Teolojia ya Agano, Maandiko na Maungamo ya Kireformed — Sehemu ya 9: Kusoma Maandiko kwa Njia ya Kireformed: Kisarufi-Kihistoria na Lenye Kristo KatikatiCovenant Theology, Scripture, and Reformed Confessions — Unit 9: Reading Scripture the Reformed Way: Grammatical-Historical and Christ-Centered

Mstari MkuuKey Verse

"Akaanza kutoka Musa na manabii wote, akawafasiria katika maandiko yote mambo yaliyomhusu yeye mwenyewe." (Luka 24:27, SUV)"And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself." (Luke 24:27, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini kanisa linaloshikilia Maandiko peke yake pia linahitaji njia ya ufasiri.1. Explain why a church that holds to Scripture alone also needs a method of interpretation.

2. Kueleza njia ya kisarufi-kihistoria (grammatical-historical method) na kuorodhesha kanuni zake tano, ikiwemo kanuni ya Ungamo la Westminster kwamba Maandiko hujifasiri yenyewe.2. Describe the grammatical-historical method and list five of its principles, including the Westminster Confession's rule that Scripture interprets Scripture.

3. Kueleza maana ya kusoma Biblia ikiwa na Kristo katikati, na kutaja njia ambazo Kristo hupatikana katika Agano la Kale.3. Explain what it means to read the Bible as Christ-centered, and name ways in which Christ is found in the Old Testament.

4. Kutaja pingamizi za wasomaji wa kihistoria-kikosoaji (historical-critical), wa mafundisho ya vipindi (dispensational) na wengine kwa haki, na kuzijibu kutoka upande wa Kireformed.4. State objections from historical-critical, dispensational and other readers fairly, and answer them from the Reformed side.

5. Kueleza mfuatano rahisi wa kutoka kwenye andiko hadi mahubiri yaliyo mwaminifu kwa kifungu na kwa Kristo.5. Describe a simple sequence for moving from a text to a sermon that is faithful to the passage and to Christ.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Kireformed na Kipresbiteri, kwa ajili ya wanafunzi wanaoshiriki utamaduni huo. Ni kozi ya kihafidhina na inayofuata maungamo ya imani. Tunashikilia kwamba Biblia ni Neno la Mungu lililopuliziwa na lisilo na kosa. Kwa sababu tunashikilia hili, tunataka kuisoma vizuri. Pale wengine wanaposoma tofauti tunaeleza mtazamo wao kwa haki kisha kujibu, kama Maandiko yasemavyo, "Jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:21). Kozi ya CTS ya hermeneutiki (hermeneutics) inatoa utangulizi wa jumla wa ufasiri. Kipindi hiki kinaonyesha jinsi utamaduni wa Kireformed ulivyosoma Biblia na kwa nini.This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it. It is conservative and confessional. We hold that the Bible is the inspired and inerrant Word of God. Because we hold this, we want to read it well. Where others read differently we state their view fairly and then answer, as Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21). The CTS course in hermeneutics gives a general introduction to interpretation. This unit shows how the Reformed tradition has read the Bible and why.

Kwa Nini Njia InahitajikaWhy a Method Is Needed

Kipindi cha 6 kilifundisha kwamba Maandiko peke yake ndiyo kipimo cha mwisho. Lakini kipimo lazima kisomwe. Watu wawili ambao wote husema "Biblia inasema" wanaweza kumaanisha mambo yanayopingana. Wanamatengenezo waliliona hili wazi. Walipokataa mamlaka ya kanisa kuamua maana ya Maandiko, ilibidi waseme jinsi Maandiko yangeweza kueleweka. Jibu lao halikuwa kwamba kila mtu anaweza kufanya Biblia imaanishe apendavyo. Lilikuwa kwamba Biblia ina maana, iliyowekwa na Mungu kupitia waandishi wa kibinadamu, na kwamba maana hii inaweza kupatikana kwa uchunguzi wa uaminifu, kwa kulinganisha Maandiko na Maandiko, na kwa msaada wa Roho Mtakatifu.Unit 6 taught that Scripture alone is the final norm. But a norm must be read. Two people who both say "the Bible says" can mean opposite things. The Reformers saw this clearly. When they rejected the authority of the church to decide the meaning of Scripture, they had to say how Scripture could be understood. Their answer was not that every person may make the Bible mean what he likes. It was that the Bible has a meaning, put there by God through the human authors, and that this meaning can be found by honest study, by comparing Scripture with Scripture, and by the help of the Holy Spirit.

