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18. The Fall Of Babylon

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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.

Mwongozo Wa Kujifunza Kukua Kiroho: Maombi

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Tabia Ya Maombi

“Iwekeni furaha yenu katika Tumaini lenu katika Kristo. Majaribu yakija, myastahimili kwa uvumilivu; mkidumisha tabia ya maombi.” Warumi 12:12 (Imetafsiriwa)

II. Je Wewe Uko Sehemu Gani Katika Ukuaji Wako Wa Maombi?

A. Uombaji Wa Mazoea

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B. Maombi Ya Kujitoa

Haya ni maombi ambayo mwombaji amedhamiria na ana malengo maalum. Unakuwa makini kuhusu kuomba kwako kwa sababu kuna mzigo moyoni mwako unaokufanya upige magoti na kuomba. Hii ni aina ya maombi unayoomba wakati kijana wako anafanya mitihani wa kupata cheti.

C. Maombi Ya VIta

Hapa ndipo Paulo anamzungumzia mtenda-kazi mwenzake,

Wakolosai 4:12 Epafra, aliye mtu wa kwenu, mtumwa wa Yesu Kristo, awasalimu, akifanya bidii siku zote kwa ajili yenu katika maombi yake, ili kwamba msimamo wakamilifu na kuthibitika sana katika mapenzi yote ya Mungu.

Epafra alipigana vita katika maombi kwa ajili ya Wakristo wa Kolosai. Hapa kuna mzigo wa maombi na bidii kubwa. Aina hii ya maombi ni yale maombi ambayo baba huwa anayofanya anaposikia kuwa binti yake amemwacha Mungu, na anaishi kinyumba na mvulana. Hii ni aina ya maombi ambayo mama huwa anayofanya anaposikia kuwa kijana wake amejiunga na kanisa la Mashetani ili aweze kumwoa msichana mrembo kutoka kwenye kanisa hilo.

Katika aina hizi wewe je uko wapi? Uko kwenye ngazi gani katika maisha yako ya maombi?

Je tnawezaje kushinda matatizo yanayovikumba vikundi vya maombi?

III. Jifunze Na Kutumia Vipengele Sita Vya Maombi Yenye Tija.

Hii inatoka katika Mathayo 6:9 – 15, ambayo hujulikana kama Sala ya Bwana. Katika maombi haya Yesu alisema, “Basi ninyi salini hivi” sio kwamba haya ndio mambo ya kuombea. Anatoa kielelezo cha mambo tutakayokuwa tunayatumia wakati wa maombi.

Kuna Vipengele Sita Muhimu vya Maombi yenye Tija

A. Kipengele Cha Kwanza Muhimu Cha Maombi Yenye Tija Ni Sifa. Unaanza Kwa Kuelezea Upendo Wako Kwa Mungu

Baba Yetu uliye mbinguni, jina lako litukuzwe (m. 9)

Unapoanza maombi ungependa kuanza kwa kuuelezea upendo wako kwa Mungu. Anza kumwambia, “Bwana, nataka nikutazame Wewe.” Nikaingia kwenye maombi huku nikijiangalia mimi na mahitaji yangu kwanza, nitamaliza maombi yangu nikiwa nimechoka moyoni na kukata tamaa kuliko wakati nilipoanza. Lakini kama nikija kwenye maombi nikiwa namtazama Mungu, nitakachokiona kwake, nitakachojifunza kwake, anachoweza kunionyesha, ndipo badala ya kuondoka hapo nikiwaza jinsi matatizo yangu yalivyo, nitaondoka nikiwaza jinsi Mungu wangu alivyo mkubwa!

Je, unamsifuje Mungu?

1. Kwanza, Unaweza Kumsifu Kwa Jinsi Alivyo – Tabia Yake

Kipengele cha kwanza muhimu katika maombi ni tabia ya Mungu. Tabia ya Mungu ndio msingi wa maombi yanayojibiwa. Mungu hujibu maombi yanayotambua kuwa yeye ni nani.

Wiki iliyopita nilipoteza kifaa changu cha kuandikia. Yaani ilikuwa ni sawa na kuipoteza akili yangu. Nilijaribu kukitafuta kila mahali ndani ya nyumba hadi nikamtuhumu mke wangu kwamba amekichukua. Nilikitafuta sana kila mahali lakini wapi! Sikuona kitu. Nilijaribu kwenda ofisini na kupindua kila kitu lakini sikukiona. Nilisimama kando ya dawati langu la ofisi nikaomba, Ee Mungu, wewe unajua kilipo. Kwa kweli mimi sijui. Nakusihi sana Ee Bwana unisaidie! Niliinama na kufunika Biblia na tazama! Hiki hapa kifaa! Kilikuwa chini ya Biblia niliyokuwa nimeifungua.

2. Pili, Unaweza Kumsifu Kwa Yale Anayoyatenda – Matendo Yake

Zaburi zote zimejikita katika jambo hili – yaani kumsifu Mungu kwa matendo yake ya ajabu kwa watu wake. Je unatunza kumbukumbu ya jambo hili katika maisha yako? Maisha ya familia yako? Ukombozi wa Mungu? Maombi Mungu aliyoyajibu?

Ijumaa hii iliyopita nilimwomba Mungu anisaidie katika mambo mawili mahsusi. Redio kaseti yangu ilipasuka. Hili halionekani kama ni jambo kubwa, na kwa kweli sio kubwa, lakini kila asubuhi wakati nanyoa ndevu na kuoga, huwa nasikiliza kitabu cha Mithali katika redio kaseti yangu. Nilihitaji kutafuta nyingine ambayo ni ya bei nafuu. Jambo jingine ni kwamba, kwa kama miaka 20 iliyopita Nilikuwa na viatu vizuri vya kupanda milima. Kipindi hiki cha baridi niligundua kuwa soli zake zilikuwa zinabanduka. Nilivipeleka kwa fundi na nikaambiwa ingenigharimu dola 65 za Marekani kuvitengeneza. Kwa hiyo nikamwomba Mungu anisaidie kupata viatu vingine vizuri na kwa bei nafuu na redio kaseti nzuri. Hadi kufikia Ijumaa saa nne asubuhi nilipata redio kaseti kwa dola saba na viatu ambavyo vilinikaa vizuri kwa dola 13! Na leo namsifu Mungu kwa kujishughulisha sana na mimi hasa kwa mambo madogo kama haya na akanijibu.

Zaburi 100:4 inasema, “Ingieni malangoni mwake kwa kushukuru; nyuani mwake kwa kusifu. Mshukuruni, lihimidini jina lake”

  • Nimedhamiria kwamba nitamsifu Mungu kwa yale anayoyafanya.

B. Kipengele Cha Pili Cha Maombi Yenye Tija Ni Kusudi: Jitoe Kikamilifu Kwa Ajili Ya Kusudi La Mungu Katika Maisha Yako

Sehemu inayofuata ya sala ya Bwana inasema,

10Ufalme wako uje. Mapenzi yako yatimizwe , hapa duniani kama mbinguni

Huku ni kukubali kwamba Mungu ni Mungu na mimi sio. Sehemu hii inanilazimisha kutafakari kama kweli mimi ninataka kusudi la Mungu litimizwe katika maisha yangu, familia yangu, kazini mwangu shuleni kwangu au nchini kwangu.

Je, umewahi kufikiri kwa kina kwamba jambo hili likoje, kumwambia Mungu, “Fanya lolote unanolitaka katika eneo na jambo lolote katika maisha yangu. Nataka yale unayoyataka kuliko yale ninayoyataka.”

Unataka gari jipya. Mungu amekuwa akisema, “Lile la zamani linatosha. Bado linaweza kukusaidia kusafiri toka sehemu moja hadi nyingine, hita inafanya kazi na bima yake iko chini kuilipa. Itunze! Kisha tumia pesa ulizo nazo kusaidia kumaliza kazi yangu kule India kwenye shirika linalohubiri kule Asia.” Hii ndiyo maana hasa ya kuomba kwamba, :Mapenzi yako yatimizwe”.

Unapenda pipi za chocolate. Mungu amekuwa akikuambia, “Achana na pipi za chocolate. Tumia hizo pesa kwenye huduma ya udiakonia.” Hii ndio maana ya kuomba, “Mapenzi yako yafanyike.”

Wewe na rafiki yako wa kike mmekuwa mkifanya ngono. Mmevuka mipaka, lakini hamtaki kuacha hiyo tabia. Mungu amekuwa akisema, “Vunjeni hayo mahusiano. Mnajua wazi kuwa hayo mahusiano yanawaumiza ninyi nyote wawili. Achaneni sasa.”

Hii ndiyo maana ya kuomba, “Mapenzi yako yatimizwe.”

Umekuwa mara nyingi kila ukija nyumbani unatumia muda mwingi kuangalia tamthilia kwenye runinga. Mungu amekuwa akisema, “Familia yako inakuhitaji. Zima hiyo runinga. Punguza muda uangalie masaa matatu tu kwa wiki.”

Hii ndiyo maana ya kuomba, “Mapenzi yako yatimizwe.”

Warumi 12:1 inatuhimiza “Itoeni miili yenu iwe dhabihu iliyo hai na takatifu ya kumpendeza Mungu, ndiyo ibada yenu yenye maana.”

  • Dhamira yangu: Nitamtii Mungu kwa lolote atakaloniagiza

C. Kipengele Cha Tatu Kwa Maombi Yenye Tija Ni Mahitaji Yetu: Mwombe Mungu Akupatie Mahitaji Yako.

11Utupe leo riziki yetu

Ni mahitaji gani ninayoyaombea? Kwa kweli ni mahitaji yote. Hakuna jambo kubwa sana kwa Mungu ambalo atalishindwa na hakuna jambo dogo sana kwa Mungu ambalo atalipuuza. Kwa hiyo mahitaji yangu yote nitayaombea.

Kanuni hasa ni hii: mambo yaliyo makubwa yanayokuhangaisha, ndio mambo makubwa kwako kuyaombea. Nakushauri upitie mambo yote yanayokusumbua katika siku uyaandike na uyaweke katika orodha yako ya kuyaombea. Mambo yanayokuhangaisha ndiyo yanayopaswa kuwa mahitaji yako ya kuyaombea.

Wafilipi 4:6 “Msijisumbue kwa neno lolote, bali katika kila neno kwa kusali na kuomba pamoja na kumshukuru, haja zenu zijulikane na Mungu.”

Wafilipi 4:19 inasema “Na Mungu wangu atawajazeni kila mnachokihitaji kwa kadiri ya utajiri wake katika utukufu, ndani ya Kristo Yesu.

Maombi ni tangazo langu kwamba namtegemea Mungu. Ninapomwendea ninasema, “Mimi ninakutegemea Wewe tu, Mungu kwa ajili ya mahitaji yangu.”

  • Dhamira: Nitamtegemea Mungu pekee kwa ajili ya mahitaji yangu yote.

D. Kipengele Cha Nne Kwa Maombi Yenye Tija Ni Msamaha: Mwombe Mungu Akusamehe Dhambi Zako.

12Utusamehe dhambi zetu.

Sehemu hii ya sala ya Bwana inasema, Utusamehe deni zetu kama sisi nasi tuwasamehevyo wadeni wetu..”

Kuna hatua nne za msamaha:

A. Mwombe Roho Mtakatifu Afunue Kila Dhambi.

Zaburi 139 inasema “Ee Mungu unichunguze, uujue moyo wangu, unijaribu, uyajue mawazo yangu. Uone kama kuna uovu wowote ndani yangu.”

Mwombe Roho Mtakatifu kufunua dhambi.

B. Ungama Kila Dhambi Kipekee.

Mara nyingine huwa tunaacha kuungama kwa kuamua kusema, “Nisamehe dhambi zangu zote.” Hizo dhambi ulizifanya moja-moja, ni vizuri zaidi kuomba msamaha kwa dhambi moja-moja. Hakuna blanketi la kuzifunika zote.

Mithali 28:13 “Afichaye dhambi zake hatafanikiwa; Bali yeye aziungamaye na kuziacha atapata rehema.”

C. Tengeneza Kwa Wengine Pale Inapobidi

Mathayo 5:23-24 “Ukikumbuka kuwa ndugu yako ana neno juu yako, iache sadaka yako mbele ya madhabahu, uende zako, upatane kwanza na ndugu yako, kisha urudi uitoe sadaka yako.”

Kwa hiyo Mungu akifunua jambo ambalo umemfanyia mtu, nenda katengeneze ili litokee katika dhamiri yako.

D. Pokea Msamaha Wa Mungu Kwa Imani

“Tukiziungama dhambi zetu yeye ni mwaminifu na wa haki hata atuondolee dhambi zetu, na kutusafisha na udhalimu wote.” I Yoh. 1:9

Dhamira: Nitaungama dhambi zangu kwa Mungu kwa jinsi Mungu anavyozifunua na kuupokea msamaha Wake.

E. Kipengele Muhimu Cha Tano Kwa Maombi Yenye Tija Ni Usafi: Achilia VInyongo Na Uchungu

Sala ya Bwana inasema, “kama sisi nasi tunavyowasamehe waliotutenda dhambi.”

Kristo anachukulia kwamba sisi tutawasamehe wengine kwa sababu sisi nasi tumesamehewa. Mungu hatajibu maombi yako kama utaendelea kuweka vinyongo na uchungu moyoni. Sikiliza kitu Biblia inachosema,

I Yoh 3:21 Wapenzi, mioyo yetu isipotuhukumu tuna ujasiri kwa Mungu. Na lolote tuombalo, twalipokea kwake, kwa kuwa twazishika amri zake, na kuyatenda yapendezayo machoni pake.

Zaburi 66:18 Kama singaliungama dhambi katika moyo wangu, Bwana wangu asingenisikia. Lakini Mungu alisikia! Ametegea sikio maombi yangu.

