Teolojia ya Kireformed na Mafundisho ya Neema — Sehemu ya 5: Ukombozi Maalum na Mwaliko Huru wa InjiliReformed Theology and the Doctrines of Grace — Unit 5: Particular Redemption and the Free Offer of the Gospel

Mstari MkuuKey Verse

"Mimi ndimi mchungaji mwema; mchungaji mwema huweka nafsi yake kwa ajili ya kondoo." (Yohana 10:11, SUV)"I am the good shepherd. The good shepherd gives His life for the sheep." (John 10:11, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufafanua ukombozi maalum (particular redemption), unaoitwa pia upatanisho mahususi (definite atonement), na kueleza kwa nini jina linalojulikana sana "upatanisho wenye mipaka" (limited atonement) linaweza kupotosha.1. Define particular redemption (also called definite atonement), and explain why the common name "limited atonement" can mislead.

2. Kutoa sababu kuu za kibiblia na za kitheolojia ambazo makanisa ya Matengenezo yanashikilia kwamba Kristo alikufa ili kuwaokoa watu wake kwa hakika.2. Give the main biblical and theological reasons the Reformed churches hold that Christ died to save His people certainly.

3. Kueleza mwaliko huru na wa dhati wa injili kwa watu wote, na misingi ambayo mhubiri wa Matengenezo huutoa.3. Explain the free and sincere offer of the gospel to all people, and the grounds on which a Reformed preacher makes it.

4. Kueleza mijadala kati ya wanahistoria kuhusu Calvin na kuhusu maneno ya Dort juu ya upeo wa upatanisho.4. Describe the debates among historians over Calvin and over the wording of Dort on the extent of the atonement.

5. Kueleza pingamizi la upatanisho kwa wote kwa haki, na kulijibu kutoka upande wa Matengenezo.5. State the universal-atonement objection fairly, and answer it from the Reformed side.

Tulipo Katika KoziWhere We Are in the Course

Kipindi cha 4 kilifundisha kwamba Mungu alichagua watu katika Kristo. Kipindi hiki kinauliza Kristo aliwafanyia nini. Kinafuata sehemu ya pili ya mafundisho ya Dort, kuhusu kifo cha Kristo na ukombozi wa wanadamu kwa kifo hicho (tazama Kozi ya 1, kipindi kuhusu Sinodi ya Dort, kwa historia). Tunafundisha mambo mawili pamoja: kwamba Kristo alikufa ili kuwaokoa watu wake kwa hakika, na kwamba injili inapaswa kutolewa bure na kwa dhati kwa kila mtu. Wengi wanaoshikilia kwamba Kristo alikufa kwa ajili ya wote hufanya hivyo kwa upendo kwa waliopotea, na tunaliheshimu hilo.Unit 4 taught that God chose a people in Christ. This unit asks what Christ did for them. It follows Dort's second head of doctrine, on the death of Christ and the redemption of men by it (see Course 1, the unit on the Synod of Dort, for the history). We teach two things together: that Christ died to save His people certainly, and that the gospel is to be offered freely and sincerely to every person. Many who hold that Christ died for all do so from love for the lost, and we honor that.

Swali Ni Nini, na Si NiniWhat the Question Is, and What It Is Not

Pande zote zinakubali kwamba si kila mtu ataokolewa (Mathayo 25:46), na kwamba kifo cha Kristo kina thamani isiyo na kikomo. Swali si thamani ya msalaba ni kubwa kiasi gani, wala si kama wokovu unatolewa kwa wote. Swali ni hili: Kusudi la Baba na Mwana katika kifo cha Kristo lilikuwa nini? Je, Kristo alikufa ili kufanya wokovu uwezekane kwa kila mtu, kisha kusubiri kuona nani atautumia? Au alikufa ili kuwaokoa watu wake kwa kweli, na mwaliko wa injili ndio njia ambayo kwayo wanaletwa ndani?All sides agree that not everyone will be saved (Matthew 25:46), and that Christ's death is of infinite worth. The question is not how valuable the cross is, and it is not whether salvation is offered to all. The question is this: What was the intent of the Father and the Son in the death of Christ? Did Christ die to make salvation possible for everyone, and then to wait to see who would use it? Or did He die to save His people actually, and the offer of the gospel is the means by which they are brought in?

