Kozi ya Kina ya Yoshua — Sehemu ya 4: Amiri wa Jeshi la BWANA / YerikoJoshua Intensive — Unit 4: The Captain of the LORD's Host / Jericho

Wayne alipokuwa mvulana, baba yake alikuwa na msemo wake kwa zile asubuhi ambapo wavulana wa familia ya Cook walikuwa wakijikokota kutoka nje ya mlango: "Fanya jambo fulani, hata kama ni jambo lisilo sahihi." Msemo huo unaweza kumsukuma mtoto mzito wa miaka kumi aende jikoni kula nafaka zake za asubuhi. Lakini katika ulimwengu wa kiroho ni kinyume kabisa. Utaratibu wa Mungu unakwenda upande mwingine:When Wayne was a boy, his father had a saying for the morning when the Cook brothers were dragging their feet getting out the door: "Do something, even if it's the wrong thing." That line may move a slow ten-year-old into the kitchen for cereal. In the spiritual world it is exactly backwards. God's order runs the other direction:

Mungu anataka tuwe kitu kabla hatujaweza kufanya kitu.God wants us to become something before we can do something.

Yoshua 5 na 6 zimekaa katika Biblia kwa mpangilio huo huo hasa — na zimekaa hivyo kwa makusudi. Sura ya 5 ni kuwa. Sura ya 6 ni kutenda. Kabla askari mmoja wa Israeli hajapunga upanga juu ya Yeriko, Mungu analirudisha taifa hadi kwenye msingi wa agano. Wanaume wanatahiriwa huko Gilgali. Pasaka inaadhimishwa. Mana inakoma. Na Yoshua mwenyewe anachukuliwa nje ya kambi na kuangushwa kifudifudi mbele ya mtu mwenye upanga uliofutwa, ambaye inabainika kwamba si mtu hata kidogo bali ni Amiri wa jeshi la BWANA. Kufikia wakati sura ya 6 inapofunguliwa na makuhani wanapoinua tarumbeta, kuwa kumekwisha kukamilika. Jeshi linalovuka Yordani katika sura ya 4 si jeshi lile linaloizunguka Yeriko katika sura ya 6. Ni wanaume wale wale. Lakini si watu wale wale.Joshua 5 and 6 sit in the Bible in that exact order — and they sit there on purpose. Chapter 5 is the becoming. Chapter 6 is the doing. Before a single Israelite soldier swings a sword at Jericho, God strips the nation back down to the covenant. The men are circumcised at Gilgal. The Passover is kept. The manna stops. And Joshua himself is taken outside the camp and put on his face before a man with a drawn sword who turns out to be no man at all but the Captain of the LORD's host. By the time chapter 6 opens and the priests pick up the trumpets, the becoming is finished. The army that crosses the Jordan in chapter 4 is not the army that marches around Jericho in chapter 6. They are the same men. They are not the same people.

Sehemu hii inapita njia ile ile. Fungu la I linashughulikia Yoshua 5 katika hatua nne: Uwe Ushuhuda Ulio Hai, Uwe Umejiandaa Kiroho, Uwe Tayari Kumwacha Mungu Akubadilishe, na Uwe Tayari Kukutana na Mungu Uso kwa Uso. Fungu la II linafungua sura ya 6 kwa Waebrania 11:30 na neno la BWANA lililo katika wakati uliopita: "NIMEUTIA Yeriko mkononi mwako." Fungu la III linashughulikia mpango unaoonekana wa kipumbavu — ukimya, tarumbeta za pembe za kondoo dume, mizunguko kumi na mitatu, bila gogo la kubomolea, bila manjanika, bila risasi kufyatuliwa. Fungu la IV linaleta somo hili chini hadi kwenye Yeriko mbili ambazo kila mwamini bado anakabiliana nazo: dhambi (bata aliyezamishwa wa Dallas) na taabu (Assad na polisi wa siri). Fungu la V linavaa parachuti kwa njia iliyo sahihi. Fungu la VI, pamoja na F. B. Meyer, linatukumbusha kwamba tunapomtazama ndugu aliye katika dhambi kuna mambo mawili tusiyoyajua.This unit walks the same path. Section I takes Joshua 5 in four movements: Be a Living Testimony, Be Spiritually Prepared, Be Ready to Let God Change You, and Be Ready to Meet God Face to Face. Section II opens chapter 6 with Hebrews 11:30 and the past-tense word from the LORD: "I HAVE GIVEN Jericho into your hand." Section III handles the foolish plan — silence, ram's horns, thirteen laps, no battering ram, no catapult, no shot fired. Section IV brings the lesson down into the two Jerichos every believer still faces: sin (Dallas's drowned duck) and trouble (Assad and the secret police). Section V puts the parachute on the right way. Section VI, with F. B. Meyer, reminds us that when we look at a brother in sin there are two things we do not know.

Kufikia mwisho wa sehemu hii, lengo ni uache kujaribu kumfanyia Mungu jambo kabla hujamwacha kwanza Yeye akufanye uwe kitu. Amiri hakuombi mkono wenye nguvu zaidi wa kupiga upanga. Anakuomba uvue viatu.By the end of this unit, the goal is that you stop trying to do something for God before you have first let Him make you become something. The Captain is not asking for a stronger sword arm. He is asking for the sandals to come off.