Dhamira: Nitawaachilia wale walionikosea kwa sababu Mungu amenisamehe.

F. Kipengele Muhimu Cha Sita Kwa Maombi Yenye Tija Ni Ulinzi: Omba Ulinzi Wa Mungu

13Na usitutie majaribuni, lakini utuokoe na yule mwovu.

Sisi kama waamini, tunakumbana na vita ya kiroho kila siku na shetani anataka kutushinda kupitia majaribu na hofu. Kama nikiianza siku bila kumwomba Mungu anipe nguvu zake, nitapigana kwa kutumia vile nilivyo navo na haitoshi kitu!

Ukiomba maombi haya unahitaji kupeleleza katika moyo wako na maisha yako ili uone ni wapi unaelekea kuanguka. Unahitaji kujifahamu, kwa sababu Shetani, ambaye ni adui wa nafsi yako, ni mjanja kiasi cha kufahamu madhaifu yetu, na anayatumia ili kutuangusha.

I Kor. 10:13 Lakini kumbukeni kwamba majaribu yanayowapata sio tofauti na yale yanayowapata wengine. Na Mungu ni mwaminifu. Atazuia jaribu lisiwe kubwa kuliko mwezavyo. Mtakapojaribiwa atawaonyesha njia ya kutokea ili lisiwaangushe.

  • Dhamira: Nitajifunza maeneo niliyo na udhaifu na kutegemea ulinzi wa Mungu.

G. Mahusiano

Sala hii inaanza katika mazingira ya mahusiano – Baba Yetu. Kama nikishindwa kuona kwamba nina mahusiano na baba wa mbinguni, maombi yangu yatakuwa yanadhoofu.

Msingi wa maombi yenye tija ni mahusiano na Baba wa Mbinguni mwenye upendo. Mahusiano hushamiri katika mawasiliano na hudhoofika kama mawasiliano hayapo. Sasa Mungu anasikiliza, je wewe unazungumza?

IV. IV. Hitimisho

Kwa dakika 15 zijazo timu ya Kusifu itatuongoza, na tutaenda kutendea kazi kile nilichokuwa nakihubiri. Inaweza ikawa kwamba unapenda kuketi kwenye kiti chako na kuimba huku ukiomba kimya. Hiyo ni sawa kabisa.

Inawezekana uataka kupiga magoti kwenye kiti chako na kuomba. Hiyo pia ni sawa!

Inawezekana kwamba unataka kutoka mbele na uombe pamoja na mzee wa kanisa au mkewe. Watakuwa hapa tayari kukuombea. Wako tayari kukupaka mafuta na kukuombea kama utataka.

Viongozi wetu wa vikundi wapo hapa na watakuwa wanaongoza vikundi vidogo katika kuomba. Kama unapendelea kujiunga na kikundi ili uombe na wengine wachache, chagua kikundi kimoja ujiunge. Sio lazima uombe kwa sauti kubwa. Uko huru kuingia kimya-kimya wakati wengine wakiendelea kuomba.

Basi na tulitendee kazi lile ambalo Bwana Yesu Kristo alilotupa. Tuombe!

Related Topics: Prayer, Teaching the Bible

Kinachohitajika Ili Mtu Akue

Related Media

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.

___Tutasoma kitabu kizima cha Biblia mwaka huu.

___Tutaulizana mara moja kwa wiki, “Umejifunza nini kwenye Biblia kwa wiki hii?

___Tutahudhuria Kambi ya Biblia kwa ajili ya Familia au Kongamano kwa Mwaka huu.

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.

Related Topics: Basics for Christians, Bibliology (The Written Word)

5. Mafundisho Ya Biblia Juu Ya Utatu

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Sikuwa natarajia kuziona siku 45 zilizokuwa zinafuata. Kama ilivyo kwa familia za kijeshi kila mahali, nilikuwa nikitoka kwa ajili ya biashara ya Mjomba Sam kwa muda wa wiki sita, na nikiwa na mke kijana na watoto watatu wadogo nyumbani, ilikuwa sio mchezo. Kuna jambo moja katika safari hii ambalo lilikuwa rahisi—ni kwamba nilikuwa nakwenda kukaa na Mkristo katika chumba changu. Nilikuwa natarajia kuwa na ushirika wa Kikristo nikiwa na Mkristo mwenzangu, lakini hata hivyo nitaendelea kupata kelele za nyimbo za walevi wa awali niliokuwa nao.

Baada ya kumaliza shughuli zetu za siku ya kwanza, mimi na Bill tuliingia katika ushirika wetu wa kwanza siku ile usiku. Baada ya kujifunza kwa kama dakika tano hivi, niligundua jambo la ajabu sana—Bill alikuwa amefundishwa mafundisho potofu juu ya Utatu katika kanisa lake. Nilishangaa sana kwamba alikuwa kwenye kanisa la kiBaptist ambalo lilisifika sana kwa kuihubiri Biblia, kufanya kazi za Misioni na Uinjilisti. Nilijua kuwa alikuwa akihudhuria mafundisho ya Biblia katikati ya wiki pamoja na Jumapili asubuhi na jioni; kuhubiri usiku na shule ya Jumapili. Alikuwa ameokokea katika hili Kanisa miaka mitatu nyuma—ilikuwaje asijue mafundisho ya ki-orthodox juu ya Utatu?

Siku chache zilizofuata, nilimwonyesha kile Biblia inachofundisha kuhusu Mungu wa Utatu, na alikuja kuuona ukweli. Pia niligundua jinsi alivyokutana na huu mtazamo potofu alioupata kabla. Kwa miaka mitatu akiwa katika ushirika wa kujifunza katika kanisa hili kubwa, maarufu na linalosifika, la kiBaptisti, hakuwahi kusikia Utatu ukitajwa hata mara moja. Uelewa wake ulitokana na majibu yaliyokosewa kutoka kwa Mwalimu wake wakati Bill alipojaribu kuuliza kuhusu jambo hili kipekee. Katika siku zetu 45 za kukaa pamoja, tulishirikishana mambo mengi na niligundua kwamba kanisa hili “maarufu” lilisisitiza tu juu ya Yohana 3:16, zaka, mwenendo mzuri na kurudi kwa Yesu Kristo mara ya pili—ni mafundisho mazuri lakini hayajabeba kweli yote.

Katika historia yote ya kanisa, maadui wa Mungu wamekuwa wakishambulia mafundisho ya kiBiblia kuhusu Asili, na hasa Uungu wa Mwana wa Mungu. Somo tunalokwenda kugusa hapa ni miongoni mwa mambo yanayoshambuliwa sana (na pia yanayotetewa) katika mafundisho makuu ya Imani: Mungu ni mmoja katika Utatu ambaye anajidhihirisha kama Baba, Mwana, na Roho (nafsi tatu ambazo ni tofauti)—lakini bado ni katika Mungu mmoja. Hili linaitwa ni fundisho la UTATU tangu wakati wa kanisa la kwanza, lakini vita vilivyojitokeza katika kanisa la kwanza na mijadala ya kifalsafa kuhusu fundisho hili yamepindisha dhana kwamba fundisho la Utatu linaungwa mkono kwa nguvu na Maandiko Matakatifu, na limetokana na Maandiko.

Kauli rahisi ambayo tumeitoa imetokana na maneno ya kitaalam yanayoelezea kile Biblia inachofundisha kila mahali kuhusu somo hili. Hii siielewi hata kwa sekunde. Hata hivyo, naelewa vizuri sana kwamba Biblia inafundisha mambo haya, kwa hiyo nayaamini na kuyafundisha bila kujali kwamba nayaelewa vizuri au la. Kwa hiyo, mawazo ambayo tunatakiwa kuwa nayo wakati tunashughulika na fundisho la Utatu ni hili: AMINI KILE BIBLIA INACHOFUNDISHA NA USIJARIBU TU KUKIELEWA. Fikiri kuhusu suala hili—fundisho hili linazungumzia asili muhimu sana ya Mungu, tunawezaje kulielewa?

Kwa kweli, karibu kila kikundi chenye mafundisho potofu ambacho kimeponyoka kutoka kwenye imani ya Kiinjili ya Kikristo, ama kilianza na mtu mmoja akijaribu kuuelezea Utatu au mafundisho ambayo yanakaribiana sana na harakati za kikundi hicho. Tukianza na wapotoshaji ambao walikuwepo wakati mitume wakiwa hapa duniani, na kuendelea na vikundi vya imani potofu ambavyo viliibuka miaka ya 60 pamoja na wainjilisti wanaotembea siku za leo, kukataa, kupinga au kupotosha mafundisho juu ya Utatu limekuwa ni jambo la kawaida kwa karibu wote hao.

  • Leo Mashahidi wa Jehova na Kanisa la Njia wanaukataa Uungu wa Yesu na pia nafasi na Uungu wa Roho Mtakatifu.
  • Watu wa Mormons na Armstrong (wanaodai kuwa ni Kanisa la Mungu la Ulimwengu) wanaamini aina fulani ya miungu wengi.
  • Makanisa mengi ya kipentekoste wanaamini katika upotoshwaji wa Utatu ambao humfanya Mungu kuwa anajifanya kuwa kama watu tofauti kwa nyakati tofauti. Utasikia wakisema “Uungu Mmoja” au “Yesu Tu”. Hii inafanana na vikundi vilivyoibuka kama miaka 1500 iliyopita.
  • Mtazamo wa kanisa la Orthodox pamoja na makanisa yake ya Kiinjili, Wakatoliki wa Roma, wamekuwa wakikataa fundisho la Utatu ambalo lilitolewa kwa watakatifu (Yuda 3).

Katika kujadili fundisho hili muhimu, nitajaribu kuepuka maneno ya kitaalamu ya kiufundi, lakini nitajikita zaidi katika maneno rahisi ya Biblia. Kutokana na umuhimu mkubwa wa fundisho hili, na hitaji la kupitia misingi yote muhimu, nitakupa mistari mingi ya Biblia ili ujisomee mwenyewe.

Fundisho la Utatu lina vipengele vifuatavyo: (1) Kuna Mungu Mmoja tu wa Kweli (2) Kuna “nafsi” katika Mungu ambazo sio za kufikirika, kubuni au za muda. (3) Baba ni Mungu (4) Mwana ni Mungu (5) Roho Mtakatifu ni Mungu. Zinakuwa kama zile hisabati za ajabu ambazo nimejifunza na hazina maana halisi ya hesabu za kibinadamu: yaani 1 + 1 + 1 = 1 badala ya 3. Yaani hapo ni jumla ya tatu bado inakuwa moja na tunasema kuna “utatu” katika hiyo moja ambapo Biblia inajaribu kuionyesha bila kujaribu kuelezea.

Kuna Mungu Wa Kweli Mmoja Tu [Monotheism]

Maadui wengi wa Ukristo, wakiwemo Waislam, Wayahudi, na Wakengeufu wengine kama Mashahidi wa Jehova, wamedai kwamba Utatu ni upagani kwa sababu ni kuabudu zaidi ya “mungu” mmoja. Hata hivyo msingi wa mafundisho ya Utatu ni kwamba kuna Mungu Mmoja tu. Hii inafundishwa kwa msisitizo katika Agano Jipya na Agano la Kale. Kauli ya imani ya Isaraeli inasema “Sikia ee Israel, BWANA Mungu wetu ni BWANA mmoja.” (Kumb. 6:4). Yesu alipoulizwa, alisema zaidi ya mara moja kwamba hii ndio ilikuwa amri kuu kuliko zote (Marko 12:28-34).

Uwazi wa Umoja wa Mungu umeelezwa kwa kurudia sana katika Agano la Kale: “…hapana mungu mwingine ila mimi” (Kumb. 32:39); “…Mimi ni BWANA, wala Hapana mwingine.”(Isa. 45:18); “…kabla yangu hakuumbwa Mungu awaye yote, wala baada yangu mimi hatakuwapo mwingine. (Isa. 43:10). Vivyo hivyo, Agano Jipya linaeleza u-moja wa Mungu: “Kwa sababu Mungu ni mmoja, na mpatanishi kati ya Mungu na wanadamu ni mmoja (1 Tim 2:5); “…na uzima wa milele ndio huu, wakujue wewe Mungu wa pekee wa kweli na Yesu Kristo, uliyemtuma…” (Yn. 17:3).

Katika Agano la Kale, Mungu alijitangaza kwa kutumia majina mengi, kila moja likielezea sifa yake, lakini jina lake la sifa alilotumia kufanya agano na watu lilikuwa ni YHWH au Yawe kulingana na matumizi ya lugha. Jina hili ndilo lililotafsiriwa kuwa Yehova. Tafsiri nyingi ndizo zilizoleta jina BWANA au MUNGU, kwa kuandika herufi zote kuwa kubwa. Yehova alitafsiri jina lake kwa Musa katika Kutoka 3:14: MIMI NIKO AMBAYE NIKO; akasema, Ndivyo utakavyowaambia wana wa Israeli; MIMI NIKO amenituma kwenu.” “MIMI NIKO AMBAYE NIKO” … Yehova hana kitu au mtu anayemdai katika kuishi kwake—Yeye anaishi na yuko peke yake, Mungu Mmoja wa Kweli.

