Ibada, Maagizo na Mahubiri ya Kibaptisti — Sehemu ya 6: Uhubiri wa Ufafanuzi katika Mapokeo ya KibaptistiBaptist Worship, Ordinances, and Preaching — Unit 6: Expository Preaching in the Baptist Tradition

Mstari MkuuKey Verse

"Lihubiri neno; kaza uwe tayari, wakati ufaao na usiofaa; karipia, kemea, onya, kwa uvumilivu mwingi na elimu." (2 Timotheo 4:2, SUV)"Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching." (2 Timothy 4:2, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini mahubiri yana nafasi kuu katika ibada ya Kibaptisti.1. Explain why the sermon holds such a central place in Baptist worship.

2. Kufafanua uhubiri wa ufafanuzi (expository preaching) na kuutofautisha na uhubiri wa andiko fupi (textual) na uhubiri wa mada (topical).2. Define expository preaching and tell it apart from textual and topical preaching.

3. Kutaja mifano ya kibiblia inayounga mkono uhubiri unaoeleza andiko.3. Name the biblical examples that support preaching that explains the text.

4. Kufuata hatua tano za msingi za kujenga mahubiri ya ufafanuzi kutoka kifungu cha Maandiko.4. Follow five basic steps for building an expository sermon from a passage of Scripture.

5. Kueleza mapingamizi makuu dhidi ya uhubiri wa ufafanuzi na kutoa jibu la Kibaptisti kwa kila moja.5. State the main objections to expository preaching and give the Baptist answer to each.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kibaptisti, kwa wachungaji na wahubiri Wabaptisti. Ni cha kihafidhina: kinashikilia kwamba Biblia ni Neno la Mungu lililovuviwa na linaloaminika kikamilifu, na kwamba wajibu wa kwanza wa mchungaji mimbarani ni kulifungua Neno hilo na kuliacha lisemee. Wakristo wengine, na baadhi ya Wabaptisti, wanaona sehemu za mada hii kwa namna tofauti. Tunaeleza mawazo yao kwa haki kisha tunatoa jibu letu, kwa sababu Maandiko yanasema, "Jaribuni mambo yote; yashikeni yaliyo mema" (1 Wathesalonike 5:21).This unit is written from inside the Baptist tradition, for Baptist pastors and preachers. It is conservative: it holds that the Bible is the inspired and fully trustworthy Word of God, and that the pastor's first duty in the pulpit is to open that Word and let it speak. Other Christians, and some Baptists, see parts of this subject differently. We state their views fairly and then give our answer, because Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Historia ya jinsi Wabaptisti walivyoanza imesimuliwa katika Kozi ya 1, na mafundisho ya Maandiko yanafundishwa katika Kozi ya 2. Hatuyarudii hapa. Kipindi hiki kinauliza swali la kivitendo: ni uhubiri wa aina gani unaolihudumia vyema kanisa linalosimama juu ya Biblia peke yake?The history of how Baptists began is told in Course 1, and the doctrine of Scripture is taught in Course 2. We do not repeat them here. This unit asks a practical question: what kind of preaching best serves a church that stands on the Bible alone?

Kwa Nini Mahubiri Ni Kitovu kwa WabaptistiWhy the Sermon Is Central for Baptists

Makanisa ya Kibaptisti hayana kuhani anayetoa dhabihu, wala liturujia inayobeba ibada yenyewe. Tuna maagizo mawili ya kanisa, ubatizo na Meza ya Bwana, na tunayachukulia kwa uzito. Lakini kitovu cha kila juma cha mkusanyiko wetu ni Biblia iliyo wazi na kuihubiri.Baptist churches have no priest who offers a sacrifice, and no liturgy that carries the service by itself. We have two ordinances, baptism and the Lord's Supper, and we treat them seriously. But the weekly center of our gathering is the open Bible and the preaching of it.