1. Uwe Ushuhuda Ulio Hai (Yoshua 5:1)1. Be a Living Testimony (Joshua 5:1)

Yoshua 5:1 inaripoti kwamba wafalme wa Waamori na wa Wakanaani waliposikia jinsi BWANA alivyoyakausha maji ya Yordani mbele ya wana wa Israeli hata walipokwisha kuvuka, "mioyo yao iliyeyuka, wala roho haikuwamo ndani yao tena." Angalia ni nini kilichopigana vita vya kwanza katika Nchi ya Ahadi. Si upanga. Si gogo la kubomolea. Ni ushuhuda. Sifa ya Israeli ilifika Kanaani sura nzima kabla jeshi lake halijafika. Habari ilikuwa imewapita askari mbio. Wafalme wa nchi walikuwa wamesikia habari za Bahari ya Shamu. Walikuwa wamesikia habari za mana jangwani. Walikuwa wamesikia habari za Sihoni na Ogu upande wa mashariki wa mto. Na sasa walikuwa wamesikia jambo lisilowezekana: kwamba BWANA aliisimamisha Yordani wakati wa mafuriko — mto ambao ungeweza kuwa na upana wa maili moja na kina cha futi 150 — na kulivusha taifa zima juu ya nchi kavu. Unapiganaje na Mungu anayesimamisha mito? Huwezi. Unayeyuka.Joshua 5:1 reports that when the kings of the Amorites and the Canaanites heard how the LORD had dried up the Jordan for the sons of Israel until they had crossed over, "their heart melted; and there was no spirit in them any longer." Notice what fought the first battle in the Promised Land. Not a sword. Not a battering ram. A testimony. Israel's reputation arrived in Canaan a full chapter before her army did. The story had outrun the soldiers. The kings of the land had heard about the Red Sea. They had heard about the wilderness manna. They had heard about Sihon and Og on the east side of the river. And now they had heard the impossible: that the LORD had stopped the Jordan at flood stage — a river that could run a mile wide and 150 feet deep — and walked an entire nation across on dry ground. How do you fight a God who stops rivers? You don't. You melt.

Huo ndio kuwa kwa kwanza. Kabla Mungu hajawahi kuwaomba watu wake watende, anaumba ndani yao maisha yaliyo tofauti kwa namna inayoonekana wazi kiasi kwamba ulimwengu unaotazama hauna jibu juu yake.That is the first becoming. Before God ever asks His people to do, He works in them a life so visibly different that the watching world has no answer for it.

Mnyang'anyi mmoja wa kutumia silaha alikamatwa na kupelekwa gerezani. Akiwa ndani, alikutana uso kwa uso na madai ya Injili, akazaliwa upya kwa Roho wa Mungu. Maisha yake yakabadilika kabisa. Alitumikia kifungo chake kilichosalia kwa mwenendo wa kuigwa, akaachiliwa miaka kadhaa baadaye. Alipokuwa akiondoka, mchungaji wa gereza alimkabidhi barua kutoka kwa mfungwa mwingine. Roy aliifungua akasoma maneno haya:A holdup man was caught and sent to prison. Inside, he came face to face with the claims of the Gospel and was born again by the Spirit of God. His life completely changed. He served the rest of his sentence in an exemplary manner and was released several years later. As he was leaving, the chaplain handed him a letter from another inmate. Roy opened it and read these lines:

"Nilikuja mahali hapa nikiwadharau wahubiri na Biblia pia. Uliponiambia kwamba umeokoka, nilijisemea moyoni, 'Huyu ni mwingine anayefuata njia ya Injili ili tu apate msamaha wa mapema wa kifungo.' Lakini Roy, nimekuwa nikikuchunguza kwa miaka miwili hivi, na ushuhuda wako umethibitika kuwa wa kweli. Nilikufuatilia ulipokuwa uwanjani ukifanya mazoezi, au ukifanya kazi karakana, au ukila chakula chako. Hukuwahi kuteleza hata mara moja. Sasa mimi pia ni Mkristo, kwa sababu nilikutazama. Mwokozi aliyekuokoa wewe ameniokoa mimi.""I came to this place despising both preachers and the Bible. When you told me you were saved, I said to myself, 'There's another one taking the Gospel road just to get an early parole.' But Roy, I've been observing you for a couple of years, and your testimony has rung true. I kept track of you when you were in the yard exercising or working in the shop or eating your meals. You never made a slip. Now I'm a Christian, too, because I watched you. The Savior who saved you has saved me."

Wengine walikuwa wamemhojia mfungwa huyo madai ya Kristo. Mabishano hayakuwahi kumgusa. Maisha ya Roy yaliyobadilika ndiyo yaliyomgusa. Ukuta wa kwanza kuanguka katika kila Yeriko ni ukuta unaouzunguka moyo wa yule anayetazama — na ukuta huo hauanguki kwa mabishano. Unaanguka kwa maisha ambayo yamekuwa kitu.Others had argued the claims of Christ at that prisoner. Argument never moved him. Roy's changed life moved him. The first wall to fall in any Jericho is the wall around the heart of the watcher — and that wall does not fall to argument. It falls to a life that has become something.

Mungu anataka tuwe kitu kabla hatujaweza kufanya kitu.God wants us to become something before we can do something.

2. Uwe Umejiandaa Kiroho (Yoshua 5:2–10)2. Be Spiritually Prepared (Joshua 5:2–10)

Amri ya kijeshi iliyo ya ajabu kuliko zote katika Agano la Kale iko katika Yoshua 5:2. Israeli wamevuka Yordani punde tu. Yeriko inaonekana wazi, karibu maili mbili kutoka kambi ya Gilgali. Nafasi ya kuwashtukiza adui ni kamili. Na BWANA anamwambia Yoshua, "Jifanyie visu vya mawe magumu, ukawatahiri wana wa Israeli tena mara ya pili." Kizazi kizima cha wanaume wa vita, wanaume wote waliozaliwa jangwani, hawakuwa wametahiriwa. Hakukuwa na dawa ya ganzi katika Enzi ya Shaba. Hakukuwa na dawa za kuua vijidudu. Kupona kwa mwanamume mzima kulichukua takriban siku kumi — siku kumi za kulala bila uwezo wa kujitetea mbele ya macho ya mji wa adui wenye ngome.The strangest military order in the Old Testament is in Joshua 5:2. Israel has just crossed the Jordan. Jericho is in plain sight, about two miles from the camp at Gilgal. The element of surprise is total. And the LORD says to Joshua, "Make flint knives for yourself, and circumcise the sons of Israel again the second time." An entire generation of fighting men, all the males born in the wilderness, had not been circumcised. There was no anesthesia in the Bronze Age. There were no antibiotics. Recovery for an adult male took roughly ten days — ten days lying disabled in plain sight of a fortified enemy city.

