Roho Mtakatifu, Karama za Roho na Kupambanua — Sehemu ya 1: Roho katika Agano la Kale na katika YesuThe Holy Spirit, Spiritual Gifts, and Discernment — Unit 1: The Spirit in the Old Testament and in Jesus

Mstari MkuuKey Verse

"jinsi Mungu alivyomtia mafuta Yesu wa Nazareti kwa Roho Mtakatifu na nguvu; mtu huyo alizunguka huku na huko, akitenda mema na kuponya wote waliokuwa wakionewa na Ibilisi; kwa kuwa Mungu alikuwa pamoja naye." (Matendo 10:38, SUV)"how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him." (Acts 10:38, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza njia kuu ambazo Roho Mtakatifu alifanya kazi katika Agano la Kale: katika uumbaji, kwa mafundi stadi, kwa viongozi, na kwa manabii.1. Describe the main ways the Holy Spirit worked in the Old Testament: in creation, in skilled workers, in leaders, and in prophets.

2. Kueleza tofauti kati ya Roho kuwajia watu "juu yao" kwa ajili ya kazi fulani katika Agano la Kale, na ahadi ya agano jipya ya Roho kwa watu wote wa Mungu.2. Explain the difference between the Spirit coming "upon" people for a task in the Old Testament and the new covenant promise of the Spirit for all God's people.

3. Kuonyesha kutoka Luka na Matendo kwamba Yesu aliishi na kutumika katika nguvu za Roho Mtakatifu.3. Show from Luke and Acts that Jesus lived and served in the power of the Holy Spirit.

4. Kueleza swali la kama mfano wa Agano la Kale na maisha ya Yesu ni kielelezo kwa waumini leo, na kutoa jibu la Kipentekoste.4. State the question of whether the Old Testament pattern and the life of Jesus are a model for believers today, and give the Pentecostal answer.

5. Kueleza, kwa maneno rahisi, kwa nini Yesu anaweza kuwa Mungu kamili na pia mwanadamu aliyemtegemea Roho.5. Explain, in simple words, why Jesus can be both fully God and a man who depended on the Spirit.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kawaida, kwa ajili ya wanafunzi wanaoyashiriki. Ni ya kihafidhina na ya kiutatu (Utatu Mtakatifu). Inaposema "sisi" au "mapokeo yetu," inamaanisha makanisa ya Kipentekoste yanayomkiri Baba, Mwana na Roho Mtakatifu kuwa Mungu mmoja, na yanayoshikilia kwamba Biblia ni Neno la Mungu lililovuviwa na lenye mamlaka.This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. When it says "we" or "our tradition," it means Pentecostal churches that confess the Father, the Son and the Holy Spirit as one God and hold the Bible to be the inspired and authoritative Word of God.

Tunaamini kwamba karama za Roho zilizotajwa katika Agano Jipya zimetolewa kwa kanisa leo, na kwamba tunapaswa kuzitafuta, kuzitumia kwa upendo, na kuzijaribu kwa Maandiko. Wakristo wengine waaminifu hawakubaliani nasi. Tunaeleza mawazo yao kwa haki, kisha tunatoa jibu letu. Maandiko yanasema, "Jaribuni yote; shikeni lililo jema" (1 Wathesalonike 5:21). Historia ya vuguvugu la Kipentekoste imesimuliwa katika Kozi ya 1, na mafundisho yetu juu ya ubatizo katika Roho Mtakatifu na ushahidi wa awali yako katika Kozi ya 2, Vipindi vya 4 na 5. Hatutarudia masomo hayo hapa, bali tutayarejelea tu.We believe that the gifts of the Spirit named in the New Testament are given to the church today, and that we should seek them, use them in love, and test them by Scripture. Other faithful Christians disagree with us. We state their views fairly, then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21). The history of the Pentecostal movement is told in Course 1, and our teaching on Spirit baptism and initial evidence is in Course 2, Units 4 and 5. We will not repeat those studies here, only refer to them.

Kwa Nini Tuanze na Agano la Kale?Why Begin with the Old Testament?