Jibu la Matengenezo ni la pili. Zingatia kwamba pande zote mbili zinaweka mipaka kwa upatanisho. Waarmini wanaweka mipaka kwa kile unachotimiza: hauokoi mtu yeyote wenyewe, bali unafungua mlango. Wa Matengenezo wanaweka mipaka kwa wale uliokusudiwa: unaokoa wote ambao ulifanywa kwa ajili yao. Kwa sababu hii walimu wengi wa Matengenezo wanapendelea majina ukombozi maalum (particular redemption) au upatanisho mahususi (definite atonement) badala ya "upatanisho wenye mipaka." Sisi tunatumia jina la zamani.The Reformed answer is the second. Notice that both sides limit the atonement. The Arminian limits what it accomplishes: it saves no one by itself, but opens a door. The Reformed limit who it was designed for: it saves all those for whom it was made. For this reason many Reformed teachers prefer the names particular redemption or definite atonement to "limited atonement." We use the older name.

Makanisa Yanaungama NiniWhat the Churches Confess

Kanuni za Dort, Sehemu ya 2, zinaweka kweli tatu zilizounganishwa.The Canons of Dort, Head 2, sets out three connected truths.

Thamani ya kifo cha Kristo haina kikomo. Kifungu cha 3 kinafundisha kwamba kifo cha Mwana wa Mungu ndicho dhabihu na fidia pekee na kamilifu zaidi kwa dhambi, chenye thamani na hadhi isiyo na kikomo, kinachotosha kwa wingi kulipia dhambi za ulimwengu wote.The worth of Christ's death is infinite. Article 3 teaches that the death of the Son of God is the only and most perfect sacrifice and satisfaction for sins, of infinite value and worth, abundantly sufficient to atone for the sins of the whole world.

Injili inapaswa kutangazwa kwa wote. Kifungu cha 5 kinafundisha kwamba ahadi ya injili, kwamba yeyote anayemwamini Kristo aliyesulibiwa hatapotea bali atakuwa na uzima wa milele, pamoja na amri ya kutubu na kuamini, inapaswa kutangazwa na kuchapishwa kwa mataifa yote na watu wote bila ubaguzi.The gospel is to be proclaimed to all. Article 5 teaches that the promise of the gospel, that whoever believes in Christ crucified shall not perish but have everlasting life, together with the command to repent and believe, ought to be declared and published to all nations and persons without distinction.

Kusudi ni kuokoa wateule. Kifungu cha 8 kinafundisha kwamba ilikuwa mapenzi ya Mungu kwamba Kristo, kwa damu ya msalaba, awakomboe kwa nguvu kutoka kila taifa, kabila, watu na lugha wale wote, na wale peke yao, waliochaguliwa tangu milele kwa wokovu na kupewa kwake na Baba.The intent is to save the elect. Article 8 teaches that it was the will of God that Christ should, by the blood of the cross, effectually redeem out of every people, tribe, nation and language all those, and only those, who were chosen from eternity to salvation and given to Him by the Father.

Ungamo la Imani la Westminster, sura ya 8, sehemu ya 8, linasema vivyo hivyo: kwa wale wote ambao Kristo aliwanunulia ukombozi, anawatumia na kuwapa kwa hakika na kwa nguvu. Msemo wa zamani kwamba kifo cha Kristo "kinatosha kwa wote, kinafanikiwa kwa wateule" mara nyingi hufuatiliwa hadi kwa Peter Lombard, na makanisa ya Matengenezo huutumia, huku utoshelevu ukimaanisha thamani na si kusudi.The Westminster Confession, chapter 8, section 8, says the same: to all those for whom Christ purchased redemption, He certainly and effectually applies and communicates it. The old saying that Christ's death is "sufficient for all, efficient for the elect" is often traced to Peter Lombard, and the Reformed churches use it, with sufficiency meaning worth and not intent.

