Teolojia ya Agano, Maandiko na Maungamo ya Kireformed — Sehemu ya 5: Sheria na Injili; Matumizi Matatu ya SheriaCovenant Theology, Scripture, and Reformed Confessions — Unit 5: Law and Gospel; the Three Uses of the Law

Mstari MkuuKey Verse

"Hivyo basi, torati ni takatifu, na ile amri ni takatifu, na ya haki, na njema." (Warumi 7:12, SUV)"Therefore the law is holy, and the commandment holy and just and good." (Romans 7:12, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kutofautisha sheria na injili, na kueleza kwa nini vyote viwili lazima vihubiriwe.1. Distinguish law and gospel, and explain why both must be preached.

2. Kutaja na kueleza matumizi matatu ya sheria yanayofundishwa na Calvin na Viwango vya Westminster.2. Name and explain the three uses of the law taught by Calvin and the Westminster Standards.

3. Kueleza mpangilio wa hatia, neema na shukrani katika Katekisimu ya Heidelberg.3. Explain the order guilt, grace and gratitude in the Heidelberg Catechism.

4. Kueleza tofauti kati ya sheria kama agano la matendo na sheria kama kanuni ya maisha kwa waumini.4. Describe the difference between the law as a covenant of works and the law as a rule of life for believers.

5. Kutaja pingamizi za wapinga-sheria (antinomians), baadhi ya Walutheri na baadhi ya walimu wa mafundisho ya vipindi na walimu wengine wa kiinjili, na kuzijibu.5. State the objections of antinomians, some Lutherans and some dispensational and other evangelical teachers, and answer them.

TunaposimamaWhere We Stand

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Kireformed na Kipresbiteri unaofuata maungamo ya imani, kwa ajili ya wanafunzi wanaoshiriki utamaduni huo. Katika Kipindi cha 3 tuliona kwamba sheria huko Sinai ilitolewa ndani ya agano la neema. Katika Kipindi cha 4 tulisema kwamba sheria ya maadili inaendelea. Kipindi hiki kinauliza sheria na injili hufanya kazi pamoja vipi katika maisha ya muumini na katika kazi ya mchungaji. Mchungaji anayechanganya sheria na injili ama atawaponda watu wake au atawaacha wapotee. Tunaeleza pingamizi za Wakristo wengine kwa haki na kuzijibu. Historia ya makanisa ya Kireformed imeelezwa katika Kozi ya 1, na kuhesabiwa haki kwa imani peke yake kunafundishwa katika Kozi ya 2.This course is written from inside the confessional Reformed and Presbyterian tradition, for students who belong to it. In Unit 3 we saw that the law at Sinai was given within the covenant of grace. In Unit 4 we said that the moral law continues. This unit asks how the law and the gospel work together in the life of a believer and in the work of a pastor. A pastor who confuses law and gospel will either crush his people or let them wander. We state the objections of other Christians fairly and answer them. The history of the Reformed churches is told in Course 1, and justification by faith alone is taught in Course 2.

Sheria na Injili ZimefafanuliwaLaw and Gospel Defined

Sheria ni mapenzi ya Mungu yaliyofunuliwa kuhusu jinsi watu wanavyopaswa kuishi. Inatuambia nini cha kufanya na nini cha kutofanya. Muhtasari wake ni upendo: kumpenda Mungu kwa moyo wote, na kumpenda jirani kama nafsi yetu (Mathayo 22:37-40). Umbo lake kamili zaidi lililoandikwa ni Amri Kumi (Kutoka 20). Sheria inadai. Inaahidi uzima kwa wale wanaoishika kikamilifu na inalaani wale wasioishika (Wagalatia 3:10-12).The law is God's revealed will for how people should live. It tells us what to do and what not to do. Its summary is love: love for God with all the heart, and love for neighbor as for ourselves (Matthew 22:37-40). Its fullest written form is the Ten Commandments (Exodus 20). The law makes demands. It promises life to those who keep it perfectly and curses those who do not (Galatians 3:10-12).