Wachungaji wengi wa Kipentekoste wanaijua vizuri Matendo 2 lakini wanapita upesi katika Agano la Kale. Hii ni hasara. Roho wa Mungu hakuonekana kwa mara ya kwanza siku ya Pentekoste. Yupo katika mstari wa pili wa Biblia. Tukijua jinsi alivyofanya kazi kabla ya Kristo, tunaelewa kilichokuwa kipya siku ya Pentekoste, na kilichokuwa utimilifu tu wa ahadi ya zamani.Many Pentecostal pastors know Acts 2 well but pass quickly over the Old Testament. This is a loss. The Spirit of God did not appear for the first time at Pentecost. He is present in the second verse of the Bible. If we know how He worked before Christ, we understand what was new on the day of Pentecost, and what was only the fulfillment of an old promise.

Roho Mtakatifu si nguvu isiyo na nafsi. Yeye ni Nafsi ya Kimungu, sawa na Baba na Mwana. Agano la Kale halielezi fundisho la Utatu kikamilifu, lakini linaliandaa, na Agano Jipya linawaonyesha wale Watatu waziwazi. Hapa tunalisoma Agano la Kale kama Wakristo, katika nuru ya Yesu.The Holy Spirit is not a force. He is a divine Person, equal with the Father and the Son. The Old Testament does not state the doctrine of the Trinity in full, but it prepares for it, and the New Testament shows the three clearly. We read the Old Testament here as Christians, in the light of Jesus.

Roho katika Agano la KaleThe Spirit in the Old Testament

Uumbaji na uzimaCreation and life

Biblia inaanza na Roho wa Mungu "akitulia" juu ya maji (Mwanzo 1:2). Roho anafanya kazi katika uumbaji, na baadaye Zaburi na Ayubu zinamsema Roho kuwa yeye atoaye na kufanya upya uzima (Zaburi 104:30; Ayubu 33:4). Roho yule yule anayetoa uzima katika uumbaji analeta uzima mpya katika wokovu na nguvu katika huduma.The Bible opens with the Spirit of God "hovering" over the waters (Genesis 1:2). The Spirit is at work in creation, and the Psalms and Job later speak of the Spirit as the one who gives and renews life (Psalm 104:30; Job 33:4). The same Spirit who gives life in creation brings new life in salvation and power in service.

Ustadi kwa kazi ya MunguSkill for the work of God

Katika Kutoka 31:1-5, Mungu anasema kwamba amemjaza Bezaleli Roho wa Mungu, katika hekima, ufahamu na maarifa, kwa kazi ya kujenga hema ya kukutania. Maandiko yanasema juu ya ustadi katika dhahabu, fedha, shaba, mawe na mbao. Karama za Roho si kwa ajili ya kuhubiri tu au matukio ya ajabu tu. Kazi ya uangalifu kwa nyumba ya Bwana inaweza kuwa karama ya Roho, kama Kipindi cha 2 kitakavyoonyesha.In Exodus 31:1-5, God says He has filled Bezalel with the Spirit of God, in wisdom, understanding and knowledge, for the work of building the tabernacle. The text speaks of skill with gold, silver, bronze, stone and wood. The Spirit's gifts are not only for preaching or dramatic events. Careful work for the Lord's house may be a gift of the Spirit, as Unit 2 will show.

Viongozi na wakomboziLeaders and deliverers

Katika kitabu cha Waamuzi, Roho huwajia viongozi ili kuwapa nguvu na ujasiri kwa kazi fulani. Roho wa BWANA alimjia Othnieli (Waamuzi 3:10). Roho "alimvika" Gideoni (Waamuzi 6:34). Roho alimjia Samsoni kwa nguvu (Waamuzi 14:6). Katika kila tukio mtu alipokea nguvu ya kuwakomboa watu wa Mungu ambayo hakuwa nayo hapo awali.In the book of Judges the Spirit comes upon leaders to give them strength and courage for a particular task. The Spirit of the Lord came upon Othniel (Judges 3:10). The Spirit "clothed" Gideon (Judges 6:34). The Spirit came mightily upon Samson (Judges 14:6). In each case a person received power to deliver God's people that he did not have before.