Ungamo la Westminster linasema kwamba kanuni isiyokosea ya kufasiri Maandiko ni Maandiko yenyewe (1.9). Ungamo la Pili la Helvetia linafundisha vivyo hivyo. Kwa hiyo njia si nyongeza ya fundisho la Maandiko. Inatokana nalo. Ikiwa Mungu amesema kwa maneno ya kibinadamu, basi tunapaswa kusikiliza maneno hayo kama yalivyosemwa.The Westminster Confession says that the infallible rule for interpreting Scripture is Scripture itself (1.9). The Second Helvetic Confession teaches the same. Method is therefore not an addition to the doctrine of Scripture. It follows from it. If God has spoken in human words, then we must listen to those words as they were spoken.

Maana Wazi Dhidi ya Maana NneThe Plain Sense Against the Fourfold Sense

Katika Zama za Kati walimu wengi walisoma Biblia kwa maana nne: ya halisi, ya mfano (allegorical, kile cha kuamini), ya maadili (kile cha kufanya) na ya anagogical (kile cha kutumainia). Baadhi ya hili lilikuwa na manufaa, na walimu wakuu wa Zama za Kati walimpenda Kristo. Lakini mfumo huo ungeweza kutumiwa vibaya. Wahubiri wangeweza kupata karibu kitu chochote katika mstari wowote kwa kuuita mfano. Maana kisha ilitoka katika mawazo ya mhubiri, si katika andiko.In the Middle Ages many teachers read the Bible in four senses: the literal, the allegorical (what to believe), the moral (what to do) and the anagogical (what to hope for). Some of this was useful, and the great medieval teachers loved Christ. But the system could be abused. Preachers could find almost anything in any verse by calling it an allegory. The meaning then came from the preacher's imagination, not from the text.

Luther na Calvin wote waligeuka kutoka njia hii ya kusoma kuelekea maana wazi ya andiko. Calvin, katika ufafanuzi wake juu ya Wagalatia 4, alikosoa jinsi walimu wa awali walivyosuka mifano kutoka Maandiko. Wanahistoria wa ufasiri wanabainisha, kwa haki, kwamba Wanamatengenezo bado walijifunza mengi kutoka kwa wafafanuzi wa Zama za Kati na wa kanisa la kwanza na hawakulitupa zamani. Lakini mwelekeo ulikuwa wazi: maana ya kifungu ni maana ambayo Mungu na mwandishi wa kibinadamu waliweka katika maneno.Luther and Calvin both turned away from this way of reading toward the plain sense of the text. Calvin, in his comment on Galatians 4, criticized the way earlier teachers had spun allegories out of Scripture. Historians of interpretation point out, fairly, that the Reformers still learned much from the medieval and early church commentators and did not throw the past away. But the direction was clear: the meaning of a passage is the meaning that God and the human author put into the words.

Ungamo la Westminster linaeleza matokeo kwa msemo maarufu. Linasema, ikiwa kuna swali juu ya maana ya kweli na kamili ya andiko lolote, maana hiyo "si nyingi, bali moja," na inaweza kutafutwa na kujulikana kwa mahali pengine panaposema kwa uwazi zaidi (1.9). Andiko halina maana mia moja zilizofichwa. Lina maana moja, ambayo inaweza kuwa tajiri na kufikia matumizi mengi. Hii ndiyo kanuni nyuma ya njia ya kisarufi-kihistoria.The Westminster Confession states the result in a famous phrase. When there is a question about the true and full sense of any Scripture, it says, that sense "is not manifold, but one," and it may be searched and known by other places that speak more clearly (1.9). A text does not have a hundred hidden meanings. It has one meaning, which may be rich and may reach to many applications. This is the principle behind the grammatical-historical method.