Sababu Kutoka MaandikoThe Reasons from Scripture

Maandiko yanasema Kristo alikufa kwa ajili ya watu. Yesu anasema, "Mimi ndimi mchungaji mwema; mchungaji mwema huweka nafsi yake kwa ajili ya kondoo" (Yohana 10:11), na tena, "nami naweka nafsi yangu kwa ajili ya kondoo" (Yohana 10:15). Malaika anasema, "atawaokoa watu wake na dhambi zao" (Mathayo 1:21). Paulo anasema kwamba "Kristo naye alilipenda Kanisa, akajitoa kwa ajili yake" (Waefeso 5:25), na anawaambia wazee wa Efeso wachunge "kanisa la Mungu, alilolinunua kwa damu yake mwenyewe" (Matendo 20:28). Yesu anasema kwamba alikuja "kutoa roho yake iwe fidia ya wengi" (Mathayo 20:28).Scripture speaks of Christ dying for a people. Jesus says, "I am the good shepherd. The good shepherd gives His life for the sheep" (John 10:11), and again, "I lay down My life for the sheep" (John 10:15). The angel says, "You shall call His name Jesus, for He will save His people from their sins" (Matthew 1:21). Paul says that "Christ also loved the church and gave Himself for her" (Ephesians 5:25), and tells the Ephesian elders to shepherd "the church of God which He purchased with His own blood" (Acts 20:28). Jesus says that He came "to give His life a ransom for many" (Matthew 20:28).

Kazi ya Kristo ni kuchukua mahali pa wengine kwa kweli na inatimiza wokovu. Agano Jipya halisemi kwamba Kristo alifanya ukombozi uwezekane bali kwamba "akiisha kupata ukombozi wa milele" (Waebrania 9:12). Paulo anauliza, "Yeye asiyemwachilia Mwana wake mwenyewe, bali alimtoa kwa ajili yetu sisi sote, atakosaje kutukirimia na vitu vyote pamoja naye?" (Warumi 8:32). "Sisi sote" ni watu wa Warumi 8:28-30, watu wale wale walioitwa, wakahesabiwa haki na kutukuzwa. Hakuna mtu ambaye Kristo alitolewa kwa ajili yake anayeachwa bila zawadi hizi.Christ's work is a real substitution that accomplishes salvation. The New Testament does not say that Christ made redemption possible but that He "obtained eternal redemption" (Hebrews 9:12). Paul asks, "He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Romans 8:32). The "us all" are the people of Romans 8:28-30, the same people who are called, justified and glorified. No one for whom Christ was delivered up is left without these gifts.

Baba, Mwana na Roho hufanya kazi kama kitu kimoja. Baba huchagua, Mwana hukomboa, na Roho hutumia. Ingevunja umoja wa kazi ya Mungu ya wokovu kama Mwana angekufa kwa ajili ya wale ambao Baba hakuwachagua na Roho hatawaita. Maombezi ya Kristo yana upeo sawa na dhabihu yake. Katika Yohana 17:9 anasema, "Mimi nawaombea hao; siuombei ulimwengu, bali hao ulionipa," na Warumi 8:34 inaunganisha kifo chake na maombezi yake kwa wale ambao hawawezi kuhukumiwa.The Father, the Son and the Spirit work as one. The Father elects, the Son redeems, and the Spirit applies. It would break the unity of God's saving work if the Son died for those the Father did not choose and the Spirit will not call. Christ's intercession shares the scope of His sacrifice. In John 17:9 He says, "I do not pray for the world but for those whom You have given Me," and Romans 8:34 joins His death with His intercession for the ones who cannot be condemned.

Imani yenyewe imenunuliwa. Imani "imepewa" kwa ajili ya Kristo (Wafilipi 1:29). Kama msalaba ulinunua uwezekano tu, wokovu ungetegemea hatimaye kitu kingine zaidi ya msalaba.Faith itself is purchased. Faith is "granted" for Christ's sake (Philippians 1:29). If the cross purchased only a possibility, salvation would depend finally on something other than the cross.

Mpuritani John Owen aliweka hoja katika kitabu chake The Death of Death in the Death of Christ (Kifo cha Kifo katika Kifo cha Kristo) (1647). Kama Kristo alikufa kwa ajili ya dhambi zote za watu wote, basi wote wangeokolewa. Kama alikufa kwa ajili ya baadhi ya dhambi za watu wote, basi hakuna ambaye angeokolewa, kwa maana wote wana dhambi fulani. Kwa hiyo alikufa kwa ajili ya dhambi zote za baadhi ya watu. Jibu la kawaida ni kwamba kutoamini ndiyo dhambi pekee isiyofunikwa. Tunajibu kwamba Kristo alichukua dhambi hiyo pia, kwa ajili ya watu wake, na akawapatia imani.The Puritan John Owen put the argument in his book The Death of Death in the Death of Christ (1647). If Christ died for all the sins of all people, then all would be saved. If He died for some of the sins of all, then none would be saved, for all have some sin. So He died for all the sins of some people. The usual reply is that unbelief is the one sin not covered. We answer that Christ bore that sin too, for His people, and secured faith for them.