Wingi: Katika Mungu Mmoja Wa Kweli Kuna Wingi Wa Nafsi

Katika matamko yenye nguvu Biblia inayoyatoa juu ya Mungu mmoja, hii ndiyo kauli yenye utata. Hata hivyo Biblia iko wazi juu ya wazo hili. Kwa kweli iko wazi kabisa kuwa kuna Mungu Mmoja. Hata hivyo, kuna wingi wa nafsi katika “u-tatu” kuhusu Mungu ambao Biblia inauelezea, ambao hatuwezi kuuelezea kwa namna za kibinadamu kwa mitazamo wa Umoja wake. Kwanza kuna maneno na majina ya wingi ambayo yanatumika kwa Mungu. Neno maarufu zaidi katika Biblia ni neno la Kiebrania Elohim. Vikundi kengeufu vimejaribu kutunga sababu za kwa nini Biblia inatumia wingi kumwelezea Mungu Mmoja, lakini maneno machache kutoka kwa mtakatifu wa zamani aitwaye John Gill yatawafanya watulie:

“Sasa Musa angaliweza kutumia majina mengine ya Mungu, katika kuelezea uumbaji, kama jina lake la Yehova, kwa kuwa ndilo ambalo Mungu alikuwa amejifunua nalo kwake, na kwa watu wa Israel; au Eloah, ambalo ni jina la Umoja la Elohim, ambalo alilitumia (Kumb. 32:15-16) na pia katika kitabu cha Ayubu mara nyingi; kwa hiyo lilikuwa siyo hitaji la maneno ya Umoja ya Mungu, wala udhaifu wa lugha ya Kiebrania iliyomlazimisha kutumia neno la wingi; ndivyo alivyochagua na kuipangilia…” (Body of Divinity, Kit. 1 uk. 187-188).

Maneno mengine yaliyoko katika hali ya wingi yaliyotumika kwa Mungu katika Agano la Kale ni pamoja na panim (sawa na prosopa, kumaanisha “nyuso,” “watu,” au “uwepo,”) ambalo linapatikana katika Kutoka 33:14-15, Zaburi 27:8-9, na Kumb. 4:37; neno la Kiebrania la Mtengenezaji au Muumba katika Ayubu 35:10, Zab 149:2, na Isaya 54:5 ni wingi, Watengenezaji; katika Mhu. 12:1, neno la Kiebrania ni Waumbaji. Mungu pia ameelezewa kwa neno la wingi, kama “…na tumfanye mtu kwa mfano wetu.”(Mwa. 1:26), angalia pia Mwanzo 11:6-8 na Isaya 6:8. Hatimaye katika Isa. 48:16-17 ni Tamko ambalo, likisomwa katika mwanga wa Agano Jipya, ni Tamko la Utatu kama lilivyo mahali popote katika Biblia, kama Bwana Mungu (Adonai Yehova) Roho. Na Mkombozi yote yametajwa katika mazingira yale yale ya watu tofauti.

Bila shaka kuna Maandiko mengi katika Agano Jipya yanayoongelea Baba, Mwana na Roho Mtakatifu katika muktadha uleule, na kwa mtazamo wa wazi unaozitofautisha. Katika Yohana 14 hadi 16, kuna rejea zinazojirudia kwa kutoa tofauti hizi. Iliyoko wazi zaidi ni ile ya Ubatizo wa Yesu katika Mathayo 3:16-17, ambapo tunaisikia sauti ya Baba, angalia Roho alishuka kwa mfano wa hua, na ona pia kwamba Mwana amesimama pale katika maji.

Baba Ni Mungu

Hii haingehitaji kusemwa, lakini kwa sababu ya wale wanaokataa uhalali wa nafsi ya kwanza ya Utatu, tunatamka kwamba (a) Yesu mara nyingi anaitwa ni Mwana wa Mungu, kwa hiyo Mungu ni Baba, na Baba ni Mungu. (b) Hakuna Maandiko yanayoonyesha hata kudokeza kwamba Baba anakoma kuwa Nafsi ya tofauti. (c) Kuna Maandiko mengi ambayo yanathibitisha kwamba kuna tofauti kati ya Baba, Mwana na Roho Mtakatifu. Tatizo hapa, kama lilivyodokezwa na Gregory A. Boyd katika kitabu chake, Oneness Pentecostals and the Trinity, ni kwamba, wakati watu wanapoyasoma Maandiko wakiwa na mawazo mgando (kama vile mafundisho potofu kwamba hakuna tofauti kati ya Baba na Mwana), huviona vitu katika Biblia ambavyo havipo!

Ugumu mwingine (ambao ni maarufu kwa mapokeo yanaodai kuwa Yesu si Mungu) ni kwamba watu wengi wanashindwa kuelewa uhusiano kati ya Baba na Yesu Kristo. Sababu ya kushindwa kuelewa huku ni kwamba wanashikilia maneno yaliyosemwa na Yesu au juu ya Yesu wakati alipokuwa akiteswa hapa duniani. Uhusiano wa milele kati ya Baba na Mwana ni wa Usawa (Yohana 17:1 – 5, angalia anavyosemakwa Baba, na Ebr. 1:1-14, ambapo Baba anaagiza malaika wamsujudie. Kauli kama “…Baba yangu ni mkuu kuliko mimi.” (Yohana 14:28) inapaswa ieleweke katika mwanga wa kusudi lake katika huduma yake hapa duniani. Katika Waebrania, baada ya kuanza kwa kuangalia hali ya kuinuliwa na uungu wa Mwana (1:1-14) mtume anasema, “lakini tunamwona Yesu ambaye alifanywa mdogo punde kuliko malaika kwa ajili ya mateso ya mauti…”( angalia pia Flp. 2:5-11). Yesu alikuja duniani kukamilisha ukombozi wa milele. Uungu wake, ambao ni wa muhimu, ulifichwa katika mwili. Lakini kama jambo letu la pili linavyoeleza:

Yesu Kristo Ni Mungu

Sio tu kwamba Yeye ni Mwana wa Mungu, Yeye ni Mungu-Mwana. Hili ndilo fundisho la msingi la Ukristo—Yesu Mwenyewe alisema “…Msipoamini kwamba Mimi ndiye, mtakufa katika dhambi zenu.”(Yn. 8:24) Haya siyo tu mafundisho ya uchunguzi au falsafa—kama Mungu mwenyewe hatatukomboa hatutaweza kukombolewa (angalia Zab. 49:7, 15)! Kwanza tunajua kuwa Yeye ni Mungu kwa sababu anaitwa Mungu (Yn. 1:1). Ni kweli, katika Yn. 20:28, ambapo Thomaso anamwita Yesu “Bwana wangu na Mungu wangu…” kwa kiyunani inasomeka “…Bwana wa mimi na Mungu wa mimi.” Waebrania 1:4-14 ni kifungu muhimu sana cha maandiko, kwani manabii wa Agano la Kale wananukuliwa kuonyesha (1) Mungu anamwita Yesu Mwanawe, (2) Anawaambia malaika wamwabudu Kristo, heshima ambayo huwa anapewa Yehova pekee (Isa. 42:8). (3) Anamwita Mwana, Mungu. Anatangaza kwamba ufalme wa Kristo ni wa milele.

Sababu nyingine ya kujua kuwa Mwana ni Mungu wa milele Mwenyewe, ni kwamba yeye anaabudiwa. Isaya 42:8, Kutoka 20:3, na aya nyingi nyingine za Agano la Kale zinakataza tusimwabudu mwingine zaidi ya Yehova Mungu Mwenyewe—lakini tunaona katika aya nyingi kwamba Kristo akiabudiwa (mifano—Wafilipi 2:9-10, Matendo 7:59-60, Ufunuo 5:6-14), ambako kunaabudiwa mbingu pekee.

Sababu nyingine inayotufanya tujue kuwa Yeye ni Mungu ni kwamba kazi za Mungu zinaelezwa kufanywa na Yeye, Uumbaji (Yn. 1:3, Ebr. 1:2) Utunzaji wa ulimwengu (Kol. 1:17, Ebr. 1:2-3), kumtuma Roho wa Mungu (Yn 16:7) msamaha wa dhambi (Mdo. 5:30-31) na kutoa uzima wa milele (Yn 17:2-3) hii ni mifano machache tu ya kazi za kimbingu alizozifanya.

Alidhihirisha uweza wake juu ya asili, juu ya magonjwa, nguvu za mapepo, hata juu ya mauti, na katika matukio mawili, aliondoa utaji wa ubinadamu wake kwa kiasi. Katika mlima alikogeuka sura aliwaruhusu wanafunzi wake kuiona hali yake ya utukufu kama ilivyo, na wakati maaskari walipokuja kumkamata bustanini, aliwapiga wakaanguka chini aliposema.. “NI MIMI” (neno hili halipo katika tafsiri halisi za awali) (Yn 18:4-6). Kwa kweli alifanya kazi za Mungu.

Sababu nyingine inayotulisha kuwa Mwana ni Mungu ni kwamba Ana sifa za kiungu. Biblia inasema Yeye alikuwepo tangu mwanzo (Yn. 5:26), Umilele (Yn 1:2). Kujua Yote (Yn. 1:48), Kuwepo Kila Mahali (Mt. 18:20—ona kwamba alikuwa duniani, katika mwili na alitumia wakati uliopo, kuonyesha kwamba alikuwa na sifa hii ya uungu katika huduma yake hapa duniani, Kutokubadilika (Ebr. 13:8), Ukuu (Mt. 11:27), Uweza Wote (Mt. 28:18-20). Kuna kauli za nguvu kabisa juu ya Uungu wa Masihi katika Yeremia 23:5-6.

“…Tazama siku zinakuja, asema Bwana, nitakapomchipushia Daudi Chipukizi la haki; naye atamiliki mfalme, atatenda kwa hekima, naye atafanya hukumu na haki katika nchi. Katika siku zake Yuda ataokolewa, na Israeli atakaa salama, na jina lake atakaloitwa ni hili, BWANA NI HAKI YETU.”

Hapa tuna Yehova Mungu akizungumza kwa wazi, kama vile ni Masihi anaongea, na jina analompa Masihi ni Yehova –Tsidkenu—Mungu Mwenyezi anamwita Masihi Yehova!

Roho Mtakatifu Ni Mungu

(Maelezo mengi ya sehemu hii yanatoka katika kitabu kizuri kiitwacho The Holy Spirit Kilichoandikwa na A.W. Pink.)

Katika kauli hii inachukuliwa kwamba Roho Mtakatifu ni Nafsi (Mtu), na sio nguvu, ushawishi n.k. Vikundi vya imani potofu huukataa uungu na utu wake. Anachukuliwa kama aina fulani ya “umeme wa mbinguni”, au aina fulani ya nguvu kutoka kwa Mungu ambayo nzuri duniani. Hii inaenda sambamba na kuukataa Utatu. Hata hivyo, tukiangalia katika Biblia tunaona kwamba ana sifa anazoelezewa katika Maandiko—kama vile uelewa na maarifa (1 Kor 2:10-11), maamuzi (1 Kor 12:11), upendo (Rum 15:30), na huzuni (Efe 4:30). Zaidi ya hayo anaweza kudanganywa (Mdo. 5:3); Anaweza kujaribiwa, (Mdo 5:9). Pia tunaona matendo ya kibinafsi yakimwelezea katika Maandiko: Ananena (1 Tim 4:1, Ufu 2:7); Anafundisha (Luka 12:12, Yn 14:26); Huamuru (Mdo 13:2); na, Huombea (Rum 8:26).

Biblia hutumia wasifu binafsi kumwelezea—Anaitwa Mfariji (Yn. 14:16), Shahidi (Ebr. 10:15, Warumi 8:16), Mhesabu Haki na Mtakasaji (1 Kor 6:11).

Mwisho, katika sehemu nyingi kwenye Maandiko, maneno ya kibinafsi yanatumika kumwelezea (Yn. 14:26; Yn 16:7). Sio tu kwamba Roho Mtakatifu ni Mtu lakini pia Roho Mtakatifu ni Mungu, kama ambavyo Baba ni Mungu na Mwana ni Mungu, kwa namna fulani Mungu wa Kweli Mmoja lakini kwa namna kuu kibinadamu, ni nafsi ya kipekee katika Utatu.

Katika Biblia Roho Mtakatifu anaitwa ni Mungu (Mdo. 5:3-5; 1 Kor. 3:16—Linganisha 2 Kor 6:16). Roho Mtakatifu pia anaitwa Yehova—Ni Yehova aliyenena kupitia manabii (Lk 1:68-70) na Petro anasema ilikuwa ni Roho Mtakatifu (2 Pet 1:20, linganisha na 2 Sam 23:2-3 na Mdo 1:16). Ilikuwa ni Yehova ambaye Israeli walimwasi jangwani (Zab 78:4, 17-18), lakini Isaya anasema alikuwa ni Roho Mtakatifu (Isa 63:10). Katika Kumb. 32:12, Yehova aliwaongoza Israeli lakini katika Isaya 63:14, inasema ni Roho Mtakatifu ndiye aliyewaongoza. Yehova alimtuma Isaya nabii (Isa. 6:6-8), lakini Paulo anasema (chini ya Upako wa Roho Mtakatifu) kwamba alikuwa ni Roho Mtakatifu aliyemtuma nabii (Mdo 28:25-26).

Katika sehemu zote za Maandiko Roho Mtakatifu anadhihirisha sifa za Mungu katika matendo yake, utakatifu mkubwa na mdogo (Rum. 1:4; linganisha Kut. 15:11), Umilele (Ebr 9:14), Kuwepo kila mahali (Zab 139:7), Kujua Mambo yote (1 Kor 2:10 – 11) Kuwa na Nguvu Zote (Lk. 1:35; Mika 3:8; Isa 40:28), Mwenyezi (Mt 4:1—Alimwongoza Yesu!) (Yn 3:8, 1 Kor 12:11; Mdo 13:2-4; 20:28). Mwisho, Roho Mtakatifu hufanya kazi za Mungu. Alifanya kazi za Uumbaji (Ayu 26:13; 33:4; Mwa 1:2), Hutuhudumia (Isa 40:13-15; Mdo 16:6-7), Uvuvio (2 Pet 1:20-21), Kumpaka Mafuta Mwokozi (Isa 61:1; Yn 3:34), Kumfufua Mwokozi (Rum 8:11).

