Teolojia ya Kibaptisti na Mafundisho Yake Bainifu — Sehemu ya 10: Mambo ya Mwisho katika Fikra za Kibaptisti: Mitazamo ya Wabaptisti na Tumaini la PamojaBaptist Theology and Distinctive Doctrines — Unit 10: Last Things in Baptist Thought: The Views Baptists Hold and the Common Hope

Mstari MkuuKey Verse

"tukilitazamia tumaini lenye baraka, na kufunuliwa kwa utukufu wa Mungu mkuu, na Mwokozi wetu Yesu Kristo" (Tito 2:13, SUV)"looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ" (Titus 2:13, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, unapaswa kuweza:When you finish this unit, you should be able to:

1. Kueleza tumaini ambalo Wabaptisti wote wa kihafidhina wanashiriki kuhusu kurudi kwa Kristo, ufufuo, hukumu na hali ya milele.1. State the hope that all conservative Baptists share about the return of Christ, the resurrection, the judgment and the eternal state.

2. Kueleza Baptist Faith and Message (2000), Kifungu cha X, kinasema nini, na kinachoacha wazi.2. Describe what Baptist Faith and Message (2000), Article X, says, and what it leaves open.

3. Kueleza mitazamo mikuu ya milenia: ya kabla ya milenia ya kihistoria, ya kabla ya milenia ya kidispensheni, ya bila milenia na ya baada ya milenia.3. Explain the main views of the millennium: historic premillennial, dispensational premillennial, amillennial and postmillennial.

4. Kueleza hoja kuu za tofauti kuhusu unyakuo, dhiki kuu na Israeli.4. State the main points of difference about the rapture, the tribulation and Israel.

5. Kufundisha somo hili kanisani bila kutaja tarehe, bila hofu na bila mgawanyiko.5. Teach this subject in a church without date-setting, fear or division.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kibaptisti, kwa wanafunzi wa Kibaptisti. Ni cha kihafidhina na cha kiinjilisti. Pia ni tofauti na vipindi vya awali kwa jambo moja. Kuhusu kurudi kwa Kristo, ufufuo na hukumu, Wabaptisti wanazungumza kwa sauti moja, na kipindi hiki kinasema hivyo waziwazi. Kuhusu wakati na mpangilio wa matukio yanayozunguka milenia, Wabaptisti wa kihafidhina wameshikilia mitazamo kadhaa tangu mwanzo, na kila mmoja unashikiliwa na watu wanaoiheshimu Biblia. Kwa hiyo kipindi hiki hakifanyi mtazamo wowote kati ya hii kuwa msimamo wa Kibaptisti. Kinaiwasilisha kila moja kwa haki, kisha kinatoa ushauri wa Kibaptisti wa kuzishikilia kwa unyenyekevu na kutogawanyika kwa sababu yake.This unit is written from inside the Baptist tradition, for Baptist students. It is conservative and evangelical. It is also different from earlier units in one respect. On the return of Christ, the resurrection and the judgment, Baptists speak with one voice, and this unit says so plainly. On the timing and order of events around the millennium, conservative Baptists have held several views from the beginning, and each is held by people who honor the Bible. This unit therefore does not make any one of these views the Baptist position. It presents each fairly, and then offers the Baptist counsel to hold them humbly and not to divide over them.

Maandiko yanasema, "jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:21).Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Tumaini la PamojaThe Common Hope

Chochote Mbaptisti anachoshikilia kuhusu milenia, anashikilia mambo haya kwa pamoja. Bila hayo, hatungekuwa waaminifu kwa Biblia.Whatever view of the millennium a Baptist holds, he holds these things in common. Without them, we would not be faithful to the Bible.

Kristo atarudi kibinafsi, kwa kuonekana na kwa mwili. Malaika waliwaambia wanafunzi wakati wa kupaa, "Huyu Yesu, aliyechukuliwa juu mbinguni kutoka kwenu, atakuja jinsi hii hii kama mlivyomwona akienda zake mbinguni" (Matendo 1:11). Kuja kwake kunaitwa "tumaini lenye baraka" kwa waumini (Tito 2:13). Tazama pia 1 Wathesalonike 4:16 na Ufunuo 1:7. Kurudi kwake si hisia ya kiroho wala maendeleo ya kanisa, na si ishara ya kifo.Christ will return personally, visibly and bodily. The angels told the disciples at the ascension, "This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven" (Acts 1:11). His coming is called a "blessed hope" for believers (Titus 2:13). See also 1 Thessalonians 4:16 and Revelation 1:7. His return is not a spiritual feeling or the progress of the church, and it is not a symbol for death.