Mwaliko Huru na wa Dhati wa InjiliThe Free and Sincere Offer of the Gospel

Ukombozi maalum haufungi mlango wa injili kwa mtu yeyote. Tunasema wazi: fundisho la upatanisho mahususi halizuii mwaliko huru wa injili usio na ubaguzi kwa watu wote kila mahali. Kila msikilizaji ameamriwa kutubu na kuamini, na kila msikilizaji anayekuja ameahidiwa kukaribishwa. Wahubiri waaminifu wa Matengenezo hawasemi, "Huenda Kristo hakukufa kwa ajili yako." Injili inapaswa kuhubiriwa kwa kila mtu. "Njoni kwangu, ninyi nyote msumbukao na wenye kuelemewa na mizigo, nami nitawapumzisha" (Mathayo 11:28). "Naye atakaye na ashike maji ya uzima bure" (Ufunuo 22:17). Mungu "anawaamuru watu wote kila mahali watubu" (Matendo 17:30). Ezekieli 33:11 inaandika neno la Mungu mwenyewe kwamba hapendezwi na kufa kwake mtu mwovu bali kwamba waache njia zao wapate kuishi. Ungamo la Imani la Westminster, sura ya 7, sehemu ya 3, linasema kwamba katika agano la neema Mungu huwapa wenye dhambi bure uzima na wokovu kwa Yesu Kristo, na Katekisimu Fupi, swali la 31, inasema kuhusu Kristo kama anayetolewa kwetu bure katika injili.Particular redemption does not shut the door of the gospel to anyone. We say it plainly: the doctrine of definite atonement does not restrict the free, indiscriminate offer of the gospel to all people everywhere. Every hearer is commanded to repent and believe, and every hearer who comes is promised welcome. Faithful Reformed preachers do not say, "Christ may not have died for you." The gospel is to be preached to every person. "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matthew 11:28). "And whoever desires, let him take the water of life freely" (Revelation 22:17). God "commands all men everywhere to repent" (Acts 17:30). Ezekiel 33:11 records God's own word that He has no pleasure in the death of the wicked but that they turn and live. The Westminster Confession, chapter 7, section 3, says that in the covenant of grace God freely offers to sinners life and salvation by Jesus Christ, and the Shorter Catechism, question 31, speaks of Christ as freely offered to us in the gospel.

Mhubiri wa Matengenezo anaweza kutoa mwaliko kwa dhati kwa wote kwa misingi gani?On what grounds can a Reformed preacher make the offer sincerely to all?

Kwanza, utoshelevu wa Kristo. Kuna wokovu kamili na mkamilifu ndani ya Kristo, unaotosha kwa mwenye dhambi yeyote anayekuja. Hakuna kinachopungua.First, the sufficiency of Christ. There is in Christ a full and perfect salvation, enough for any sinner who comes. Nothing is lacking.

Pili, amri ya Mungu. Mungu anawaamuru wote watubu na waamini, na mhubiri ametumwa kutii amri hiyo na kusema na wote.Second, the command of God. God commands all to repent and believe, and the preacher is sent to obey that command and speak to all.

Tatu, ahadi. Ahadi ni kwamba yeyote anayeamini ataokolewa, na yeyote anayekuja hatatupwa nje (Yohana 6:37). Kila mwenye dhambi anayekuja atagundua kwamba Kristo alikufa kwa ajili yake, kwa kuwa kuja kwenyewe ni tunda la kazi ya Kristo.Third, the promise. The promise is that whoever believes will be saved, and whoever comes will not be cast out (John 6:37). Every sinner who comes will find that Christ died for him, since the coming itself is the fruit of Christ's work.

Nne, uaminifu wa Mungu. Wito unafunua kinachompendeza Mungu: kwamba wenye dhambi wageuke wakaishi. Hauhusiani na kufunua agizo lake la siri. Tunamtolea mwenye dhambi Kristo kama mwenye dhambi, si kwa wateule kama wateule.Fourth, the sincerity of God. The call reveals what is pleasing to God: that sinners turn and live. It does not claim to reveal His secret decree. We offer Christ to sinners as sinners, not to the elect as elect.