Injili ni habari njema ya yale ambayo Mungu amefanya katika Kristo. Haidai kwanza. Inatangaza kwamba Kristo aliishi, akafa na akafufuka kwa ajili ya wenye dhambi (1 Wakorintho 15:1-4) na kwamba "mwenye haki ataishi kwa imani" (Warumi 1:17). Injili inatoa zawadi ya bure, na inapokelewa kwa imani peke yake.The gospel is the good news of what God has done in Christ. It does not make demands first. It announces that Christ lived, died and rose for sinners (1 Corinthians 15:1-4) and that "the just shall live by faith" (Romans 1:17). The gospel offers a free gift, and it is received by faith alone.

Sheria inasema, "Fanya hivi uishi." Injili inasema, "Kristo ameshafanya. Amini, uishi." Sheria inaonyesha dhambi lakini haiwezi kuiondoa. Injili inamwonyesha Mwokozi na kumpa.The law says, "Do this and live." The gospel says, "Christ has done it. Believe, and live." The law shows sin and cannot remove it. The gospel shows the Savior and gives him.

Paulo anafundisha kwamba sheria na injili si maadui. "Basi, je! twaibatilisha torati kwa imani? Hasha! Bali twaithibitisha torati" (Warumi 3:31). Torati ni "takatifu, na ya haki, na njema" (Warumi 7:12). Tatizo liko ndani yetu, si katika sheria. Sheria haiwezi kutoa uzima kwa sababu sisi ni dhaifu kwa sababu ya mwili (Warumi 8:3). Kwa hiyo Mungu anamtuma Mwanawe. Injili inafanya yale ambayo sheria haikuweza kufanya.Paul teaches that law and gospel are not enemies. "Do we then make void the law through faith? Certainly not! On the contrary, we establish the law" (Romans 3:31). The law is "holy and just and good" (Romans 7:12). The trouble is in us, not in the law. The law cannot give life because we are weak through the flesh (Romans 8:3). So God sends his Son. The gospel does what the law could not do.

Katekisimu ya Heidelberg: Hatia, Neema, ShukraniThe Heidelberg Catechism: Guilt, Grace, Gratitude

Katekisimu ya Heidelberg (1563) imejengwa juu ya mfano huu. Swali la 2 linasema kwamba tunapaswa kujua mambo matatu ili tuishi na kufa katika faraja ya injili: ukubwa wa dhambi zetu na taabu yetu, jinsi tunavyofunguliwa kutoka kwazo, na jinsi tunavyopaswa kumshukuru Mungu kwa ukombozi huo. Kisha katekisimu inafuata sehemu hizi tatu.The Heidelberg Catechism (1563) is built on this pattern. Question 2 says that we must know three things to live and die in the comfort of the gospel: how great our sins and misery are, how we are set free from them, and how we are to thank God for that deliverance. The catechism then follows these three parts.

Hatia inakuja kwanza. Katekisimu inafundisha kwamba tunajifunza taabu yetu kutoka kwa sheria ya Mungu (Swali la 3), na inatoa muhtasari wa sheria kama upendo kwa Mungu na jirani (Swali la 4). Neema inafuata: sehemu ndefu ya kati inaeleza Mpatanishi, Imani ya Mitume, imani na sakramenti. Kisha shukrani: Amri Kumi zinaonekana katika sehemu ya tatu, kama mfano wa maisha ya shukrani (Maswali ya 92 hadi 115).Guilt comes first. The catechism teaches that we learn our misery from the law of God (Question 3), and it gives the summary of the law as love for God and neighbor (Question 4). Grace follows: the long middle section explains the Mediator, the Apostles' Creed, faith and the sacraments. Then gratitude: the Ten Commandments appear in the third section, as the pattern of the thankful life (Questions 92 to 115).

Mpangilio huu unafundisha jambo ambalo waumini wengi hawaoni mwanzoni: sheria ile ile inaonekana mara mbili. Kwanza inaonekana kama kioo kinachoonyesha dhambi yetu. Baadaye inaonekana kama mwongozo wa maisha ya shukrani. Ya kwanza inatuongoza kwa Kristo. Ya pili inatufuata baada ya kumjia.This arrangement teaches something that many believers do not at first see: the same law appears twice. First it appears as a mirror that shows our sin. Later it appears as a guide for the life of thanks. The first leads us to Christ. The second follows us after we come to him.