Kwa mtazamo wa makao makuu ya jeshi jambo hili ni wazimu. Kwa mtazamo wa Mungu ndiyo njia pekee ambayo vita hivi vingeweza kupiganwa. Kabla Israeli hawajapunga upanga, Israeli walipaswa kulifanya upya agano. Mwili ulipaswa kukatwa. Ishara ilipaswa kurejeshwa. Kisha wakaadhimisha Pasaka huko Gilgali siku ya kumi na nne ya mwezi wakati wa jioni — wakimkumbuka mwana-kondoo, wakiikumbuka damu, wakiikumbuka Misri. Ni baada tu ya ishara ya agano na mlo wa agano ndipo BWANA anapoanza kuzungumza juu ya Yeriko.From the Pentagon's point of view this is insane. From God's point of view it is the only way the battle could ever be fought. Before Israel could swing a sword, Israel had to renew the covenant. The flesh had to be cut. The sign had to be restored. Then they kept the Passover at Gilgal on the fourteenth day of the month at evening — remembering the lamb, remembering the blood, remembering Egypt. Only after the covenant sign and the covenant meal does the LORD start talking about Jericho.

Matumizi yake ni makali. Ni rahisi sana kuanza kumfanyia Mungu mambo katika mwili na si katika Roho. Tunamfanyia Mungu kazi badala ya kufanya kazi pamoja na Mungu. Wayne anasimulia jioni ambazo alikuwa ametoka kushuhudia na hakuona matunda yoyote. Kisha ingemrudia akilini: alikuwa ametimiza taratibu tu, lakini hakuwa ameiloweka ziara hiyo katika maombi kabla. Ishara ya agano ilikuwa haijafanywa upya katika chumba cha maombi. Mwana-kondoo wa Pasaka alikuwa hajakumbukwa. Kwa hiyo milango ilibishwa, lakini mlango wa moyo haukufunguka kamwe.The application is sharp. It is very easy to start doing things for God in the flesh and not in the Spirit. We work for God instead of with God. Wayne tells of evenings he had been out witnessing and saw nothing. Then it would come back to him: he had gone through the motions, but he had not bathed the visit in prayer beforehand. The covenant sign had not been renewed in the prayer closet. The Passover lamb had not been remembered. So the door-knocking happened, but the door of the heart never opened.

Jonathan Edwards (1703–1758) alihubiri mojawapo ya mahubiri maarufu zaidi katika historia ya Amerika, "Wenye Dhambi Mikononi mwa Mungu Mwenye Hasira." Mamia waliguswa wakafikia toba na wokovu. Ujumbe huo mmoja ulisaidia kuwasha uamsho unaojulikana kama Uamsho Mkuu (1734–1744). Kwa mtazamo wa kibinadamu jambo hilo halina maana. Edwards hakuwa na sauti yenye mamlaka. Hakutembea huku na huko mimbarini wala kupunga mikono. Alisoma kutoka kwenye maandishi yake kwa sauti tambarare. Na hata hivyo Roho wa Mungu aliwashukia wasikilizaji kwa uzito kiasi kwamba wanaume walishika nguzo ili wasiteleze kuingia jehanamu.Jonathan Edwards (1703–1758) preached one of the most famous sermons in American history, "Sinners in the Hands of an Angry God." Hundreds were moved to repentance and salvation. That single message helped spark the revival known as the Great Awakening (1734–1744). From a human standpoint it makes no sense. Edwards did not have a commanding voice. He did not pace the pulpit or wave his arms. He read from a manuscript in a flat tone. And yet the Spirit of God fell on the audience with such weight that men gripped the pillars to keep from sliding into hell.

Ni wachache wanaojua maandalizi ya kiroho yaliyokuwa nyuma ya mahubiri hayo. John Chapman anasimulia habari hiyo hivi: "Kwa siku tatu Edwards hakuwa ametia kinywani tonge la chakula; kwa usiku tatu hakuwa amefumba macho yake usingizini. Tena na tena alisikika akiomba, 'Ee Bwana, nipe New England! Nipe New England!' Alipoinuka kutoka magotini na kuelekea mimbarini Jumapili ile, alionekana kana kwamba alikuwa akitazama moja kwa moja usoni pa Mungu. Hata kabla hajaanza kusema, hatia kubwa iliwashukia wasikilizaji wake."Few know the spiritual preparation behind that sermon. John Chapman tells the story this way: "For three days Edwards had not eaten a mouthful of food; for three nights he had not closed his eyes in sleep. Over and over again he was heard to pray, 'O Lord, give me New England! Give me New England!' When he arose from his knees and made his way into the pulpit that Sunday, he looked as if he had been gazing straight into the face of God. Even before he began to speak, tremendous conviction fell upon his audience."

Siku tatu bila chakula. Usiku tatu bila usingizi. Nipe New England. Huyo ni mtu aliyekuwa kitu kabla hajajaribu kufanya kitu. Visu vya mawe vilitoka kabla ya upanga.Three days no food. Three nights no sleep. Give me New England. That is a man who became something before he tried to do something. The flint knives came out before the sword.

