cha roho; 10:4wote wakanywa kinywaji kilekile cha roho; kwa maana waliunywea mwamba wa roho uliowafuata; na mwamba ule ulikuwa ni Kristo. 10:5Lakini wengi sana katika wao Mungu hakupendezwa nao; maana waliangamizwa jangwani. 10:6Basi mambo hayo yalikuwa ni mifano kwetu, kusudi sisi tusiwe watu wa kutamani mabaya, kama wale nao walivyotamani. 10:7Wala msiwe waabudu sanamu, kama wengine wao walivyokuwa; kama ilivyoandikwa, “Watu waliketi kula na kunywa, kisha wakasimama wacheze.” 10:8Wala msifanye uasherati, kama wengine wao walivyofanya, wakaanguka siku moja watu ishirini na tatu elfu. 10:9Wala tusimjaribu Bwana, kama wengine wao walivyomjaribu, wakaharibiwa na nyoka. 10:10Wala msinung’unike, kama wengine wao walivyonung’unika, wakaharibiwa na mharabu. 10:11Basi mambo hayo yaliwapata wao kwa jinsi ya mifano, yakaandikwa ili kutuonya sisi, tuliofikiliwa na miisho ya zamani. 10:12Kwa hiyo anayejidhania kuwa amesimama na aangalie asianguke. 10:13Jaribu halikuwapata ninyi, isipokuwa lililo kawaida ya wanadamu; ila Mungu ni mwaminifu; ambaye hatawaacha mjaribiwe kupita mwezavyo; lakini pamoja na lile jaribu atafanya na mlango wa kutokea, ili mwezi kustahimili.

Mazingira: Wakorintho walikuwa ni kanisa lililokuwa limesheheni nguvu za kiroho, mamlaka na uhuru binafsi. Kwa kweli waling’aa waliangalia haki zao, kiasi kwamba walikuwa wakiutumia uhuru wa Mkristo wa kweli kiasi kwamba walikuwa wakileta huzuni kubwa kwa Wakristo wengine na kuhatarisha maisha yao ya kiroho pia. Baadhi ya Wakristo walikuwa wakila katika mahekalu ya sanamu kwa kuwa walijua kuwa kitu kama sanamu hakikuwepo. Lakini Paulo anawaambia, kwanza kabisa wako kwenye hatari ya kumkasirisha Bwana, na pili, wanajeruhi dhamiri za Wakristo wengine ambao wanaongozwa kwenda kwenye mahekalu ya sanamu kula lakini hawaelewi kitu (yaani, hakuna kitu kama sanamu) kama jinsi wao wanavyofanya.

Aya hii inaanzia 8:1 na inaenda hadi mwishoni mwa 10:33. Jambo analolisema Paulo hapa ni kwamba uhuru ni mzuri kama ukiongozwa na upendo, lakini unaharibu watu wanaodai kuwa wako huru na wengine kwa kuwa hufanyika katika ubinafsi. Tatizo hapa ni kwamba tunajaribiwa kufanya mambo kwa namna zetu na sio kwa namna ya Mungu. Hatupaswi kufikiri hata mara moja kwamba kwa kuwa tumeokoka basi tunaweza kutenda dhambi (kwa kisingizio cha kuwa huru) na dhambi isikae. Ingawa hatupotezi karama ya Mungu ya uzima wa milele, tunaweza kuyaharibu kabisa maisha yetu (na ya wengine pia). Tunapaswa kukumbuka kwamba tunapojaribiwa, Mungu hufanya mlango wa kutokea, lakini hii haina maana kwamba atatusaidia tu hata pale tunapojiingiza kwenye dhambi kwa makusudi kwa kujua.

Mafundisho: Katika I Wakorintho 10:1-4 Paulo anawakumbukusha mambo mazuri Waisraeli waliyoyapata. Sisi kama Wakristo pia tuna mambo yetu mazuri. Katika I Wakorintho 10:5-10, licha ya hayo mambo mazuri ya Waisraeli, Paulo anawakumbusha jambo Mungu alilofanya kutokana na uasi wao kule jangwani. Matokeo yake yalikuwa mabaya sana. Kisha katika 10:11-12, Paulo anawaambia hawa Wakristo wakaidi kwamba kilichowatokea Israeli ni mfano kwa Wakristo na kichukuliwe hivyo. Kwa kifupi Wakorintho walionywa kwa upendo na ukali pia na, kwa kweli ndivyo wengi walivyo leo. Tusimchukulie Mungu kama “kitu chepesi tu.” Tunapaswa kuwa na heshima kuu kwa ajili ya utakatifu na kujitunza, katika namna ya Kikristo. Sasa ni katika mazingira haya Paulo anazungumza kuhusu majaribu katika 10:13.

Mawazo mengi hujitokeza tunavyopitia kifungu hiki cha 1 Wakorintho 10:13. Kwanza jambo hili linakutana na uzoefu wetu juu ya majaribu kwa nyakati fulanifulani. Huwa inatokea kwa ghafla na inauma. Lakini tunapaswa kutambua kwamba haya majaribu huwa ni “ya kawaida” kama yalivyo kwa wanadamu walioanguka kwa ujumla. Hii haina maana kwamba kila mtu anakabiliwa na majaribu ya aina moja, lakini ni kwamba majaribu huwa ni ya kawaida kwa mwanadamu katika hali yake ya kuanguka katikati ya ulimwengu ulioanguka. Hii ina maana kwamba haya majaribu, pamoja na msaada wenye uaminifu wa Mungu yanaweza kushindwa. Hata hivyo, kutarajia msaada wa Mungu na huku unafanya dhambi na uovu kwa makusudi, kama vile kula chakula katika hekalu la masanamu, ni suala jingine gumu. Kama walivyokuwa wale Waisraeli waliotutangulia, kama tukijihusisha na dhambi hiyo, tunaweza kutarajia adhabu kali tu.

Paulo ni mwepesi kuweka wazi kwamba Mungu ni mwaminifu kutusaidia katika jaribu lolote, na pia anataja hapa namna ambayo Mungu hutuletea huo msaada, yaani kwa kutufanyia “mlango wa kutokea.” Neno hili la “kufanya mlango wa kutokea” ina maana ya “kumaliza hilo jaribu.” Kwa hiyo kuna kipindi maalum cha muda ambao majaribu ambayo Mungu anayaleta yatakaa kwa wakati wake, wakati huo akitusaidia kustahimili (yaani, Mungu ni mwaminifu). Majaribu haya yamekusudiwa yatufundishe kuishi katika namna ambayo itampa Mungu heshima (Yakobo 1:3-5).

Hitimisho

Kuna matumaini kwamba tafakari hizi zitawasukuma wengine kusoma Biblia, kuzitafakari kweli zake, na kupata msaada, maelekezo, ujasiri na maono kwa ajili ya kila siku. Kama umepitia aya hizi, na kujaribu kuziweka katika kumbukumbu, zitamsaidia mtu kufanya hivyo-hivyo. Biblia iliandikwa kwa ajili ya kutuelekeza: “Kwa kuwa yote yaliyotangulia kuandikwa yaliandikwa ili kutufundisha sisi; ili kwa saburi na faraja ya maandiko tupate kuwa na Tumaini”(Warumi 15:4).

Imeandikwa na Greg Herrick na kutafsiriwa kwa Kiswahili na Emmanuel Lyatuu

Greg Herrick anaishi Calgary Alberta, Canada pamoja na mkewe na watoto 4. Ana mzigo wa kufundisha na kulea wengine.

Ni Mchungaji na Ana shahada ya Th.M na PhD kutoka Dallas Theological Seminary