Njia ya Kisarufi-KihistoriaThe Grammatical-Historical Method

Jina lina sehemu mbili. "Kisarufi" inamaanisha tunasoma maneno: maana yake, sarufi yake na matumizi yake katika sentensi. "Kihistoria" inamaanisha tunasoma mazingira: nani aliandika kifungu, kwa nani, lini, na kwa nini. Hizi ndizo kanuni kuu.The name has two parts. "Grammatical" means that we study the words: their meaning, their grammar and their use in the sentence. "Historical" means that we study the setting: who wrote the passage, to whom, when, and why. Here are the main principles.

1. Soma lugha za asili, au tumia wale waliozisoma. Ungamo la Westminster linasema kwamba Agano la Kale kwa Kiebrania na Agano Jipya kwa Kiyunani, yaliyopuliziwa na Mungu, ndiyo Maandiko halisi, na kwamba watu wa Mungu lazima waweze kuwa nayo katika lugha yao wenyewe kwa tafsiri (1.8). Wachungaji wanaoweza kutumia Kiebrania na Kiyunani wanapaswa kufanya hivyo. Wengine wanapaswa kulinganisha tafsiri za uaminifu na kutumia tafsiri nzuri za ufafanuzi (commentaries).1. Study the original languages, or use those who have. The Westminster Confession says that the Old Testament in Hebrew and the New Testament in Greek, inspired by God, are the authentic Scripture, and that the people of God must be able to have it in their own language through translation (1.8). Pastors who can use Hebrew and Greek should do so. Others should compare faithful translations and use good commentaries.

2. Soma kifungu katika muktadha wake. Mstari ni wa aya, aya ni ya kitabu, na kitabu ni cha Biblia nzima. Makosa mengi katika kuhubiri hutokana na kuuondoa mstari katika mazingira yake.2. Read the passage in its context. A verse belongs to a paragraph, the paragraph to a book, and the book to the whole Bible. Most errors in preaching come from lifting a verse out of its setting.

3. Heshimu aina ya uandishi (genre). Biblia ina sheria, masimulizi, ushairi, hekima, unabii, injili, barua na maandishi ya mafunuo (apocalyptic). Kila moja ina kanuni zake. Methali ni usemi wa hekima na si ahadi isiyo na ubaguzi. Zaburi ya maombolezo ni ushairi na hutumia picha kali. Unabii unaweza kusema kwa alama. Maana wazi ya kifungu inajumuisha tamathali zake za usemi. Yesu aliposema, "Mimi ni mlango" (Yohana 10:9), hakuna aliyefikiri kwamba alitengenezwa kwa mbao.3. Respect the genre. The Bible contains law, narrative, poetry, wisdom, prophecy, gospel, letters and apocalyptic. Each has its own rules. A proverb is a wise saying and not a promise without exceptions. A psalm of lament is poetry and uses strong images. A prophecy may speak in symbols. The plain sense of a passage includes its figures of speech. When Jesus said, "I am the door" (John 10:9), nobody thought that He was made of wood.

4. Tafuta maana aliyokusudia mwandishi. Tunauliza mwandishi alimaanisha nini na wasikilizaji wa kwanza wangemwelewa vipi. Hatuanzi kwa kuuliza andiko linamaanisha nini kwangu.4. Seek the author's intended meaning. We ask what the writer meant and how the first hearers would have understood him. We do not begin by asking what the text means to me.

5. Acha Maandiko yajifasiri yenyewe. Vifungu vilivyo wazi zaidi vinaeleza visivyo wazi sana. Hakuna ufasiri unaoruhusiwa kupingana na mafundisho mengine yaliyo wazi ya Biblia, kwa sababu Mungu ni mwandishi wa yote na hawezi kujipinga mwenyewe. Hili wakati mwingine huitwa mlinganisho wa Maandiko, au wa imani (analogy of Scripture, or of faith).5. Let Scripture interpret Scripture. The clearer passages explain the less clear. No interpretation may contradict another clear teaching of the Bible, because God is the author of the whole and cannot contradict Himself. This is sometimes called the analogy of Scripture, or of faith.