Wafalme walipata msaada uleule. Samweli alipomtia Daudi mafuta, "Roho ya BWANA ikamjia Daudi kwa nguvu tangu siku ile na baada yake" (1 Samweli 16:13). Katika sura hiyo hiyo tunasoma kwamba Roho alimwondokea Sauli. Kwa hiyo Daudi aliweza kuomba baada ya dhambi yake kubwa, "wala roho yako mtakatifu usiniondolee" (Zaburi 51:11).Kings received the same help. When Samuel anointed David, "the Spirit of the Lord came upon David from that day forward" (1 Samuel 16:13). In the same chapter we read that the Spirit departed from Saul. David could therefore pray after his great sin, "do not take Your Holy Spirit from me" (Psalm 51:11).

ManabiiProphets

Roho pia ni Roho wa unabii. Musa alipowachagua wazee sabini, Roho aliwatulia nao wakatabiri (Hesabu 11:25). Watu wawili walipotabiri kambini, Musa alitamani kwamba watu wote wa BWANA wangekuwa manabii na kwamba BWANA angeweka Roho yake juu yao (Hesabu 11:29). Sauli alitabiri kwa muda kati ya manabii (1 Samweli 10:10). Petro baadaye alifupisha mapokeo yote ya unabii: "kwa maana unabii haukuletwa wakati wowote kwa mapenzi ya mwanadamu; bali watu walinena yaliyotoka kwa Mungu, wakiongozwa na Roho Mtakatifu" (2 Petro 1:21). Tunashikilia kwamba Biblia imevuviwa kwa sababu ya kazi hii ya Roho. Tutakapozungumzia unabii katika kanisa leo, katika Kipindi cha 4, tutalitunza tofauti hii wazi: manabii walioandika Maandiko walitupa mamlaka ya mwisho kwa imani na maisha, na hakuna unabii wa baadaye unaosimama kando yake.The Spirit is also the Spirit of prophecy. When Moses chose seventy elders, the Spirit rested on them and they prophesied (Numbers 11:25). When two men prophesied in the camp, Moses wished that all the Lord's people might be prophets and that the Lord would put His Spirit on them (Numbers 11:29). Saul prophesied for a time among the prophets (1 Samuel 10:10). Peter later summed up the whole prophetic tradition: "for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit" (2 Peter 1:21). We hold that the Bible is inspired because of this work of the Spirit. When we speak of prophecy in the church today, in Unit 4, we will keep this difference clear: the prophets who wrote Scripture gave us the final authority for faith and life, and no later prophecy stands beside it.

KilichokosekanaWhat was missing

Roho huwajia hasa watu waliochaguliwa: waamuzi, wafalme, mafundi na manabii. Uzoefu huo mara nyingi unahusishwa na kazi fulani. Mwisraeli wa kawaida hapokei karama hii kwa kawaida, na tamaa ya Musa katika Hesabu 11:29 inabaki kuwa tamaa tu. Agano la Kale linaelekeza mbele kwenye siku iliyo bora zaidi.The Spirit comes mainly upon chosen individuals: judges, kings, craftsmen and prophets. The experience is often tied to a task. The ordinary Israelite does not normally receive this gift, and Moses' wish in Numbers 11:29 remains a wish. The Old Testament points forward to a better day.

Ahadi ya Siku MpyaThe Promise of a New Day

Manabii waliahidi kwamba siku moja Mungu angebadilisha hali hii. Kupitia Ezekieli, Bwana alisema angewapa watu wake moyo mpya na kuweka Roho yake ndani yao, ili waende katika njia zake (Ezekieli 36:26-27). Yeremia alisema juu ya agano jipya lililoandikwa moyoni (Yeremia 31:31-34). Isaya aliandika juu ya Roho atakayemiminwa kutoka juu (Isaya 32:15; 44:3). Yoeli alitabiri kwamba Mungu angemimina Roho yake juu ya wote wenye mwili, juu ya wana na binti, wazee kwa vijana, na hata juu ya watumishi (Yoeli 2:28-29).The prophets promised that God would one day change this. Through Ezekiel the Lord said He would give His people a new heart and put His Spirit within them, so that they would walk in His ways (Ezekiel 36:26-27). Jeremiah spoke of a new covenant written on the heart (Jeremiah 31:31-34). Isaiah wrote of the Spirit poured out from on high (Isaiah 32:15; 44:3). Joel foretold that God would pour out His Spirit on all flesh, on sons and daughters, old and young, and even on servants (Joel 2:28-29).

