Roho Mtakatifu, Karama za Roho na Kupambanua — Sehemu ya 4: Unabii: Vielelezo vya Kibiblia na Utendaji KanisaniThe Holy Spirit, Spiritual Gifts, and Discernment — Unit 4: Prophecy: Biblical Models and Congregational Practice

Mstari MkuuKey Verse

"Bali yeye atabiriye huwaambia watu maneno ya kuwajenga, na kuwafariji, na kuwatia moyo." (1 Wakorintho 14:3, SUV)"But he who prophesies speaks edification and exhortation and comfort to men." (1 Corinthians 14:3, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufafanua unabii katika Agano Jipya na kutaja makusudi yake matatu katika 1 Wakorintho 14:3.1. Define prophecy in the New Testament and name its three purposes in 1 Corinthians 14:3.

2. Kueleza vielelezo vikuu vya kibiblia vya unabii: nabii wa Agano la Kale, ahadi ya Pentekoste, na nabii wa kusanyiko katika Agano Jipya.2. Describe the main biblical models of prophecy: the Old Testament prophet, the Pentecost promise, and the New Testament congregational prophet.

3. Kueleza mjadala juu ya kama unabii wa Agano Jipya una mamlaka sawa na Maandiko, na kutoa jibu la Kipentekoste.3. Explain the debate about whether New Testament prophecy has the same authority as Scripture, and state the Pentecostal answer.

4. Kufupisha kanuni za Paulo kwa unabii katika kusanyiko (kupimwa, utaratibu, na kujitawala).4. Summarize Paul's rules for prophecy in the assembly (testing, order, and self-control).

5. Kuongoza kusanyiko katika kupokea, kupima na, inapohitajika, kusahihisha unabii uliosemwa.5. Lead a congregation in receiving, testing and, when needed, correcting a spoken prophecy.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kawaida, kwa ajili ya wanafunzi wanaoyashiriki. Ni cha kihafidhina na cha kiutatu (Utatu Mtakatifu). Tunashikilia kwamba Maandiko yamevuviwa na ndiyo mamlaka ya mwisho kwa imani na maisha, na tunashikilia kwamba Roho Mtakatifu bado anasema kupitia unabii ili kulijenga kanisa. Imani hizi mbili hazipingani. Tunaeleza mawazo mengine kwa haki kisha tunatoa jibu letu. Kozi zilizotangulia zilieleza ubatizo katika Roho (Kozi ya 2, Vipindi vya 4 na 5) na historia ya vuguvugu (Kozi ya 1). Kipindi cha 2 cha kozi hii kilianzisha orodha za karama, na Kipindi cha 3 kilifundisha lugha na tafsiri. Hapa tunasoma karama ambayo Paulo alitamani sana Wakorintho waitafute.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. We hold that Scripture is the inspired and final authority for faith and life, and we hold that the Holy Spirit still speaks through prophecy to build up the church. These two convictions do not fight each other. We state other views fairly and then give our answer. The earlier courses explained Spirit baptism (Course 2, Units 4 and 5) and the history of the movement (Course 1). Unit 2 of this course introduced the gift lists, and Unit 3 taught tongues and interpretation. Here we study the gift that Paul most wanted the Corinthians to seek.

Unabii ni NiniWhat Prophecy Is

Neno la Kigiriki kwa unabii, propheteia, na kitenzi kinachohusiana nacho, humaanisha kusema kwa niaba ya Mungu. Katika Biblia nabii si mtabiri wa mambo ya bahati. Nabii hunena ujumbe ambao Mungu ameuweka moyoni mwake, na ujumbe huo unaweza kuhusu yaliyopita, yaliyopo au yajayo. Wakati mwingine hukemea. Wakati mwingine hufariji. Wakati mwingine huonya juu ya yanayokuja.The Greek word for prophecy, propheteia, and the related verb mean to speak on behalf of God. In the Bible a prophet is not mainly a fortune-teller. A prophet speaks a message that God has put on his heart, and that message may concern the past, the present or the future. Sometimes it rebukes. Sometimes it comforts. Sometimes it warns of what is coming.