6. Mtegemee Roho Mtakatifu. Ungamo linafundisha kwamba tunasadikishwa juu ya mamlaka ya Biblia na Roho, na kwamba ufahamu wa Neno unaookoa unahitaji kuangazwa ndani na Roho (1.5, 1.6). Mtunga zaburi anaomba, "Unifumbue macho yangu, niyatazame maajabu yatokayo katika sheria yako" (Zaburi 119:18). Paulo anasema kwamba mtu wa tabia ya asili hayakubali mambo ya Roho wa Mungu (1 Wakorintho 2:14). Njia bila sala ni kavu. Sala bila njia ni ya kutojali.6. Depend on the Holy Spirit. The Confession teaches that we are convinced of the Bible's authority by the Spirit, and that saving understanding of the Word needs the inward illumination of the Spirit (1.5, 1.6). The psalmist prays, "Open my eyes, that I may see Wondrous things from Your law" (Psalm 119:18). Paul says that the natural man does not receive the things of the Spirit of God (1 Corinthians 2:14). Method without prayer is dry. Prayer without method is careless.

Kwa pamoja, kanuni hizi zina matokeo ya unyenyekevu. Zinamweka mhubiri chini ya andiko. Hivi ndivyo walivyofanya wasaidizi wa Ezra waliposoma Sheria kwa watu: "Wakasoma katika kile kitabu katika torati ya Mungu, waziwazi; wakaeleza maana yake, wakawafahamisha wasomao" (Nehemia 8:8).Together these principles have a humble result. They put the preacher under the text. This is also what Ezra's helpers did when they read the Law to the people: "So they read distinctly from the book, in the Law of God; and they gave the sense, and helped them to understand the reading" (Nehemiah 8:8).

Kusoma Kukiwa na Kristo KatikatiReading Christ-Centered

Utamaduni wa Kireformed unaongeza jambo ambalo si kinyume cha njia hii bali linaikamilisha. Tunaisoma Biblia nzima kama hadithi ya Kristo na ya agano la neema linalofikia utimilifu wake ndani yake.The Reformed tradition adds something that is not contrary to this method but completes it. We read the whole Bible as the story of Christ and of the covenant of grace that comes to its fulfilment in Him.

Bwana wetu mwenyewe alitufundisha kusoma hivi. Njiani kwenda Emau, "akaanza kutoka Musa na manabii wote, akawafasiria katika maandiko yote mambo yaliyomhusu yeye mwenyewe" (Luka 24:27). Baadaye aliwaambia wanafunzi kwamba kila kitu kilichoandikwa juu yake katika torati ya Musa, manabii na zaburi lazima kitimie (Luka 24:44). Aliwaambia wakosoaji wake, "Mwayachunguza maandiko... nayo ndiyo yanayonishuhudia" (Yohana 5:39). Filipo alianza kutoka Isaya 53 na kumhubiria Yesu yule ofisa wa Ethiopia (Matendo 8:35). Paulo anasema kwamba Kristo ni mwisho wa torati, ili kila aaminiye ahesabiwe haki (Warumi 10:4), na kwamba ahadi zote za Mungu zinapata "Ndiyo" yake ndani yake (2 Wakorintho 1:20). Waraka kwa Waebrania unaanza kwa kusema kwamba Mungu, aliyenena zamani kwa njia nyingi kupitia manabii, ametuambia katika siku hizi za mwisho kwa Mwana (Waebrania 1:1-2).Our Lord Himself taught us to read this way. On the road to Emmaus, "beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself" (Luke 24:27). Later He told the disciples that everything written about Him in the Law of Moses, the Prophets and the Psalms must be fulfilled (Luke 24:44). He said to His critics, "You search the Scriptures... these are they which testify of Me" (John 5:39). Philip began from Isaiah 53 and preached Jesus to the Ethiopian official (Acts 8:35). Paul says that Christ is the end of the law for righteousness to everyone who believes (Romans 10:4), and that all the promises of God find their "Yes" in Him (2 Corinthians 1:20). The letter to the Hebrews opens by saying that God, who spoke in many ways by the prophets, has in these last days spoken to us by His Son (Hebrews 1:1-2).

Hivi ndivyo mitume walivyosoma Agano la Kale. Linaendana na teolojia ya agano ya kozi hii, ambamo mpango mmoja wa neema wa Mungu unapita kutoka Mwanzo hadi Ufunuo (tazama kipindi "Agano la Neema, Kuanzia Adamu hadi Kristo"). Agano la Kale si dini tofauti. Ni injili ile ile katika ahadi, kama Agano Jipya ni injili ile ile katika utimilifu.This is how the apostles read the Old Testament. It fits the covenant theology of this course, in which God's one plan of grace runs from Genesis to Revelation (see the unit "The Covenant of Grace from Adam to Christ"). The Old Testament is not a different religion. It is the same gospel in promise, as the New Testament is the same gospel in fulfilment.