Fundisho la Utatu linamfunua Mungu ambaye ni tofauti sana na “miungu” ya kipagani, lakini pia ni tofauti sana na Mungu wa kimila wa kiyahudi, Waislam, Ariani na miungu wengine walioshamiri leo. Kuna tofauti kubwa kati ya Ukristo na dini nyingine zinazopinga Utatu. Kwenye dini hizi mambo muhimu mawili yanakosekana, nayo ni: mahusiano na ukombozi.

1. Mahusiano—mungu pekee yaani “mungu” ambaye hawa watu wanamwabudu huwa hawezi kufanya mahusiano. Hana wa kuhusiana naye, na wala hakuna jinsi ya kumfanya ahusiane na watu isipokuwa tu akiwa kama hakimu na akiwa kama kitu tu cha kuabudiwa. Mungu wa Utatu kwa upande mwingine ana ushirika ndani yake mwenyewe milele—na hutokea ndani yake. Kupitia Mungu-mwanadamu, Kristo Yesu, mtu huingia katika ushirika na mahusiano na Mungu Mwenyezi. Baba ni Baba yetu; Kristo ni Kaka yetu, na Roho ni Mfariji wetu. Tunapendwa, tunatembea katika ushirika na Mungu, ambaye ni mtaalam wa ushirika wa kweli.

2. Ukombozi—Dini zinazoukataa Utatu hazina ukombozi halisi. Mungu wao husamehe au kutoa rehema bila utaratibu unaoeleweka. Huhukumu au kuachilia kulingana na hali yake ya kujisikia, kwa kutumia masharti fulani-fulani. Dhambi haishughulikiwi kwa uhalisia wake, mtu hawajibishwi na huyo mungu wao anaweza tu kuipuuza. Hakuna haki kwenye mfumo wa aina hii. Katika Ukristo wa Kibiblia, kila dhambi inalipiwa, kwa sababu Mungu wa milele, Mungu-mwanadamu alikufa kuwalipia wenye dhambi. Wote wanaokuwa Wake kwa imani wanakuwa washiriki katika bei yake ya ukombozi.Wale ambao hawawi wake wanalipia adhabu yao—milele. Siri ya Msalaba ni kwamba Mungu-Baba alimwaga ghadhabu yake kwa Mungu-Mwana, lakini ni Mungu mmoja tu. Hili linachanganya akili zetu lakini hivyo ndivyo namna ya pekee ukombozi ungeweza kufanyika kwa haki. Kila kosa ambalo liliwahi kutendeka na mtu yeyote dhidi ya Mungu au watu linaadhibiwa, haki inatendeka na hali ya ulimwengu inawekwa sawa. Kama hakuna Utatu—hakuna ukombozi.

Sisi Wakristo tunamwabudu Mungu wa Utatu. Hatuwezi kuelewa; tunaushangaa; hakuna maelezo—lakini huo ndio Ukweli. Kikipungua chochote hapo basi sio Ukristo.

Mafundisho haya yametolewa na Charles T. Buntin na kutafsiriwa na Emmanuel A. Lyatuu

Charles T. Buntin ni Mwanajeshi Mstaafu ambaye ni Mtumishi wa Kanisa la Baptist Marekani.

Yeye pia ni mwalimu wa masomo ya Sanaa katika Sekondari.

Ana Shahada ya B.A katika Historia, M.S. Katika Uhusiano wa Kimataifa na M.A.R. kutoka Liberty University.

Kwa sasa anafanya kazi kama Mhadhiri na Mnasihi katika chuo cha Trinity Seminary kilichoko Newburgh, Indiana Marekani na pia anafanya shughuli za unasihi wa Kibiblia katika huduma iitwayo Covenant Counseling Ministries

Related Topics: Basics for Christians, Trinity

Kutafakari Uhakika wa Kimaandiko

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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

Related Topics: Assurance

Corrie Ten Boom Meets Lieutenant Rahms

Shortly after her arrest and imprisonment for protecting Jews from the Nazi reign of terror, Corrie ten Boom met with Lieutenant Rahms, her pensive and troubled interrogator. He showed Corrie unusual kindness in his initial visits, though Corrie rightly suspected he was manipulating her to gain information about others involved in harboring Jews. Corrie spoke to the lieutenant about her ministry of preaching to the “feeble-minded,” in what she called her “church for mentally retarded people,” to which Lieutenant Rahms responded in typical Nazi fashion, “If you want converts, surely one normal person is worth all the half-wits in the world!” Nervous and contrite, Corrie ventured a reply, “The truth, Sir…is that God’s viewpoint is sometimes different from ours—so different that we could not even guess at it unless He had given us a Book which tells us such things.” Corrie “knew it was madness to talk this way to a Nazi officer,” but she continued: “In the Bible I learn that God values us not for our strength or our brains but simply because He has made us. Who knows, in His eyes a half-wit may be worth more than a watchmaker. Or—a lieutenant.”1

In a later encounter, Corrie spoke to the lieutenant about the message of God’s Book. “It says…that a Light has come into this world, so that we need no longer walk in the dark. Is there darkness in your life, Lieutenant?” After a long silence, and in a surprising moment of candor, the officer admitted, “There is great darkness….I cannot bear the work I do here.”2

I do not know the fate of Lieutenant Rahms, we can hope that his earthly darkness drove him to flee from eternal darkness and embrace the Light of the World. Maybe we will see him in heaven. Or, sadly, like Pontius Pilate, maybe he traded justice and reverence for God for his short-term power and livelihood and became an eternal tragedy.

Many participants in the Nazi reign of terror likely struggled with the evils with which Lieutenant Rahms struggled. Many made eye contact with the precious people who were dehumanized as apes by a worldview that saw Aryans as the apex of evolutionary progress. Most could not distinguish Jewish children from their own. Many saw the disproportionate accomplishments of Jews in society, contrary to the assertions of the propagandists. Yet they participated in the murder.

What lives might have been spared the terror of the racist Aryanism if people were rightly treated as endowed with dignity, as created in the image of God. What concentration camps would never have been built and what trains would never have carried their priceless cargo if people acknowledged dependence on God for purpose, meaning, and a moral compass. What horrors might have been prevented if Nietzsche had bowed the knee to the “God of the weak” and had never penned his deadly philosophy. The Nazi god, the Aryan pinnacle of human evolution, was no god, with no ultimate standard of right and wrong, no ultimate accountability, and no ultimate consequences for evil behavior. As William Penn once said, “If we are not governed by God, then we will be ruled by tyrants.”3

Many were partners in the evils of the Holocaust, so beware—if you reject and ignore God’s moral compass, someone else will provide one for you…. And the prevailing winds will drive us where we never dreamed we would go.

Adapted from Craig Biehl, God the Reason: How Infinite Excellence Gives Unbreakable Faith, Carpenter’s Son Publishing, 2015.


1 Corrie ten Boom, The Hiding Place (Chosen Books, 1971; Bantam Books, 1974), 160.

2 Ibid., 161.

3 Quoted in Francis Schaeffer, A Christian Manifesto, rev. ed. (Westchester, IL: Crossway Books, 1982), 34.

Related Topics: Devotionals, Hamartiology (Sin)

3. What Covid-19 Can Teach Us About Evangelism

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When I read the Book of Acts and attempt to explain the rapid growth of the church the closest analogy I can think of is the current spread of the Covid-19 virus.

I know of a missionary who has been privileged to play a significant role in the explosive expansion of the gospel in a distant land. Because he has witnessed amazing success in evangelism, a number of mission agencies have asked him to come and share the secret to his success. He refuses to take any credit for what he knows is a powerful manifestation of God’s saving grace. Because of his experience, he has come to a whole new way of looking at the Book of Acts. He does not see the great number of conversions to the faith in Acts as the outcome of a strategic plan and program, planned, and executed by the apostles who led the charge. Instead, he sees it as a great and mighty work of God, with the apostles trying to keep up with what God was doing. Now, as I read the Book of Acts, I tend to see it the same way.

Think about this for a moment. At Pentecost thousands suddenly came to faith. Even though the Holy Spirit had given birth to a flourishing church in Jerusalem, the apostles did not form a missions committee to strategize how they would reach the rest of the world for Jesus. That was, after all, the command which our Lord had given them:

Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:18-20, NET).

The expansion of the church was not initiated by a missions committee or a missions conference. It was brought about by the persecution of the church, triggered by the death of Stephen (Acts 6:8—8:1; 11:19-21). Most of the church scattered abroad, with the apostles staying behind in Jerusalem (8:1). It was not the apostles who initiated the evangelistic thrust among the Gentiles, but some unknown and unnamed individuals who didn’t know how to keep the gospel to themselves:

19 Now those who had been scattered because of the persecution that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch, speaking the message to no one but Jews. 20 But there were some men from Cyprus and Cyrene among them who came to Antioch and began to speak to the Greeks too, proclaiming the good news of the Lord Jesus. 21 The hand of the Lord was with them, and a great number who believed turned to the Lord (Acts 11:19-21, emphasis mine).

The distressing fact is that the original 11 apostles were not aggressive in taking the gospel to the Gentiles. In fact, they drug their feet in this matter. Peter was reluctant to go to the home of Cornelius (Acts 10:9-16), but when he did and the Gentiles there came to faith, his fellow-apostles called him on the carpet for going:

1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted the word of God. 2 So when Peter went up to Jerusalem, the circumcised believers took issue with him, 3 saying, “You went to uncircumcised men and shared a meal with them” (Acts 11:1-3).

Even though Peter’s explanation was compelling, and his fellow-apostles had to recognize that God had chosen to save Gentiles, as well as Jews, their profession and their practice were not consistent:

When they heard this, they ceased their objections and praised God, saying, “So then, God has granted the repentance that leads to life even to the Gentiles” (Acts 11:18).

It was Paul, and men like Barnabas and Silas, Timothy, and Luke who became the frontrunners in taking the gospel to the Gentiles.

So, what does all this have to do with Covid-19 and evangelism? Simply this. Think of how the Covid-19 virus is being spread today. People do not deliberately go out, seeking to spread the virus to many others. They simply go about their lives as usual, and when they come into contact with others, the virus is unknowingly spread abroad. There are no classes, teaching people how to spread the virus. This is no need for them. The virus has a life of its own, and is spread by social contact as people go about their lives as normal.

Ideally – and certainly as we see it in the Book of Acts – the gospel was quickly spread abroad by people who went about, living their lives in contact with other people. These saints did not begrudgingly spread the gospel, nor was their evangelism the execution of a particular plan or script. (Mind you, I’m not saying that these methodologies and strategies are wrong, but they are not ideal, in my opinion.) I believe that Christians went about, filled with the Holy Spirit, and living in joyful fellowship with other believers. Their joy simply overflowed, and because their new-found salvation was so life-transforming they just couldn’t help but tell others about it. For them, evangelism was the result of the overflow of joy and praise to God that others observed, and “caught.”

44 All who believed were together and held everything in common, 45 and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need. 46 Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts, 47 praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved (Acts 2:44-47).

The joy-filled faith of new believers overflowed in unity, and in generosity toward those in need:

32 The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common. 33 With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all. 34 For there was no one needy among them, because those who were owners of land or houses were selling them and bringing the proceeds from the sales 35 and placing them at the apostles’ feet. The proceeds were distributed to each, as anyone had need (Acts 4:32-35).

It is now common to hear or read of some video that has “gone viral.” I believe that the gospel went viral in the Book of Acts. And I pray that the gospel will once again go viral, making a global impact, because Spirit-filled Christians cannot be silenced, or their faith concealed. May it be so, to the glory of God and the salvation of many. Will you intentionally be a part of sharing the gospel and helping make disciples of Jesus as God has commanded (Matthew 28:19-20)?

Related Topics: Christian Life, Cultural Issues, Evangelism

Choose The Life Journey

The Choose The Life Journey is a clear and well marked path to spiritual transformation. Author and former Pastor Bill Hull has been there - saw that his attempts to lead people into transformation weren’t working as well as he desired. This frustration took him on a journey of transformation he now shares with you. The Journey for the Pastor and Church community has three parts (more below):

  1. Change Direction
  2. Change Mind
  3. Change Behavior

The following resources are also available to assist you or your group:

  • About Choose the Life
  • Bill Hull Blog.
  • Podcasts of Choose The Life messages from Bill Hull are also available.
  • A brochure about The Choose The Life Journey to share with others.
  • Give feedback. Let us know what you like and what you struggle with about these resources. Your candid feedback will help us improve on future projects to serve you better. Give us your feedback here.

Change Direction

The Journey begins with Bill talking about the brokenness that led him to a new realization of an old truth: that full churches are not necessarily full of disciples and that transformation is what matters. The purpose of the sessions is to identify those who are enthusiastic about the call to the life of discipleship. The messages are designed to introduce the issues that will enflame the heart. Here is how to begin:

This part of The Journey is designed for Church and group leaders who watch and engage with the six Change Direction messages. This can be accomplished by viewing the DVD session by session and discussing it together over a period of weeks. It can also be very effective in a retreat setting. Watch online or purchase the DVD for a group setting and download the accompanying notes.

Change Mind

Once the ground work is laid, and there is interest in moving ahead, the leadership can invite participation from the congregation. Participants are invited to Choose The Life of following Christ with more intentional study. As participants begin to open their minds they will read and engage with the book Choose The Life, Exploring A Faith That Embraces Discipleship over 10 weeks. Participants will use a daily guide A Disciples Guide To Choose The Life that explains, challenges, and redefines such crucial issues as faith, grace, and even the gospel itself. Participants then gather together once a week to discuss the questions and share their journey with one another. Each weekly session is introduced by a 10-15 minute video message from Bill Hull challenging the participants to rethink what it means to be Christian.

Church leaders are encouraged to implement the resources as they see best in their community. We've seen the best results from Churches that commit together including Sunday morning teaching, brochures, getting the church buzz going and encouraging every member to participate through an existing or new small group structure.