Matumizi Matatu ya SheriaThe Three Uses of the Law

Calvin alieleza matumizi matatu ya sheria katika Institutes (Kitabu cha 2, sura ya 7), na maungamo ya Kireformed yanamfuata. Ungamo la Westminster (sura ya 19) na Katekisimu Kubwa (Maswali ya 95 hadi 97) yanafundisha mambo yale yale kwa maneno yao wenyewe.Calvin set out three uses of the law in the Institutes (Book 2, chapter 7), and the Reformed confessions follow him. The Westminster Confession (chapter 19) and the Larger Catechism (Questions 95 to 97) teach the same things in their own words.

Matumizi ya Kwanza: Kioo Kinachoonyesha Dhambi YetuThe first use: a mirror that shows our sin

Matumizi ya kwanza mara nyingi huitwa matumizi ya kufundisha au ya kuhukumu. Sheria inaonyesha utakatifu wa Mungu na hatia yetu. "Kwa maana kwa torati huja ujuzi wa dhambi" (Warumi 3:20). Paulo anasema asingalijua dhambi isipokuwa kwa torati (Warumi 7:7). Sheria ni mlezi, "ili kutuleta kwa Kristo, tupate kuhesabiwa haki kwa imani" (Wagalatia 3:24).The first use is often called the pedagogical or convicting use. The law shows God's holiness and our guilt. "By the law is the knowledge of sin" (Romans 3:20). Paul says he would not have known sin except through the law (Romans 7:7). The law is a tutor, "to bring us to Christ, that we might be justified by faith" (Galatians 3:24).

Asiyeamini hujifunza kwamba hawezi kujiokoa mwenyewe. Muumini hujifunza tena jinsi anavyohitaji neema. Sheria inafunga kila kinywa (Warumi 3:19), ili mwenye dhambi amkimbilie Kristo.The unbeliever learns that he cannot save himself. The believer learns again how much he needs grace. The law shuts every mouth (Romans 3:19), so that the sinner will flee to Christ.

Matumizi ya Pili: Uzio Unaozuia UovuThe second use: a fence that restrains evil

Matumizi ya pili ni ya kiraia. Sheria inazuia uovu katika jamii, hata miongoni mwa wasioamini. Mungu ameandika kazi ya sheria mioyoni mwa watu wote, ili dhamiri zao ziwashtaki au ziwatetee (Warumi 2:14-15). Mtawala ni mtumishi wa Mungu, asiyeuchukua upanga bure (Warumi 13:1-4). Sheria dhidi ya wizi, mauaji na ukatili, adhabu na hofu ya kuadhibiwa huzuia uovu na kufanya maisha katika jamii yawezekane. Paulo anasema sheria ni njema ikitumiwa kwa halali, kuwazuia wale wasioitii (1 Timotheo 1:8-11).The second use is the civil use. The law restrains evil in society, even among those who do not believe. God has written the work of the law on the hearts of all people, so that their consciences accuse or excuse them (Romans 2:14-15). The magistrate is God's servant, who does not bear the sword in vain (Romans 13:1-4). Laws against theft, murder and cruelty, penalties and the fear of punishment hold back wickedness and make life in society possible. Paul says the law is good when used lawfully, to restrain those who do not obey it (1 Timothy 1:8-11).

Wakristo wanapaswa kuwaombea watawala na kuheshimu serikali njema (1 Timotheo 2:1-2). Lakini sheria zinaweza kuzuia dhambi ya nje; haziwezi kubadilisha moyo.Christians should pray for rulers and honor good government (1 Timothy 2:1-2). But laws can restrain outward sin; they cannot change a heart.