3. Uwe Tayari Kumwacha Mungu Akubadilishe (Yoshua 5:11–12)3. Be Ready to Let God Change You (Joshua 5:11–12)

Siku iliyofuata baada ya Israeli kula Pasaka huko Gilgali, mambo mawili yalitokea. Walikula mazao ya nchi — mikate isiyotiwa chachu na nafaka iliyookwa. Na mana ikakoma. Miaka arobaini ya mkate kutoka mbinguni, kila asubuhi isipokuwa siku ya Sabato, nyeupe kama mbegu za mtama na ladha yake kama mikate myembamba iliyoandaliwa kwa asali. Miaka arobaini ya njia moja ya kuletewa chakula. Na ghafla, siku moja ya Jumanne huko Gilgali, njia hiyo ilikoma. Waliamka siku iliyofuata na ardhi ilikuwa kavu. Ingewabidi kuvuna, kusaga, kukanda, na kuoka. Mungu yule yule. Riziki ile ile. Njia tofauti.The day after Israel ate the Passover at Gilgal, two things happened. They ate from the produce of the land — unleavened cakes and parched grain. And the manna stopped. Forty years of bread from heaven, every morning except the Sabbath, white like coriander seed and tasting like wafers with honey. Forty years of one delivery system. And suddenly, on a Tuesday in Gilgal, the delivery system ended. They woke up the next day and the ground was dry. They were going to have to harvest, grind, knead, and bake. Same God. Same provision. Different method.

Mungu hafanyi mambo siku zote jinsi yalivyokuwa yakifanywa siku zote. Henry Blackaby anazungumza juu ya kutazama ili kuona ni wapi Mungu anafanya kazi katika ulimwengu unaokuzunguka na kujiunga naye huko. Wengi wetu tungependa zaidi kuanzisha mpango wetu kisha tumwombe Mungu aje kutusaidia na mpango huo. Biblia inakwenda upande mwingine. Mungu tayari yuko kazini. Swali ni kama utabadilisha mwelekeo ili ujiunge naye.God doesn't always do things the way they have always been done. Henry Blackaby talks about watching to see where God is at work in the world around you and joining Him there. Most of us would rather start a program and ask God to come help with our program. The Bible runs the other way. God is already at work. The question is whether you will change direction to join Him.

Aesop anasimulia habari ya vyura wawili waliokuwa majirani. Mmoja aliishi katika bwawa refu, mbali na macho ya watu. Mwingine aliishi katika korongo lenye maji kidogo, lililokatizwa na barabara ya mashambani. Chura wa bwawani alimwonya rafiki yake abadilishe makao yake, akamsihi aje kuishi bwawani, akisema angefurahia usalama mkubwa zaidi dhidi ya hatari na chakula kingi zaidi. Chura wa korongoni alikataa, akisema kwamba aliona vigumu sana kuacha mahali alipokuwa amezoea. Siku chache baadaye gari zito la kukokotwa lilipita korongoni na kumponda hadi kufa chini ya magurudumu yake.Aesop tells of two frogs who were neighbors. One lived in a deep pond, far removed from public view. The other lived in a gully containing little water, traversed by a country road. The pond frog warned his friend to change his residence and entreated him to come and live in the pond, saying he would enjoy greater safety from danger and more abundant food. The gully frog refused, saying that he found it so very hard to leave a place to which he had become accustomed. A few days afterwards a heavy wagon passed through the gully and crushed him to death under its wheels.

Doug Goins anasimulia habari ya kikundi kidogo cha Wakristo waliookoka wakati wa vuguvugu la Yesu (Jesus movement) mwanzoni mwa miaka ya sabini, ambao waliyashikilia mapambo ya kitamaduni ya kipindi hicho — nguo za rangi za kufungwa na kutiwa rangi, mtindo wa kihipi, muziki, msamiati — kwa miaka ishirini na mitano. Hawakutaka kubadilika. Huduma ambayo hapo zamani ilikuwa hai ilififia kwa sababu walijaribu kuishi katika yaliyopita. Walimtaka Mungu aendelee kufanya mambo kwa njia ile ile aliyoyafanya hapo kwanza. Gari likaja barabarani, na chura wa korongoni hakuhama kamwe.Doug Goins tells of a small group of Christians who had gotten saved in the Jesus movement of the early seventies and had hung onto the cultural trappings of that era — tie-dye, hippie aesthetic, the music, the vocabulary — for twenty-five years. They wouldn't change. The ministry that had once been vital faded out because they tried to live in the past. They required God to keep doing things the same way He had done them before. The wagon came down the road, and the gully frog never moved.

Baadhi ya Wakristo na baadhi ya makanisa wanaogopa mabadiliko kiasi kwamba hawatambui jinsi hatimaye wanavyoidhoofisha kazi ya Ufalme. Mana itakoma. Swali ni kama imani yako iko katika mana au katika Mungu aliyeitoa. Israeli walishinda jaribu hilo katika sura ya 5 mstari wa 12 kwa kuamka tu asubuhi iliyofuata na kwenda kuvuna. Wengi wetu, kama tukiwa waaminifu, tungebaki hemani mwetu tukingoja kile kitu cheupe kirudi.Some Christians and some churches are so afraid of change that they don't realize how they ultimately weaken the cause of the Kingdom. The manna will stop. The question is whether your faith is in the manna or in the God who gave it. Israel passed that test in chapter 5 verse 12 by simply waking up the next morning and going to harvest. Most of us, if we are honest, would have stayed in our tents waiting for the white stuff to come back.