Kweli tatu zinajitokeza. Kwanza, ahadi ni kwa watu wote wa Mungu na si kwa viongozi tu. Pili, Roho atabadilisha moyo na kutoa nguvu kwa utii. Tatu, Roho atatoa karama za unabii na ufunuo kwa wingi kati ya watu. Petro aliposimama siku ya Pentekoste, alisema, "hili ndilo lililonenwa na nabii Yoeli" (Matendo 2:16). Pentekoste ilikuwa utimilifu wa yale manabii waliyoahidi.Three truths stand out. First, the promise is for all God's people and not only for leaders. Second, the Spirit will change the heart and give power for obedience. Third, the Spirit will give gifts of prophecy and revelation widely among the people. When Peter stood up on the day of Pentecost, he said, "this is what was spoken by the prophet Joel" (Acts 2:16). Pentecost was the fulfillment of what the prophets had promised.

Swali la haki kuhusu waumini wa Agano la KaleA fair question about the Old Testament believers

Wakristo hawakubaliani katika jambo moja hapa. Je, waumini wa Agano la Kale walizaliwa mara ya pili kwa Roho, au kuzaliwa upya kulianza tu baada ya Kristo? Wainjilisti wengi wanasema kwamba Roho siku zote alifanya kazi mioyoni mwa waumini, kwa kuwa hakuna mtu aliyewahi kumjia Mungu bila yeye. Wengine wanasisitiza kwamba Roho kukaa ndani kikamilifu, kulikoahidiwa na manabii, kulianza na agano jipya. Jibu la Kipentekoste la kawaida ni kushikilia kweli zote mbili. Tunaamini kwamba Roho alifanya kazi mioyoni mwa Waisraeli waaminifu, kama ilivyokuwa kwa Daudi. Pia tunaamini kwamba agano jipya lilileta karama mpya na pana zaidi ya Roho kwa kila mwamini, na kwamba Pentekoste ilifungua njia ili nguvu na karama zitiririke kwa watu wote wa Mungu.Christians disagree on one point here. Were Old Testament believers born again by the Spirit, or did the new birth begin only after Christ? Most evangelicals say the Spirit always worked in the hearts of believers, since no one has ever come to God without Him. Others stress that the full indwelling of the Spirit, promised by the prophets, began with the new covenant. The classical Pentecostal answer is to hold both truths. We believe that the Spirit worked in the hearts of faithful Israelites, as in the case of David. We also believe that the new covenant brought a new and wider gift of the Spirit to every believer, and that Pentecost opened the way for power and gifts to flow to all God's people.

Roho na YesuThe Spirit and Jesus

Alichukuliwa mimba, alitiwa mafuta na kuongozwa na RohoConceived, anointed and led by the Spirit

Injili ya Luka inaanza na Roho. Mariamu anaambiwa, "Roho Mtakatifu atakujilia juu yako, na uweza wake Aliye juu atakufunika kwa kivuli chake" (Luka 1:35). Elisabeti, Zakaria na Simeoni wanajazwa Roho au wanaongozwa naye, nao wanatamka maneno ya sifa na unabii (Luka 1:41, 67; 2:25-27). Roho alikuwa tayari anafanya kazi kabla ya kuzaliwa kwa kanisa.The Gospel of Luke begins with the Spirit. Mary is told, "The Holy Spirit will come upon you, and the power of the Highest will overshadow you" (Luke 1:35). Elizabeth, Zechariah and Simeon are filled with the Spirit or moved by Him, and they speak words of praise and prophecy (Luke 1:41, 67; 2:25-27). The Spirit was already at work before the birth of the church.