Hili si ajali. Wabaptisti hufundisha kwamba Maandiko ndiyo mamlaka ya mwisho kwa imani na mwenendo. Ungamo la Pili la London la mwaka 1689, lililotumiwa na Wabaptisti Maalumu, huanza na Maandiko Matakatifu, na Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti) pia huanza nayo. Kanisa linaloamini hili lazima lipe Biblia nafasi kuu linapokutana. Ikiwa Mungu amesema katika Neno lake, basi jambo bora zaidi ambalo mchungaji anaweza kufanya Jumapili ni kuwasaidia watu kusikia yale Mungu aliyosema.This is not an accident. Baptists teach that the Scriptures are the final authority for faith and practice. The Second London Confession of 1689, which Particular Baptists used, begins with the Holy Scripture, and the Baptist Faith and Message (2000) also begins with it. A church that believes this must give the Bible the main place when it meets. If God has spoken in His Word, then the best thing a pastor can do on Sunday is to help the people hear what God has said.

Wabaptisti pia hushikilia ukuhani wa waumini wote. Hili halimfanyi mhubiri asiwe na maana. Linafanya kazi yake kuwa tofauti na ya kuhani. Hasimami kati ya watu na Mungu. Anasimama kando yao na kuwasaidia kuelewa kitabu ambacho ni cha wote.Baptists also hold the priesthood of all believers. This does not make the preacher unnecessary. It makes his work different from a priest's. He does not stand between the people and God. He stands beside them and helps them understand a book that belongs to all of them.

Uhubiri wa Ufafanuzi Ni Nini?What Is Expository Preaching?

Wahubiri kwa muda mrefu wamegawa mahubiri katika aina tatu. John A. Broadus, ambaye kitabu chake cha kiada tunakisoma katika kozi hii, anajadili aina hizi katika kitabu chake kuhusu uhubiri, na waandishi wa baadaye hutumia istilahi zilezile.Preachers have long divided sermons into three kinds. John A. Broadus, whose textbook we study in this course, discusses these kinds in his book on preaching, and later writers use the same terms.

Uhubiri wa mada (topical preaching). Mhubiri huchagua somo, kama vile sala, msamaha au familia, na hukusanya Biblia inachosema kuhusu hilo kutoka sehemu nyingi. Somo ndilo linalotawala mahubiri. Nguvu ya njia hii ni kwamba inaweza kushughulikia fundisho zima. Hatari yake ni kwamba mhubiri anaweza kuleta wazo lake mwenyewe kwa Biblia kisha kutafuta mistari ya kulilinda.Topical preaching. The preacher chooses a subject, such as prayer, forgiveness or the family, and gathers what the Bible says about it from many places. The subject controls the sermon. The strength of this method is that it can treat a whole doctrine. Its danger is that the preacher may bring his own idea to the Bible and then look for verses to support it.

Uhubiri wa andiko fupi (textual preaching). Mhubiri huchukua andiko fupi, mara nyingi mstari mmoja au sehemu ya mstari, na kupata hoja kuu za mahubiri kutoka katika sehemu zake. Andiko ndilo linalotawala mahubiri, lakini kipande kidogo tu cha Maandiko.Textual preaching. The preacher takes a short text, often one verse or part of a verse, and draws the main points of the sermon from its parts. The text controls the sermon, but only a small piece of it.

Uhubiri wa ufafanuzi (expository preaching). Mhubiri huchukua kifungu cha Maandiko, ambacho kinaweza kuwa mistari michache, aya, hadithi ya Biblia au sura, na kueleza maana yake katika mazingira yake yenyewe. Hoja kuu ya mahubiri ni hoja kuu ya kifungu. Muhtasari hufuata umbo la kifungu. Matumizi hukua kutokana na kile kifungu kinachofundisha.Expository preaching. The preacher takes a passage of Scripture, which may be a few verses, a paragraph, a story or a chapter, and explains what it means in its own setting. The main point of the sermon is the main point of the passage. The outline follows the shape of the passage. The application grows from what the passage teaches.

Njia rahisi zaidi ya kusema ni hii: katika uhubiri wa ufafanuzi, kifungu cha Biblia ndicho kinachoamua mahubiri yanasema nini. Mhubiri haamui kwanza kisha kutafuta andiko. Anasikiliza andiko kisha anasema.The simplest way to say it is this: in expository preaching the Bible passage decides what the sermon says. The preacher does not decide first and then find a text. He listens to the text and then speaks.