Paulo anatoa muhtasari ulio wazi zaidi wa unabii kanisani: "Bali yeye atabiriye huwaambia watu maneno ya kuwajenga, na kuwafariji, na kuwatia moyo" (1 Wakorintho 14:3). Kujenga ni kuimarisha. Kutia moyo ni kuhimiza na kutia watu hamu ya kutii. Kufariji ni kuwatia nguvu watu waliochoka au wanaoogopa. Angalia kwamba makusudi yote matatu yanalenga faida ya kusanyiko. Unabii katika kusanyiko haukusudiwi kumfanya mtu kuwa maarufu. Umekusudiwa kuwahudumia wengine.Paul gives the plainest summary of prophecy in the church: "But he who prophesies speaks edification and exhortation and comfort to men" (1 Corinthians 14:3). Edification means building up. Exhortation means urging and encouraging people to obey. Comfort means strengthening people who are weary or afraid. Notice that all three purposes aim at the good of the congregation. Prophecy in the assembly is not meant to make a person famous. It is meant to serve others.

Paulo pia anaweka unabii juu kati ya karama. Anaandika, "Fuateni upendo, takeni sana karama za rohoni, hasa mpate kutabiri" (1 Wakorintho 14:1). Anapendelea unabii kuliko lugha zisizotafsiriwa katika ibada ya hadharani kwa sababu kila mtu anaweza kuuelewa na kusaidiwa.Paul also places prophecy high among the gifts. He writes, "Pursue love, and desire spiritual gifts, but especially that you may prophesy" (1 Corinthians 14:1). He prefers prophecy to uninterpreted tongues in public worship because everyone can understand it and be helped.

Mazingira ya Agano la KaleOld Testament Background

Agano la Kale linaonyesha manabii wa aina nyingi. Musa alikuwa nabii mkuu aliyesema na Mungu na kutoa Sheria. Samweli, Eliya, Elisha, Isaya, Yeremia na wengine walileta neno la Mungu kwa wafalme na kwa watu. Wengine waliandika vitabu vilivyokuwa Maandiko. Wengine, kama Nathani na Gadi, wanatajwa katika historia lakini hawana kitabu.The Old Testament shows prophets of many kinds. Moses was the great prophet who spoke with God and gave the Law. Samuel, Elijah, Elisha, Isaiah, Jeremiah and others brought God's word to kings and to the people. Some wrote books that became Scripture. Others, such as Nathan and Gad, are named in the history but have no book.

Mambo matatu ni muhimu kwa somo letu.Three features matter for our study.

Kwanza, nabii wa Agano la Kale alijaribiwa. Kumbukumbu la Torati 13 na 18 vinatoa vipimo: nabii hapaswi kuwaongoza watu kwa miungu mingine, na yale anayosema kwa jina la Bwana lazima yawe kweli. Manabii wa uongo walikuwa hatari ya kweli katika Israeli.First, the Old Testament prophet was tested. Deuteronomy 13 and 18 give tests: a prophet must not lead people to other gods, and what he says in the Lord's name must be true. False prophets were a real danger in Israel.

Pili, Roho aliwajia manabii kwa ajili ya kazi. Chini ya agano la kale hili halikutolewa kwa watu wote wa Mungu. Hata hivyo, Musa wakati mmoja alitamani kwamba watu wote wa BWANA wangekuwa manabii (Hesabu 11:29). Tamaa hiyo inaelekeza mbele.Second, the Spirit came on prophets for a task. Under the old covenant this was not given to all God's people. Moses, however, once expressed the wish that all the Lord's people might be prophets (Numbers 11:29). That wish points ahead.

Tatu, manabii waliahidi siku ya kumiminwa kwa Roho kwa upana zaidi. Yoeli alitabiri kwamba Mungu angemimina Roho yake juu ya wote wenye mwili. Ahadi hiyo ndiyo mazingira ya sehemu inayofuata.Third, the prophets promised a day of wider outpouring. Joel foretold that God would pour out His Spirit on all flesh. The promise is the background of the next section.