Change Behavior

Complete the journey and become a transformed disciple of Jesus. Transformation requires an act of the will followed by repeated action which in turn creates new habits that form character.

Experience The Life : Making The Jesus Way A Habit- is a new 30 week curriculum to facilitate lasting Spiritual Transformation. It will challenge you simply and change you deeply.

It takes time to create new habits. Repetition is essential, but most people will only repeat what they can understand and what can be done with others. That is why the maxim opportunity for congregational transformation is the use of Experience The Life, Making The Jesus Way A Habit. With five modules, each 6 weeks long, Experience The Life takes people where they need to go for transformation to take place. It gives definition to the often evasive actions that are necessary to become like Jesus.

  • Module 1. Believe As Jesus Believed: transformed mind
  • Module 2. Live As Jesus Lived: transformed character
  • Module 3. Love As Jesus Loved: transformed relationships
  • Module 4. Minister As Jesus Ministered: transformed service
  • Module 5. Lead As Jesus Led: transformed influence

It is recommended that the congregation do this together over a one year to eighteen month period. Each module includes a Student Guidebook and a DVD with six,10 minute video messages from Bill Hull and Paul Mascarella (thus 5 Guidebooks and 5 DVD's form the full Experience The Life curriculum). The Student Guidebooks each have a common Lectio Divina theme:

  • Daily Devotional Guide
  • Prayer for the day
  • Core Thought
  • Scripture memory
  • Prayer
  • Journaling
  • Doing the Discipline
  • A Daily habit of relating to Scripture
    • Read it
    • Think it
    • Pray it
    • Live it
  • A weekly meeting where group discusses, prays, and watched DVD
  • A day of rest each week

Related Topics: Devotionals, Discipleship, Faith, Fasting, Prayer, Spiritual Life, Worship (Personal)

Somo 5: Dhambi Na Wokovu

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“Tunaamini kwamba wokovu ni zawadi ya Mungu na mwanadamu huipokea kwa imani binafsi katika Yesu Kristo na kujitoa ili kusamehewa dhambi. Tunaamini kwamba mwanadamu huhesabiwa haki kwa neema kwa imani na si kwa matendo (Matendo 13:38-39, Warumi 6:23, Waefeso 2:8-10). Tunaamini kwamba waamini wote wa kweli, wakishaokolewa, huhifadhiwa salama milele (Warumi 8:1, 38-39; Yohana 10:27-30).”

Wokovu ni neno rahisi ambalo linajumuisha dhana nyingi—dhana ambazo haziwezi kueleweka kikamilifu kwa akili ya kawaida. Je, wokovu ni kwa ajili tu ya kuikimbia jehanamu? Je, ni bima ya maisha? Je, ni jambo ambalo Mungu alihitaji kulifikiria wakati Adamu na Hawa walipomwasi? La hasha, Maandiko yanatufundisha kwamba mungu aliupanga wokovu wetu kabla ya msingi wa ulimwengu, kwa sababu kwa kuwa anajua mambo yote, alijua kwamba mwanadamu atauhitaji sana.

Hitaji la Mwanadamu

  1. Kifo cha Kiroho-kutengwa na Mungu (walijificha na waliogopa)
  2. Kifo cha kimwili
  3. Asili ya dhambi iliyorithiwa na wazao wao wote.

Asili ya mwanadamu iliharibika au kupoteza thamani:

Fikra: 2 Wakorintho 4:4, Warumi 1:28
Maamuzi: Warumi 1:28
Dhamiri: 1 Timotheo 4:2
Moyo: Waefeso 4:18
Hali nzima ya mtu: Warumi 1:18-3:20

“Hali nzima ya mtu ina maana kwamba uharibifu wa dhambi unaenezwa kwa watu wote na inaenea katika maeneo yote kiasi kwamba hakuna kitu katika mwanadamu wa kawaida ambacho kinaweza kumfanya akubalike mbele za macho ya Mungu.” –Charles Ryrie

Mapaji ya Mungu

Ahadi na Picha

Kwa karne zote ambazo Agano la Kale lilipitia Mungu alitoa ahadi na mifano au picha za Mwokozi ambaye atamtoa baadaye kwa ajili ya wokovu wetu. Ahadi ya kwanza ilikuwa ni Mbegu ya mwanamke, ambaye Shetani angemjeruhi lakini mbegu hiyo baadaye ingemwangamiza shetani (Mwanzo 3:15).

Kisha aliwapa picha ya jambo ambalo Mwokozi angelifanya. Mwanzo 3:21: kila mnyama aliyetolewa sadaka katika Agano la Kale alimlenga Yesu Kristo. Kila madhabahu iliulenga msalaba.

Kutimilika kwa Kristo

Yesu Kristo ambaye ni Mungu-Mwanadamu, alikuwa ni Mungu katika mwili wa kibinadamu, ili aweze kuishi maisha yasiyokuwa na dhambi, akamwaga damu yake kwa ajili ya dhambi za watu wote, akafufuka kutoka kwa wafu na kisha kurudi mbinguni kuwa Mwombezi wetu.

Mambo yaliyokamilishwa na Kifo cha Kristo

Mbadala

Kuwa Mbadala ni maana kuu ya Kifo cha Kristo

Anti kwa kiyunani ina maana ya “kukaa badala ya” (Mathayo 20:28, Marko 10:45)

Huper ina maana ya “Kwa faida ya” au “kwa nafasi ya” (2 Wakorintho 5:21, 1 Petro 3:18). Yesu alikuwa Mbadala wetu kwa kuwa alikufa kwa ajili yetu. Alikuwa anatuwakilisha alipowambwa pale msalabani.

Mungu aliupenda ulimwengu kwa upendo ambao unaweza kupimwa kwa uwezo wake usiopimika wa kupenda. Mungu anawapenda viumbe wake kiasi kwamba anatutaka tuunganishwe naye. Alituumba ili tuwe na ushirika Naye. Lakini ushirika huo unashindikana kwa sababu ya dhambi ya mwanadamu. Adhabu yake ni kifo cha kiroho na cha kimwili. Mungu ndiye Mwamuzi aliyeitangaza hiyo adhabu. Tabia ya Mungu ni kwamba hawezi kutenda bila haki yote. Mwanadamu akiwa katika hukumu ya kifo, hana anachoweza kufanya kwa juhudi zake mwenyewe ili kuiepuka hiyo hukumu ya kifo. Kwa hiyo Mungu mwenyewe alikuja kuichukua hiyo adhabu kwa ajili ya mwanadamu wa kiume na wa kike aliyempenda. Yesu Kristo alikuja kwa hiari yake kufa kwa niaba yetu, kwa dhambi zetu na kwa faida yetu. Alichukua adhabu kamilifu kwa ajili ya kifo cha kimwili na kiroho.

Ni kwa nini yeye alikuwa ndiye mbadala mkamilifu?

Mwanadamu—angeweza kufa kwa ajili ya mwanadamu: mwenye thamani ileile, lakini sio kama ya wanyama.

Asiye na dhambi—aliweza kufa kwa ajili ya dhambi, lakini sio dhambi zake.

Mungu asiyepimika—aliweza kufa kwa ajili ya dhambi zisizohesabika.

Je, hii ina maana gani kwangu na kwako? Kama nadaiwa dola 100,000 na sina kitu cha kulipa, na mtu mwingine akanilipia deni langu, mimi sihitaji kulipa tena. Ninakuwa sina deni tena. Kwa kuwa Yesu alinilipia adhabu kwa ajili ya dhambi zangu, sina haja ya kulipia tena adhabu hiyo—kama nikimpokea kama Mbadala wangu na kuachana na mawazo ya kufanya matendo mema ili niweze kukubalika na Mungu.

Ukombozi

Agorazo: Ina maana ya kununua au kulipa bei ya kitu.

Ina maana ya kulipa kile ambacho dhambi yetu ilidai ili sisi tuweze kukombolewa (I Petro 2:1, walimu wa uongo; 1 Wakorintho 6:20, 7:23; Ufunuo 5:9).

Exagorazo: Ina maana ya kununua kutoka sokoni

Wagalatia 3:13, 4:5: Kifo cha Kristo sio tu kwamba kililipa gharama ya dhambi lakini pia kilituondoa kwenye soko la dhambi ili kutupa uhakika kamili kwamba hatutarudishwa tena kwenye utumwa wa dhambi. Hatutauzwa tena kama watumwa wa dhambi.

Lutroo: Kufungua-kuweka huru

Tito 2:14, I Petro 1:18: Ni kuachiliwa na kuwekwa huru katika hali nzima ya kulipiwa. Mafundisho juu ya ukombozi yana maana ya kwamba kwa kumwagwa damu ya Kristo, waamini wamenunuliwa, wametolewa kutoka katika utumwa na kukombolewa.

Je, hii ina maana gani kwangu na kwako leo? Wewe na mimi tumewekwa huru kutoka katika mambo yetu ya zamani, kutoka katika utumwa wa bwana wetu wa zamani, Shetani, kutoka katika namna zetu za dhambi tulizoishi kwazo. Bei iliyolipwa kwa ajili yetu ilinunua uhuru wetu milele kutoka katika soko la watumwa na kamwe hatutakuwa tena jinsi tulivyokuwa zamani. Uhuru huu ndio urithi wangu katika Kristo.

Upatanisho

Kupatanisha ina maana ya kubadilisha kutoka hali ya uadui kwenda kwenye urafiki. Upatanisho kwa njia ya mauti ya Kristo ina maana kwamba hali ya mwanadamu ya kutengwa na Mungu inabadilishwa na sasa mwanadamu anaweza kuokoka (2 Wakorintho 5:19-21). Msingi wa upatanisho wetu ni mauti ya Kristo (Warumi. 5:10-11). Ni lazima tuweke sawa hapa kwamba ni mwanadamu tu ndiye anayebadilishwa. Mungu huwa habadiliki kamwe.

Hili jambo lina maana gani leo? Mungu sio adui yetu. Mungu huwa hakai pale akisubiri kwamba tutengeneze uadui tena. Yeye ni Rafiki yetu. Anatutaka tuuamini huo urafiki. Hawezi kutuachia sisi ambao tumeweka imani yetu katika Kristo Yesu.

Kipatanisho

Neno hili linatokea mara tatu katika matoleo kadhaa ya Biblia: Warumi 3:25; 1 Yohana 2:2, 4:10. Neno hili linajitokeza pia katika hali ya kutenda. Limetafsiriwa kwamba ni “kufanya upatanisho.”

Maana nzuri inaelezea kuwa ni mtu anayeondosha ghadhabu (ya Mungu).

Katika hali ya kitendo inapatikana katika Waebrania 2:17 na Luka 18:13.

Neno Hilasterion katika Kiyunani lilitumika katika nakala za kale za Maandiko kuelezea kiti cha rehema. Kifuniko cha Sanduku la Agano kilitengenezwa kwa dhahabu. Makerubi wawili waliangaliana na kuangalia chini wakikitazama kiti cha rehema. Shekinah, utukufu wa Mungu ulilikalia Sanduku. Kwenye Siku ya Upatanisho, Kuhani Mkuu alinyunyiza damu katika mfuniko kwa ajili ya dhambi za watu. Mungu alipoiona damu, aliachilia rehema badala ya hukumu. Haki yake ilipatikana. Kuleta kipatanisho ilimaanisha kumridhisha Mungu. Ni kwa nini Mungu anataka kusuluhishwa? Mungu amemkasirikia mwanadamu kwa sababu ya dhambi yake (Warumi 1:18, Waefeso 5:6). Damu ya Yesu iliyomwagika ilitupatanisha na Mungu (Warumi 3:25), na kuepusha ghadhabu yake na hili limetuwezesha kupokelewa katika familia yake, sisi ambao tumeweka imani yetu katika Yule aliyempendeza. Ukuta ambao dhambi iliujenga kati ya Mungu na mwanadamu umebomolewa. Upatanisho umefanywa kwa ulimwengu wote (I Yohana 2:2). Kusema kwamba Mungu amepatanishwa na sisi ina maana kuwa ameridhika.

Je, hili lina maana gani kwako na kwangu leo? Hatuhitaji kufikiri jinsi ya kulipia makosa yetu tuliyoyafanya. Nia yetu ya kufanya matendo mema, kutoa sadaka au kujitolea katika mambo mbalimbali sio kumpatanisha Mungu na sisi, lakini ni kwa sababu mioyo yetu imejawa na shukrani. Mungu ameridhika kabisa na upatanisho alioufaya Yesu Kristo.

Kuhesabiwa Haki—kuokolewa kutoka katika adhabu ya dhambi.
Kuhesabiwa Haki: tendo la mara moja tu.

Warumi 3:26, 5:1: Hili ni kama Tamko la ki-mahakama kwamba HAKUNA HATIA. Hakuna uwezekano wa kuhukumiwa huko mbeleni (Warumi 8:1). Hiyo ni nusu tu ya kwanza. Kisha Mungu anatupatia haki ya Kristo. Anatuhesabu kuwa tu wenye haki. Maisha makamilifu ya Kristo na kifo chake kwa ajili ya upatanisho ndio msingi wa kuhesabiwa haki kwa imani pekee. Tunapoamini, yote yaliyo ya Kristo, Mungu huyahesabia kwetu; nasi tunasimama tukiwa hatuna hatia. Hatuhesabiwi haki tu kwa kuwa tunaamini—hii ingefanya imani yetu iwe ndiyo imefanya kazi. Imani ni mkono mtupu ambao unampokea Mwokozi.