Huko Yordani, Yesu alipobatizwa na alipokuwa akiomba, Roho Mtakatifu alishuka juu yake kwa umbo la mwili kama hua (Luka 3:21-22). Yohana Mbatizaji alikuwa amesema kwamba Yesu angebatiza kwa Roho Mtakatifu na kwa moto (Luka 3:16). Kisha Luka anatuambia kwamba Yesu, "akiwa amejaa Roho Mtakatifu, alirudi kutoka Yordani, akaongozwa na Roho jangwani" (Luka 4:1). Baada ya kujaribiwa alirudi Galilaya "kwa nguvu za Roho" (Luka 4:14).At the Jordan, when Jesus was baptized and was praying, the Holy Spirit descended on Him in bodily form like a dove (Luke 3:21-22). John the Baptist had said that Jesus would baptize with the Holy Spirit and fire (Luke 3:16). Luke then tells us that Jesus, "being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness" (Luke 4:1). After the temptation He came back "in the power of the Spirit" to Galilee (Luke 4:14).

Mahubiri huko NazaretiThe sermon at Nazareth

Katika sinagogi huko Nazareti, Yesu alisoma kutoka Isaya 61 na kusema kwamba andiko hilo lilikuwa likitimizwa siku ile. Andiko linaanza, "Roho wa Bwana yu juu yangu," na linasema juu ya habari njema kwa maskini, uhuru kwa mateka, kuona tena kwa vipofu, na uhuru kwa waliodhulumiwa (Luka 4:18-19). Yesu anatuambia chanzo cha huduma yake. Anahubiri, anaponya na anawaweka watu huru kwa sababu Roho yu juu yake. Muhtasari wa Petro katika mstari wetu mkuu unasema jambo hilo hilo. Mungu alimtia Yesu mafuta kwa Roho Mtakatifu na nguvu, na hivyo alizunguka akitenda mema na kuponya wote waliokuwa wakionewa na Ibilisi.In the synagogue at Nazareth, Jesus read from Isaiah 61 and said that the passage was being fulfilled that day. The text begins, "The Spirit of the Lord is upon Me," and tells of good news for the poor, freedom for captives, sight for the blind, and freedom for the oppressed (Luke 4:18-19). Jesus tells us the source of His ministry. He preaches, heals and frees people because the Spirit is upon Him. Peter's summary in our key verse says the same. God anointed Jesus with the Holy Spirit and with power, and so He went about doing good and healing all who were oppressed by the devil.

Yesu pia alieleza kutoa kwake pepo kwa njia ile ile: "Lakini mimi nikitoa pepo kwa Roho wa Mungu, basi, ufalme wa Mungu umewajilia" (Mathayo 12:28). Ufalme wa Mungu unakuja kwa nguvu za Roho. Hili litakuwa na maana kubwa katika Vipindi vya 5 hadi 7, ambapo tunasoma juu ya uponyaji na ukombozi.Jesus also explained His casting out of demons in the same way: "But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you" (Matthew 12:28). The kingdom of God comes with the power of the Spirit. This will matter greatly in Units 5 to 7, where we study healing and deliverance.

Kupitia kifo na ufufuoThrough death and resurrection

Roho pia alikuwa akifanya kazi msalabani na katika ufufuo. Waraka kwa Waebrania unasema kwamba Kristo alijitoa kwa Mungu "kwa Roho wa milele" (Waebrania 9:14). Paulo anaandika kwamba Roho alimfufua Yesu kutoka kwa wafu na kwamba Roho yuleyule huzihuisha miili yetu inayokufa (Warumi 8:11).The Spirit was also at work in the cross and the resurrection. The letter to the Hebrews says that Christ offered Himself to God "through the eternal Spirit" (Hebrews 9:14). Paul writes that the Spirit raised Jesus from the dead and that the same Spirit gives life to our mortal bodies (Romans 8:11).