Pentekoste: Roho wa Kinabii Aliyetolewa kwa KanisaPentecost: The Prophetic Spirit Given to the Church

Siku ya Pentekoste Petro alisimama na kueleza kile umati ulichokiona. Alinukuu Yoeli: "Mungu asema, Mimi nitamimina Roho yangu juu ya wote wenye mwili; na wana wenu na binti zenu watatabiri" (Matendo 2:17). Alisema kwamba hili lilikuwa utimilifu, si matumaini ya mbali tu. Katika mapokeo yetu, hii inamaanisha kwamba Roho wa kinabii hatolewi tena kwa viongozi wachache tu. Wana na binti, vijana na wazee, watumishi na walio huru, wanaweza kutumiwa na Roho kusema kwa ajili ya Mungu. Hii ni mojawapo ya sababu kwa nini vuguvugu la Kipentekoste siku zote limeheshimu huduma ya waumini wa kawaida.On the day of Pentecost Peter stood and explained what the crowd had seen. He quoted Joel: "And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and your daughters shall prophesy" (Acts 2:17). He said that this was the fulfillment, not only a distant hope. In our tradition, this means that the prophetic Spirit is no longer given only to a few leaders. Sons and daughters, young and old, servants and free, may be used by the Spirit to speak for God. This is one reason the Pentecostal movement has always honored the ministry of ordinary believers.

Wapentekoste pia wamefundisha kwa muda mrefu kwamba Matendo yanaonyesha uhusiano kati ya ubatizo katika Roho na usemi wa kinabii. Efeso, Roho alipowajia wanafunzi, "wakawa wakinena kwa lugha na kutabiri" (Matendo 19:6). Roger Stronstad, msomi wa Kipentekoste, amehoji kwamba Luka anamwonyesha Roho katika Matendo kama Roho wa unabii anayewawezesha watu wote wa Mungu kwa ushuhuda.Pentecostals have also long taught that Acts shows the link between Spirit baptism and prophetic speech. At Ephesus, when the Spirit came on the disciples, "they spoke with tongues and prophesied" (Acts 19:6). Roger Stronstad, a Pentecostal scholar, has argued that Luke presents the Spirit in Acts as the Spirit of prophecy who empowers the whole people of God for witness.

Vielelezo vya Agano JipyaNew Testament Models

Agano Jipya linatoa mifano kadhaa ya unabii ukifanya kazi. Ni vema kujifunza kutoka kwa kila mmoja.The New Testament gives several examples of prophecy at work. We do well to learn from each.

Agabo. Katika Matendo 11:27-28 manabii walishuka kutoka Yerusalemu hadi Antiokia, na mmoja wao, Agabo, alitabiri kwa Roho njaa kubwa. Kanisa lilijibu kwa kutuma msaada kwa ndugu walioko Uyahudi. Hapa unabii ulileta upendo wa vitendo. Baadaye, katika Matendo 21:10-11, Agabo alionyesha kwa tendo onyo kwamba Paulo angefungwa Yerusalemu. Onyo hilo liliwasukuma waumini wamsihi Paulo asiende, lakini Paulo aliona kwamba ilikuwa mapenzi ya Mungu aende, naye alikwenda. Hili linaonyesha kwamba unabii wa kweli unaweza kutolewa, na kwamba wasikilizaji bado wanahitaji hekima ili kuamua la kufanya kuhusu huo. Unabii ulisema nini kitatokea. Haukumwamuru Paulo akae mbali.Agabus. In Acts 11:27-28 prophets came from Jerusalem to Antioch, and one of them, Agabus, foretold through the Spirit a great famine. The church responded by sending relief to the believers in Judea. Here prophecy led to practical love. Later, in Acts 21:10-11, Agabus acted out a warning that Paul would be bound in Jerusalem. The warning moved the believers to plead with Paul not to go, but Paul understood that it was God's will for him to go, and he went. This shows that a true prophecy may be given, and that hearers still need wisdom to decide what to do about it. The prophecy told what would happen. It did not command Paul to stay away.

Manabii na waalimu huko Antiokia. Katika Matendo 13:1-3 kanisa lilikuwa likimwabudu Bwana na kufunga, na Roho Mtakatifu akasema na kuwaita Barnaba na Sauli kwa utume. Kisha viongozi walifunga, wakaomba na kuwawekea mikono kabla ya kuwatuma. Angalia mtindo: neno lilikuja katika mazingira ya ibada, na viongozi walilithibitisha pamoja.The prophets and teachers at Antioch. In Acts 13:1-3 the church was worshiping and fasting, and the Holy Spirit spoke and called Barnabas and Saul to a mission. The leaders then fasted, prayed and laid hands on them before sending them off. Notice the pattern: the word came in the context of worship, and the leaders confirmed it together.