Matumizi ya Tatu: Mwongozo kwa Wenye ShukraniThe third use: a guide for the thankful

Matumizi ya tatu ni kwa wale walio katika Kristo. Calvin alisema ndiyo matumizi makuu. Sheria inawafundisha waumini kile kinachompendeza Mungu, na inawahimiza kutii. Haimhukumu muumini, kwa kuwa Kristo amebeba laana yake (Wagalatia 3:13). Inamwonyesha muumini umbo la maisha yanayoota kutoka katika upendo.The third use is for those who are in Christ. Calvin said it is the principal use. The law teaches believers what pleases God, and it urges them on in obedience. It does not condemn the believer, for Christ has borne its curse (Galatians 3:13). It shows the believer the shape of the life that grows from love.

Biblia inafundisha hili mahali pengi.The Bible teaches this in many places.

• Mtunga zaburi anasema, "Jinsi ninavyoipenda sheria yako! Ni kutafakari kwangu mchana kutwa" (Zaburi 119:97).• The psalmist says, "Oh, how I love Your law! It is my meditation all the day" (Psalm 119:97).

• Yesu anasema, "Mkinipenda, mtazishika amri zangu" (Yohana 14:15).• Jesus says, "If you love Me, keep My commandments" (John 14:15).

• Yesu anasema hakuja kutangua torati na manabii, bali kutimiliza (Mathayo 5:17).• Jesus says he did not come to destroy the Law and the Prophets but to fulfill them (Matthew 5:17).

• Paulo ananukuu amri katika nyaraka zake kwa Wakristo (Warumi 13:8-10; Waefeso 6:2-3).• Paul quotes the commandments in his letters to Christians (Romans 13:8-10; Ephesians 6:2-3).

• Katika agano jipya Mungu anaandika sheria yake moyoni (Yeremia 31:33; Ezekieli 36:27), ili muumini, akiwezeshwa na Roho, afurahie kutii.• In the new covenant God writes his law on the heart (Jeremiah 31:33; Ezekiel 36:27), so that the believer, empowered by the Spirit, delights to obey.

Ungamo la Westminster, 19.6, linafundisha kwamba waumini hawako chini ya sheria kama agano la matendo, ili wahesabiwe haki au wahukumiwe nayo. Hata hivyo sheria ina faida kubwa kwao kama kanuni ya maisha. Inaonyesha mapenzi ya Mungu, inafunua dhambi yao, inawanyenyekeza, na inawaonyesha dhambi yao inastahili nini na Kristo ameteseka nini kwa ajili yao. Na 19.7 inaongeza kwamba sheria haipingani na neema, kwa kuwa Roho wa Kristo hutiisha na kuwezesha mapenzi ili yafanye kwa uhuru na kwa furaha yale ambayo mapenzi ya Mungu yanataka.The Westminster Confession, 19.6, teaches that believers are not under the law as a covenant of works, to be justified or condemned by it. Yet the law is of great use to them as a rule of life. It shows the will of God, reveals their sin, humbles them, and shows them what their sin deserves and what Christ has suffered for them. And 19.7 adds that the law is not contrary to grace, since the Spirit of Christ subdues and enables the will to do freely and cheerfully what the will of God requires.

Njia Mbili za Kuishikilia SheriaTwo ways to hold the law

Hapa ndipo kiini cha jambo. Sheria ile ile inaweza kushikiliwa kwa njia mbili. Ikishikiliwa kama agano la matendo, inasema, "Nishike kikamilifu, la sivyo ufe." Hakuna anayeweza kutimiza dai hilo, na Kristo ameshalitimiza kwa ajili ya watu wake. Ikishikiliwa kama kanuni ya maisha katika agano la neema, inasema, "Unapendwa na umekombolewa; sasa tembea katika njia ya Baba yako." Amri ni zile zile, lakini uhusiano ni tofauti kabisa. Ya kwanza ni sauti ya hakimu. Ya pili ni sauti ya baba.Here is the heart of the matter. The same law can be held in two ways. Held as a covenant of works, it says, "Keep me perfectly, or die." Nobody can meet that demand, and Christ has met it for his people. Held as a rule of life in the covenant of grace, it says, "You are loved and redeemed; now walk in the way of your Father." The commands are the same, but the relationship is entirely different. The first is the voice of a judge. The second is the voice of a father.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1 (la wapinga-sheria, antinomian): Waumini "hawako chini ya sheria bali chini ya neema" (Warumi 6:14), kwa hiyo sheria haina cha kuwaambia.Objection 1 (antinomian): Believers are "not under law but under grace" (Romans 6:14), so the law has nothing to say to them.