Jinsi Kristo Anavyopatikana katika Agano la KaleHow Christ is found in the Old Testament

Wafasiri makini wa Kireformed husema juu ya njia kadhaa, na kila moja imejengwa juu ya andiko na kuthibitishwa na Agano Jipya.Careful Reformed interpreters speak of several ways, and each is grounded in the text and confirmed by the New Testament.

• Ahadi. Mungu aliahidi mkombozi tangu mwanzo, kama katika Mwanzo 3:15, na kuifanya upya ahadi kwa Ibrahimu, kwa Daudi na kupitia manabii.• Promise. God promised a deliverer from the beginning, as in Genesis 3:15, and renewed the promise to Abraham, to David and through the prophets.

• Kielelezo (type). Kielelezo ni mtu, tukio au taasisi ambayo Mungu aliibuni kuelekeza mbele kwa Kristo. Paulo anamwita Adamu "mfano wake yeye atakayekuja" (Warumi 5:14). Paulo anasema Kristo, Pasaka yetu, amekwisha kuchinjwa (1 Wakorintho 5:7), na Waebrania inaeleza kwamba dhabihu na ukuhani vilikuwa vivuli vya mambo mema yajayo (Waebrania 10:1). Vielelezo ni vya kweli kwa sababu Mungu aliviumba hivyo, na tunaweza kuwa na hakika navyo Agano Jipya linaposema hivyo.• Type. A type is a person, event or institution that God designed to point forward to Christ. Paul calls Adam "a type of Him who was to come" (Romans 5:14). Paul says that Christ our Passover was sacrificed for us (1 Corinthians 5:7), and Hebrews explains that the sacrifices and the priesthood were shadows of the good things to come (Hebrews 10:1). Types are real because God made them so, and we can be sure of them when the New Testament says so.

• Unabii. Vifungu kama Zaburi 22 na Isaya 53 vinasema juu ya mateso na utukufu wa Masihi.• Prophecy. Passages such as Psalm 22 and Isaiah 53 speak of the suffering and glory of the Messiah.

• Mfano na tofauti. Historia ya Israeli inaonyesha watu na wafalme wanaoshindwa, na hivyo inaleta hitaji la nabii, kuhani na mfalme mkuu zaidi, ambaye ni Kristo.• Pattern and contrast. The history of Israel shows people and kings who fail, and so creates a need for a greater prophet, priest and king, who is Christ.

• Utimilifu. Kila uzi wa agano unafikia lengo lake ndani yake.• Fulfilment. Every strand of the covenant reaches its goal in Him.

Ulinzi dhidi ya Matumizi MabayaThe guard against abuse

Usomaji wenye Kristo katikati lazima udhibitiwe na njia ya kwanza. Tabia ya zamani na ya kusikitisha ni kugeuza kila undani wa hadithi kuwa alama ya Kristo, hata kamba au rangi ikawa mahubiri juu ya msalaba. Hii ni mfano wa zamani katika vazi jipya, na inaondoa maana kutoka kwenye mawazo ya mhubiri. Mpangilio sahihi ni huu: kwanza uliza kifungu kilimaanisha nini katika mazingira yake; kisha uliza kinasimama wapi katika historia ya ukombozi; kisha uliza kinaelekezaje mbele kwa Kristo au kinapata jibu lake ndani yake. Agano Jipya likitaja kielelezo, tunaweza kukihubiri kwa ujasiri. Lisipofanya hivyo, tunapaswa kusema kwa tahadhari na kuonyesha sababu zetu.A Christ-centered reading must be restrained by the first method. An old and sad habit is to turn every detail of a story into a symbol of Christ, so that a rope or a color becomes a sermon on the cross. This is the old allegory in a new coat, and it takes the meaning from the preacher's imagination. The right order is this: first ask what the passage meant in its own setting; then ask where it stands in the history of redemption; then ask how it points forward to Christ or finds its answer in Him. If the New Testament names a type, we may preach it with confidence. If it does not, we should speak with caution and show our reasons.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Usomaji wa kihistoria-kikosoaji unasema Agano la Kale lazima lisomwe kwa masharti yake yenyewe tu.Objection 1: Historical-critical reading says the Old Testament must be read only on its own terms.