Binti wanne wa Filipo. Matendo 21:9 inataja kwamba Filipo mwinjilisti alikuwa na binti wanne mabikira waliotabiri. Hii inathibitisha kwamba binti, kama Yoeli alivyoahidi, walikuwa wakitabiri kanisani. Mapokeo yanatofautiana juu ya jinsi ya kulitumia hili kwa nafasi za uongozi kanisani, jambo linalozungumzwa katika Kozi ya 4. Andiko linasema wazi kwamba wanawake na wanaume wote walitabiri.Philip's four daughters. Acts 21:9 mentions that Philip the evangelist had four unmarried daughters who prophesied. This confirms that daughters, as Joel promised, were prophesying in the church. Traditions differ on how to apply this to church offices, a subject taken up in Course 4. The text plainly says that women and men both prophesied.

Kusanyiko la Korintho. Mafundisho marefu zaidi ya Paulo juu ya unabii yamo katika 1 Wakorintho 12 hadi 14. Huko unabii ni shughuli ya kawaida ya kanisa lililokusanyika. Yeyote mwenye karama anaweza kusema, na Paulo anatoa kanuni, ambazo tunazisoma hapa chini.The Corinthian congregation. Paul's longest teaching on prophecy is in 1 Corinthians 12 to 14. There prophecy is a regular activity of the gathered church. Anyone with the gift might speak, and Paul gives rules, which we study below.

Manabii kama waweka-msingi. Waefeso 2:20 inasema juu ya nyumba ya Mungu kuwa "mmejengwa juu ya msingi wa mitume na manabii." Wanaoamini kukoma kwa karama wanatumia mstari huu kuhoji kwamba manabii walikuwa wa mwanzo wa kanisa tu. Tunajibu kwamba Waefeso 4:11-13 inaorodhesha manabii pamoja na huduma nyingine zilizotolewa mpaka sote tufikie ukomavu katika Kristo, jambo ambalo bado halijatokea.Prophets as foundation-layers. Ephesians 2:20 speaks of the household of God as "built on the foundation of the apostles and prophets." Cessationists use this verse to argue that prophets belonged to the beginning of the church only. We answer that Ephesians 4:11-13 lists prophets with other ministries given until all come to maturity in Christ, which has not yet happened.

Je, Unabii wa Agano Jipya ni Sawa na Maandiko?Is New Testament Prophecy the Same as Scripture?

Hili ndilo swali kuu la kipindi hiki, na Wakristo waaminifu wanalijibu kwa njia tofauti.This is the central question of the unit, and honest Christians answer it differently.

Msimamo wa kukoma kwa karama. Wainjilisti wengi wanafundisha kwamba unabii ulimaanisha kutoa ufunuo mpya usio na kosa, kama Isaya au Paulo walivyofanya. Wanasema kwamba ufunuo kama huo ulikoma wakati orodha ya vitabu vya Maandiko (canon) ilipokamilika, kwa hiyo unabii ulikoma. Counterfeit Miracles ya B. B. Warfield (1918) ni kauli maarufu ya msimamo huu kuhusu karama za miujiza.The cessationist view. Many evangelicals teach that prophecy meant giving new, infallible revelation, as Isaiah or Paul did. They say that such revelation ended when the canon of Scripture was complete, so prophecy ceased. B. B. Warfield's Counterfeit Miracles (1918) is a famous statement of this position about miraculous gifts.

Msimamo wa pili wa kuendelea kwa karama. Baadhi ya wasomi wanaoamini kuendelea kwa karama, wakiwemo mwinjilisti Wayne Grudem, wanahoji kwamba unabii wa kusanyiko katika Agano Jipya si sawa na usemi wa manabii wa Agano la Kale au wa mitume. Kwa mtazamo huu, mwamini wa kawaida anaweza kupokea msukumo wa ghafla kutoka kwa Roho na kuuripoti kwa maneno yake mwenyewe, akichanganya uongozi wa Mungu na ufahamu wake wa kibinadamu. Kwa hiyo ujumbe lazima upimwe na wakati mwingine usahihishwe. Are Miraculous Gifts for Today? Four Views ya Grudem (1996) inaeleza misimamo mbalimbali. Gordon Fee na Max Turner, katika masomo yao juu ya Roho, pia wanashughulikia swali hili kwa uangalifu.A second continuationist view. Some continuationist scholars, including the evangelical Wayne Grudem, argue that New Testament congregational prophecy is not the same as the speech of the Old Testament prophets or the apostles. In this view, an ordinary believer may receive a spontaneous prompting from the Spirit and report it in his own words, mixing God's leading with his own human understanding. Therefore the message must be weighed and sometimes corrected. Grudem's Are Miraculous Gifts for Today? Four Views (1996) sets out the several positions. Gordon Fee and Max Turner, in their studies of the Spirit, also handle the question carefully.