Neno antinomian linamaanisha "dhidi ya sheria." Wengine huko nyuma wamesema kwamba kwa kuwa Kristo amelipia dhambi zote, mwenendo wa muumini haujalishi, na kwamba kuhubiri sheria ni jambo la agano la kale. Mabishano ya Antinomian huko Massachusetts katika miaka ya 1630 na mabishano ya Marrow huko Scotland katika miaka ya 1720 ni mifano ya mjadala huu katika historia ya Kireformed.The word antinomian means "against law." Some in the past have said that because Christ has paid for all sin, a believer's conduct does not matter, and that preaching the law belongs to the old covenant. The Antinomian controversy in Massachusetts in the 1630s and the Marrow controversy in Scotland in the 1720s are examples of this debate in Reformed history.

Jibu letu. Warumi 6:14 inafundisha kwamba dhambi haitamtawala muumini, kwa sababu hayuko tena chini ya sheria kama agano la matendo. Mstari unaofuata unauliza, "Tufanye dhambi, kwa kuwa hatuko chini ya sheria, bali chini ya neema? Hasha!" (Warumi 6:15). Yohana anasema, "Maana huku ndiko kumpenda Mungu, yaani, kuzishika amri zake" (1 Yohana 5:3). Imani isiyozaa utii imekufa (Yakobo 2:17). Paulo anafundisha kwamba tumeokolewa kwa neema, "si kwa matendo," na tumeumbwa katika Kristo Yesu "kwa matendo mema" (Waefeso 2:8-10). Neema haibatilishi sheria. Inaiandika moyoni.Our answer. Romans 6:14 teaches that sin shall not rule over the believer, because he is no longer under the law as a covenant of works. The next verse asks, "Shall we sin because we are not under law but under grace? Certainly not!" (Romans 6:15). John says, "For this is the love of God, that we keep His commandments" (1 John 5:3). Faith that does not produce obedience is dead (James 2:17). Paul teaches that we are saved by grace, "not of works," and created in Christ Jesus "for good works" (Ephesians 2:8-10). Grace does not cancel the law. It writes the law on the heart.

Pingamizi la 2 (la baadhi ya Walutheri na walimu wengine): Matumizi ya tatu yanawarudisha waumini chini ya sheria na kuificha injili.Objection 2 (some Lutheran and other teachers): The third use puts believers back under the law and hides the gospel.

Baadhi ya walimu wa Kilutheri wameogopa kwamba "matumizi ya tatu" yanaleta kujitegemea kwa sheria (legalism) kupitia mlango wa nyuma. Wanahistoria wanabainisha kwamba Luther alisema mara nyingi zaidi juu ya sheria kama nyundo inayotusukuma kwa Kristo, na Calvin alisema zaidi juu ya matumizi ya sheria ya kuongoza. Kwa hiyo wengine wanasema juu ya tofauti kati ya Luther na Calvin. Tunapaswa kuieleza kwa haki. Luther na Calvin walikubaliana kwamba sheria inahukumu na kwamba Kristo peke yake ndiye anayeokoa. Kitabu cha baadaye cha Kilutheri, Formula of Concord (1577), pia kilifundisha matumizi ya sheria kwa waumini. Tofauti ni hasa ya msisitizo na ya mabishano ambayo kila mmoja alikabili.Some Lutheran teachers have worried that a "third use" brings legalism through the back door. Historians note that Luther spoke most often of the law as a hammer that drives us to Christ, and Calvin spoke more of the law's guiding use. Some therefore speak of a difference between Luther and Calvin. We should state it fairly. Luther and Calvin agreed that the law convicts and that Christ alone saves. The later Lutheran Formula of Concord (1577) also taught a use of the law for believers. The difference is chiefly one of emphasis and of the controversies each faced.