Mhubiri hajui wateule ni nani, wala hahitaji kujua. Anasema, "Kristo ni Mwokozi wa wenye dhambi. Anakuita. Njoo." Ikiwa msikilizaji hajaji, kosa ni lake mwenyewe, kama Yesu alivyoiambia Yerusalemu: "msiyotaka" (Mathayo 23:37). Msikilizaji akija, ana ushahidi kwamba yumo miongoni mwa wale ambao Kristo alikufa kwa ajili yao.The preacher does not know who the elect are, and does not need to. He says, "Christ is a Savior for sinners. He calls you. Come." If the hearer does not come, the fault is his own, as Jesus said to Jerusalem: "you were not willing" (Matthew 23:37). If the hearer comes, he has the evidence that he is among those Christ died for.

Katika karne ya kumi na nane, Wabaptisti fulani wa Kiingereza, kama John Gill na John Brine, walishikilia kwamba wenye dhambi hawapaswi kuamriwa kuamini na kwamba mwaliko haupaswi kutolewa kwa wote, kwa sababu walidhani haupatani na uteule. Wapinzani wao waliita hili imani ya Kalvini iliyopitiliza (hyper-Calvinism). Andrew Fuller alijibu katika The Gospel Worthy of All Acceptation (Injili Inayostahili Kukubaliwa na Wote) (1785), akisema kwamba wasikilizaji wote wanawajibika kuiamini injili. Spurgeon, Mbaptisti wa Matengenezo, alihubiri kusudi maalum la msalaba na mwaliko huru wa injili pamoja.In the eighteenth century, some English Baptists, such as John Gill and John Brine, held that sinners should not be commanded to believe and that the offer should not be made to all, because they thought it inconsistent with election. Their opponents called this hyper-Calvinism. Andrew Fuller answered in The Gospel Worthy of All Acceptation (1785), arguing that all hearers are bound to believe the gospel. Spurgeon, a Reformed Baptist, preached both the particular intent of the cross and the free invitation of the gospel.

Maswali Mawili ya WanahistoriaTwo Historians' Questions

Je, Calvin alifundisha ukombozi maalum? Wanahistoria hawakubaliani. R. T. Kendall alisema kwamba Calvin alifundisha kwamba Kristo alikufa kwa ajili ya wote, na kwamba fundisho la ukombozi maalum lilitengenezwa baadaye. Wengine, wakiwemo Paul Helm na Roger Nicole, wamejibu kwamba kauli za Calvin zinaonyesha kwamba alishikilia kuwa Kristo alikufa kwa ajili ya wateule, ingawa hakuieleza kwa namna ambayo mijadala ya baadaye ilihitaji. Tunashikilia kwamba hili si la kuamua. Mamlaka ya fundisho ni Maandiko, huku maungamo yakiwa taarifa ya kanisa kuyahusu.Did Calvin teach particular redemption? Historians disagree. R. T. Kendall argued that Calvin taught that Christ died for all, and that the doctrine of particular redemption was developed later. Others, including Paul Helm and Roger Nicole, have replied that Calvin's statements show that he held Christ died for the elect, though he did not state it in the form that later debates required. We hold that this is not decisive. The authority for the doctrine is Scripture, with the confessions as the church's statement of it.

Dort inaruhusu nini? Moses Amyraut, profesa wa Matengenezo wa Ufaransa huko Saumur, alifundisha katika karne ya kumi na saba kwamba Kristo alikufa kwa ajili ya wote kwa sharti la imani, huku Mungu akiwachagua baadhi kupokea imani. Hili huitwa Amyraldism au ulimwengu wa dhahania (hypothetical universalism). Sinodi ya Ufaransa huko Charenton mwaka 1637 haikumlaani. Baadhi ya wajumbe wa Uingereza huko Dort, kama John Davenant, walishikilia mtazamo unaofanana na walitia sahihi Kanuni. Baadhi ya wanahistoria wanahitimisha kwamba Dort iliacha nafasi kwa makusudi. Wengine, wakizingatia lugha kali ya kifungu cha 8 na kukataliwa kwa makosa, wanahitimisha kwamba maana ya Dort ni maalum. Sisi tunashikilia mtazamo wa pili: sehemu ya pili haisemi kamwe kwamba Kristo alikusudia kuokoa yeyote anayeangamia. Tunakubali kwamba maneno yamechaguliwa kwa uangalifu na kwamba watu wacha Mungu walitia sahihi wakiwa na mitazamo tofauti.What does Dort allow? Moses Amyraut, a French Reformed professor at Saumur, taught in the seventeenth century that Christ died for all on condition of faith, while God elects some to receive faith. This is called Amyraldism or hypothetical universalism. A French synod at Charenton in 1637 did not condemn him. Some of the British delegates at Dort, such as John Davenant, held a similar view and signed the Canons. Some historians conclude that Dort deliberately left room for it. Others, noting the strong language of article 8 and the rejection of errors, conclude that Dort's meaning is particular. We hold the second view: the second head never says that Christ intended to save any who perish. We grant that the wording is careful and that godly men signed it with different views.