Jibu la Kipentekoste. Wapentekoste wengi wa kawaida wanakubaliana juu ya jambo kuu: orodha ya vitabu vya Maandiko imefungwa, na hakuna unabii kanisani leo unaobeba mamlaka ya Maandiko. Taarifa zetu za imani zinaweka Biblia juu ya uzoefu wote. Pia tunashikilia, dhidi ya msimamo wa kukoma kwa karama, kwamba Agano Jipya lenyewe linaliamuru kanisa kutamani na kutenda unabii, na halisemi lolote linalofunga mlango huo. Paulo anawaambia Wathesalonike, "msitweze unabii; jaribuni yote, shikeni lililo jema" (1 Wathesalonike 5:20-21). Kama unabii ungekuwa Maandiko yasiyo na kosa, hakungekuwa na cha kujaribu. Paulo anadhani kwamba unabii ni neno la kweli kutoka kwa Mungu ambalo bado linapaswa kuchunguzwa. Na Paulo anawaambia Wakorintho kwamba "roho za manabii huwatii manabii" (1 Wakorintho 14:32). Nabii hachukuliwi na nguvu; anabaki akijitawala na chini ya mamlaka.The Pentecostal answer. Most classical Pentecostals agree on the main point: the canon is closed, and no prophecy in the church today carries the authority of Scripture. Our statements of faith place the Bible above all experience. We also hold, against the cessationist, that the New Testament itself commands the church to desire and exercise prophecy, and says nothing that closes that door. Paul tells the Thessalonians, "Do not despise prophecies. Test all things; hold fast what is good" (1 Thessalonians 5:20-21). If prophecies had been infallible Scripture, there would be nothing to test. Paul assumes that a prophecy is a real word from God that still must be examined. And Paul tells the Corinthians that "the spirits of the prophets are subject to the prophets" (1 Corinthians 14:32). The prophet is not carried away; he remains in control and under authority.

Kwa vitendo hii inamaanisha mambo matatu. Unabii lazima ukubaliane na Maandiko. Lazima ujaribiwe na kusanyiko na viongozi wake. Na hakuna mwamini aliyefungwa kutii neno la kibinafsi likipingana na Maandiko au akili ya kawaida, au kama halijathibitishwa na ushauri wa busara. Unabii unaunga mkono Biblia. Haichukui nafasi yake.In practice this means three things. A prophecy must agree with Scripture. It must be tested by the congregation and its leaders. And no believer is bound to obey a personal word if it contradicts Scripture or common sense, or is not confirmed by wise counsel. Prophecy supports the Bible. It does not replace it.

Baadhi ya vikundi vya Kipentekoste wakati mwingine vimeuchukulia unabii kama karibu sawa na Biblia, na hili lilileta madhara. Hiyo ni hoja ya kupima, si ya kuiacha karama.Some Pentecostal groups have at times treated prophecies as nearly equal to the Bible, and this caused harm. That is an argument for testing, not for abandoning the gift.

Kanuni za Paulo kwa Unabii KusanyikoniPaul's Rules for Prophecy in the Assembly

Maagizo ya Paulo katika 1 Wakorintho 14 yanatupa mtindo wa maisha ya kanisa.Paul's instructions in 1 Corinthians 14 give us a pattern for church life.

Uwe wa utaratibu. "Manabii wanene wawili watatu, na wale wengine wapime" (1 Wakorintho 14:29). Si kila mtu anasema kwa wakati mmoja. Idadi imewekewa kikomo ili ibada isitawaliwe na sauti moja. Mtu mwingine anapopokea ufunuo, wa kwanza anapaswa kumpisha (mstari wa 30).Let it be orderly. "Let two or three prophets speak, and let the others judge" (1 Corinthians 14:29). Not everyone speaks at once. The number is limited so that the service is not dominated by one voice. When another person receives a revelation, the first should give way (verse 30).