Wafu watafufuliwa. Kristo ni limbuko, na walio wake watafufuliwa wakati wa kuja kwake (1 Wakorintho 15:20-23, 51-52). Yesu alisema kwamba wote walio makaburini watasikia sauti yake, wengine kwa ufufuo wa uzima na wengine kwa ufufuo wa hukumu (Yohana 5:28-29). Mwili wa ufufuo ni halisi na umetukuzwa (Wafilipi 3:20-21).The dead will be raised. Christ is the firstfruits, and those who are His will be raised at His coming (1 Corinthians 15:20-23, 51-52). Jesus said that all who are in the graves will hear His voice, some to the resurrection of life and some to the resurrection of condemnation (John 5:28-29). The resurrection body is real and glorified (Philippians 3:20-21).

Kutakuwa na hukumu ya mwisho. Kila mtu atasimama mbele za Kristo (2 Wakorintho 5:10; Warumi 14:10-12). Ufunuo 20:11-15 inaeleza kiti kikubwa cheupe. Yesu mwenyewe alifundisha kwamba mgawanyiko wa mwisho utakuwa kati ya uzima wa milele na adhabu ya milele (Mathayo 25:31-46).There will be a final judgment. Every person will stand before Christ (2 Corinthians 5:10; Romans 14:10-12). Revelation 20:11-15 describes the great white throne. Jesus Himself taught that the final division will be between eternal life and eternal punishment (Matthew 25:31-46).

Hali ya milele. Wenye haki wataishi milele na Bwana katika mbingu mpya na nchi mpya, ambapo Mungu atafuta kila chozi (Ufunuo 21:1-4; 2 Petro 3:13). Wasio haki watatengwa na Mungu milele katika jehanamu.The eternal state. The righteous will live forever with the Lord in a new heaven and a new earth, where God will wipe away every tear (Revelation 21:1-4; 2 Peter 3:13). The unrighteous will be separated from God for ever in hell.

Hali ya waumini wanaokufa kabla Bwana hajarudi. Paulo anasema kukaa mbali na mwili ni kukaa nyumbani kwa Bwana, na kwamba kuondoka na kuwa pamoja na Kristo ni vizuri zaidi sana (2 Wakorintho 5:8; Wafilipi 1:23). Waumini wanaokufa wako pamoja na Kristo, wakingojea ufufuo wa mwili.The state of believers who die before the Lord returns. Paul says to be absent from the body is to be at home with the Lord, and that to depart and be with Christ is far better (2 Corinthians 5:8; Philippians 1:23). Believers who die are with Christ, awaiting the resurrection of the body.

Kweli hizi ni kiini cha kipindi hiki. Ni faraja ya mwamini katika huzuni (1 Wathesalonike 4:13-18), na ni kichocheo cha kanisa cha kuishi maisha matakatifu na cha misheni.These truths are the center of this unit. They are the believer's comfort in grief (1 Thessalonians 4:13-18), and they are the church's motive for holy living and for mission.

Kile Maungamo ya Kibaptisti YanachosemaWhat Baptist Confessions Say

Baptist Faith and Message (2000), Kifungu cha X, kinasema kwamba Mungu ataleta ulimwengu na historia kwenye mwisho wao uliowekwa; kwamba Bwana Yesu Kristo atarudi kibinafsi na kwa kuonekana katika utukufu; kwamba wafu watafufuliwa; kwamba Kristo atawahukumu watu wote kwa haki; kwamba wasio haki watatupwa jehanamu, mahali pa adhabu ya milele; na kwamba wenye haki katika miili yao iliyofufuliwa na kutukuzwa watapokea thawabu yao na kukaa milele mbinguni pamoja na Bwana. Hakisemi kama Kristo atarudi kabla au baada ya milenia, wala kama waumini watanyakuliwa kabla ya dhiki. Ungamo la Pili la London (1689) na Ungamo la New Hampshire (1833) pia yanafundisha ufufuo na hukumu ya mwisho, wala hayafundishi mpango maalum wa milenia. Kwa hiyo maungamo ya Kibaptisti yanaacha wazi maswali ambayo Wakristo wanaoiamini Biblia wametofautiana.The Baptist Faith and Message (2000), Article X, says that God will bring the world and history to their appointed end; that the Lord Jesus Christ will return personally and visibly in glory; that the dead will be raised; that Christ will judge all people in righteousness; that the unrighteous will be consigned to hell, the place of everlasting punishment; and that the righteous in their resurrected and glorified bodies will receive their reward and will dwell forever in heaven with the Lord. It does not say whether Christ will return before or after a millennium, or whether the believers will be taken up before a tribulation. The Second London Confession (1689) and the New Hampshire Confession (1833) also teach the resurrection and the final judgment, and they do not teach a particular scheme of the millennium. The Baptist confessions therefore leave open the questions on which Bible-believing Christians have differed.