Kwa nini ni muhimu kwa sisi kuelewa kuwa ni watu waliohesabiwa haki? Hii haimaanishi kwamba hatuwezi kutenda dhambi tena. Huwa tunatenda dhambi. Na huwa tunakutana na madhara ya dhambi hapa hapa duniani kwa dhambi tulizozifanya. Lakini HAKUNA HUKUMU YA ADHABU MILELE. Jambo hili linapaswa litupe ujasiri katika mahusiano yetu na Mungu. Mungu hawezi kusema uongo. Kama akisema, “Huna hatia” na “Hakuna adhabu,” anasema ukweli na tunaweza kuishika ahadi Yake.

Namsikia Mshitaki akinguruma
Kwa mambo niliyoyafanya
Nayajua na mengine elfu nimefanya
Yehova hakuyaona!

Utakaso—kuokolewa kutoka nguvu ya dhambi
Utakaso: mchakato endelevu

1 Wathesalonike 4:3, 1 Petro 1:16

Kwenye Nafasi: Mwamini ametakaswa katika nafasi yake kwenye familia ya Mungu.

Kwa uzoefu: Kuendelea kutakaswa katika maisha ya kila siku (1 Petro 1:16)

Dhambi haitatutawala kama tutatambua kwamba tunaongozwa na Roho Mtakatifu. Ataendelea kutuweka huru kutoka katika matendo yetu ya nyuma. Atatupa nguvu ya kukataa vishawishi kwa kuwa tumemruhusu atuongoze. Je, unaziona safu zilizoko katika wokovu wetu? Mungu amekwishatengeneza mazingira ambayo yatatuwezesha kuishi maisha yanayompendeza yeye. Mungu tayari ameshatunza dharura yoyote inayoweza kutokea. Kwa hali hii tunaweza kuendelea kukua katika Kristo katika siku zote za maisha yetu.

Kutukuzwa—kuokolewa na uwepo wa dhambi
Kutukuzwa: tendo la mara moja

I Yohana 3:1-3; 1 Wakorintho. 15:35-56: Tutapokea miili yetu ya ufufuo, kama mwili wa Kristo. Hauna asili ya dhambi. Ni vigumu hata kuwaza jinsi miili hiyo ilivyo, tunaweza? Hii ni hali yetu ya baadaye. Ndio maana tunatakiwa kuyaangalia maisha yetu hapa duniani yenye mateso, maumivu, huzuni na majenzi kupitia dirisha ambalo tunauona Umilele. Miaka 30, 40, 50, 60, 70 au 80 hapa duniani ni kitu kidogo sana ukilinganisha na miaka ya milele. Miaka hii Mungu ametupa ili tuitumie kujiandaa kwa ajili ya maisha ya milele. Maamuzi tunayoyafanya hapa, chaguzi na vipaumbele vyote vinabeba sura ya maisha ya baadaye. Tunapaswa kuacha kuishi kana kwamba maisha ya hapa duniani ndio maisha pekee. Sisi tuliompokea Kristo ni watoto wa Mungu, kwa hiyo tunalindwa, Tunapendwa na tumehakikishiwa urithi wa mbinguni.

Kuzaliwa Upya: Kuzaliwa mara ya pili, kuzaliwa na Mungu, Kuzaliwa kwa Roho

Yohana 3:3, 7; 1 Petro 1:3, 23; Yohana 1:13; Tito 3:5: Mara tu tunapomwamini Kristo tunapewa uzima (maisha mapya) wa milele: ambao ni maisha ya Mungu katika moyo wa binadamu. Uzima huu ni wa mara moja na haufutwi wala kurudiwa. Ni kuwa hai kutoka wafu na kupata kwa ubora kabisa maisha na kusudi jipya la kuishi (2 Wakorintho 5:15, 17).

Msamaha wa dhambi

Waefeso 1:7, Yohana 1:29: Msamaha ina maana ya kuondolewa, kama ilivyokuwa kwa kondoo wa kafara kwenye Mambo ya Walawi 16.

Msamaha wa Mungu sio sawa na misamaha yetu. Mungu alijua kwamba sisi hatuwezi kujisikia kukubalika naye au kuwa huru kumtumikia ikiwa ndani yetu tumebeba hatia na hukumu kwa sababu ya dhambi zetu za zamani katika dhamiri zetu. Alijua kwamba dhambi zetu zinapaswa kuondolewa kabisa. Hilo ndilo Yesu alilolifanya kwa kuichukua adhabu yetu. Hii ni kweli na sio kwa ajili ya dhambi tulizozifanya kabla ya kumpokea Kristo, bali kwa ajili ya dhambi tutakazofanya leo na kesho.

Msingi wa Kutakaswa kwa Mwamini

Damu ya Kristo iliyomwagika mara moja tu ndio msingi wa kutakaswa kwetu mara kwa mara kutoka dhambi (1 Yohana 1:7-9). Uhusiano wetu wa kifamilia unashikiliwa na kifo chake; ushirika wetu hurejeshwa kwa kuungama kwetu.

Je, hili lina maana gani kwetu? Hii ina maana kwamba mambo ya kale yalishasamehewa na tunaweza kuendelea kutembea na Mungu kuanzia sasa. Kuungama hapa ina maana ya kukubaliana na Mungu, ya kwamba akisema hii ni dhambi na sisi tunasema hii ni dhambi. Usianze kuitetea: Ooh nilikasirishwa, nilimjibu hivyo kutokana na tabia yake chafu; nina mume asiyejituma n.k Wewe sema, Nilidanganya, Niliiba, Nilimsema vibaya, Nilimjeruhi, Nilikosa upendo. Kiri au ungama jambo kama lilivyo. Kisha Mungu husamehe kwa sababu Yeye ni mwaminifu na wa haki. Mwaminifu maana yake ni kwamba, kwa kuwa alisema, basi atafanya. Wa Haki maana yake ni kwamba kwa kuwa adhabu ililipwa na Mwanaye, atakuwa sio wa haki kutudai tulipe tena. Hili ndilo jambo linalotokea Mungu anapotusamehe dhambi zetu.

Atazitua nyuma yako—Isaya 38:17
Hatazikumbuka—Yeremia 31:34
Ataziweka Mbali nawe—Zaburi 103:12, Mika 7:19
Hizo dhambi hazipo—Isaya 43:25-44:22
Dhamiri imetakaswa—Waebrania 9:14, 10:22

Je, wewe na mimi tunawezaje kuyaona haya? Tunapoziungama dhambi zetu, tunapaswa kuamini kwamba Mungu amesamehe na kututakasa, kisha kwa kuamua tu, tunaupokea msamaha Wake.

Nimemwona Mungu akiwafungua watu kutokana na hatia na aibu ya dhambi zilizopita kwa tendo hili rahisi tu. Hili linaonyeshwa kupitia mwanamke aliyefanya uzinzi mara moja.

Asili ya dhambi imehukumiwa

Warumi 6:1-10, 14: Kifo hakina maana ya kwisha au kumalizika, lakini ni kutenganishwa. Kusulubiwa kwa Mkristo pamoja na Kristo ina maana ya kutengwa na utawala wa dhambi katika maisha yake. Asili ya dhambi haifanyi tena kazi katika maisha yake. Kusulubiwa pamoja na Kristo pia ina maana ya kufufuka pamoja naye kuyaingia maisha mapya. Warumi 6:4: Matendo ya kihistoria ya Kifo cha Kristo na kufufuka vinakuwa sehemu ya historia yetu wakati tunapookoka. Utawala wa asili yetu ya dhambi unaangushwa na kifo cha Kristo nasi tunakuwa huru kuishi maisha yanayompendeza Mungu.

Jambo hili lina maana gani kwetu leo? Mkanda unaotuunganisha sisi na asili ya dhambi unakuwa umekatwa. Sasa tunaweza kukaa chini ya utawala wa Roho Mtakatifu na kumruhusu atengeneze tabia mpya ndani yetu. Nguvu ya dhambi za zamani kama tamaa, wivu, uzinzi, uchoyo, hasira, matusi na mengine—yanaweza kuvunjwa na tukatambua kwamba tumefufuliwa pamoja na Kristo ili tuishi maisha ya ushuhuda mzuri. Tumekuwa viumbe vipya (2 Wakorintho 5:17).

Msingi wa kuondolewa dhambi za Kabla ya Msalaba

Je, ni nini ulikuwa msingi wa msamaha kwa watakatifu wa Agano la Kale? Damu ya wanyama hufunika tu dhambi. Lakini Mwana Kondoo wa Mungu anaondoa dhambi ya ulimwengu. Hakuna kushughulikia dhambi kulikofanikiwa kabla ya msalabani. Kifo cha Kristo ndio msingi wa msamaha katika kila kizazi; imani ni njia tu ya kuufikia. Kitu ambacho hatukijui ni kiasi cha imani kilichokuwa kinahitajika katika Agano la Kale. Lakini kwa kuwa Kristo ni Mwana Kondoo aliyechinjwa kabla ya kuwekwa misingi ya ulimwengu (1 Petro 1:20), katika macho ya Mungu ilikuwa tayari imekwishafanyika, kwa kuwa Mungu haathiriwi wala kufungwa na muda. Hata kama watakatifu wa Agano la Kale hawakuwa na ufunuo mkamilifu ambao sisi tunao sasa, walichukua hatua ya imani kufanya kile ambacho Mungu aliwaagiza kufanya. Walileta dhabihu walizoagizwa na walisamehewa kwa sababu Mungu alijua kwamba angewatolea Mwana Kondoo mkamilifu siku moja.

Kukaliwa na Roho Mtakatifu

Yeye hukaa ndani yetu muda wote ili kutuumbia tabia ya Kristo ndani yetu. Hutupa nguvu za kushinda majaribu. Hulitia nuru Neno la Mungu, hutuongoza katika mapenzi ya Mungu. Tunakaliwa na Mungu Mwenyewe (Waefeso 4:6, Wagalatia 2:20, 1 Wakorintho 6:19, Warumi 8:9).

Kuasilishwa (Adoption)

Wagalatia 4:1-5, Warumi 8:14-17: Kuasilisha mtoto. Katika utamaduni huo, mtoto, kwamba amezaliwa katika familia au la, alipewa haki zote na majukumu ambayo yanamkabili katika familia husika.

Sisi ni watoto tuliozaliwa katika familia ya Mungu na kwa kuwasilishwa sisi ni wana na mabinti tulio na haki zote. Kuasilishwa huku kunatupa hadhi mpya.

Matokeo ya kuwasilishwa ni kukombolewa kutoka utumwani, kutoka dhambi na mwili.

Urithi

Hii ni pamoja na kukamilika katika Kristo (Wakolosai 2:9-10), tukiwa na kila baraka ya kiroho (Waefeso 1:3), na uhakika wa kwenda mbinguni (1 Petro 1:3-5)

Mwisho wa Torati

Warumi 10:4, Wakolosai 2:14: Torati humwonyesha mwanadamu hitaji lake la kumhitaji Kristo (Wagalatia 3:21-24), lakini haiwezi kuhesabiwa haki au kukufanya uwe safi. Sisi tunaishi chini ya sheria ya Kristo (Wagalatia 6:20), au sheria ya Roho (Warumi 8:2). Amri zote Kumi zimerudiwa katika Agano Jipya isipokuwa ile ya Sabato.

Je, hili lina maana gani kwetu? Amri Kumi ziliandikwa katika vibao vya mawe. Sheria ya Kristo Imeandikwa katika mioyo yetu na tunakuwa makini kuhakikisha kwamba tunajifunza Neno na kutii miguso ya Roho Wake.

Torati au Sheria inasihi,
Fanya Hivi ukaishi,
Mikono na Miguu hupewi,
Neno jema yaleta Injili,
Hutugusa turuke angani

Kuna watu ambao wanataka kuturudisha tukae chini ya Torati. Mambo mengine wanayotuambia yanaweza kuwa hayana madhara. Lakini mara tu mtu anapoleta sheria ili apime kiwango cha hali yetu ya kiroho, kama vile kutokula nguruwe au kutokunywa kahawa ni lazima tuwe macho. Baadhi ya mawazo haya hutokana na imani potofu, lakini mengine hutokana na Wakristo wanaotaka kupima kuwa mtu wa kiroho yukoje. Usimruhusu mtu yeyote akuweke chini ya Torati. Kristo aliitimiliza Torati kwa kuitii kikamilifu na kisha akachukua adhabu ya wote walioshindwa kuitii.

Msingi wa hukumu ya Shetani

Wakolosai 2:15, Yohana 12:31, Waebrania 2:14: Hukumu zote anazohukumiwa Shetani msingi wake ni ushindi ambao Kristo aliupata msalabani. Shetani ni adui aliyeshindwa.

Hili lina maana gani kwetu? Kabla ya wokovu, tulimilikiwa na ufalme wa Shetani. Tulipompokea Kristo, Mungu alituhamisha na kutuingiza katika Ufalme wa Mwanawe Mpendwa (Wakolosai 1:13). Alikuja akakaa ndani yetu kwa njia ya Roho Mtakatifu. Aliyeko ndani yetu ni mkuu kuliko Huyo aliyeko katika dunia. Usimfikirie sana Shetani. Wewe elewa tu kwamba una adui ambaye ameshindwa ambaye anajaribu kukushika kisigino ili nawe uwe ni Mkristo aliyeshindwa ambaye hana nguvu ya kumshuhudia Kristo. Tambua hila zake bila kunaswa nazo. Wewe sio mali yake tena.

Kwa kiwango gani?

Thamani au kiwango cha kifo cha Kristo ni kubwa sana na haipimiki. Kilikuwa ni kwa ajili ya watu wote na ni kwa muda wote. Lakini kina maana na thamani tu kwa wale wanaomwamini (Yohana 1:29, 3:17; 2 Wakorintho 5:19; 1 Timotheo. 4:10; 2 Petro. 2:1; 1 Yohana 2:2).

Wokovu unapatikanaje?