Yesu kama yeye anayetoa RohoJesus as the One who gives the Spirit

Injili zinaonyesha kweli ya pili. Yesu si mtu aliyejazwa Roho tu; yeye ndiye anayetoa Roho. Yohana Mbatizaji alisema kwamba angebatiza kwa Roho Mtakatifu (Luka 3:16). Katika chumba cha juu Yesu aliahidi Msaidizi mwingine, Roho wa kweli (Yohana 14:16-17), na alisema ilikuwa heri kwa wanafunzi wake yeye aondoke ili Msaidizi aje (Yohana 16:7). Baada ya ufufuo wake aliwavuvia wanafunzi wake na kusema, "Pokeeni Roho Mtakatifu" (Yohana 20:22). Wakristo wanasoma mstari huu kwa njia tofauti. Wengine wanaona taswira ya awali ya Pentekoste; wengine, wakiwemo walimu wengi wa Kipentekoste, wanaona wanafunzi wakipokea uzima mpya kabla ya kuwezeshwa baadaye. Kwa vyovyote vile, aliwaambia wangojee ahadi ya Baba (Luka 24:49; Matendo 1:4-5), na alisema, "lakini mtapokea nguvu, akisha kuwajilia juu yenu Roho Mtakatifu; nanyi mtakuwa mashahidi wangu, huko Yerusalemu, na Uyahudi wote, na Samaria, hata mwisho wa dunia" (Matendo 1:8).The Gospels show a second truth. Jesus is not only the man filled with the Spirit; He is the One who gives the Spirit. John the Baptist said that He would baptize with the Holy Spirit (Luke 3:16). In the upper room Jesus promised another Helper, the Spirit of truth (John 14:16-17), and He said it was good for His disciples that He go away so the Helper could come (John 16:7). After His resurrection He breathed on His disciples and said, "Receive the Holy Spirit" (John 20:22). Christians read this verse in different ways. Some see a preview of Pentecost; others, including many Pentecostal teachers, see the disciples receiving new life before the later empowerment. Either way, He told them to wait for the promise of the Father (Luke 24:49; Acts 1:4-5), and He said, "But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth" (Acts 1:8).

Kwa hiyo vitabu viwili vya Luka vimeunganishwa. Katika Injili, Roho anamjia Yesu naye anatumika kwa nguvu. Katika Matendo, Yesu anammwaga Roho yuleyule juu ya wanafunzi wake, nao wanaendeleza kazi yake. Msomi wa Kipentekoste Roger Stronstad amehoji kwamba Luka anaonyesha kwa makusudi mfanano huu. Roho aliyemwezesha Yesu kwa utume wake analiwezesha kanisa kwa utume wake.Luke's two books are therefore joined. In the Gospel, the Spirit comes upon Jesus and He ministers in power. In Acts, Jesus pours out the same Spirit on His disciples, and they continue His work. The Pentecostal scholar Roger Stronstad has argued that Luke deliberately shows this parallel. The Spirit who empowered Jesus for His mission empowers the church for hers.

Maswali Wanayouliza WengineQuestions That Others Ask

Swali la 1: Kwa nini Yesu alihitaji Roho ikiwa yeye ni Mungu?Question 1: Why did Jesus need the Spirit if He is God?

Hili ni swali zito, na mchungaji anapaswa kuweza kulijibu kwa urahisi. Kanisa linakiri kwamba Yesu ni Mungu kweli na mwanadamu kweli, Nafsi moja yenye tabia mbili. Biblia inamwonyesha akiwa na njaa, amechoka, akiomba, na akikua katika hekima (Luka 2:52). Kama mwanadamu aliishi akimtegemea Baba na Roho. Hilo halimfanyi kuwa mdogo kuliko Mungu. Linaonyesha kwamba Mwana alichukua ubinadamu wetu kikamilifu, na kwamba aliishi maisha ya kibinadamu kwa jinsi Mungu anavyokusudia wanadamu wote waishi, katika utii na katika nguvu za Roho.This is a serious question, and a pastor should be able to answer it simply. The church confesses that Jesus is truly God and truly man, one Person with two natures. The Bible shows Him hungry, tired, praying, and growing in wisdom (Luke 2:52). As a man He lived in dependence on the Father and the Spirit. This does not make Him less than God. It shows that the Son took our humanity fully, and that He lived a human life in the way God intends all humans to live, in obedience and in the power of the Spirit.

Hakuna lolote katika kazi ya Roho juu ya Yesu linalopunguza uungu wake. Linaonyesha umoja wa Baba, Mwana na Roho katika wokovu.Nothing in the Spirit's work on Jesus lowers His deity. It shows the unity of the Father, the Son and the Spirit in salvation.