Upimwe. Wengine hupima yaliyosemwa. Paulo hawaambii wakubali kila kitu. Kwa vitendo, wachungaji na waumini waliokomaa husikiliza, hulinganisha neno na Maandiko, na kuuliza kama linajenga, linatia moyo au linafariji, na kama linamtukuza Yesu.Let it be judged. The others weigh what has been said. Paul does not tell them to accept everything. In practice, the pastors and mature believers listen, compare the word with Scripture, and ask whether it edifies, exhorts or comforts, and whether it exalts Jesus.

Ujitawale. "Roho za manabii huwatii manabii" (1 Wakorintho 14:32). Mtu hawezi kusema, "Sikuweza kujizuia." Mungu, Paulo anasema, "si Mungu wa machafuko, bali wa amani" (mstari wa 33).Let it be self-controlled. "The spirits of the prophets are subject to the prophets" (1 Corinthians 14:32). A person cannot say, "I could not stop myself." God, Paul says, "is not the author of confusion but of peace" (verse 33).

Uwe wa adabu. "Lakini yote yafanyike kwa adabu na kwa utaratibu" (1 Wakorintho 14:40). Mstari huu unakuja mwishoni mwa sura nzima. Utaratibu hulinda moto wa Roho. Amri nyingine ya Paulo inasimama kando yake: "Msimzimishe Roho" (1 Wathesalonike 5:19). Kanisa lazima liepuke kumzimisha Roho na kuruhusu machafuko pia.Let it be decent. "Let all things be done decently and in order" (1 Corinthians 14:40). This verse comes at the end of the whole chapter. Order protects the fire of the Spirit. Paul's other command stands beside it: "Do not quench the Spirit" (1 Thessalonians 5:19). The church must avoid both quenching the Spirit and allowing disorder.

Uwe wa upendo. Paulo aliweka sura kuu ya upendo kati ya sura za karama. Unabii bila upendo si kitu (1 Wakorintho 13:2). "Neno" linalomwaibisha mtu hadharani, au linalosemwa ili kuvutia macho, halifai kusudi lililo katika 1 Wakorintho 14:3.Let it be loving. Paul put the great chapter on love between the gift chapters. Prophecy without love is nothing (1 Corinthians 13:2). A "word" that humiliates a person in public, or that is spoken to get attention, does not fit the purpose in 1 Corinthians 14:3.

Miongozo ya Vitendo kwa KusanyikoPractical Guidelines for the Congregation

Miongozo hii inaeleza utendaji wa kawaida wa Kipentekoste. Imetolewa kutoka kwenye kanuni za kibiblia zilizo hapo juu na si amri za Maandiko yenyewe.These guidelines express common Pentecostal practice. They are drawn from the biblical principles above and are not commands of Scripture itself.

1. Fundisha kabla ya kutenda. Eleza kusanyiko unabii ni nini, si nini, na jinsi unavyojaribiwa.1. Teach before you practice. Explain to the congregation what prophecy is, what it is not, and how it is tested.

2. Wape viongozi usimamizi. Mchungaji au mzee anapaswa kujua nani anakusudia kusema na awe huru kumwomba mtu angoje. Makanisa mengine humwomba mtu aseme kwanza na kiongozi.2. Give leaders oversight. A pastor or elder should know who intends to speak and should be free to ask a person to wait. Some churches ask the person to speak first to a leader.

3. Jaribu kila neno. Uliza maswali manne. Je, linakubaliana na Maandiko? Je, linamheshimu Yesu Kristo? Je, linajenga, linatia moyo au linafariji? Je, linaonyesha tunda la Roho kwa mtu aliyelitoa? Kipindi cha 8 kinaendeleza vipimo hivi zaidi.3. Test every word. Ask four questions. Does it agree with Scripture? Does it honor Jesus Christ? Does it build up, encourage or comfort? Does it show the fruit of the Spirit in the person who gave it? Unit 8 develops these tests further.

4. Kuwa mwangalifu na mwongozo wa kibinafsi. Neno kuhusu ndoa, kuhama, uamuzi wa biashara, zawadi ya fedha au chaguo la matibabu halipaswi kamwe kuchukuliwa kuwa amri. Maneno kama hayo yashikwe kwa wepesi na yathibitishwe kwa Maandiko, kwa maombi, na kwa washauri wenye hekima. Hadithi ya Agabo inaonyesha kwamba hata neno la kweli lilihitaji hekima kutoka kwa wasikilizaji.4. Be careful with personal guidance. A word about marriage, a move, a business decision, a gift of money or a medical choice must never be treated as a command. Such words should be held lightly and confirmed by Scripture, by prayer, and by wise counselors. The Agabus story shows that even a true word required wisdom from the hearers.