Andiko Kuu na SwaliThe Key Text and the Question

Mjadala mwingi unatokana na Ufunuo 20:1-6. Yohana anamwona malaika akimfunga Shetani kwa miaka elfu. Anaona viti vya enzi, na wale waliouawa kwa ajili ya imani "wakaishi, wakamiliki pamoja na Kristo miaka elfu." Hii inaitwa "ufufuo wa kwanza." Wafu wengine hawaishi hata miaka elfu itimie. Kisha Shetani anafunguliwa kwa muda mfupi, na hukumu ya mwisho inafuata (20:7-15). Swali ni: miaka hii elfu ni nini, ni lini, na je, Kristo anarudi kabla yake au baada yake?Most of the debate arises from Revelation 20:1-6. John sees an angel bind Satan for a thousand years. He sees thrones, and those who had been martyred "lived and reigned with Christ for a thousand years." This is called the "first resurrection." The rest of the dead do not live until the thousand years are finished. Then Satan is released for a short time, and the final judgment follows (20:7-15). The question is: what is this thousand years, when is it, and does Christ return before it or after it?

Mitazamo MikuuThe Main Views

Kabla ya milenia ya kihistoria (Historic premillennialism)Historic premillennialism

Wanaoshikilia mtazamo wa kabla ya milenia wanaamini kwamba Kristo anarudi kabla ya milenia. Katika mtazamo wa kihistoria, kanisa litapita katika wakati wa dhiki kuu chini ya Mpinga Kristo. Kisha Kristo anarudi, anawafufua waumini waliokufa, na kuwakusanya walio hai. Anamshinda Shetani na kutawala duniani miaka elfu, kipindi halisi kabla ya hukumu ya mwisho. Baada ya hili, Shetani anafunguliwa kwa uasi mfupi na hukumu ya mwisho pamoja na mbingu mpya na nchi mpya vinafuata.Premillennialists believe that Christ returns before the millennium. In the historic view, the church will pass through a time of great tribulation under the Antichrist. Christ then returns, raises the believers who have died, and gathers the living. He defeats Satan and reigns on the earth for a thousand years, a real period before the final judgment. After this, Satan is released for a brief rebellion and the final judgment and the new heavens and the new earth follow.

Wanaoukubali wanaonyesha kwamba waandishi wengine wa kanisa la kwanza, kama Justin Martyr na Irenaeus, walifundisha utawala wa baadaye wa Kristo duniani. Wanashikilia kwamba Ufunuo 20 unasomeka kwa asili zaidi kama mfuatano: Kristo anarudi (19:11-21), Shetani anafungwa, watakatifu wanatawala, na kuna ufufuo wa kwanza na wa pili. Wanabishana kwamba "wakaishi" katika 20:4 na "waliishi" katika 20:5 ni kitenzi kimoja, na kwamba vyote viwili vinapaswa kueleweka kama ufufuo wa mwili.Supporters point out that some early church writers, such as Justin Martyr and Irenaeus, taught a future earthly reign of Christ. They hold that Revelation 20 reads most naturally as a sequence: Christ returns (19:11-21), Satan is bound, the saints reign, and there is a first and a second resurrection. They argue that "lived" in 20:4 and "live again" in 20:5 are the same verb, and that both should be understood as bodily resurrection.