4. Uwe Tayari Kukutana na Mungu Uso kwa Uso (Yoshua 5:13–15)4. Be Ready to Meet God Face to Face (Joshua 5:13–15)

Yoshua alitembea peke yake kuelekea mji wa Yeriko. Alikuwa akifikiri kama jemadari. Huenda alikuwa akipeleleza ardhi — wapi pa kuweka kambi ya askari, wapi ukuta ulikuwa mwembamba zaidi, lango lilikuwa refu kiasi gani. Naye akainua macho. Pale alisimama mtu mwenye upanga wake uliofutwa mkononi mwake. Yoshua, shujaa hadi mwisho, alimwendea moja kwa moja akauliza swali ambalo kila jemadari angemwuliza jemadari mwingine kwenye ardhi inayogombaniwa: "Je! Wewe u upande wetu, au upande wa adui zetu?"Joshua walked out alone toward the city of Jericho. He was thinking like a general. He was probably scouting ground — where to camp the troops, where the wall was thinnest, how high the gate was. And he looked up. There stood a man with His sword drawn in His hand. Joshua, brave to the end, walked right up and asked the question of every general meeting another general on contested ground: "Are you for us or for our adversaries?"

Jibu ni mojawapo ya majibu yaliyojaa theolojia kuliko yote katika Agano la Kale. "La; lakini mimi ni amiri wa jeshi la BWANA; nimekuja sasa." Si "upande wenu" wala "upande wao." Ni chaguo la tatu ambalo Yoshua hakuwa amelifikiria. Amiri wa jeshi la BWANA hajaja kuchagua upande; amekuja kuchukua uongozi. Yoshua anafanya jambo pekee lenye busara. Anaanguka kifudifudi, anasujudu na kuuliza, "Bwana wangu ana neno gani la kumwambia mtumishi wake?" Na Amiri anasema, "Vua viatu vyako miguuni mwako; kwa maana mahali hapo unaposimama ni patakatifu."The answer is one of the most theologically loaded answers in the Old Testament. "No; but as Commander of the army of the LORD I have now come." Not "for you" and not "for them." A third option Joshua had not considered. The Captain of the LORD's host has not come to take sides; He has come to take over. Joshua does the only sane thing. He falls on his face and worships and asks, "What does my Lord say to His servant?" And the Captain says, "Take your sandal off your foot, for the place where you stand is holy."

Hiki ndicho kipindi cha Yoshua kinachoakisi kipindi cha Musa kwenye kijiti kilichowaka moto. Kizazi tofauti, ardhi tofauti, amri ile ile, viatu vile vile vimevuliwa, ardhi takatifu ile ile. Kabla ya kazi yoyote kubwa, kiongozi anapaswa kuangushwa kifudifudi. Kabla Musa hajaliweka huru taifa, alikutana na Mungu katika kijiti kilichowaka lakini hakikuteketea. Kabla Yoshua hajautwaa mji, alikutana na Mungu nje ya kambi akiwa na upanga uliofutwa. Mfano huo haubadiliki.This is the Joshua moment that mirrors the Moses moment at the burning bush. Different generation, different terrain, same command, same shoes off, same holy ground. Before any great work, the leader has to be put on his face. Before Moses freed a nation, he met God in a bush that burned but was not consumed. Before Joshua took a city, he met God outside the camp with a sword drawn. The pattern does not change.

Hapo zamani palikuwa na mtu mmoja katika mitaa ya Chicago ambaye, kwa vipimo vya kawaida, alikuwa juu kidogo tu ya mtu punguani. Lakini alizaliwa upya, na nguvu za Mungu zikamjia. Hakuweza kufanya yale ambayo wengine wengi waliweza kufanya, lakini alipita huku na huko mitaani akiomba fedha, akazitoa kwa ajili ya kuieneza injili. Alichakaza Biblia mbili kwa kuzisoma. Akawa jambo la kustaajabisha; kiasi kwamba mmoja wa wahariri mashuhuri wa Kipresbiteri alikwenda kumhoji. Alimsikia akisoma sura ya tatu ya Yohana, na yule maskini alipokuwa akisoma, nguvu za Mungu zilionekana kumshukia kama zilivyowashukia wanafunzi wa kwanza hapo mwanzo. Alipomaliza, mhariri alisema, "Je, waweza kuniambia siri ya jambo hili? Nataka kuiandika katika gazeti langu." Na jibu pekee aliloweza kupata kwa swali lake lilikuwa, "Nimemwona Yesu Kristo. Nimemwona."There was once a man on the streets of Chicago who, by ordinary measures, was barely above an imbecile. But he was regenerated, and the power of God came upon him. He could not do what many others were capable of doing, but he went up and down the streets begging money, and gave it for the furtherance of the gospel. He wore out two Bibles reading them. He became a marvel; so much so that one of the prominent Presbyterian editors went to interview him. He heard him read the third chapter of John, and as the poor man read, the power of God seemed to fall upon him as on the early disciples in the beginning. After he finished, the editor said, "Would you tell me the secret of this? I want to write it in my paper." And all the answer he could get to his question was, "I have seen Jesus Christ. I have seen Him."

Laiti macho yetu yangefumbuliwa, ili kila dhambi iliyozuia maono iondolewe, nasi tuweze kusema, "Nimemwona Mungu uso kwa uso."Oh, that our eyes might be opened, that every sin that has obstructed the vision may be taken away, and we can say, "I have seen God face to face."