Wasomi wengi wanashikilia kwamba kila andiko lilimaanisha tu yale ambayo mwandishi wake wa kibinadamu na wasikilizaji wa kwanza walielewa. Kumsoma Kristo ndani ya Agano la Kale, wanasema, ni kurudisha mawazo ya baadaye ndani ya maandiko ya awali.Many scholars hold that each text meant only what its human author and first audience understood. To read Christ into the Old Testament, they say, is to read later ideas back into earlier texts.

Jibu letu. Tunakubali kwamba lazima tuanze na yale mwandishi aliyomaanisha, na tunafanya hivyo. Lakini tunakana kwamba hilo ndilo jambo lote. Maandiko yanasema kwamba "unabii wo wote wa Maandiko hautokani na ufafanuzi wa mtu mwenyewe" na kwamba watu walinena wakisukumwa na Roho Mtakatifu (2 Petro 1:20-21). Biblia ina waandishi wawili, Mungu na mwandishi wa kibinadamu, na mwandishi wa kimungu alijua hadithi yote alipotoa kila sehemu. Mitume walisoma Agano la Kale kama linaloelekeza kwa Kristo, na walifanya hivyo kwa mamlaka ya Kristo mwenyewe. Tukikubali mafundisho yao, tunaweza kusoma kama walivyosoma.Our answer. We agree that we must begin with what the author meant, and we do. But we deny that this is the whole matter. Scripture says that "no prophecy of Scripture is of any private interpretation" and that men spoke as they were moved by the Holy Spirit (2 Peter 1:20-21). The Bible has two authors, God and the human writer, and the divine author knew the whole story when He gave each part. The apostles read the Old Testament as pointing to Christ, and they did so on the authority of Christ Himself. If we accept their teaching, we may read as they did.

Pingamizi la 2: Usomaji halisi usioyumba unahitaji ahadi za Agano la Kale zitimizwe kama zilivyoandikwa.Objection 2: A consistent literal reading requires that Old Testament promises be fulfilled as they were written.

Wakristo wa mafundisho ya vipindi wanashikilia kwamba usomaji wazi wa manabii, hasa kuhusu Israeli, nchi na hekalu, lazima uhifadhiwe hata pale hii si jinsi Agano Jipya linavyozitumia. Wanasema kwamba usomaji wenye Kristo katikati na wa kiagano unazifanya za kiroho (spiritualize) maandiko.Dispensational Christians hold that a plain reading of the prophets, especially about Israel, land and temple, must be kept even when this is not how the New Testament uses them. They say that Christ-centered and covenantal readings spiritualize the text.

Jibu letu. Tunaheshimu hamu yao ya kuchukua Biblia kwa neno lake, nasi pia tunashikilia maana wazi. Lakini maana wazi inajumuisha njia ambayo waandishi waliopuliziwa wenyewe wanaeleza ahadi. Yakobo anasoma ahadi juu ya kujengwa upya kwa hema la Daudi kama iliyotimizwa katika watu wa Mataifa kuja kwa Kristo (Matendo 15:15-17), na Paulo anasema kwamba walio wa imani ndio watoto wa Ibrahimu (Wagalatia 3:7). Kipindi "Maagano ya Kale na Mapya: Mwendelezo na Tofauti" kinaeleza mtazamo wa mafundisho ya vipindi kikamilifu na kuujibu. Hapa tunasema tu kwamba kuwa halisi kunamaanisha kufuata kile andiko linachosema, kwa njia ambayo andiko limekusudiwa, ikiwa ni pamoja na tamathali zake na utimilifu wake katika Kristo.Our answer. We honor their wish to take the Bible at its word, and we also hold to the plain sense. But a plain sense includes the way the inspired writers themselves explain the promises. James reads the promise about the rebuilding of David's tent as fulfilled in the Gentiles coming to Christ (Acts 15:15-17), and Paul says that those who are of faith are the children of Abraham (Galatians 3:7). The unit "Old and New Covenants: Continuity and Discontinuity" states the dispensational view in full and answers it. Here we only say that being literal means following what the text says, in the way the text is meant, including its figures and its fulfilment in Christ.