Pingamizi: Kristo Alikufa kwa Ajili ya Kila MtuThe Objection: Christ Died for Everyone

Pingamizi la upatanisho kwa wote linashikiliwa na Waarmini, Wawesley, Waamyraldi na wengine wengi. Wanaoishikilia wanaelekeza kwenye maandiko yanayoonekana kusema Kristo alikufa kwa ajili ya wote: "Maana jinsi hii Mungu aliupenda ulimwengu, hata akamtoa Mwanawe pekee" (Yohana 3:16); "Mwana-Kondoo wa Mungu aichukuaye dhambi ya ulimwengu" (Yohana 1:29); Kristo "ndiye kipatanisho kwa dhambi zetu; wala si kwa dhambi zetu tu, bali na kwa dhambi za ulimwengu wote" (1 Yohana 2:2); "apate kuonja mauti kwa ajili ya kila mtu" (Waebrania 2:9); "mmoja alikufa kwa ajili ya wote" (2 Wakorintho 5:14); "alijitoa mwenyewe kuwa fidia kwa ajili ya watu wote" (1 Timotheo 2:6); na 2 Petro 2:1, inayosema kuhusu walimu wa uongo wanaomkana Bwana aliyewanunua. Wanaongeza kwamba mwaliko wa injili ni wa dhati tu kama Kristo alikufa kwa ajili ya yule anayeambiwa, na kwamba mhubiri lazima aweze kumwambia msikilizaji yeyote, "Kristo alikufa kwa ajili yako."The universal-atonement objection is held by Arminians, Wesleyans, Amyraldians and many others. Its holders point to texts that seem to say Christ died for all: "For God so loved the world that He gave His only begotten Son" (John 3:16); "the Lamb of God who takes away the sin of the world" (John 1:29); Christ "is the propitiation for our sins, and not for ours only but also for the whole world" (1 John 2:2); "He, by the grace of God, might taste death for everyone" (Hebrews 2:9); "One died for all" (2 Corinthians 5:14); "who gave Himself a ransom for all" (1 Timothy 2:6); and 2 Peter 2:1, which speaks of false teachers denying the Master who bought them. They add that the gospel offer is sincere only if Christ died for the one addressed, and that a preacher must be able to say to any hearer, "Christ died for you."

Jibu letu. Tunachukulia maandiko haya kwa uzito na tunatoa majibu matano.Our answer. We take these texts seriously and offer five replies.

Kwanza, maneno "ulimwengu" na "wote" katika Maandiko yana maana nyingi, na muktadha huamua. Yohana hutumia "ulimwengu" kwa wanadamu katika hali yao iliyoanguka, na katika 11:51-52 anasema Yesu angekufa ili kuwakusanya pamoja watoto wa Mungu waliotawanyika, akimaanisha Mataifa pamoja na Wayahudi. 1 Yohana 2:2 inatoa hoja hiyo hiyo: Kristo ni Mwokozi wa Wayahudi na Mataifa, si wa kikundi cha wasomaji wa kwanza tu. Ufunuo 5:9 inasema alinunua watu kwa ajili ya Mungu "katika kila kabila, na lugha, na jamaa, na taifa."First, the words "world" and "all" in Scripture have many senses, and the context decides. John uses "world" for humanity in its fallen condition, and in 11:51-52 he says Jesus would die to gather into one the children of God scattered abroad, meaning Gentiles as well as Jews. First John 2:2 makes the same point: Christ is the Savior of Jews and Gentiles, not only of the first readers' own circle. Revelation 5:9 says He purchased people for God "out of every tribe and tongue and people and nation."