Kabla ya milenia ya kidispensheni (Dispensational premillennialism)Dispensational premillennialism

Wadispensheni pia wanaamini katika ufalme halisi wa miaka elfu baada ya Kristo kurudi. Wanaongeza tofauti kali kati ya Israeli na kanisa, kama watu wawili katika mpango wa Mungu. Wengi wanafundisha kwamba kanisa litanyakuliwa kukutana na Bwana kabla ya dhiki ya miaka saba ("unyakuo kabla ya dhiki"), na kwamba Kristo kisha anarudi na kanisa lake kutawala, huku Israeli ikiwa na nafasi kuu. Mfumo huu uliundwa na John Nelson Darby katika miaka ya 1800 na ulienezwa sana na Scofield Reference Bible (1909). Ni wa kawaida miongoni mwa Wabaptisti wengi huru na wa msimamo wa kimsingi, na pia miongoni mwa Wabaptisti wengi wa Kusini na wengine. Wadispensheni wanajenga mitazamo yao juu ya usomaji thabiti wa unabii kuhusu Israeli katika Danieli na manabii, na juu ya 1 Wathesalonike 4:13-18 na 1 Wakorintho 15:51-52. Wanajibu kwamba mfumo huo unategemea maandiko hayo na si tarehe ya baadaye.Dispensationalists also believe in a literal thousand-year kingdom after Christ returns. They add a sharp distinction between Israel and the church, as two peoples in God's plan. Many teach that the church will be taken up to meet the Lord before a seven-year tribulation (the "pretribulation rapture"), and that Christ then returns with His church to reign, with Israel having a central role. This system was shaped by John Nelson Darby in the 1800s and was spread widely by the Scofield Reference Bible (1909). It is common among many independent and fundamental Baptists, and also among many Southern Baptists and others. Dispensationalists base their views on a consistent reading of the prophecies about Israel in Daniel and the prophets, and on 1 Thessalonians 4:13-18 and 1 Corinthians 15:51-52. They answer that the system rests on those texts and not on a late date.

Ndani ya mtazamo wa kabla ya milenia, waumini pia hawakubaliani juu ya wakati unyakuo unapotokea: kabla ya dhiki, katikati, mwishoni (baada ya dhiki), au wakati wa kumwagwa kwa ghadhabu ya Mungu. Tunaweza kupendana na kushirikiana huku tukitofautiana.Within premillennialism, believers also disagree about when the rapture takes place: before the tribulation, in the middle, at the end (posttribulation), or at the outpouring of God's wrath. We may love and cooperate with each other while disagreeing.

Bila milenia (Amillennialism)Amillennialism

Wanaoshikilia mtazamo wa bila milenia wanaamini kwamba miaka elfu si utawala wa baadaye wa duniani. Ufunuo ni kitabu cha maono kilichojaa alama, na namba "elfu" ni ishara ya kipindi kirefu. Wanashikilia kwamba miaka elfu ni zama za sasa kati ya kuja kwa Kristo kwa kwanza na kwa pili. Shetani alifungwa kwa maana kwamba sasa hawezi kuzuia injili isifike mataifani (tazama Mathayo 12:28-29; Wakolosai 2:15). Watakatifu waliokufa wanatawala pamoja na Kristo mbinguni. "Ufufuo wa kwanza" unaeleweka ama kama kuzaliwa upya au kama mwamini kuwa pamoja na Kristo wakati wa kifo. Mwishoni, Kristo anarudi, kuna ufufuo mmoja wa jumla na hukumu moja, na hali ya milele inaanza. Mtazamo wa bila milenia ni wa Augustino katika The City of God (Mji wa Mungu) na wa viongozi wengi wa Matengenezo. Unashikiliwa na Wabaptisti wengi Reformed na Wabaptisti wengine leo. Wanaouunga mkono wanaonyesha kwamba vifungu vingine vya Agano Jipya vinaunganisha ufufuo wa wenye haki na wasio haki, na kurudi kwa Kristo na hukumu, katika siku moja (Yohana 5:28-29; Mathayo 25:31-46).Amillennialists believe that the thousand years are not a future earthly reign. Revelation is a book of visions full of symbols, and the number "a thousand" is symbolic of a long period. They hold that the thousand years is the present age between the first and second comings of Christ. Satan was bound in the sense that he cannot now stop the gospel from reaching the nations (see Matthew 12:28-29; Colossians 2:15). The saints who died reign with Christ in heaven. The "first resurrection" is understood as either the new birth or the believer's being with Christ at death. At the end, Christ returns, there is one general resurrection and one judgment, and the eternal state begins. Amillennialism is the view of Augustine in The City of God and of most Reformation leaders. It is held by many Reformed Baptists and other Baptists today. Its supporters point out that other New Testament passages join the resurrection of the just and unjust, and the return of Christ and the judgment, in a single day (John 5:28-29; Matthew 25:31-46).