Swali la 2: Je, kielelezo hiki ni kwa ajili yetu, au kwa Yesu na mitume tu?Question 2: Is the pattern for us, or only for Jesus and the apostles?

Wasomi wengine, wakiwemo msomi wa Kipentekoste Gordon Fee, wanahimiza tahadhari katika kupata mafundisho kutoka kwa hadithi pekee. Wanasema masimulizi ya Luka yanaonyesha kile kanisa la kwanza lilichopitia, na hayapaswi kuwa kanuni kwa kila mwamini. Tunaisoma tahadhari hiyo kwa heshima.Some scholars, including the Pentecostal scholar Gordon Fee, urge care in drawing doctrine from stories alone. Luke's accounts, they say, show what the early church experienced, and they should not become rules for every believer. We read that caution with respect.

Jibu letu lina sehemu tatu. Kwanza, tunakubali kwamba masimulizi yasomwe kwa uangalifu, na kwamba mafundisho yanapaswa kutegemea Maandiko yote. Pili, Agano Jipya linafundisha moja kwa moja kwamba ahadi ni kwa waumini wote. Petro alisema, "Kwa maana ahadi hiyo ni kwa ajili yenu, na kwa ajili ya watoto wenu, na kwa ajili ya wote walio mbali, wowote watakaoitwa na Bwana Mungu wetu" (Matendo 2:39). Tatu, Yesu mwenyewe aliwaambia wafuasi wake wategemee nguvu za Roho na waendeleze kazi yake. Alisema kwamba wale wanaomwamini wangefanya kazi alizozifanya yeye (Yohana 14:12). Kwa hiyo kielelezo cha Yesu si historia tu. Pia ni wito wetu. Hatudai ukamilifu wake usio na dhambi wala kazi yake ya pekee kama Mwokozi, lakini tunaomba Roho wake.Our answer has three parts. First, we agree that narrative should be read with care, and that doctrine must rest on the whole of Scripture. Second, the New Testament teaches directly that the promise is for all believers. Peter said, "For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call" (Acts 2:39). Third, Jesus Himself told His followers to expect the Spirit's power and to continue His work. He said that those who believe in Him would do the works that He did (John 14:12). The pattern of Jesus is therefore not just history. It is also our calling. We do not claim His sinless perfection or His unique work as Savior, but we do ask for His Spirit.

Swali la 3: Je, Roho ni chanzo cha nguvu tu?Question 3: Is the Spirit only a source of power?

Hapana. Roho aliyemtia Yesu mafuta kwa uponyaji ndiye pia Roho wa hekima, utakatifu na haki (Isaya 11:2-4), na alimwongoza Yesu jangwani ili ajaribiwe. Nguvu bila tabia njema huleta madhara. Kipindi cha 9 kinarudi kwenye mada hii.No. The Spirit who anointed Jesus for healing is also the Spirit of wisdom, holiness and justice (Isaiah 11:2-4), and He led Jesus into the wilderness to be tested. Power without character brings harm. Unit 9 returns to this theme.

Matumizi ya KichungajiPastoral Application

Mchungaji katika mji mdogo anaongoza kanisa linalopenda kuwaombea wagonjwa. Muumini mpya, mwalimu mstaafu wa shule, anamwuliza, "Naelewa kwamba Yesu aliponya wagonjwa. Lakini yeye alikuwa Mungu. Kwa nini nifikiri kwamba Roho hufanya mambo haya kupitia watu wa kawaida kama sisi?"A pastor in a small town leads a church that loves to pray for the sick. A new believer, a retired schoolteacher, asks him, "I understand that Jesus healed the sick. But He was God. Why should I think the Spirit does these things through ordinary people like us?"

Kwanza, anamshukuru kwa swali zuri. Pili, anafungua Matendo 10:38 pamoja naye. Anamwonyesha kwamba Petro hasemi Yesu aliponya kwa sababu alikuwa Mungu na alikuwa na nguvu ndani yake kama mali yake. Petro anasema kwamba Mungu alimtia mafuta kwa Roho Mtakatifu na nguvu.First, he thanks her for a good question. Second, he opens Acts 10:38 with her. He points out that Peter does not say Jesus healed because He was God and had the power built in as a possession. Peter says that God anointed Him with the Holy Spirit and with power.