Jibu letu. Matumizi ya tatu hayamweki muumini chini ya laana ya sheria. Sheria inashikiliwa mkononi mwa Mpatanishi na kutiiwa kwa nguvu ya Roho, kwa shukrani. Katekisimu ya Heidelberg inaonyesha mpangilio: neema inakuja kwanza na shukrani inafuata. Sheria na injili lazima zitofautishwe, na lazima pia zishikiliwe pamoja. Mchungaji anayehubiri injili peke yake bila sheria anawaacha watu wake bila kioo na bila njia. Mchungaji anayehubiri sheria peke yake anawaacha bila tumaini.Our answer. The third use does not put the believer under the law's curse. The law is held in the hand of the Mediator and obeyed in the strength of the Spirit, out of gratitude. The Heidelberg Catechism shows the order: grace comes first and gratitude follows. Law and gospel must be distinguished, and they must also be held together. A pastor who preaches only the gospel without the law leaves his people without a mirror and without a path. A pastor who preaches only the law leaves them without hope.

Pingamizi la 3 (la baadhi ya walimu wa kiinjili na wa mafundisho ya vipindi): Waumini wako chini ya "sheria ya Kristo" na si sheria ya Musa, kwa hiyo Amri Kumi hazifungi tena.Objection 3 (some evangelical and dispensational teachers): Believers are under "the law of Christ" and not the law of Moses, so the Ten Commandments no longer bind.

Baadhi ya walimu wa Biblia wanaelekeza Warumi 6:14, Wagalatia 3:25 na 1 Wakorintho 9:21, na kufundisha kwamba sheria ya Musa imekwisha kwa Mkristo na kwamba muumini ana sheria mpya ya Kristo mahali pake.Some Bible teachers point to Romans 6:14, Galatians 3:25 and 1 Corinthians 9:21, and teach that the Mosaic law has ended for the Christian and that the believer has a new law of Christ in its place.

Jibu letu. Tunakubali kwamba sehemu za sherehe na za kiraia za sheria ya Musa zilikwisha, kama Kipindi cha 4 kilivyoeleza. Lakini sheria ya maadili haijawahi kubatilishwa. Yesu alisema alikuja kutimiliza, si kutangua, torati (Mathayo 5:17). Yesu alifupisha sheria katika amri mbili za upendo (Mathayo 22:37-40), na Paulo anasema upendo ni utimilifu wa sheria (Warumi 13:8-10). Paulo anatumia amri ya tano, "Waheshimu baba yako na mama yako," pamoja na ahadi yake, katika barua kwa kanisa la Kikristo (Waefeso 6:2). "Sheria ya Kristo" ikimaanisha chochote, hakika hairuhusu yale ambayo sheria ya maadili inakataza. Hizo mbili si wapinzani.Our answer. We agree that the ceremonial and civil parts of the Mosaic law ended, as Unit 4 explained. But the moral law has never been cancelled. Jesus said he came to fulfill, not destroy, the Law (Matthew 5:17). Jesus summed up the law in two commands of love (Matthew 22:37-40), and Paul says love is the fulfillment of the law (Romans 13:8-10). Paul uses the fifth commandment, "Honor your father and mother," with its promise, in a letter to a Christian church (Ephesians 6:2). Whatever the "law of Christ" means, it surely does not allow what the moral law forbids. The two are not rivals.

Pingamizi la 4: Ikiwa hakuna anayeweza kuishika sheria, kwa nini kuihubiri kwa ukali hivyo?Objection 4: If no one can keep the law, why preach it so strictly?

Katekisimu ya Heidelberg inauliza swali hili (Swali la 115). Jibu lake ni kwamba sheria inahubiriwa ili, maisha yote, tuone zaidi na zaidi jinsi asili yetu ilivyo ya dhambi na tutafute msamaha na haki katika Kristo, na ili tuendelee kuomba upya wa Roho tunapokimbilia lengo la ukamilifu.The Heidelberg Catechism asks this question (Question 115). Its answer is that the law is preached so that, throughout life, we may increasingly see how sinful our nature is and may seek forgiveness and righteousness in Christ, and that we may keep praying for the Spirit's renewal as we press toward the goal of perfection.