Pingamizi la 3: Usomaji wenye Kristo katikati unafanya kila kifungu kuwa mahubiri yale yale.Objection 3: Christ-centered reading flattens every passage into the same sermon.

Hili ni onyo la haki, na linatoka ndani ya familia ya Kireformed. Ikiwa kila mahubiri yanaishia vilevile, wasikilizaji hawajifunzi kifungu mahususi kinafundisha nini. Amri za Mungu zinaweza pia kupotea.This is a fair warning, and it comes from within the Reformed family. If every sermon ends the same way, hearers do not learn what the particular passage teaches. The commands of God can also be lost.

Jibu letu. Tunaliona onyo hili kwa uzito. Mahubiri mazuri huacha kifungu kisema kwa sauti yake yenyewe, ikiwa ni pamoja na amri na maonyo yake, kisha kuonyesha jinsi kifungu kinavyosimama ndani ya hadithi moja inayoongoza kwa Kristo. Usomaji wenye Kristo katikati hauondoi sheria wala wito wa kutii. Kipindi "Sheria na Injili; Matumizi Matatu ya Sheria" kinaonyesha kwa nini: utii ni tunda la neema na si shina lake. Kozi ya 5 inarudi kwenye kuhubiri katika kipindi "Kuhubiri kwa Ufafanuzi katika Utamaduni wa Kireformed."Our answer. We take the warning seriously. A good sermon lets the passage speak with its own voice, including its commands and warnings, and then shows how the passage stands within the one story that leads to Christ. Christ-centered reading does not remove the law or the call to obedience. The unit "Law and Gospel; the Three Uses of the Law" shows why: obedience is the fruit of grace and not its root. Course 5 returns to preaching in the unit "Expository Preaching in the Reformed Tradition."

Mjadala: Wanamatengenezo walivunja kabisa kiasi gani na njia za zamani za kusoma?Debate: How completely did the Reformers break with older ways of reading?

Wanahistoria wa ufasiri hawakubaliani. Wengine wanasisitiza mgawanyiko mkali na maana nne za Zama za Kati. Wengine wanasisitiza ni kiasi gani Wanamatengenezo walijifunza kutoka kwa walimu wa awali, na ni muda gani baadhi ya tabia za zamani zilidumu. Wanamatengenezo waliweka maana wazi kwanza, na walihifadhi upendo wao kwa Kristo katika Maandiko yote.Historians of interpretation disagree. Some stress a sharp break with the medieval fourfold sense. Others stress how much the Reformers learned from earlier teachers, and how long some of the older habits lasted. The Reformers did put the plain sense first, and they did keep their love for Christ in all the Scriptures.

Matumizi ya KichungajiPastoral Application

Mchungaji kijana anaandaa mahubiri juu ya Daudi na Goliathi (1 Samweli 17). Amefundishwa njia mbili. Moja inasema, "Kuwa jasiri kama Daudi na ukabiliane na majitu yako." Nyingine inasema, "Daudi ni picha ya Kristo, kwa hiyo hubiri msalaba."A young pastor is preparing a sermon on David and Goliath (1 Samuel 17). He has been taught two ways. One says, "Be brave like David and face your giants." The other says, "David is a picture of Christ, so preach the cross."