Kama mara elfu mbili katika Agano Jipya, wokovu unapatikana katika msingi wa imani katika Bwana Yesu Kristo ambaye alikufa kwa ajili ya dhambi zetu (Yohana. 3:16, 1:12; Matendo 16:31). Wokovu ni karama ya bure. Na inapaswa ipokelewe. Hakikisha kuwa mtu anaelewa kabla ya kumfanyia maombi.

Jadili hatari ya kumshinikiza mtu kwa kumwalika kumpokea Kristo.

Ulinzi wa Nje

Ushahidi:

  1. Roho Mtakatifu hutuweka katika Mwili wa Kristo—kwa ubatizo (1 Wakorintho 12:13). Hakuna mawazo kwamba tunaweza kuondolewa.
  2. Roho Mtakatifu humtia muhuri mwamini hadi siku ya ukombozi (Waefeso 1:13; 4:30). Hii ni alama ya umiliki na mamlaka. Kupoteza wokovu kungekuwa na maana ya kuuvunja muhuri kabla ya siku ya ukombozi.
  3. Roho Mtakatifu ni malipo ya awali au arabuni ambayo tunaipokea katika wokovu wetu (2 Wakorintho 5:5, Waefeso 1:14).
  4. Ni ahadi ya Yesu (Yohana 10:28-30).
  5. Warumi 8:28-39 ndiyo inayoshawishi zaidi na ina maelezo.

Maswali ya Kujifunza

Soma Waefeso 1:3-14; Warumi 8:28-30

1. Wokovu wetu ulipangwa lini? Ni nini kusudi la Mungu kwetu sisi tuliompokea Kristo? Ni nini matokeo yake (6, 12, 14)?

Soma Waebrania 9:22, 26-28; 10:11-14

2. Kwa nini sadaka za kuteketezwa zilitolewa? Kwa nini sadaka za wanyama hazikutosha? Kwa nini sadaka ya Kristo ilikuwa ni muhimu?

Soma Mathayo 20:28: Marko 10:45; 1 Petro 3:18

3. Ni nini maana kuu ya Kifo cha Kristo? Andika kwa kifupi kwa kutumia maneno yako mwenyewe kwamba kinamaanisha nini kwako binafsi.

Soma 1 Wakorintho 15:1-4, 12-19

4. Kwa ufupi injili ina maana gani? Kwa nini kufufuka kwa Yesu kulikuwa ni kwa muhimu?

Waefeso 1:19-23; Waebrania 7:23-27

5. Yesu yuko wapi sasa? Ni nini huduma yake ya kimbingu kwetu leo?

Soma 1 Wakorintho 6:20; 1 Petro 1:18-19; Wagalatia 3:13; Tito 2:14

6. Je Kristo alitimiliza nini kwa ajili yetu katika mistari hii? Ni nini kusudi lake kwa ajili ya maisha yetu?

Soma 2 Wakorintho 5:17-21

7. Ni kitu gani kingine kilichotimilizwa kwa ajili yetu?

Soma Wakolosai 1:13-14; I Yohana 1:7; Waebrania 9:14

8. Ni kitu gani kingine kilichotimilizwa kwa ajili yetu? Ni kwa jinsi gani tunaweza kusamehewa dhambi tulizozifanya baada ya kuokoka? Je Mungu anatutaka tuendelee kubeba hatia ya dhambi iliyokwishasamehewa? Kwa nini?

Soma Wafilipi 3:20; 1 Petro 2:5, 9; Yohana 1:12-13; Wagalatia 4:5; 1 Petro 1:4

9. Orodhesha faida nyingine za wokovu wetu ambazo zinapatikana katika aya hizi

Soma Warumi 8:31-39

10. Ni kitu gani ambacho ukikifanya utapoteza uhusiano wako na Mungu? Je, kuna jambo lolote ambalo mtu mwingine anaweza kufanya kwako ili kufuta kila kitu ambacho Kristo amefanya? Una maelezo gani kwa swali hili? Je, hali hii inakufanya ufikiri kuwa ni sawa tu kutenda dhambi kwa vile kuna kusamehewa? Au je, inakuhimiza kumpenda Bwana zaidi na kumtumikia kwa uaminifu zaidi?

Related Topics: Curriculum, Hamartiology (Sin), Soteriology (Salvation)

网上牧师杂志–中文版(简体), SCh Ed, Issue 29 2018 年 秋季

2018年秋季版

A ministry of…

作者: Roger Pascoe博士, 主席,
圣经讲道学会
剑桥市, 安大略省, 加拿大
邮箱: [email protected]
电话: 1-519-620-2375

Part I:加强讲解式讲道

“强化引言”

引言(开始的部分)和结束是一篇讲道很重要的两部分,然而也往往是最容易被忽视的部分。如果引言不好,你很难使听众相信(1)圣经指出了他们的需要,因此(2)他们应该听你讲的道。如果你的结束部分不好,那么你就无法完成讲道最主要任务,就是劝说听众去改变,产生一个生命蜕变的回应,使你所讲的道在听众的生活中发生作用。

A.引言的目的

1. 起到前后过渡的作用

每篇讲道,引言之前通常都有一些适当的评论。引言前的评论(引言之前的引言)的作用:

(a) 如果你是外面请来的牧师,你可以介绍一下你自己或者说一些事情和听众拉近距离。

(b) 你可以强调或者确认教会里的某个声明或者某个重要的事情

(c) 你可以将当天主日崇拜前面已经进行的部分联系起来,

一般来说,引言前的评论是将之前发生的部分和之后要进行的部分联系起来的桥梁(比如通过提及敬拜诗歌的主题)。它还给你提供了关照牧养事宜(比如某一个会众的疾病)的机会。

在这部分引言中,照顾到前面已经进行的部分——不要忽视前面的部分,就像从来没有发生一样。也要照顾整个崇拜的氛围。

2.为将要进行的铺路

引言的目的是为引入讲道,不是为了使听众发笑,或者讲故事,或者花言巧语吸引听众再来

3.和听众之间建立联系

利用引言这个桥梁来营造由你个性所带来的个人特有的氛围,使讲道不至程序化,刻板或者缺乏人情味。这样,使你在整个讲道过程中,或许是第一次,在个人层面上和听众联系起来。

B.引言的难处

为什么有的时候很难知道如何开始?可能因为你过早地写下你的引言。引言通常是你准备讲章过程中最后才来完成的部分之一。也可能因为引言部分如此重要,而又涵盖范围广,需要创造性。你或许早已完成讲道要做的研究以及讲章大纲,但是如果没有丰富且有创意的想法,你仍然无法有效的准备引言。

C.一个好引言所具备的因素

对于介绍任何公开的、口头的交流,关键因素是什么?

#1:明确你的目的/负担

你的引言必须与你讲道的目的一致,而且为这个目的服务。如果你没有目的,那为何要讲道呢?如果你连要达成的目的都不知道,那怎么能够完成呢?没有目的,你可以讲道,但对听众毫无作用和意义。你必须有一个努力的目标,瞄准的靶子。所以,在引言中明确你讲道的目的。

问你自己:

  • 你为什么讲这篇道?
  • 在这篇信息(讲道)中你要达成的目标是什么?在引言的开头写明你的目的,会很有帮助。这样有利于保持你在整篇讲道中不偏离主题。
  • 在结束时,你打算要求听众做出怎样的反应?
  • 你对你所宣讲的真理的信念是什么?
  • 为什么这篇信息(讲道)是至关重要的?

记住,每一篇讲道都有四个普遍的目的—激励;告知;使信服;劝戒。

讲道者的目的/负担可用个人关心的方式来表达,也可用说明为什么需要这个真理的方式来表达。这里有几个建议,来帮助你说明自己的目的/负担。

  •   “根据我们刚刚读过的神的话,我今天这篇信息的目的就是呼召你们所有人….”
  • “我个人的负担就是这篇讲道能够帮助你们每个人避免……”
  • “今天的讲道是呼召你们在关于…..做一个决定”

你信息的目的/负担拉近了信息和听众之间的距离。它提前说明了你信息的走向以及你所期望的结果。

你如何将讲道的目的和主旨(比如,主题/要点)联系起来?问你自己:“基于这段经文的主旨,神希望我的听众来理解和遵守的是什么?”换句话说,你之所以对会众讲这篇道应该与(圣经这段经文的)作者想要传递给他听众的信息是一致的。最初作者为什么要写下这些经文?他想要他的听众知道什么,做什么,或者是改变什么,遵守什么?

#2:从一个关联点开始介绍

从关联点入手介绍是为了快速吸引并保持听众的注意力。世俗的交流充斥着人们,并影响他们倾听的方式—比如简短的录音片段(电视、电影等)。台下的听众可能身处于各种不同的干扰因素中—过去一周所发生的事情,身边不听话的孩子等。讲道对于听众来说,要么成为关掉这些干扰的一段时间,要么成为收听这些干扰的一段时间。

在崇拜的前面部分,会众已经参与了歌唱,奉献等。这些保持了他们的注意力。但是现在(讲道时),他们作为听者和学习者,角色更加被动。讲道者的任务就是要活跃氛围,吸引听众的注意,但要避免老套、过于夸张和虚伪。

什么才是安全而有效的方法来吸引听众的注意力呢?我有以下建议:

  • 以一个与你信息的主题相关,又接近听众生活且有趣的说明、例子或者生活的片段开头,
  • 告诉听众在过去一周中发生在你生活中,而又与你所要讲的内容关联的一件事。但是注意不要经常这样做。没有人总是想要听牧师的生活。
  • 以一个挑战性的提问开头。但是同样的,如果你每个周都这样做,就会变得枯燥无味,而且听众预先就知道,反而破坏了你所要达成的效果。

#3:将听众和圣经联系起来

你的引言必须把听众的生活(他们的需要、困难和问题)、圣经经文以及你的讲道清楚地联系起来。听众需要明白你知道他们的需要,并且对于他们的需要,圣经中有相关的教导。所以,显明听众的需要以及你对他们需要的理解(比如“我们”一起—我们都经历这些,包括你—牧师)。你们(牧师和会众)处在共同的信仰与实践之旅中。

你如何建立或者确定会众的需要是什么?显然地,你需要了解你的会众:

  • 会众个人的生活以及教会整体生活如何?
  • 什么事情困扰他们?
  • 哪些需要纠正、发展或者称赞?
  • 在世界范围内哪些事情的发生可能使他们质疑自己的信仰、对神的理解或者问“为什么”?
  • 教会生活中哪些事情/问题需要被神的话语显明?(比如分裂、派系、嫉妒、事工中的软弱等)

了解你的会众,并非意味着你的教导要针对“感觉上的需要”,而是“真正的”属灵需要,不论感觉到还是没感觉到。现今人们真正所需要的,往往不会被“感觉到”,而是神在他的话语中显明出来。这需要大量的祷告和智慧才能够明白什么是圣灵想你要讲的,以及如何讲,才能针对你教会的一个真正地属灵需要。

你怎样指出这些真正的需要呢?一个方式就是提问题,比如:

  • “ 你们中有多少人曾经经历…?”
  • “ 在你个人生活或者教会的生活中,你是否曾经对….感到疑惑?”
  • “你想知道神对…是怎么说的吗?”

另一种方式就是对会众的需要做一个指引性的陈述:

  • “我们都有时会遭遇…”
  • “我相信你们都经常会疑惑—为什么…”
  • “我觉得对我们来说,现在是时候思考…”

一旦你明确了这篇讲道的必要性,接着便转移到圣经,告诉听众圣经指出了这个问题。在这里你并非要讲解你今天的经文——而只是简单地让听众知道圣经指出了这个问题并提供了解决途径。听众会想“这些与我们有什么相关?”。你的答案是“因为对你的问题,我有从圣经而来的答案。”在这里,你向听众提供了解决方法,就是告诉他们你最终要讲什么以及对他们的益处是什么。,

#4:确立你的权柄

你并非在给出所有的答案,而是承诺你有一个从神的话语而来的答案。这是此时听众需要知道的。

  • 你对正在讲的东西充满了热情。
  • 你正在讲的东西(例如你答案)有从神而来的权柄,来自于神的话(并不是你自己的想法)

#5:为听道提供一个动力

引言本身应该具有激励性。它将你要讲的内容和听众联系起来。它为“我为什么要听?”这类问题提供了答案。它使听众知道,你的讲道对他们有益而且很重要。

一些可以为听道提供动力的方式:

  • 你将要讲的内容对每个人都有影响的
  • 你将要讲的会改变他们的生活。
  • 你有他们所面对的问题或者需要的答案。

#6:明确你的主题

明确你将要讲什么。要简洁明了。约束你的主题,例如不要太宽泛;不要导致你的会众需要猜测你讲的是什么。

#7:道明你的主旨

将你的讲道浓缩成一句话(有时叫做主旨或中心思想),使听众知道。

  • 你要讲的主要内容/核心真理
  • 或者,你所要回答的问题
  • 或者你想要会众听从的劝导

问自己:你要证明、解释或者劝戒什么?你要传递的原则是什么?对这段经文,你想要讲的是什么?这就是你想要传递的主旨。它是对讲章的简单概括,是神学观点、是与生活相关的不变的原则。

总要用完整的句子讲明你的主旨。完整的句子能够表达完整的观点。这也是你进行充分而易懂的沟通的唯一途径。

主旨的论述包含两个主要因素:

(1)讲道的主题

(2)讲道的要点(你对这个主题将要讲的内容)

在已经点明了主题的情况下,现在你要在主旨中,将主题和关于这个主题你要讲的内容联系起来。比如你的主题是“神的爱”,问你自己:“关于神的爱,这段经文讲了什么?要点是什么?我们要听从的真理是什么?”换句话说,主旨就是主题的浓缩,精炼或者设限。

建议你采用应用性的方式讲明你的主旨。

应用性指的是采用直接的呼吁听众做出反应的陈述

  • 做真正的门徒要求我们(包括你自己和听众)顺服主耶稣,无论付出怎样的代价。(可8:34-38)
  • 有影响力的基督徒是那些为了神而在这个世界做出改变的基督徒。(太5:13)