Aina hizi tatu si kuta zisizopenyeka. Kinachojalisha ni nani anayetawala. Je, kifungu kinaongoza, au wazo la mhubiri linaongoza? Mhubiri mwaminifu anaweza kutumia aina yoyote kati ya tatu kwa unyofu. Lakini mapokeo ya Kibaptisti, yakiwa bora kabisa, yameshikilia kwamba chakula cha kawaida cha kanisa kinapaswa kuwa ufafanuzi, kwa sababu ni njia inayoweza zaidi kufundisha shauri lote la Mungu.These three are not sharp walls. What matters is who is in control. Does the passage lead, or does the preacher's idea lead? A faithful preacher can use any of the three forms honestly. But the Baptist tradition, at its best, has held that the regular diet of a church should be exposition, because it is the method most likely to teach the whole counsel of God.

Mizizi ya Kibiblia ya UfafanuziThe Biblical Roots of Exposition

Nehemia 8. Baada ya uhamisho, Ezra na Walawi walikusanya watu na kusoma Torati. Kisha tunaambiwa, "Basi wakasoma katika kile kitabu, katika torati ya Mungu, waziwazi; wakaweka akili, wakawafahamisha maana ya kusomwa kwake" (Nehemia 8:8). Mfano uko wazi. Kwanza Neno husomwa. Kisha huelezwa ili watu wa kawaida waelewe. Huo ndio moyo wa ufafanuzi.Nehemiah 8. After the exile, Ezra and the Levites gathered the people and read the Law. Then we are told, "So they read from the book, in the Law of God; and they gave the sense, and helped them to understand the reading" (Nehemiah 8:8). The pattern is plain. First the Word is read. Then it is explained so that ordinary people understand. That is the heart of exposition.

Yesu mwenyewe. Baada ya kufufuka kwake, wanafunzi wawili walikutana naye njiani kwenda Emau. Luka anaandika, "Akaanza kutoka Musa na manabii wote, akawafasiria katika maandiko yote mambo yaliyomhusu yeye mwenyewe" (Luka 24:27). Bwana hakutoa mawazo yake mwenyewe. Alitwaa Maandiko na kuyafungua.Jesus Himself. After His resurrection, two disciples met Him on the road to Emmaus. Luke writes, "And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself" (Luke 24:27). The Lord did not offer His own ideas. He took the Scriptures and opened them.

Mitume. Katika sinagogi la Antiokia ya Pisidia, Paulo alisimama baada ya kusomwa kwa Torati na Manabii na kusema kutoka Agano la Kale (Matendo 13:14-41). Petro siku ya Pentekoste alijenga mahubiri yake juu ya Yoeli na Zaburi (Matendo 2:14-36). Katika Efeso Paulo aliweza kusema kwamba hakujizuia na kitu chochote kilichokuwa na faida, wala hakusita "kuwahubiria shauri lote la Mungu" (Matendo 20:20, 27). Shauri lote la Mungu haliwezi kufundishwa ikiwa mhubiri anarudi tu kwenye masomo anayoyapenda.The apostles. In the synagogue at Antioch of Pisidia, Paul stood after the reading of the Law and the Prophets and spoke from the Old Testament (Acts 13:14-41). Peter at Pentecost built his sermon on Joel and the Psalms (Acts 2:14-36). In Ephesus Paul could say that he had not held back anything that was profitable and had not shunned "to declare to you the whole counsel of God" (Acts 20:20, 27). The whole counsel of God cannot be taught if a preacher only returns to his favorite subjects.

Agizo kwa Timotheo. Paulo anaandika kwamba "Maandiko Matakatifu yote yamevuviwa na Mungu, yafaa kwa mafundisho, na kwa kuonya, na kwa kuweka sawa, na kwa kuadibisha katika haki; ili mtu wa Mungu awe kamili, amekamilishwa apate kutenda kila kazi njema" (2 Timotheo 3:16-17). Maneno yanayofuata mara moja ni agizo katika mstari wetu mkuu: "Lihubiri neno" (2 Timotheo 4:2). Sababu ya kulihubiri Neno inatolewa katika mistari iliyotangulia: Neno limevuviwa na Mungu na linatosha. Mhubiri anayeamini hilo lazima ahubiri yale Neno linayosema.The charge to Timothy. Paul writes that "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work" (2 Timothy 3:16-17). The very next words are the charge in our key verse: "Preach the word!" (2 Timothy 4:2). The reason for preaching the Word is given in the verses before it: the Word is God-breathed and sufficient. A preacher who believes that must preach what the Word says.