Ni jambo jema kwa mtu kuachwa peke yake na Mungu. Je, una saa ya utulivu? Huenda ni dakika kumi tu, lakini je, unakwenda peke yako mbele za Mungu kila siku? Kama hujajifunza somo hili hujafika hata mwanzo wa amani. Wayne aliwahi kumwuliza Dkt. McCarthy, aliyekuwa mwakilishi wa Hudson Taylor katika nchi hii, "Je, waweza kuniambia siri ya nguvu za Hudson Taylor mbele za Mungu?" McCarthy alijibu haraka: "Naweza kufanya hivyo kwa urahisi. Bw. Taylor alipokwenda kwanza bara la ndani la China aliwakuta Wachina wakiwa wadadisi mno kiasi kwamba hakuwahi kukaa peke yake, hata kwa dakika chache za mchana, na jambo hilo lilikuwa likimnyang'anya ushirika wake na Mungu. Kwa hiyo akajizoesha kuamka kila asubuhi saa tisa usiku na kuingia chumbani mwake peke yake kwa saa moja, wakati mwingine kuketi saa hiyo nzima akitafakari, wakati mwingine kusoma Neno la Mungu, wakati mwingine kuzisihi ahadi zake, lakini siku zote kutoka akiwa na moyo unaowaka na uso unaong'aa."It is a good thing for a man to be left alone with God. Have you a quiet hour? It may be only ten minutes, but do you go alone with God every day? If you have not learned this lesson you have not reached the beginning of peace. Wayne once asked Dr. McCarthy, who was Hudson Taylor's representative in this country, "Can you tell me the secret of Hudson Taylor's power with God?" McCarthy answered quickly: "I can do it easily. When Mr. Taylor first went to inland China he found the Chinese so inquisitive that he was hardly ever alone, even for a few moments of the day, and this was robbing him of his fellowship with God. So he got into the habit of rising every morning at three o'clock and going into his room alone for an hour, sometimes to sit for the hour in meditation, sometimes to read God's Word, sometimes to plead His promises, but always to come forth with burning heart and radiant face."

Saa tisa usiku. Saa moja. Peke yake. Hiyo ndiyo siri ya baraka. Huko ndiko kuwa kunakopaswa kutokea kabla kutenda kokote hakujawa na maana. Yoshua anavua viatu vyake juu ya ardhi takatifu. Hudson Taylor anaweka kengele ya saa tisa usiku. Edwards anaomba kwa ajili ya New England hadi mimbari inahisi kana kwamba imewashwa moto kutoka ndani. Wote wanafanya jambo lile lile katika chumba tofauti.Three o'clock in the morning. One hour. Alone. That is the secret of blessing. That is the becoming that has to happen before any doing matters. Joshua takes off his sandals on holy ground. Hudson Taylor sets the alarm for three. Edwards prays for New England until the pulpit feels lit from inside. They all do the same thing in a different room.

Sura nzima ya sita ya Yoshua inafupishwa katika mstari mmoja wa Waebrania. "Kwa imani kuta za Yeriko zilianguka, zilipokwisha kuzungukwa siku saba" (Waebrania 11:30). Hiyo ndiyo tafsiri ya Agano Jipya juu ya Yeriko. Si "kwa mbinu za vita." Si "kwa kushtukiza." Kwa imani. Kuta hazikuanguka kwa sababu ya shinikizo la kijeshi. Zilianguka kwa sababu Israeli walitii.The whole sixth chapter of Joshua compresses into a single verse in Hebrews. "By faith the walls of Jericho fell down after they were encircled for seven days" (Hebrews 11:30). That is the New Testament's commentary on Jericho. Not "by tactics." Not "by surprise." By faith. The walls did not fall because of military pressure. They fell because Israel obeyed.

Na neno la kwanza la BWANA kwa Yoshua kuhusu mji huo linaweka mwelekeo wa vita vyote. Yoshua 6:2: "Tazama, nimeutia Yeriko mkononi mwako, pamoja na mfalme wake, na mashujaa wake." Lisome tena hilo kitenzi na wakati wake. Si "nitautia." Si "mkitii, huenda nikautia." Nimeutia. Wakati uliopita. Imekwisha. Yeriko tayari iko mkononi mwa Yoshua kabla tarumbeta moja haijalia. Vita vimekwisha kabla havijaanza. Yoshua anachohitaji kufanya ni kutoka tu na kuokota kile ambacho Mungu tayari amemkabidhi.And the LORD's first word to Joshua about the city sets the whole tone of the campaign. Joshua 6:2: "See, I have given Jericho into your hand, with its king and the mighty men of valor." Read the verb tense again. Not "I will give." Not "if you obey, I might give." I have given. Past tense. Done. Jericho is already in Joshua's hand before a single trumpet sounds. The battle is over before it starts. All Joshua has to do is march out and pick up what God has already handed him.

Hakuna hali yoyote tunayoweza kujiingiza ndani yake ambayo Mungu hawezi kututoa. Mtu mmoja alikuwa akijifunza kurusha ndege. Mwalimu wake alimwambia aielekeze ndege ishuke kwa kasi na kwa muda mrefu. Hakuwa amejiandaa hata kidogo kwa kile kilichokaribia kutokea. Baada ya muda mfupi injini ilizimika, na ndege ikaanza kuporomoka bila kudhibitiwa. Muda si mrefu ikawa wazi kwamba mwalimu hakuwa na nia ya kumsaidia. Baada ya sekunde chache, zilizohisi kama milele, akili yake ilianza kufanya kazi tena. Akairekebisha hali hiyo haraka. Mara moja akamgeukia mwalimu na kuanza kumwaga juu yake hasira ya hofu yake. Mwalimu alisema kwa utulivu kabisa:There is no situation we can get ourselves into that God cannot get us out of. A man was learning to fly. His instructor told him to put the plane into a steep and extended dive. He was totally unprepared for what was about to happen. After a brief time the engine stalled, and the plane began to plunge out of control. It soon became evident that the instructor was not going to help. After a few seconds, which felt like eternity, his mind began to function again. He quickly corrected the situation. Immediately he turned to the instructor and began to vent his fearful frustrations on him. The instructor very calmly said:

"Hakuna hali yoyote unayoweza kuiweka ndege hii ambayo siwezi kukutoa. Kama unataka kujifunza kurusha ndege, panda huko juu ukafanye hivyo tena.""There is no position you can get this airplane into that I cannot get you out of. If you want to learn to fly, go up there and do it again."