Baada ya milenia (Postmillennialism)Postmillennialism

Wanaoshikilia mtazamo wa baada ya milenia wanaamini kwamba Kristo atarudi baada ya milenia. Wanatarajia kwamba injili itafanikiwa sana duniani, hivi kwamba zama ndefu za amani na haki zitakuja kabla hajarudi. Viongozi wengine wa Kibaptisti wa miaka ya 1800, wakiwa wameshikwa na kuenea kwa misheni, walikuwa na matumaini ya aina hii. Wachache wanauhifadhi leo. Wanaouunga mkono wanataja Agizo Kuu (Mathayo 28:18-20), mifano ya punje ya haradali na chachu (Mathayo 13:31-33), na ahadi kwamba dunia itajaa maarifa ya Bwana (Isaya 11:9). Wakosoaji, ikiwa ni pamoja na Wabaptisti wengi, wanajibu kwamba Agano Jipya pia linaonya juu ya upinzani unaokua kabla ya mwisho (2 Timotheo 3:1-5; Mathayo 24:9-14), na kwamba vita viwili vya dunia na mateso yanayoendelea vimefanya mtazamo huu kuwa mgumu kuushikilia.Postmillennialists believe that Christ will return after the millennium. They expect that the gospel will have great success in the world, so that a long age of peace and righteousness will come before He returns. Some Baptist leaders of the 1800s, caught up in the spread of missions, held hopes of this kind. Fewer hold it today. Supporters cite the Great Commission (Matthew 28:18-20), the parables of the mustard seed and the leaven (Matthew 13:31-33), and the promise that the earth will be filled with the knowledge of the Lord (Isaiah 11:9). Critics, including many Baptists, answer that the New Testament also warns of growing opposition before the end (2 Timothy 3:1-5; Matthew 24:9-14), and that two world wars and continued persecution have made the view harder to hold.

Maswali kuhusu Israeli, Unyakuo na Dhiki KuuQuestions About Israel, the Rapture and the Tribulation

Maswali mengine matatu yanazuka ndani ya mitazamo hii.Three other questions arise within these views.

Israeli. Paulo anaandika kwamba "Israeli wote wataokolewa" (Warumi 11:25-26). Wabaptisti wengine wanaelewa hii kumaanisha kwamba watu wa Kiyahudi kama taifa watamgeukia Kristo siku zijazo. Wengine wanaelewa "Israeli" kama watu wote wa Mungu, Wayahudi na Mataifa, au kama wateule wa Israeli waliokusanywa katika zama zote. Wabaptisti wote wanakubaliana kwamba Mungu hajawasahau Wayahudi (Warumi 11:1), kwamba kila Myahudi anamhitaji Kristo kama kila Mtu wa Mataifa anavyomhitaji, na kwamba chuki dhidi ya Wayahudi ni dhambi.Israel. Paul writes that "all Israel will be saved" (Romans 11:25-26). Some Baptists understand this to mean that the Jewish people as a nation will turn to Christ in the future. Others understand "Israel" as the whole people of God, Jew and Gentile, or as the elect of Israel gathered over the whole age. All Baptists agree that God has not forgotten the Jewish people (Romans 11:1), that every Jew needs Christ as every Gentile does, and that hatred of Jews is a sin.

Unyakuo (rapture). Paulo anaandika kwamba wafu katika Kristo watafufuka kwanza, kisha waumini walio hai watanyakuliwa pamoja nao katika mawingu kumlaki Bwana hewani (1 Wathesalonike 4:16-17). Wote wanakubaliana juu ya hili. Swali ni kama hili hutokea kabla ya dhiki, au wakati wa kurudi mmoja wa Kristo.The rapture. Paul writes that the dead in Christ will rise first, and then the living believers will be caught up together with them in the clouds to meet the Lord in the air (1 Thessalonians 4:16-17). All agree on this. The question is whether this happens before the tribulation, or at the single return of Christ.