Kuhubiri Sheria na Injili PamojaPreaching the Law and the Gospel Together

Kwa vitendo, mahubiri mwaminifu katika utamaduni wa Kireformed kwa kawaida huwa na yote mawili. Mchungaji hulifungua andiko na kuonyesha Mungu anachotaka, kisha kuonyesha jinsi Kristo alivyolitimiza na jinsi Roho wake anavyowawezesha watu wake. Makosa mawili lazima yaepukwe.In practice, a faithful sermon in the Reformed tradition usually has both. The pastor opens the text and shows what God requires, and then shows how Christ has fulfilled it and how his Spirit enables his people. Two mistakes must be avoided.

• Kuhubiri maadili tu (moralism) huhubiri wajibu peke yake. Huwaambia watu wawe bora bila kuwaambia habari za Mwokozi. Matokeo ni kiburi au kukata tamaa.• Moralism preaches only duty. It tells people to be better without telling them of the Savior. The result is pride or despair.

• Neema ya bei rahisi (cheap grace) huhubiri faraja peke yake. Huwaambia watu wamesamehewa bila kuwaambia msamaha ni wa nini. Matokeo ni kutojali.• Cheap grace preaches only comfort. It tells people they are forgiven without telling them what forgiveness is for. The result is carelessness.

Calvin na Wapuritani walihubiri yote mawili. Tunapohubiri amri, tunazihubiri katika nuru ya msalaba, na tunapohubiri msalaba, hatuachi wito wake wa maisha mapya. Kuhubiri kunajadiliwa zaidi katika kozi "Huduma ya Kichungaji ya Kireformed, Kuhubiri na Misheni."Calvin and the Puritans preached both. When we preach the commands, we preach them in the light of the cross, and when we preach the cross, we do not leave out its call to a new life. Preaching is treated further in the course "Reformed Pastoral Ministry, Preaching, and Missions."

Matumizi ya KichungajiPastoral Application

Mfanyabiashara wa duka katika kanisa lako amekuwa Mkristo kwa miaka miwili. Katika mazungumzo anasema, "Mchungaji, mimi niko chini ya neema, si chini ya sheria. Dhambi zangu zimesamehewa. Mambo madogo kama kumpa mteja kidogo kuliko anachokilipia, hayo yamefunikwa na neema." Shemasi amekuletea taarifa kimya kimya kwamba jambo hili linatendeka.A shopkeeper in your congregation has been a Christian for two years. In conversation he says, "Pastor, I am under grace, not under law. My sins are forgiven. Little things like giving a customer a bit less than they pay for, that is covered by grace." A deacon has quietly reported to you that this is happening.

Mchungaji mwenye hekima haanzi kwa kukemea, lakini hapuuzi jambo hilo pia. Kwanza, anazungumza na mtu huyo peke yake na kwa upole, na kumwomba asome pamoja naye Warumi 6:1-2 na 6:15. Pili, anamkumbusha injili kabla ya kusema juu ya amri: Kristo amelipa kila dhambi, na hiyo ndiyo sababu hasa muumini anataka kuwa huru kutoka dhambini. Tatu, anafungua amri ya nane, "Usiibe" (Kutoka 20:15), na mafundisho ya Katekisimu ya Heidelberg kwamba inakataza hila katika biashara, na kumwonyesha mtu huyo kwamba sheria sasa inasema kama mwongozo kutoka kwa Baba yake. Nne, anamwelekeza kwa Zakayo, ambaye, baada ya kukutana na Kristo, aliahidi kulipa mara nne ya kile alichochukua isivyo haki (Luka 19:8), na kumwalika mtu huyo kurekebisha mambo. Mwishowe, anaomba pamoja naye kwamba Roho aandike sheria moyoni mwake. Mtu huyo asiposikia, mchungaji anajua kwamba wazee wa kanisa wanaweza kuhitaji kulishughulikia jambo hilo, kama kipindi "Nidhamu ya Kanisa na Uanachama" kinavyoeleza.A wise pastor does not begin with a rebuke, but he does not ignore the matter either. First, he speaks with the man alone and with kindness, and he asks him to read Romans 6:1-2 and 6:15 together with him. Second, he reminds him of the gospel before he speaks of the commandment: Christ has paid for every sin, and that is exactly why a believer wants to be free from sin. Third, he opens the eighth commandment, "You shall not steal" (Exodus 20:15), and the Heidelberg Catechism's teaching that it forbids cheating in trade, and he shows the man that the law now speaks as a guide from his Father. Fourth, he points to Zacchaeus, who, after meeting Christ, promised to repay fourfold what he had taken wrongly (Luke 19:8), and he invites the man to make things right. Last, he prays with him that the Spirit would write the law on his heart. If the man will not listen, the pastor knows that the elders may need to take up the matter, as the unit "Church Discipline and Membership" explains.