5. Usitumie unabii kamwe kudhibiti. Kiongozi hapaswi kutumia "neno kutoka kwa Bwana" ili kupata pesa, kuwanyamazisha wakosoaji, au kulazimisha utii. Biblia inaonya juu ya manabii wa uongo wanaosema kwa faida na kwa madaraka.5. Never use prophecy to control. A leader must not use a "word from the Lord" to gain money, to silence critics, or to force obedience. The Bible warns against false prophets who speak for gain and for power.

6. Jaribu rekodi ya nabii. Baada ya muda, kanisa huona maneno ya nani yanaonekana kuwa ya hekima na yenye msaada. Kumbukumbu la Torati 18:22 inaonya kwamba neno lisilotimia halikusemwa na Bwana. Mtu anaposema vibaya, kanisa lipaswa kumsahihisha kwa upole na bila kumwangamiza.6. Test the prophet's record. Over time, a church sees whose words prove wise and helpful. Deuteronomy 18:22 warns that a word that does not come to pass was not spoken by the Lord. Where someone speaks wrongly, the church should correct him gently and without destroying him.

7. Usiidharau karama. Kanisa lililoumizwa na matumizi mabaya lirekebishe utendaji wake badala ya kuipiga marufuku karama.7. Do not despise the gift. A church that has been hurt by abuse should repair its practice rather than ban the gift.

Pingamizi za Kawaida na Majibu YetuCommon Objections and Our Answers

Pingamizi: "Unabii wa siku hizi unaongeza Maandiko." Jibu letu: hatudai Maandiko mapya. Orodha ya vitabu vya Maandiko imekamilika. Unabii hutumia na kutia moyo, kama mahubiri, lakini una kipengele cha ghafla. Kanisa limepokea mahubiri siku zote bila kudhani kwamba yanaongeza Biblia. Unabii pia uko chini ya kujaribiwa na Biblia.Objection: "Modern prophecy adds to Scripture." Our answer: we do not claim new Scripture. The canon is complete. Prophecy applies and encourages, as a sermon does, but with a spontaneous element. The church has always received preaching without thinking that it adds to the Bible. Prophecy is also subject to testing by the Bible.

Pingamizi: "Unabii hushindwa, kwa hiyo hauwezi kuwa kutoka kwa Mungu." Jibu letu: baadhi ya jumbe zilizotolewa kama unabii zimeshindwa, na kipimo cha Kumbukumbu la Torati 18 kinatumika kwazo. Lakini kuwepo kwa sarafu bandia hakuthibitishi kwamba hakuna pesa ya kweli. Dawa ya unabii wa uongo ni kujaribiwa kwa Biblia yenyewe, si kuondoa karama.Objection: "Prophecies fail, so they cannot be from God." Our answer: some messages offered as prophecy have failed, and the test of Deuteronomy 18 applies to them. But the existence of false coins does not prove there is no true money. The cure for false prophecy is the Bible's own testing, not the removal of the gift.

Pingamizi: "Agabo alikosea jambo moja dogo, kwa hiyo unabii hauaminiki." Wasomi wengine wanabainisha kwamba katika Matendo 21 askari Waroma, si Wayahudi, ndio waliomfunga Paulo baada ya kumwokoa kutoka kwa umati. Tunayasoma maneno ya Agabo kuwa sahihi kwa maana yake kuu, kwa kuwa Paulo alifungwa na kukabidhiwa kwa Mataifa kwa sababu ya Wayahudi wa Yerusalemu, na Luka anawasilisha tukio hilo kama unabii wa kweli.Objection: "Agabus got a detail wrong, so prophecy is unreliable." Some scholars note that in Acts 21 Roman soldiers, not the Jews, bound Paul after rescuing him from the mob. We read Agabus's words as accurate in substance, since Paul was bound and handed to the Gentiles because of the Jews of Jerusalem, and Luke presents the event as a true prophecy.