Mizizi ya Kibaptisti ya UfafanuziThe Baptist Roots of Exposition

Wabaptisti hawakuvumbua uhubiri makini wa Biblia. Waliupokea kutoka Matengenezo na kutoka kwa Wapuritani wa Uingereza, ambao walifundisha kwamba mahubiri yawe rahisi, yajengwe kutoka Maandiko, na yatumiwe moyoni. Wabaptisti wa kwanza huko Uingereza walitoka katika ulimwengu huu.Baptists did not invent careful preaching of the Bible. They received it from the Reformation and from the English Puritans, who taught that the sermon should be plain, built from Scripture, and applied to the heart. The first Baptists in England came out of this world.

John Bunyan, John Gill na Benjamin Keach walikuwa wahubiri Wabaptisti waliofanya kazi kwa njia hii katika miaka ya 1600 na 1700. Charles Haddon Spurgeon, mchungaji mkuu wa London wa miaka ya 1800, na John A. Broadus, profesa wa Kibaptisti wa Kusini, walifuata mstari uleule. Kipindi cha 7 kinasimulia hadithi zao.John Bunyan, John Gill and Benjamin Keach were Baptist preachers who worked in this way in the 1600s and 1700s. Charles Haddon Spurgeon, the great London pastor of the 1800s, and John A. Broadus, a Southern Baptist professor, followed in the same line. Unit 7 tells their stories.

Kuna kikomo cha unyofu cha tunachoweza kudai. Si kila mahubiri ya Kibaptisti katika historia yamekuwa ya ufafanuzi, na baadhi ya wahubiri maarufu wa Kibaptisti walitumia mara nyingi njia za mada na za andiko fupi. Spurgeon, kwa mfano, alijulikana kwa mahubiri yaliyojengwa juu ya andiko fupi. Kwa hiyo hatusemi kwamba uhubiri wa ufafanuzi ndiyo njia pekee ya Kibaptisti. Tunasema kwamba ndiyo njia inayopatana vizuri zaidi na msadikisho wa Kibaptisti, na kwamba imekuwa uti wa mgongo wa huduma zenye nguvu zaidi za mapokeo haya.There is an honest limit to what we can claim. Not every Baptist sermon in history has been expository, and some famous Baptist preachers used topical and textual methods often. Spurgeon, for example, was known for sermons built on a short text. So we do not say that expository preaching is the only Baptist method. We say that it is the method that fits Baptist convictions best, and that it has been the backbone of the tradition's strongest ministries.

Kujenga Mahubiri ya Ufafanuzi: Hatua TanoBuilding an Expository Sermon: Five Steps

Mchungaji ambaye hajawahi kufanya hili anaweza kuanza na hatua tano. Kipindi cha 8 kinatoa mpango kamili zaidi wa kuandaa na kutoa mahubiri. Hapa tunaonyesha tu jinsi ufafanuzi unavyoumba kazi hiyo.A pastor who has never done this can begin with five steps. Unit 8 gives a fuller plan for preparing and delivering the sermon. Here we only show how exposition shapes the work.

Hatua ya 1: Chagua kifungu kinachojitosheleza kimaana. Usianze katikati ya hoja wala kuacha kabla ya wazo kukamilika. Aya, mfano, au hadithi fupi mara nyingi ndiyo ukubwa unaofaa. Katika nyaraka za Paulo, fuata mtiririko wa hoja yake. Katika masimulizi, chukua tukio moja.Step 1: Choose a passage that makes sense on its own. Do not start in the middle of an argument or stop before the thought is finished. A paragraph, a parable, or a short story is often the right size. In Paul's letters, follow the flow of his reasoning. In the narratives, take a scene.

Hatua ya 2: Funza kifungu katika mazingira yake. Uliza ni nani aliyekiandika, kwa nani, na kwa nini. Soma mistari ya kabla na baada. Angalia ni aina gani ya maandishi: hadithi, sheria, ushairi, methali, unabii, waraka au injili. Kila aina huzungumza kwa njia yake, na zaburi haipaswi kusomwa kama mkataba wa kisheria. Tumia ufafanuzi wa kitabu (commentary) baada tu ya kukisoma kifungu kwa makini mwenyewe.Step 2: Study the passage in its setting. Ask who wrote it, to whom, and why. Read the verses before and after. Notice what kind of writing it is: story, law, poetry, proverb, prophecy, letter or gospel. Each kind speaks in its own way, and a psalm should not be read like a legal contract. Use a commentary only after you have read the passage carefully yourself.