Dhiki kuu na Mpinga Kristo. Yesu alisema juu ya dhiki kuu (Mathayo 24:21), na Paulo juu ya mtu wa kuasi (2 Wathesalonike 2:3-4). Wabaptisti hutofautiana kama haya ni ya baadaye, yametimia kwa sehemu, au yote mawili.The tribulation and the Antichrist. Jesus spoke of a great tribulation (Matthew 24:21), and Paul of a man of lawlessness (2 Thessalonians 2:3-4). Baptists differ on whether these are future, partly fulfilled, or both.

Pingamizi na Majibu ya KibaptistiObjections and Baptist Answers

Pingamizi la 1: Kama Wabaptisti hawawezi kukubaliana juu ya milenia, basi hawana fundisho thabiti juu ya mambo ya mwisho.Objection 1: If Baptists cannot agree on the millennium, then they have no firm doctrine of the last things.

Jibu letu. Tunalo fundisho thabiti juu ya kile kila ungamo linachofundisha: kurudi, ufufuo, hukumu na hali ya milele. Milenia ni swali la jinsi ya kuunganisha sehemu za Ufunuo 20. Walimu waaminifu wa Biblia wametofautiana juu ya hili tangu kanisa la kwanza. Kanisa linalofanya jambo la pili kuwa kipimo cha ushirika limefanya fundisho kuwa muhimu kuliko Mungu alivyolifanya.Our answer. We have a firm doctrine on what every confession teaches: the return, resurrection, judgment and eternal state. The millennium is a question of how to fit the parts of Revelation 20 together. Faithful Bible teachers have differed on this from the early church. A church that makes a secondary matter a test of fellowship has made a doctrine more important than God did.

Pingamizi la 2: Unyakuo kabla ya dhiki ni wazo jipya la miaka ya 1800, na chati za kabla ya milenia zimewapotosha wengi.Objection 2: The pretribulation rapture is a new idea from the 1800s, and premillennial charts have misled many.

Wakosoaji fulani, ikiwa ni pamoja na Wabaptisti, wanasema kwamba hakuna aliyefundisha unyakuo kabla ya dhiki kabla ya miaka ya 1800 na kwamba utabiri mara nyingi umeshindwa.Some critics, including Baptists, say that no one taught the pretribulation rapture before the 1800s and that predictions have often failed.

Jibu la Wadispensheni. Wadispensheni wanajibu kwamba fundisho hilo linategemea maandiko ya kibiblia, si tarehe lilipopangwa kwa mfumo, na kwamba fundisho linaweza kurejeshwa kwa kujifunza upya Maandiko.Dispensational answer. Dispensationalists respond that the doctrine rests on the biblical texts, not on the date it was systematized, and that doctrine may be recovered by renewed study of Scripture.

Ushauri wa Kibaptisti. Kila upande unapaswa kusikia mwingine. Chati na ratiba ni kazi ya wanadamu na haziwezi kuwekwa juu ya Neno. Chochote tunachoamini kuhusu mpangilio wa matukio, hatuwekei tarehe.Baptist counsel. Each side should hear the other. Charts and timelines are the work of men and cannot be placed above the Word. Whatever we believe about the order of events, we do not set dates.

Pingamizi la 3: Usomaji halisi wa Ufunuo 20 unahitaji mtazamo wa kabla ya milenia; mitazamo mingine "inafanya Biblia kuwa ya kiroho."Objection 3: A literal reading of Revelation 20 requires premillennialism; the other views "spiritualize" the Bible.

Jibu la bila milenia. Ufunuo unatangaza kwamba umefanywa kujulikana kwa ishara (Ufunuo 1:1), na namba zake nyingine, wanyama na minyororo ni wazi kuwa ni alama. Kusoma kitabu cha alama kulingana na aina yake ni kukisoma kwa wazi. Wanaoshikilia kabla ya milenia wanajibu kwamba wao pia wanatambua alama, lakini kwamba mpangilio wa matukio na hali ya mwili ya ufufuo katika sura ya 20 vinaelekeza kwenye utawala halisi wa duniani.Amillennial answer. Revelation announces that it is made known by signs (Revelation 1:1), and its other numbers, beasts and chains are plainly symbolic. To read a symbolic book according to its type is to read it plainly. Premillennialists respond that they also recognize symbols, but that the chronology and the bodily nature of the resurrection in chapter 20 point to a real earthly reign.