Pili, maandiko kadhaa yanasema kuhusu watu ambao Kristo huwaokoa. Katika Waebrania 2:9-10 "kila mtu" ambaye kwa ajili yake alionja mauti ni "wana wengi" anaowaleta kwenye utukufu. Katika 2 Wakorintho 5:14-15, wale ambao kwa ajili yao alikufa ni wale ambao sasa hawaishi tena kwa ajili yao wenyewe.Second, several texts speak of the people Christ saves. In Hebrews 2:9-10 the "everyone" for whom He tasted death are the "many sons" He brings to glory. In 2 Corinthians 5:14-15, those for whom He died are the ones who now live no longer for themselves.

Tatu, Yohana 3:16 inaonyesha kwamba upendo wa Mungu kwa ulimwengu ni halisi, nao ndio msingi wa mwaliko wa wote. Haisemi ni wangapi alikusudia kuwaokoa kwa kumtoa Mwana.Third, John 3:16 shows that God's love for the world is real, and it grounds the universal offer. It does not say how many He intended to save by giving the Son.

Nne, 2 Petro 2:1 ni andiko gumu, na wafasiri wa Matengenezo wanatofautiana. Wengine wanasema linasema kuhusu kile walimu wa uongo walichokiri. Hakuna usomaji wake unaoweza kupindua maandiko mengi yanayosema kwamba kifo cha Kristo kinaokoa kweli.Fourth, 2 Peter 2:1 is a difficult text, and Reformed interpreters differ. Some say it speaks of what the false teachers professed. No reading of it can overturn the many texts that say Christ's death actually saves.

Tano, hoja ya kitheolojia. Kama Kristo alikufa kwa ajili ya dhambi ya kila mtu kwa namna ile ile kabisa, msalaba hauamui nani anaokolewa, na sababu ya mwisho ya wokovu ni tendo la mwenye dhambi mwenyewe. Hilo ndilo hasa jambo ambalo Kipindi cha 3 na Kipindi cha 4 vinaonyesha kwamba Biblia inalikana. Msimamo wa Amyraldi unaondoa ugumu huu kwa kusema Mungu huwachagua baadhi kupokea imani, lakini kisha unampa Kristo makusudi mawili katika kifo chake, la ulimwengu wote ambalo halimwokoi mtu yeyote lenyewe na la maalum ambalo linaokoa. Tunaona kwamba Agano Jipya lina kusudi moja tu: "alijitoa kwa ajili yetu, ili atukomboe" (Tito 2:14).Fifth, the theological argument. If Christ died for everyone's sin in exactly the same way, the cross does not decide who is saved, and the final cause of salvation is the sinner's own act. That is the very thing Unit 3 and Unit 4 show the Bible denies. The Amyraldian position removes this difficulty by saying God elects some to receive faith, but it then gives Christ two purposes in His death, a universal one that saves no one by itself and a particular one that does. We find that the New Testament has only one: He "gave Himself for us, that He might redeem us" (Titus 2:14).

Kuhusu dai kwamba mwaliko si wa dhati isipokuwa Kristo alikufa kwa ajili ya kila msikilizaji, mwaliko unaahidi kwamba Kristo huwaokoa wote wanaokuja, na kila mwenye dhambi anayekuja atagundua kwamba Kristo ni wake. Kuhusu maneno ya mhubiri, tunaweza kusema, "Kristo alikufa kwa ajili ya wenye dhambi, naye anakualika," na hatuwezi kudai kujua agizo la siri. Waamini wanaweza kusema pamoja na Paulo, "alinipenda, akajitoa kwa ajili yangu" (Wagalatia 2:20).As for the claim that the offer is insincere unless Christ died for each hearer, the offer promises that Christ saves all who come, and every coming sinner will find that Christ is his. As for the preacher's words, we may say, "Christ died for sinners, and He invites you," and we may not claim to know the secret decree. Believers may say with Paul, "who loved me and gave Himself for me" (Galatians 2:20).

Matumizi ya KichungajiPastoral Application

Wanandoa wageni kutoka kanisa la Kiwesley wanahudhuria kanisa lako. Baada ya ibada mume anasema, "Mchungaji, kama Kristo hakufa kwa ajili ya kila mtu, nawezaje kumwambia ndugu yangu asiyeamini kwamba Yesu anampenda na alikufa kwa ajili yake?"A visiting couple from a Wesleyan church attends your congregation. After the service the husband says, "Pastor, if Christ did not die for everyone, how can I tell my unbelieving brother that Jesus loves him and died for him?"

Kwanza, heshimu wasiwasi wake. Anataka ndugu yake aokolewe, na hilo ni jema.First, honor his concern. He wants his brother saved, and that is good.