我们使其更具应用性就是通过在主旨中点明可以应用到我们生活中的持久不变的原则,将我们从经文中(用词,文化背景,当时的人、事、物)转移到现代社会,

你怎样点明主旨,从而使你的听众知道何为你的主旨。

你可以采用介绍性的语句,比如:

  • “今天早上我们将从这段经文中看到…”
  • “真理是”
  • “今天我们要讲述的真理是…”
  • “今天,我想要你们对神话语中所启示的真理做出回应…”

你怎样确定你的主旨,这个很关键。通常来说,就是写下你讲章的要点,然后找到能够将这些要点都涵盖关联起来的点。因此,你的主旨是一个“要点中的要点”。主旨将所有内容结合在一起,因为你的要点来自于主旨,因此也就是你的整篇讲章都来自于主旨。关于这个的更多内容,请看2017年秋季版杂志。

#8:最后准备你的引言,或者至少要等到你已经完成讲章提纲之后。

#9: 保持你的引言简洁明了(清楚、重点突出、目的明确)

如果你将它保持在讲道时间的10-15%(3-4分钟),你必须简洁明了。

#10:完整写下你的引言,并且记住前几段。

写出来迫使你更好地思考,但是讲的时候,尽量不要被笔记束缚。记住前几段有助于你和听众建立起联系,使你能够以自己的方式接近听众。

#11:读经文段落并祷告

我建议你自己来读经文段落,之后可以提及两到三次。你也可以在这段经文的基础上加以评说。

注意,好的经文阅读应该:

  • 神得荣耀
  • 语速适中
  • 适当的重读或强调
  • 不要太快(这通常是牧师最容易犯的错误)
  • 有表现力但避免虚夸

这也是一个教给听众如何朗读经文以及如何从你的朗读方式中了解经文意义的极好机会。

不要忘记祷告。读完经文之后,接下来自然是祷告。要使祷告成为整个崇拜的重要部分。祷告也是敬拜的一种,应该承接前面的崇拜。

#12:使引言多样化

引言多样化可以避免你的听众疲劳。但是不要因此而变得戏剧化。有创意与耍花招吸引人不同。

这里有关于使引言多样化的十个建议(他们都包含相同的元素,但是安排方式不同)

(1)发生在你自己生活中的故事,引入与之相关的经文,接着说明讲道的目的。

(2)某个人真实生活的一个侧面,接着说明讲道的目的,然后引入经文。

(3)历史上的一个例子,接着说明讲道目的,然后阅读经文,最后点明主旨。

(4)从经文而来的一个直接的陈述,以及它与听众有什么联系。

(5)提及一个需求,一个被你的一部分会众提出或者推测出的需求,然后联系到这段经文如何满足这个需求。

(6)复述一个圣经故事。接着说明讲道的目的,以及我们有的指望,就是那在这个故事中行事的神,今日在我们中间也能够而且照样如此行事。

(7)举一个与经文相关的现代社会的问题,接着引入经文,然后说明今天讲解这段经文的真理正是解决这个社会问题的方法。

(8)问一个或者一系列的问题,促使听众来思考一个对人来说真实的需要或者需要面对的状况。强调这个需要(我们每个人都有这个需要);说明神如何能够满足这个需要,以及你的信息将如何解释神怎样来满足这个需要。

(9)道明主旨/你要讲的核心真理,给出纲要,然后接着进入你讲道的主体部分。

(10)提及一个人们关注的时事新闻。针对这个问题,看圣经如何说(例如,“为什么”这样的问题)。

#13:过渡到讲解,也就是讲章的主体部分

(1)提供理解这段经文所需要的上下文以及背景信息。也叫背景介绍。这使听众能够更准确全面地理解这段经文,并且使他们知道你所讲的东西来自于神的话。

  • 这段经文的复杂性
  • 讲道的类型(比如教义讲解;福音传道等等)
  • 这是否是一系列讲道的开始(这种情况下你可能会给出更多详细信息),或者是一系列讲道的后续信息(这种情况下你可能不会提供更多信息或者只是一点)

以一种有吸引力的方式提供背景或者上下文信息——不要枯燥无味,而要与信息息息相关且接近生活;也不要讲得太多免得听众失去兴趣。

(2)过渡到你要讲解的第一个重点。这里有一些技巧可以帮助你顺利地过渡到讲解部分。

  • 这里你提前说明你要讲解的要点“今天,我们要从这段经文看到…”

… 圣经从三个方面指出了这个问题-1…2…3…

…圣经从三个方面说明了为什么…-1…2…3…

  • 只用一个简语“注意到…”,接着介绍你的第一个要点

D.提醒

记住,一篇讲道,除非经过充分准备并且在圣灵的大能和带领下,否则不会产生任何持续的影响。

注意,没有任何一种讲道的模式或者方式在任何情况下都一定会适用于任何讲道者。历史上一些伟大的布道者并不遵循我所列出的这些讲道模式。他们不完全遵循这些规律,并不代表你就可以不使用。说不定如果他们发挥使用这些引言的技巧,他们的讲道可能会比实际更有能力。

记住,你必须使这篇讲道成为你自己的,才能够影响别人的生活。这就是我们所说的带着生命见证的讲道,即“道成肉身”。

Part II:能带来改变的领导

理解牧养事工的核心(歌1:24-2;5)

使徒保罗很明确地说到,牧师是“执事”或 “仆人”。我们是福音的执事(歌1:23)和教会的执事(歌1:25).这是我们最主要的职责。永远不要让其他的事情挤占了这些职责,这些是我们应该花精力的地方——传讲神的话和服侍信徒。因此,我想就歌罗西书1:24-2:5关于“牧养事工的核心”作一些点评。在这里保罗所说的重点是“牧师是为教会做基督的仆人”。注意…

A.在牧养事工中,我们为教会的缘故受苦(24)

“现在我为你们受苦,倒觉快乐,…要在我肉身上补满基督患难的缺欠” (歌1:24a)。这段经文中喜乐贯穿始终—一开始,保罗在受苦中倒觉欢乐(歌1:24),最后,保罗又因他们的信心而欢喜。这就是服侍基督和信徒最大的喜乐。这是我们的动力所在,也是我们的奖赏。但是与喜乐掺杂的,也有困苦艰难。作为牧师,我们为教会的缘故受苦。

1.在牧养事工中,我们因为和教会的关系受苦

保罗把自己的受苦看做是他服侍教会所应当承受的——“我为你们受苦(24a),为了他们的益处。保罗服侍他们,因此为了他们的益处而忍受苦难,比如监牢、嘲笑、鞭打等等。牧师为教会受苦是真实的。

(a)我们因为和信徒之间的关系而受苦。我们对他们的悲伤试炼感同身受,并且我们也作为祭司,在神面前坚立他们。

(b)当这些我们所爱所服侍的信徒被撒旦攻击,他们的生活开始偏离方向,我们受痛苦。并且有的时候,他们并不留意我们的劝戒。

(c)因为别人不能理解我们所说所做的,而遭遇批评拒绝。

2.在牧养事工中,我们因为与基督的认同而受苦

“…并且为基督的身体,就是为教会,要在我肉身上补满基督患难的缺欠” (24b)。保罗把自己的受苦和基督的患难联系起来。因他继续做基督的工作,所以他的受苦是基督所受苦难的延续。并且所有为基督的名而服侍信徒的人都会像基督一样受苦。

所以,牧师为教会的缘故受苦。理解这些,使作为牧师而受的苦和试炼变得有目的,有意义,有价值而且更能忍受,因为这些是在服侍教会和继续从事基督事工中所经历的。

牧师必须从这样的角度来理解和看待自己的工作,才能够处理和面对事工中的艰难苦痛,为了自己的福祉也为了教会的福祉。

B.在牧养事工中,我们是教会的管家

. “...我照神为你们所赐给我的职分作了教会的执事,要把神的道理传得全备”(25)。

我们是教会的管家。管家是照管别人财产和事物的人。牧师是基督教会的管家。我们作为基督执事的位分是仆人之一,职分则是管家之一。

1.我们是神话语的管家

我们作为管家的第一要务是把神的话传得完备。“要把神的道理传得完备” (25b)。我们所传讲的神的话语是“历世历代所隐藏的奥秘,但如今向他的圣徒显明了”(26)。我们把福音的“奥秘”,也就是先前隐藏的但如今向圣徒显明的奥秘,通过讲道以及牧养领导使圣徒明白,“神愿意让他们知道,这奥秘在外邦人中有何等丰盛的荣耀,就是基督在你们心里成了荣耀的盼望”。(27).

传讲神的话就是传讲“基督在你们心里成了荣耀的盼望” (27b),也是传讲“基督…用诸般的智慧劝戒各人,教导各人” (28a)。

我们是神话语的管家。这是我们作为牧师的第一要务—把神的道理传得完备。并且…

2.我们作为信徒的管家

我们的第二要务是神儿女属灵上的充分成熟—“要把个人在基督里完完全全地引到神面前”(28b)。我也为此劳苦,照着他在我里面运行的大能尽心竭力”(29)。我们作为神子民的管家劳苦至终是为了鼓励、造就、坚固那些神托付给我们去照管的人,以至于我们“要把个人在基督里完完全全地引到神面前。”这必须成为我们的目标,在将来的那一天,把基督身体里的每一个肢体在基督里完完全全地引到神面前。

你可能会说“谁能担得起做这些事情呢?我该怎么来做?这样的管家很伟大!”那么牧师可以从这句话里得到鼓励,即上帝使我们能够胜任做这个管家。事工是一项艰难的工作,有的时候既难且累,但是当我们为神的工作“劳苦”“尽心竭力”时,我们意识到是神“在我里面运用大能大力”。(29b)事奉的充足不是来自我们自己的能力,而是神在我们里面工作。

牧师必须使用神的大能。当事奉就像干苦力时(劳苦和尽心竭力),当我们需要力量去做额外的努力时,我们能够来到在我们里面“运用大能大力”的神面前。这是我们事奉充足的所在。当我们面对困难、冲突和失望时,这是我们能力的来源。神的能力激励我们,使我们重新有力量。神的能力是我们事奉有效的秘诀—不是我们的项目、技术、促销、心理或噱头,而是神“在我里面运用大能大力”。

因此,在牧养事工中,我们为了教会而受苦(24),我们是教会的管家(25-29).

C.在牧养事工中,我们为了教会的灵性而努力(2:1-5)

牧养事工是一种不断的努力。用保罗的话来说,我们在事奉中为了神的子民“挣扎/尽心竭力”(2:1)。我们为了什么“挣扎”?为什么劳苦?什么是我们为之不断努力的?我们是为了教会的灵性而尽心竭力。

1.尽心竭力的牧养是为了鼓励神的子民

…“要叫他们的心得安慰”(2:2a)。这意味着什么?是让每个人都自我感觉良好吗?是灌输每个人都积极思想吗?是总是说人想听的话吗?绝对不是!这里的“鼓励”指的是使他们有信心,激励他们,推动他们前进,属灵上扶持他们。我们怎样来做这些呢?我们怎样鼓励神的子民呢?

(a)通过促进他们在圣灵里的合一,以致他们“因爱心互相联络”(2:2b)。合一是主耶稣对他子民的热切期盼。这也必须是每个牧师和教会领袖的热切盼望。合一不是基于强迫,不是为了个人利益,而是基于共同的爱和尊重。这是基督在世上强大的力量。在爱里合一能使教会强大、稳定、抵挡仇敌的诡计,影响社区,健康且快乐。

所以,牧师通过促进他们在灵里合一来鼓励神的子民。并且他们鼓励神的子民…

(b) 通过促进他们属灵上的领悟,以致他们“丰丰足足在悟性中有充足的信心,使他们真知道神的奥秘,就是基督”(2:2c)。我们的任务就是教导会众神的全部旨意,使他们真知道他们信的是什么,信的是谁。

如果我们在自己的事奉中以这样的方式鼓励神子民的心,那么在神的时间和方式,我们会看到我们想看到的结果。

2.尽心竭力牧养的奖赏就是因他们的积极回应而喜乐

“见你们循规蹈矩,信基督的心也坚固,我就欢喜了”(2:5)

怎样才是你牧养领导的正面反映…

  • 教会循规蹈主要表现在事工中顺服、肢体协作、尊重、喜乐等。
  • 会众信心坚定。在基督里的信心面对攻击时不动摇,忠诚,不论发生什么都能够坚定。

结语:

这就是牧养事奉的核心。一方面,我们“喜乐”。另一方面,我们“受苦”。但是看到神的子民做事遵循真理的教导,信基督的心也坚固,使这一切都值得。牧养领导艰难吗?是的!值得吗?当然!

如果你对会众所怀的心意是他们在爱里合一,他们对神和神话语的全备知识,那么你真是基督的执事。今天让我来挑战并鼓励你实行你的牧养事工…

…成为一个为了教会而和基督一起受苦的人

…成为一个把神的道理传得全备的教会的管家,

…成为一个为教会属灵成长(合一、悟性、循规蹈矩、信心坚固)而努力的人

这是牧养事奉的核心。愿神丰丰富富祝福你的事工。

Part III:讲章大纲

如果想听关于这些的英文讲道,请点击链接:Link 1 - Jn. 18:38-19:3; Link 2 - Jn. 19:4-9; Link 3 - Jn. 19:9-10; Link 4 - Jn. 19:11-12.

题目:耶稣的君王身份

主题:耶稣的君王身份暴露了权利的冲突

要点 #1:舆论的控制力(38b-6)

要点 #2:恐惧的破坏力(7-9a)

要点 #3:知识的自信力(9b)

要点 #4:地位的自负力(10)

要点 #5:神的全备能力(11-12)

Related Topics: Pastors

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