Hatua ya 3: Eleza hoja kuu. Uliza, "Ni jambo gani moja kuu ambalo kifungu hiki kinasema?" Jaribu kuliandika kwa sentensi moja iliyo wazi.Step 3: State the main point. Ask, "What is the one central thing this passage says?" Try to write it in one clear sentence.

Hatua ya 4: Umba muhtasari kutoka kwenye kifungu. Mgawanyo wa mahubiri yako unapaswa kutoka katika kifungu chenyewe, si kulazimishwa juu yake. Ikiwa andiko lina amri tatu, mahubiri yako yanaweza kuwa na sehemu tatu. Ikiwa linasimulia hadithi, acha hadithi itoe mpangilio.Step 4: Shape the outline from the passage. The divisions of your sermon should come from the passage itself, not be forced on it. If the text has three commands, your sermon may have three parts. If it tells a story, let the story give the order.

Hatua ya 5: Tumia kweli. Mahubiri yanayoeleza tu ni mhadhara. Mahubiri yanayotumia tu hayana mamlaka. Baada ya kusema andiko lilimaanisha nini kwa wasomaji wake wa kwanza, anauliza linalitaka nini kanisa leo. Tunapaswa kuamini nini? Tunapaswa kutubu nini? Tunapaswa kufanya nini? Paulo alimwambia Timotheo kwamba Maandiko yanafaa kwa kuonya, kuweka sawa na kuadibisha, na hizi ndizo kazi za matumizi.Step 5: Apply the truth. A sermon that only explains is a lecture. A sermon that only applies has no authority. After saying what the text meant to its first readers, he asks what it asks of the church today. What should we believe? What should we repent of? What should we do? Paul told Timothy that Scripture is profitable for reproof, correction and instruction, and these are the tasks of application.

Kumhubiri Kristo Kutoka Biblia NzimaPreaching Christ from the Whole Bible

Wabaptisti hukiri kwamba Biblia nzima inaelekeza kwa Kristo. Yesu aliwaambia viongozi, "Mwayachunguza maandiko, kwa maana mnadhani kwamba mna uzima wa milele ndani yake; nayo ndiyo yanayonishuhudia" (Yohana 5:39). Baada ya ufufuo aliwaonyesha wanafunzi jinsi Torati, Manabii na Zaburi zilivyomwongelea (Luka 24:27, 44).Baptists confess that the whole Bible points to Christ. Jesus told the leaders, "You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me" (John 5:39). After the resurrection He showed the disciples how the Law, the Prophets and the Psalms spoke of Him (Luke 24:27, 44).

Hii haimaanishi kwamba kila mstari wa Agano la Kale lazima ugeuzwe kuwa picha iliyofichika ya Kristo. Kutoa maana za kubuni kwa kila kitu kidogo katika hadithi huitwa kufasiri kialegoria (allegorizing), nako hufanya Biblia iseme kile mhubiri anachopenda. Njia bora ni kuuliza jinsi kifungu kinavyolingana na hadithi nzima ya kazi ya Mungu ya kuokoa, ambayo kitovu chake ni Kristo. Mahubiri juu ya Ruthu au juu ya Zaburi yanaweza kumwongoza msikilizaji kwa Mwokozi kwa unyofu bila kulipotosha andiko.This does not mean that every Old Testament verse must be turned into a hidden picture of Christ. Giving fanciful meanings to every detail of a story is called allegorizing, and it makes the Bible say what the preacher likes. The better way is to ask how the passage fits the whole story of God's saving work, which finds its center in Christ. A sermon on Ruth or on the Psalms can honestly lead the listener to the Savior without twisting the text.

Mapingamizi na Majibu YetuObjections and Our Answers

Haya ni mapingamizi matano, yaliyoelezwa kama wanaoyashikilia wangeyaeleza.Here are five objections, stated as their holders would state them.

Pingamizi la 1: Uhubiri wa ufafanuzi ni mkavu na wa kuchosha.Objection 1: Expository preaching is dry and boring.