Matumizi ya KichungajiPastoral Application

Binti mmoja kijana katika kusanyiko lako, Marisol, amepewa kazi nzuri katika mji mwingine. Kabla hajaamua, mgeni katika mkutano wa maombi anamwambia mbele ya kila mtu, "Bwana anasema lazima ubaki hapa wala usiende." Marisol anasumbuka. Amekuwa akiomba juu ya kazi hiyo, na alihisi amani kuhusu kwenda.A young woman in your congregation, Marisol, has been offered a good job in another city. Before she decides, a visitor at a prayer meeting says to her in front of everyone, "The Lord says you must stay here and not go." Marisol is troubled. She has been praying about the job, and she felt peace about going.

Mchungaji mwenye hekima kwanza anakutana naye faraghani na kumsikiliza. Kisha anamkumbusha Marisol kwamba neno la kibinafsi hujaribiwa, na kwamba si amri (1 Wathesalonike 5:21). Pamoja wanauliza kama neno hilo linakubaliana na Maandiko, kama linaendana na maombi yake mwenyewe na hali zake, na washauri wenye hekima wanasema nini. Anawaomba wazee wazungumze na yule mgeni kwa upole juu ya matumizi sahihi ya karama. Pia anafundisha kanisa zima, wakati unaofaa, kwamba Mungu huongoza kupitia Maandiko, Roho, maombi na ushauri pamoja. Marisol yuko huru kuamua mbele za Bwana.A wise pastor first meets with her privately and listens. He then reminds Marisol that a personal word is to be tested, and that it is not a command (1 Thessalonians 5:21). Together they ask whether the word agrees with Scripture, whether it fits her own prayer and circumstances, and what wise counselors say. He asks the elders to speak with the visitor kindly about the proper use of the gift. He also teaches the whole church, at a suitable time, that God guides through Scripture, the Spirit, prayer and counsel together. Marisol is free to decide before the Lord.

MuhtasariSummary

Unabii ni kusema kwa ajili ya Mungu kwa Roho, na makusudi yake katika kusanyiko ni kujenga, kutia moyo na kufariji. Manabii wa Agano la Kale walijaribiwa na walitazamia kumiminwa kwa Roho kwa upana zaidi. Siku ya Pentekoste, ahadi ya Yoeli ilitimizwa, na katika Matendo tunawaona manabii kama Agabo, manabii huko Antiokia na binti za Filipo. Paulo anafundisha kwamba unabii uwe wa utaratibu, upimwe, wa kujitawala na wa upendo. Wanaoamini kukoma kwa karama wanashikilia kwamba unabii ulikoma na kipindi cha mitume. Baadhi ya wanaoamini kuendelea kwa karama wanashikilia kwamba unabii wa kusanyiko ni namna ndogo zaidi inayoweza kukosea. Wapentekoste wa kawaida wanashikilia kwamba orodha ya vitabu vya Maandiko imefungwa, kwamba Maandiko huhukumu kila unabii, na kwamba karama inabaki kwa kanisa. Wachungaji wanapaswa kulifundisha kusanyiko, kusimamia utendaji, kujaribu kila neno, kushughulikia mwongozo wa kibinafsi kwa tahadhari, na kamwe wasitumie unabii kuwadhibiti watu.Prophecy is speaking for God by the Spirit, and its purposes in the assembly are edification, exhortation and comfort. The Old Testament prophets were tested and anticipated a wider outpouring. At Pentecost, Joel's promise was fulfilled, and in Acts we see prophets such as Agabus, the prophets at Antioch and Philip's daughters. Paul teaches that prophecy should be orderly, judged, self-controlled and loving. Cessationists hold that prophecy ended with the apostolic age. Some continuationists hold that congregational prophecy is a lesser, fallible form. Classical Pentecostals hold that the canon is closed, that Scripture judges every prophecy, and that the gift remains for the church. Pastors should teach the congregation, oversee the practice, test every word, treat personal guidance with caution, and never use prophecy to control people.

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).

• 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).

• Richard B. Gaffin Jr., Perspectives on Pentecost (1979) (Mitazamo juu ya Pentekoste), hoja ya kukoma kwa karama.• Richard B. Gaffin Jr., Perspectives on Pentecost (1979), a cessationist argument.

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

• Jack Deere, Surprised by the Power of the Spirit (1993) (Kushangazwa na Nguvu za Roho).• Jack Deere, Surprised by the Power of the Spirit (1993).

• 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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