Huo ndio ujumbe ambao Mungu anampa Yoshua katika sura ya 6. "Kumbuka jambo hili. Unaponitumikia, hakuna hali yoyote unayoweza kujiingiza ndani yake ambayo siwezi kukutoa. Ukinitumaini, utakuwa salama." Kwa imani Mungu aliwaongoza hadi ushindi. Yoshua hakupigana vita vya Yeriko jinsi wimbo ule wa zamani wa kiroho unavyoimba ("Joshua fit the battle of Jericho"). Mungu ndiye aliyepigana vita vya Yeriko. Yoshua alizunguka tu.That is the message God gives Joshua in chapter 6. "Remember this. As you serve Me, there is no situation you can get yourself into that I cannot get you out of. If you trust Me, you will be all right." By faith God led them to victory. Joshua did not fit the battle of Jericho the way the old spiritual sings it. God fought the battle of Jericho. Joshua marched.

Kwa mtazamo wa kibinadamu, mpango wa Mungu haukuwa na maana. Aliwaambia Israeli wauzunguke mji kwa siku sita. Askari kadhaa mbele, kisha makuhani saba wakipiga tarumbeta za pembe za kondoo dume, kisha makuhani wakilibeba sanduku, na kisha askari waliosalia. Siku sita za kutembea. Ukimya. Hakuna kebehi kuelekea ukutani. Hakuna silaha za kuuzingira mji. Hakuna wapiga mishale wakirusha mishale juu ya lango. Kisha siku ya saba walipaswa kuuzunguka mara saba, na mwishoni wapige kelele, na kuta zingeanguka. Mizunguko kumi na mitatu kwa jumla bila kusema neno kabla Mungu hajatenda hatimaye.From a human perspective, God's plan made no sense. He told Israel to march around the city for six days. Some soldiers up front, then seven priests blowing rams' horns, then priests carrying the ark, and then the rest of the soldiers. Six days of walking. Silence. No taunts at the wall. No siege weapons. No archers loosing arrows over the gate. Then on the seventh day they were to walk around seven times, and at the end shout, and the walls would come down. Thirteen total trips around without saying a word before God finally acted.

Wakati mwingine unajiuliza kwa nini Mungu hafanyi mambo kwa njia rahisi na ya haraka zaidi. Angeweza "kufanya kama Musa." Amwambie tu Yoshua ainue mikono yake kisha aishushe kwa nguvu, na mikono yake ilipogongana kuta nazo zingeporomoka. Au Mungu angeweza kufanya kwa njia ya kawaida zaidi — magogo ya kubomolea na manjanika yenye lami inayowaka moto. Waebrania wangeweza kupiga kelele kadiri walivyotaka. Lakini Mungu hakufanya hivyo pia. Ukweli ni kwamba mara nyingi Mungu hupenda kutumia njia ambazo hazina maana sana kwetu.You sometimes wonder why God doesn't do things the easier and quicker way. He could have "done a Moses." Just have Joshua hold up his arms and then bring them crashing down, and when his arms came together the walls would come tumbling too. Or God could have done it the more conventional way — battering rams and a catapult with burning pitch. The Hebrew people could have hollered all they wanted. But God did not do it like that either. The truth is that God often likes to use ways that don't make a lot of sense to us.

"Maana, ndugu zangu, angalieni mwito wenu; kwamba si wengi wenye hekima kwa jinsi ya mwili, si wengi wenye uwezo, si wengi wenye cheo kikubwa; bali Mungu aliyachagua mambo mapumbavu ya dunia, ili awaaibishe wenye hekima; tena Mungu aliyachagua mambo manyonge ya dunia, ili awaaibishe yenye nguvu; tena Mungu aliyachagua mambo yaliyo duni ya dunia, na yaliyodharauliwa, na yale yasiyokuwako, ili ayabatilishe yale yaliyoko; mtu awaye yote asije akajisifu mbele za Mungu." (1 Wakorintho 1:26–29)"For consider your call, brethren; not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth; but God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God." (1 Corinthians 1:26–29)

Kwa Yoshua, Mungu alitumia tarumbeta. Kwa Gideoni, alitumia watu mia tatu waliokunywa maji kwa kuramba na kubeba mienge iliyowekwa ndani ya mitungi ya udongo. Kwa yule jitu Goliathi, alimtumia mvulana mwenye kombeo. Huenda baadhi ya watu walinung'unika. Watu wa Yeriko bila shaka waliwazomea wakati msafara ule ulipouzunguka mji siku ya pili, siku ya tatu, siku ya nne. Lakini Mungu aliushinda mji bila kufyatua risasi. Mungu hufurahia kutumia udhaifu na kile kinachoonekana kuwa upumbavu ili kuwashinda adui zake na kulitukuza jina lake. Mungu ana mpango kwa maisha yetu, na umepangwa kwa undani wa kina. Hatuhitaji kuuelewa mpango huo. Tunahitaji imani katika Mungu ambaye mpango huo ni wake.With Joshua, God used trumpets. With Gideon, He used three hundred men lapping water and carrying torches stuffed inside clay pitchers. With the giant Goliath, He used a boy with a slingshot. Some people may have grumbled. The people of Jericho almost certainly jeered as the parade went around the city the second day, the third day, the fourth day. But God conquered the city without firing a shot. God delights in using weakness and seeming foolishness to defeat His enemies and glorify His name. God has a plan for our lives, and it is laid out in intricate detail. We don't need to understand the plan. We need faith in the God whose plan it is.