Baadhi ya washiriki wa kanisa husema kwamba kuhubiri kupitia kitabu ni kama kusoma ufafanuzi wa kitabu kwa sauti, na kwamba watu wanataka kitu cha vitendo.Some church members say that preaching through a book is like reading a commentary aloud, and that people want something practical.

Jibu letu. Uhubiri mkavu ni kasoro ya mhubiri, si ya njia. Biblia imejaa hadithi, mapambano, nyimbo na amri kuhusu maisha halisi. Mhubiri anayelielewa kifungu chake na kuwajua watu wake atagundua kwamba andiko tayari ni la vitendo. Wasikilizaji wa Ezra walilia walipoielewa Torati (Nehemia 8:9). Dawa ya uchovu ni funzo bora zaidi, usemi rahisi, na matumizi ya unyofu, si kuiacha Biblia.Our answer. Dry preaching is a fault of the preacher, not of the method. The Bible is full of stories, struggles, songs and commands about real life. A preacher who understands his passage and knows his people will find that the text is already practical. Ezra's hearers wept when they understood the Law (Nehemiah 8:9). The remedy for dullness is better study, plain speech, and honest application, not leaving the Bible.

Pingamizi la 2: Uhubiri wa mada unakidhi mahitaji ya watu vizuri zaidi.Objection 2: Topical preaching meets people's needs better.

Watu wanakabiliwa na ugonjwa, madeni na migogoro ya familia, na wanaomba mahubiri yanayojibu maswali yao sasa.People face sickness, debt and family conflict, and ask for sermons that answer their questions now.

Jibu letu. Tunakubali kwamba uhubiri lazima ukidhi mahitaji. Lakini Biblia inayajua mahitaji ya mwanadamu bora kuliko sisi. Ikiwa mchungaji anahubiri kupitia Maandiko, atakidhi mahitaji halisi ya kanisa, ikiwa ni pamoja na yale ambayo watu hawakujua wanayo. Mahubiri ya mada yana nafasi yake, na mchungaji mwenye hekima atahubiri mara kwa mara juu ya swali linalosumbua. Lakini kanisa linalolishwa tu mada zilizochaguliwa na mchungaji huenda lisisikie kamwe sehemu za Maandiko anazoziona kuwa ngumu au zisizostarehesha.Our answer. We agree that preaching must meet needs. But the Bible knows human needs better than we do. If a pastor preaches through the Scriptures, he will meet the church's real needs, including some the people did not know they had. Topical sermons have their place, and a wise pastor will occasionally preach on a pressing question. But a church fed only on topics chosen by the pastor may never hear the parts of Scripture he finds hard or uncomfortable.

Pingamizi la 3: Roho humwongoza mhubiri, kwa hiyo hatupaswi kupanga kwa ukali hivyo.Objection 3: The Spirit leads the preacher, so we should not plan so rigidly.

Baadhi ya waumini huhisi kwamba funzo makini na mpango uliowekwa hupunguza uhuru wa Roho.Some believers feel that careful study and a set plan limit the Spirit's freedom.

Jibu letu. Roho aliyevuvia Maandiko ndiye Roho yuleyule anayemsaidia mhubiri kuyaelewa. Funzo makini ni njia ya kutafuta msaada wake, si ya kuupinga. Ezra "alikuwa ameutia moyo wake kuitafuta torati ya BWANA, na kuitenda, na kufundisha amri na hukumu katika Israeli" (Ezra 7:10). Maandalizi na kumtegemea Roho huenda pamoja.Our answer. The Spirit who inspired the Scriptures is the same Spirit who helps the preacher understand them. Careful study is a way of seeking His help, not of resisting it. Ezra "prepared his heart to seek the Law of the LORD, and to do it, and to teach statutes and ordinances in Israel" (Ezra 7:10). Preparation and dependence on the Spirit belong together.

Pingamizi la 4: Wanahistoria wengine husema kanisa la kwanza halikuhubiri hivi.Objection 4: Some historians say the early church did not preach this way.

Mahubiri mengi yaliyorekodiwa katika Matendo ni hotuba za kuhubiri injili kwa wasioamini, si mafunzo ya mstari kwa mstari. Baadhi ya wanahistoria wanahitimisha kwamba mfululizo wa ufafanuzi ni mazoea ya baadaye, si amri ya kibiblia.Many sermons recorded in Acts are evangelistic addresses to unbelievers, not verse-by-verse studies. Some historians conclude that expository series are a later habit, not a biblical command.