Pingamizi la 4: Fundisho la adhabu ya milele ni la ukatili, na wainjilisti wengine wanafundisha kwamba waliopotea watakoma kuwepo tu.Objection 4: The doctrine of eternal punishment is cruel, and some evangelicals teach that the lost will simply cease to exist.

Jibu letu. Wabaptisti wengi wa kihafidhina wanashikilia, pamoja na Kifungu cha X, kwamba wasio haki wanakabiliwa na adhabu ya milele. Yesu aliweka uzima wa milele na adhabu ya milele kando kwa kando katika mstari mmoja (Mathayo 25:46), na Ufunuo inasema juu ya mateso yanayoendelea (Ufunuo 14:11; 20:10). Tunazungumza juu yake kwa huzuni, si kwa furaha, na tunashikilia kwamba inaongeza uharaka wa injili. Wainjilisti wengine wenye fikra wanashikilia mtazamo tofauti, unaoitwa kutokufa kwa masharti (conditional immortality), lakini hatuuoni katika maandishi.Our answer. Most conservative Baptists hold, with Article X, that the unrighteous face everlasting punishment. Jesus set eternal life and eternal punishment side by side in the same verse (Matthew 25:46), and Revelation speaks of torment that continues (Revelation 14:11; 20:10). We speak of it with sorrow, not with relish, and we hold that it strengthens the urgency of the gospel. Some thoughtful evangelicals hold a different view, called conditional immortality, but we do not find it in the text.

Kufundisha Mambo ya Mwisho kwa HekimaTeaching the Last Things Wisely

Kwanza, anza na tumaini la pamoja. Hubiri kurudi kwa Kristo, ufufuo na hukumu kama faraja ya mwamini na onyo kwa mwenye dhambi.First, begin with the common hope. Preach the return of Christ, the resurrection and the judgment as the believer's comfort and the sinner's warning.

Pili, usitoe tarehe. Yesu alisema, "Lakini habari ya siku ile na saa ile hakuna mtu azijuaye, wala malaika wa mbinguni, ila Baba peke yake" (Mathayo 24:36). Aliwaambia wanafunzi kwamba si kwao kujua nyakati na majira (Matendo 1:7).Second, give no dates. Jesus said, "But of that day and hour no one knows, not even the angels of heaven, but My Father only" (Matthew 24:36). He told the disciples it was not for them to know the times or seasons (Acts 1:7).

Tatu, acha tumaini lizae kile Biblia inasema huzaa: kukesha (Mathayo 24:42), usafi (1 Yohana 3:3), faraja (1 Wathesalonike 4:18) na misheni (Mathayo 24:14).Third, let the hope produce what the Bible says it produces: watchfulness (Matthew 24:42), purity (1 John 3:3), comfort (1 Thessalonians 4:18) and mission (Matthew 24:14).

Nne, kuwa wa haki mimbarani. Ukishikilia mtazamo, unaweza kuufundisha kama wako, pamoja na sababu, na ukalieleza kanisa kwamba Wabaptisti wengine wanashikilia mitazamo mingine.Fourth, be fair in the pulpit. If you hold a view, you may teach it as your own, with reasons, and tell the church that other Baptists hold other views.

Matumizi ya KichungajiPastoral Application

Mzungumzaji mgeni anakuja kwenye kanisa dogo la Kibaptisti akiwa na chati kubwa na kusema kwamba Kristo atarudi ndani ya miaka mitatu. Anaambia kanisa kwamba wale wasiokubaliana wamelala. Washiriki wawili wazee, waliofiwa na wenzi wao mwaka uliopita, wanamjia mchungaji wakiwa na hofu. Mmoja wao anauliza: "Je, sote tutachukuliwa kabla ya dhiki? Je, mume wangu yuko mbinguni sasa?"A visiting speaker comes to a small Baptist church with a large chart and says that Christ will return within three years. He tells the church that those who disagree are asleep. Two elderly members, who lost a spouse in the past year, come to the pastor afraid. One of them asks: "Will we all be taken before the tribulation? Is my husband in heaven now?"