Anafuata mpangilio bora zaidi. Kwanza, anasoma sura katika mazingira yake. Sauli, mfalme, alikuwa ameshindwa, na Israeli waliogopa, na Daudi, mchungaji aliyetiwa mafuta, anasema kwamba vita ni vya BWANA. Andiko lenyewe linasema kwamba BWANA hawaokoi watu kwa upanga na fumo (1 Samweli 17:47). Pili, analiweka katika hadithi ya ukombozi: Mungu anainua mfalme kutoka Bethlehemu kuwaokoa watu wake wakati hawawezi kujiokoa. Tatu, anauliza hii inaelekeza wapi: kwa Mwana mkuu zaidi wa Daudi, aliyepigana kwa ajili ya watu ambao hawakufanya kitu. Nne, anatumia. Kutaniko halitakiwi kwanza kuwa Daudi bali kuwa miongoni mwa watu wanaookolewa, kisha kumtumaini BWANA katika hofu zao wenyewe. Mahubiri ni mwaminifu kwa kifungu, na ni mwaminifu kwa Kristo.He follows a better order. First, he reads the chapter in its setting. Saul, the king, had failed, and Israel was afraid, and David, the anointed shepherd, says that the battle belongs to the LORD. The text itself says that the LORD does not save with sword and spear (1 Samuel 17:47). Second, he places it in the story of redemption: God raises up a king from Bethlehem to save His people when they cannot save themselves. Third, he asks where this points: to the greater Son of David, who fought for a people who did nothing. Fourth, he applies it. The congregation is not first called to be David but to be among the people who are rescued, and then to trust the LORD in their own fears. The sermon is faithful to the passage, and it is faithful to Christ.

MuhtasariSummary

Maandiko peke yake ndiyo kipimo, lakini kipimo lazima kisomwe. Wanamatengenezo waligeuka kutoka maana nne za Zama za Kati kwenda maana wazi, na Ungamo la Westminster linafundisha kwamba maana ya kweli ya kifungu "si nyingi, bali moja," na kwamba Maandiko hujifasiri yenyewe (1.9). Njia ya kisarufi-kihistoria inasoma maneno na mazingira, inaheshimu muktadha na aina ya uandishi, inatafuta maana ya mwandishi, inalinganisha Maandiko na Maandiko na inamtegemea Roho Mtakatifu. Utamaduni wa Kireformed pia unasoma Biblia ikiwa na Kristo katikati, ukifuata Luka 24, Yohana 5 na mitume, ukimpata Kristo kupitia ahadi, kielelezo, unabii, mfano na utimilifu. Tunalinda usomaji huu dhidi ya mifano ya kubuniwa kwa kuuliza kwanza andiko lilimaanisha nini, kisha linafaaje katika historia ya ukombozi, kisha linaelekezaje kwa Kristo. Wasomaji wa kihistoria-kikosoaji, wa mafundisho ya vipindi na wakosoaji wa Kireformed wa mahubiri yaliyo bapa kila mmoja anaibua mambo ya kweli, nasi tunawajibu kutoka Maandiko.Scripture alone is the norm, but a norm must be read. The Reformers turned from the medieval fourfold sense to the plain sense, and the Westminster Confession teaches that the true sense of a passage is "not manifold, but one," and that Scripture interprets Scripture (1.9). The grammatical-historical method studies the words and the setting, honors context and genre, seeks the author's meaning, compares Scripture with Scripture and depends on the Holy Spirit. The Reformed tradition also reads the Bible as Christ-centered, following Luke 24, John 5 and the apostles, finding Christ through promise, type, prophecy, pattern and fulfilment. We guard this reading against allegory by asking first what the text meant, then how it fits redemptive history, and then how it points to Christ. Historical-critical readers, dispensational readers and Reformed critics of flat preaching each raise real points, and we answer them from Scripture.

Usomaji ZaidiFurther Reading

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo) (tafsiri ya Beveridge, 1845), Kitabu cha 1, sura ya 6-9.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 1, chapters 6-9.

• Ungamo la Imani la Westminster (The Westminster Confession of Faith) (1646), sura ya 1, hasa sehemu ya 6-10.• The Westminster Confession of Faith (1646), chapter 1, especially sections 6-10.

• Ungamo la Ubelgiji (The Belgic Confession) (1561), Vifungu vya 2-7, na Ungamo la Pili la Helvetia (The Second Helvetic Confession) (1566), sura ya 1-2.• The Belgic Confession (1561), Articles 2-7, and the Second Helvetic Confession (1566), chapters 1-2.

• William Perkins, The Art of Prophesying (Sanaa ya Kutabiri, yaani Kuhubiri) (1592).• William Perkins, The Art of Prophesying (1592).

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo) (1872-73), buku la 1, juu ya kanuni ya imani.• Charles Hodge, Systematic Theology (1872-73), volume 1, on the rule of faith.

• B. B. Warfield, makala juu ya uvuvio na mamlaka ya Biblia.• B. B. Warfield, essays on the inspiration and authority of the Bible.

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