Jibu letu. Hoja hiyo ina haki kwa kadiri inavyokwenda. Lakini hata huko mitume walijadiliana kutoka Maandiko (Matendo 17:2-3), na Paulo alipowafundisha waumini aliwapa shauri lote la Mungu (Matendo 20:27). Nehemia 8 na Luka 24 vinaonyesha Maandiko yakielezwa kwa watu wa Mungu. Hatudai kwamba Maandiko yanaamuru njia moja. Tunadai kwamba mfano wa kulieleza Neno, na agizo la kulihubiri Neno, hufanya ufafanuzi kuwa mazoea ya kawaida yenye hekima zaidi.Our answer. The point is fair as far as it goes. But even there the apostles argued from the Scriptures (Acts 17:2-3), and when Paul taught believers he gave them the whole counsel of God (Acts 20:27). Nehemiah 8 and Luke 24 show Scripture being explained to God's people. We do not claim that Scripture commands a single method. We claim that the pattern of explaining the Word, and the charge to preach the Word, make exposition the wisest regular practice.

Pingamizi la 5: Watu wetu hujifunza kwa hadithi na hotuba, si kwa maelezo.Objection 5: Our people learn by stories and speeches, not by explanation.

Katika sehemu nyingi za Amerika ya Kusini na Afrika, tamaduni za mdomo hupenda hadithi, wimbo na methali. Maelezo makini yanaweza kuonekana ya kigeni.In many parts of Latin America and Africa, oral cultures love story, song and proverb. A careful explanation may seem foreign.

Jibu letu. Sehemu kubwa ya Biblia ni hadithi, wimbo na methali. Mhubiri wa ufafanuzi katika utamaduni wa mdomo anapaswa kuweka maumbo haya hai. Anaweza kusimulia masimulizi vizuri, kutumia picha za zaburi, na kurudia hoja kuu kwa uwazi. Ufafanuzi unahusu kile kinachotawala ujumbe, si mtindo baridi au wa kitaaluma.Our answer. A large part of the Bible is story, song and proverb. An expository preacher in an oral culture should keep these forms alive. He can tell the narrative well, use the images of the psalm, and repeat the main point clearly. Exposition is about what controls the message, not about a cold or academic style.

Matumizi ya KichungajiPastoral Application

Mchungaji kijana katika mji mdogo ameanza hivi karibuni kuongoza kanisa la watu wapatao arobaini. Katika mwaka wake wa kwanza amehubiri chochote kilichomjia akilini kila juma: imani Jumapili moja, kutoa Jumapili inayofuata, kisha mahubiri kuhusu tukio la habari. Shemasi anaongea naye kwa upole. "Mchungaji, tunakupenda, lakini nyakati fulani ninahisi tunasikia mawazo yako zaidi kuliko Neno la Mungu. Je, tunaweza kupitia kitabu pamoja?"A young pastor in a small town has recently started leading a church of about forty people. In his first year he has preached on whatever came to mind each week: faith one Sunday, giving the next, then a sermon about a news event. A deacon speaks to him kindly. "Pastor, we love you, but I sometimes feel we are hearing your thoughts more than God's Word. Can we go through a book together?"

Mchungaji anaumia mwanzoni, lakini analipeleka jambo hilo katika sala. Kisha anafanya mambo matatu. Kwanza, anachagua kitabu kifupi, Injili ya Marko, na kuliambia kanisa kwamba atahubiri kupitia kwake kwa miezi kadhaa. Pili, kila juma anachagua aya moja na kuandika hoja yake kuu kabla ya kujenga muhtasari. Tatu, anaweka "orodha ya mahitaji," na familia inapokuwa katika msukosuko, anaacha kifungu kinachofuata kiongee nayo, au anasimamisha mfululizo kwa ujumbe mmoja.The pastor is hurt at first, but he takes the matter to prayer. Then he does three things. First, he chooses a short book, the Gospel of Mark, and tells the church he will preach through it over several months. Second, each week he picks one paragraph and writes down its main point before building the outline. Third, he keeps a "needs list," and when a family is in crisis, he lets the next passage speak to it, or pauses the series for a single message.