Tatu, anageukia Matendo 1:8 na 2:39 na kumwonyesha kwamba ahadi ya Roho yuleyule ilitolewa kwa kanisa.Third, he turns to Acts 1:8 and 2:39 and shows that the promise of the same Spirit was given to the church.

Nne, anakuwa mwangalifu juu ya kile anachoahidi. Anamwambia kwamba hatumdhibiti Roho, na kwamba Bwana huponya kama apendavyo. Tunaombwa kuomba kwa imani, kumpenda mtu aliye mgonjwa, na kuliachia matokeo kwa Mungu. Kipindi cha 6 kitasema zaidi juu ya hili.Fourth, he is careful about what he promises. He tells her that we do not control the Spirit, and that the Lord heals as He wills. We are asked to pray in faith, to love the person who is sick, and to leave the result with God. Unit 6 will say more about this.

Mwishowe, anaomba kwamba ajazwe na kutumiwa na Roho.Finally, he prays that she will be filled and used by the Spirit.

MuhtasariSummary

Roho Mtakatifu ni Nafsi ya Kimungu ifanyayo kazi tangu uumbaji. Katika Agano la Kale alitoa uzima, ustadi kwa hema ya kukutania, nguvu kwa waamuzi na wafalme, na maneno kwa manabii. Kazi yake mara nyingi ilikuja juu ya watu waliochaguliwa kwa ajili ya kazi fulani. Manabii waliahidi siku ambayo Mungu angeweka Roho yake ndani ya watu wake na kumimina juu ya wote wenye mwili. Yesu alichukuliwa mimba kwa Roho, alitiwa mafuta huko Yordani, aliongozwa na kuwezeshwa na Roho katika huduma yake, na alifufuliwa na Roho. Pia yeye ndiye abatizaye katika Roho na aliyewaahidi wanafunzi wake nguvu. Maswali juu ya uungu wake na juu ya kama kielelezo chake ni kwa ajili yetu yanajibiwa na imani ya kanisa katika tabia zake mbili na ahadi za moja kwa moja za Maandiko. Kanisa la Kipentekoste linapokea karama za Roho kwa shukrani, linazijaribu kwa Neno, na linaiunganisha nguvu na utakatifu na upendo.The Holy Spirit is a divine Person who works from creation onward. In the Old Testament He gave life, skill for the tabernacle, strength to judges and kings, and words to prophets. His work often came upon chosen individuals for a task. The prophets promised a day when God would put His Spirit within His people and pour Him out on all flesh. Jesus was conceived by the Spirit, anointed at the Jordan, led and empowered by the Spirit in His ministry, and raised by the Spirit. He is also the One who baptizes in the Spirit and who promised power to His disciples. Questions about His deity and about whether His pattern is for us are answered by the church's faith in His two natures and by the direct promises of Scripture. The Pentecostal church receives the Spirit's gifts with gratitude, tests them by the Word, and keeps power joined to holiness and love.

Usomaji ZaidiFurther Reading

• Gordon D. Fee, God's Empowering Presence (1994) (Uwepo wa Mungu Unaowezesha).• Gordon D. Fee, God's Empowering Presence (1994).

• Max Turner, The Holy Spirit and Spiritual Gifts (1996) (Roho Mtakatifu na Karama za Roho).• Max Turner, The Holy Spirit and Spiritual Gifts (1996).

• Roger Stronstad, The Charismatic Theology of St. Luke (1984) (Theolojia ya Kikarismatiki ya Luka Mtakatifu).• Roger Stronstad, The Charismatic Theology of St. Luke (1984).

• Wayne Grudem, mhariri, Are Miraculous Gifts for Today? Four Views (1996) (Je, Karama za Miujiza ni kwa Leo? Maoni Manne).• Wayne Grudem, ed., Are Miraculous Gifts for Today? Four Views (1996).

• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741) (Alama Zinazotofautisha Kazi ya Roho wa Mungu), chanzo cha msingi.• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741), a primary source.

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