Kwanza, mchungaji anawafariji kutoka katika tumaini la pamoja. Anafungua 1 Wathesalonike 4:13-18 na 2 Wakorintho 5:8 na kuwaambia kwamba waumini waliokufa wako pamoja na Kristo na watafufuka wakati wa kuja kwake.First, the pastor comforts them from the common hope. He opens 1 Thessalonians 4:13-18 and 2 Corinthians 5:8 and tells them that believers who have died are with Christ and will rise at His coming.

Pili, anasahihisha kuweka tarehe kwa upole, akitumia Mathayo 24:36 na Matendo 1:7, bila kumshambulia mgeni.Second, he corrects the date-setting gently, using Matthew 24:36 and Acts 1:7, without attacking the guest.

Tatu, anawaambia washiriki kwamba Wabaptisti wanyofu hushikilia mitazamo tofauti juu ya mpangilio wa matukio ya siku za mwisho, na kwamba kanisa litasoma swali hilo waziwazi katika darasa, bila sharti la kukubaliana.Third, he tells the members that sincere Baptists hold different views on the order of end-time events, and that the church will study the question openly in a class, without a requirement to agree.

Nne, anaelekeza kanisa kwenye yale Bwana anayoamuru wakati wa kungojea: kukesha, kupenda, na kumpa kila mtu injili.Fourth, he redirects the church to what the Lord commands while waiting: to watch, to love, and to give the gospel to every person.

MuhtasariSummary

Wabaptisti wote wa kihafidhina wanashiriki tumaini lilelile: Kristo atarudi kibinafsi, kwa kuonekana na kwa mwili; wafu watafufuliwa; kila mtu atahukumiwa; wenye haki wataishi milele na Bwana katika mbingu mpya na nchi mpya; na wasio haki watakabiliwa na adhabu ya milele. Baptist Faith and Message (2000), Kifungu cha X, kinasema tumaini hili na kuacha milenia wazi. Wabaptisti wanashikilia mitazamo minne mikuu ya miaka elfu ya Ufunuo 20: ya kabla ya milenia ya kihistoria, ya kabla ya milenia ya kidispensheni, ya bila milenia na ya baada ya milenia. Pia wanatofautiana juu ya Israeli, unyakuo na dhiki kuu. Kila msimamo una wanafunzi makini wa Biblia nyuma yake, na kozi hii haifanyi mmoja wao kuwa msimamo wa Kibaptisti. Mchungaji mwenye hekima huanza na tumaini la pamoja, hatoi tarehe, hufundisha mtazamo wake kwa unyenyekevu, na kulifanya kanisa liendelee kuzingatia kukesha, utakatifu, faraja na misheni.All conservative Baptists share the same hope: Christ will return personally, visibly and bodily; the dead will be raised; every person will be judged; the righteous will dwell forever with the Lord in a new heaven and earth; and the unrighteous will face everlasting punishment. The Baptist Faith and Message (2000), Article X, states this hope and leaves the millennium open. Baptists hold four main views of the thousand years of Revelation 20: historic premillennial, dispensational premillennial, amillennial and postmillennial. They also differ on Israel, the rapture and the tribulation. Each position has serious Bible students behind it, and this course does not make any one of them the Baptist position. The wise pastor begins with the common hope, sets no dates, teaches his own view humbly, and keeps the church focused on watchfulness, holiness, comfort and mission.

Usomaji ZaidiFurther Reading

• The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), Kifungu cha X.• The Baptist Faith and Message (2000), Article X.

• The Second London Confession (1689) (Ungamo la Pili la London) na the New Hampshire Confession (1833) (Ungamo la New Hampshire), juu ya ufufuo na hukumu ya mwisho.• The Second London Confession (1689) and the New Hampshire Confession (1833), on the resurrection and the last judgment.

• Augustine, The City of God (Mji wa Mungu), Kitabu cha 20, chanzo cha msingi cha usomaji wa bila milenia.• Augustine, The City of God, Book 20, a primary source for the amillennial reading.

• John L. Dagg, Manual of Theology (1857) (Mwongozo wa Teolojia).• John L. Dagg, Manual of Theology (1857).

• Garrett, Baptist Theology (2009) (Teolojia ya Kibaptisti).• Garrett, Baptist Theology (2009).

• Hobbs, The Baptist Faith and Message (1971) (Imani na Ujumbe wa Kibaptisti).• Hobbs, The Baptist Faith and Message (1971).

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