Pili, mwambie kile anachoweza kusema kwa uhakika kamili. Kristo ni Mwokozi anayetosha kwa wenye dhambi. Mungu anawaamuru wote watubu. Yeyote anayekuja hatatupwa nje. Anaweza kumwambia ndugu yake mambo haya wazi na kwa joto, bila kujua agizo la siri.Second, tell him what he may say with full confidence. Christ is a sufficient Savior for sinners. God commands all to repent. Whoever comes will not be cast out. He can tell his brother these things plainly and warmly, without knowing the secret decree.

Tatu, mwonyeshe kwamba fundisho hili huzaa uhakika na ujasiri. Mwokozi anayeokoa kweli ni ujumbe bora kuliko yule anayefanya wokovu uwezekane tu. Someni pamoja Warumi 8:32-34.Third, show him that this doctrine produces assurance and boldness. A Savior who actually saves is a better message than one who only makes salvation possible. Read Romans 8:32-34 with him.

Nne, dumisha ushirika. Anaweza kutokubaliana, kama waamini wengi wacha Mungu wanavyofanya, na imani ya pamoja ni kuu kuliko tofauti hii.Fourth, keep fellowship. He may disagree, as many godly believers do, and the common faith is greater than this difference.

MuhtasariSummary

Ukombozi maalum unafundisha kwamba katika kifo cha Kristo Baba na Mwana walikusudia kuwaokoa wateule kwa hakika. Msalaba una thamani isiyo na kikomo na unatosha kwa wote. Maandiko yanasema Kristo alikufa kwa ajili ya kondoo wake, kanisa lake na watu wake, na yanawasilisha kazi yake kama kuchukua mahali pa wengine kwa kweli kunakopata ukombozi. Mwaliko huru na wa dhati wa injili unaenda kwa wote, kwa misingi ya utoshelevu wa Kristo, amri ya Mungu, ahadi ya Mungu na wema wa Mungu ulioonyeshwa. Imani ya Kalvini iliyopitiliza, inayokana mwaliko, ilijibiwa na Andrew Fuller. Wanahistoria wanajadili mtazamo wa Calvin mwenyewe na maneno ya Dort. Tuliueleza pingamizi la upatanisho kwa wote kwa haki na kulijibu: maneno "ulimwengu" na "wote" yana maana kadhaa, maandiko mara nyingi yanasema kuhusu watu ambao Kristo huwaokoa, na hoja ya kitheolojia inaonyesha kwamba msalaba wenyewe lazima uamue nani anaokolewa.Particular redemption teaches that in the death of Christ the Father and the Son intended to save the elect certainly. The cross is of infinite worth and sufficient for all. Scripture speaks of Christ dying for His sheep, His church and His people, and presents His work as a real substitution that obtains redemption. The free and sincere offer of the gospel goes to all, on the grounds of Christ's sufficiency, God's command, God's promise and God's revealed kindness. Hyper-Calvinism, which denies the offer, was answered by Andrew Fuller. Historians debate Calvin's own view and the wording of Dort. We stated the universal-atonement objection fairly and answered it: the words "world" and "all" have several senses, the texts often speak of the people Christ saves, and the theological argument shows that the cross itself must decide who is saved.

Usomaji ZaidiFurther Reading

• Kanuni za Dort (1619), Sehemu ya 2, pamoja na Kukataliwa kwa Makosa yake.• Canons of Dort (1619), Head 2, with its Rejection of Errors.

• Ungamo la Imani la Westminster (1646-47), sura za 7 na 8; Katekisimu Fupi, maswali ya 21 na 31.• Westminster Confession of Faith (1646-47), chapters 7 and 8; Shorter Catechism, questions 21 and 31.

• John Owen, The Death of Death in the Death of Christ (Kifo cha Kifo katika Kifo cha Kristo) (1647).• John Owen, The Death of Death in the Death of Christ (1647).

• Andrew Fuller, The Gospel Worthy of All Acceptation (Injili Inayostahili Kukubaliwa na Wote) (1785).• Andrew Fuller, The Gospel Worthy of All Acceptation (1785).

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo) (1872-73), juzuu kuhusu soteriolojia.• Charles Hodge, Systematic Theology (1872-73), the volume on soteriology.

• C. H. Spurgeon, mahubiri "Particular Redemption" (Ukombozi Maalum).• C. H. Spurgeon, the sermon "Particular Redemption."

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