MuhtasariSummary

Sheria ni mapenzi matakatifu ya Mungu, yaliyofupishwa katika upendo kwa Mungu na jirani; injili ni habari njema ya yale ambayo Kristo amefanya. Vyote viwili ni Neno la Mungu na lazima vihubiriwe. Katekisimu ya Heidelberg inafundisha hatia, neema na shukrani, na Amri Kumi zake zinaonekana kama mwongozo wa maisha ya shukrani. Calvin alifundisha matumizi matatu ya sheria: inaonyesha dhambi na kutusukuma kwa Kristo, inazuia uovu katika jamii, na inawaongoza waumini katika njia inayompendeza Mungu. Ungamo la Westminster linaongeza kwamba waumini hawako chini ya sheria kama agano la matendo, lakini ina faida kubwa kwao kama kanuni ya maisha. Pingamizi za wapinga-sheria, za baadhi ya Walutheri na za baadhi ya wainjilisti zinajibiwa kutoka katika Maandiko. Mchungaji mwaminifu anahubiri sheria katika nuru ya msalaba na injili pamoja na wito wake wa maisha mapya.The law is God's holy will, summed up in love for God and neighbor; the gospel is the good news of what Christ has done. Both are God's Word and must be preached. The Heidelberg Catechism teaches guilt, grace and gratitude, and its Ten Commandments appear as the guide of a grateful life. Calvin taught three uses of the law: it shows sin and drives us to Christ, it restrains evil in society, and it guides believers in the way that pleases God. The Westminster Confession adds that believers are not under the law as a covenant of works, but it is of great use to them as a rule of life. Objections from antinomians, some Lutherans and some evangelicals are answered from Scripture. A faithful pastor preaches the law in the light of the cross and the gospel with its call to a new life.

Usomaji ZaidiFurther Reading

• Katekisimu ya Heidelberg (The Heidelberg Catechism) (1563), Maswali ya 2 hadi 4, 92 hadi 115.• The Heidelberg Catechism (1563), Questions 2 to 4, 92 to 115.

• Ungamo la Imani la Westminster (The Westminster Confession of Faith), sura ya 19 (1646).• The Westminster Confession of Faith, chapter 19 (1646).

• Katekisimu Kubwa ya Westminster (The Westminster Larger Catechism), Maswali ya 93 hadi 97, na Katekisimu Fupi (Shorter Catechism), Swali la 42 (1647).• The Westminster Larger Catechism, Questions 93 to 97, and the Shorter Catechism, Question 42 (1647).

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo), Kitabu cha 2, sura ya 7 (tafsiri ya Beveridge, 1845).• John Calvin, Institutes of the Christian Religion, Book 2, chapter 7 (Beveridge translation, 1845).

• Ursinus, Commentary on the Heidelberg Catechism (Ufafanuzi wa Katekisimu ya Heidelberg), juu ya sheria na injili.• Ursinus, Commentary on the Heidelberg Catechism, on the law and the gospel.

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo) (1872-73), juu ya matumizi ya sheria.• Charles Hodge, Systematic Theology (1872-73), on the uses of the law.

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