Baada ya miezi kadhaa shemasi anamwambia kwamba kanisa linajua maisha ya Yesu vizuri kuliko hapo awali. Mchungaji amejifunza kwamba watu hawakuwa wakiomba kidogo, bali waliomba zaidi ya Neno la Mungu.After several months the deacon tells him that the church knows the life of Jesus better than before. The pastor has learned that the people were not asking for less, but for more of the Word of God.

MuhtasariSummary

Wabaptisti huweka mahubiri katika kitovu cha ibada kwa sababu wanashikilia kwamba Biblia ndiyo mamlaka ya mwisho na kwamba kila mwamini ni kuhani anayeweza kuisoma. Uhubiri wa ufafanuzi hufanya kifungu kitawale mahubiri, tofauti na uhubiri wa mada, ambapo somo ndilo linalotawala, na uhubiri wa andiko fupi, ambapo andiko fupi hutoa hoja. Maandiko yanaunga mkono ufafanuzi katika Nehemia 8, katika huduma ya Yesu njiani kwenda Emau, katika uhubiri wa Petro na Paulo, na katika agizo kwa Timotheo la kulihubiri neno. Urithi wa Kibaptisti wa Bunyan, Spurgeon na Broadus ulichota kutoka mkondo wa Wapuritani. Mchungaji anaweza kufuata hatua tano: kuchagua kifungu, kuchunguza mazingira yake, kueleza hoja yake kuu, kuumba muhtasari kutoka andiko, na kutumia kweli. Mapingamizi kwamba ufafanuzi ni mkavu, kwamba mada hukidhi mahitaji vizuri zaidi, kwamba kupanga kunapunguza Roho, kwamba Matendo inaonyesha njia nyingine, na kwamba tamaduni za mdomo zinahitaji hadithi, yote yanaweza kujibiwa. Ufafanuzi si njia pekee halali, lakini ndiyo mazoea ya kawaida yaliyo waaminifu zaidi kwa kanisa linalosimama juu ya Neno.Baptists place the sermon at the center of worship because they hold that the Bible is the final authority and that every believer is a priest who may read it. Expository preaching makes the passage control the sermon, unlike topical preaching, where the subject controls it, and textual preaching, where a short text supplies the points. Scripture supports exposition in Nehemiah 8, in the ministry of Jesus on the Emmaus road, in the preaching of Peter and Paul, and in the charge to Timothy to preach the word. The Baptist heritage of Bunyan, Spurgeon and Broadus drew from the Puritan stream. A pastor can follow five steps: choose a passage, study its setting, state its main point, shape the outline from the text, and apply the truth. Objections that exposition is dry, that topics meet needs better, that planning limits the Spirit, that Acts shows other methods, and that oral cultures need stories can each be answered. Exposition is not the only legitimate method, but it is the most faithful regular practice for a church that stands on the Word.

Usomaji ZaidiFurther Reading

• John A. Broadus, On the Preparation and Delivery of Sermons (Kuhusu Kuandaa na Kutoa Mahubiri) (ilichapishwa kwanza 1870), kitabu cha kiada cha CTS kinachoambatana na kozi hii.• John A. Broadus, On the Preparation and Delivery of Sermons (first published 1870), the CTS companion textbook for this course.

• Charles Haddon Spurgeon, Lectures to My Students (Mihadhara kwa Wanafunzi Wangu) (public domain).• Charles Haddon Spurgeon, Lectures to My Students (public domain).

• The Second London Confession (1689) (Ungamo la Pili la London), sura ya 1, "Kuhusu Maandiko Matakatifu" (public domain).• The Second London Confession (1689), chapter 1, "Of the Holy Scriptures" (public domain).

• The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), Kifungu cha I, "Maandiko."• The Baptist Faith and Message (2000), Article I, "The Scriptures."

• Benjamin Keach, maandishi na mahubiri (public domain).• Benjamin Keach, writings and sermons (public domain).

• John Bunyan, The Pilgrim's Progress (Safari ya Msafiri) (public domain), kama mfano wa mawasiliano ya Kibaptisti yaliyojaa Maandiko.• John Bunyan, The Pilgrim's Progress (public domain), as an example of Scripture-saturated Baptist communication.

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