Inasimuliwa habari ya mwanamke mwema aliyejulikana kwa utulivu wake mkubwa katikati ya majaribu mengi na kwa imani yake rahisi. Mwanamke mwingine alisikia habari zake akasema, "Lazima niende nimwone mwanamke huyo, nijifunze siri ya maisha yake yenye nguvu na furaha." Alikwenda, akamwuliza: "Je, wewe ndiye yule mwanamke mwenye imani kubwa?" "La," alijibu, "mimi si mwanamke mwenye imani kubwa; bali mimi ni mwanamke mwenye imani ndogo katika Mungu mkuu."The story is told of a good woman known for her great calmness in the midst of many trials and for her simple faith. Another woman heard of her and said, "I must go and see that woman, and learn the secret of her strong and happy life." She went, and asked her: "Are you the woman with the great faith?" "No," she replied, "I am not the woman with the great faith; but I am the woman with the little faith in the great God."

Hiyo ndiyo theolojia nzima ya Yeriko katika sentensi moja. Kuta hazikuanguka kwa sababu Israeli walikuwa na imani kubwa. Kuta zilianguka kwa sababu Israeli walikuwa na imani ndogo katika Mungu mkuu. Ukubwa wa imani haukuwahi kuusogeza ukuta. Ukubwa wa Mungu ndio uliousogeza ukuta. Imani ya kiasi cha punje ya haradali katika Mungu anayesogeza milima husogeza milima. Imani ya kiasi cha mlima katika mungu wa kiasi cha punje ya haradali haisogezi chochote.That is the entire theology of Jericho in one sentence. The walls did not fall because Israel had great faith. The walls fell because Israel had little faith in a great God. The size of the faith never moved the wall. The size of the God moved the wall. Mustard-seed faith in a mountain-moving God moves mountains. Mountain-sized faith in a mustard-seed god moves nothing.

Tupende tusipende, tuko vitani. Kuna vita vya kupigwa kila siku katika ulimwengu wa roho. Yeriko mbili hasa bado zinazunguka maisha ya kila mwamini, na katika zote mbili Mungu tayari ametoa ushindi — lakini bado tunapaswa kuzunguka kwa imani.Whether we like it or not, we are at war. There are battles to be fought every day in the spiritual realm. Two Jerichos in particular still circle every believer's life, and in both of them God has already given the victory — but we still have to march by faith.

Yeriko ya Kwanza: DhambiThe First Jericho: Sin

Dhambi ni vita vinavyoendelea. Katika ulimwengu huu, dhambi haishindwi kabisa kamwe. Sote tumesikia habari za mlevi anayemjua Bwana na hanywi tena kamwe, au kahaba anayempata Yesu, anaolewa na kuishi maisha ya heshima. Lakini kwa kila mafanikio ya papo hapo kuna mapambano mengi yasiyohesabika. Wayne anasimulia habari ya mtu aliyeketi mbele yake akiwa amenaswa katika mzunguko ambao haukuonekana kuisha kamwe. Angetenda dhambi, akamwendea Mungu kwa uchungu mwingi ili kutubu, kisha akatoka na kufanya jambo lile lile tena. Alikuwa akijiuliza kama kweli ameokoka na Mungu angeendelea kumsamehe kwa muda gani kabla ya kukata tamaa naye tu.Sin is an ongoing battle. In this world, sin is never completely conquered. We have all heard stories of the alcoholic who comes to know the Lord and never drinks again, or the prostitute who finds Jesus and gets married and lives a respectable life. But for every immediate success there are countless struggles. Wayne tells of a man who sat across from him caught in a cycle that never seemed to end. He would sin, go to God in agony to repent, and then go out and do the same thing again. He was wondering whether he was really saved and how long God would keep forgiving him before just giving up.

Kwa mwamini wa kweli anayejitahidi kushinda eneo fulani la majaribu, Mungu tayari ametoa ushindi. Ushindi huo ulipatikana Msalabani. Kama Israeli, huenda bado tukahitaji kuuzunguka ukuta mara kumi na tatu. Huenda bado tukahitaji kutubu na kutubu na kutubu. Lakini tukiwa na imani, ushindi wa Mungu tayari umehakikishwa. Na kama ukianguka na kutubu, si Mungu anayeendelea kukukumbusha ulichokifanya. Shetani ndiye mwenye orodha inayoendelea. Mungu anatumia wakati uliopita: "Nimeutia Yeriko mkononi mwako."In a true believer struggling to overcome an area of temptation, God has already given the victory. That victory was won at the Cross. Like Israel, we may still need to march around the wall thirteen times. We may still need to repent and repent and repent. But if we have faith, God's victory is already assured. And if you fail and repent, it is not God who keeps reminding you of what you have done. Satan is the one with the running list. God uses the past tense: "I have given Jericho into your hand."

Mtu mmoja aitwaye Dallas anasimulia habari ifuatayo:A man named Dallas tells the following story:

Siku moja mimi na dada yangu mdogo tulikuwa tukicheza uani. Mama alikuwa na vibata vidogo, nami ningemtia mmoja wao ndani ya beseni la maji ili nimwone akiogelea. Pia ningemzamisha chini ya maji na kumshikilia hapo. Wakati mmoja nilimshikilia muda mrefu mno. Akawa bata aliyezama. Nilipoona kwamba nimemzamisha nilishtuka sana, kwa maana nilijua dada angemwambia Mama. Lakini nilipokuwa nimechanganyikiwa hivyo, dada yangu mdogo alisema, "Nitakuambia nitakachofanya; ukifanya kila kitu nitakachokuomba ufanye, sitamwambia Mama." Hilo lilikuwa suluhisho la furaha nami nikasema, "Chochote unachotaka katika ulimwengu huu, niambie nami nitakifanya." Tulikuwa na kigari kidogo, na punde dada akatokea, akaketi ndani ya kigari, akasema, "Nivute." Basi, nilimvuta, hadi nikachoka. Kisha akanitazama kwa namna fulani ya kidhalimu, akasema, "Nivute zaidi." Siku zilipita nami nikazinduka nikatambua kwamba nilikuwa mtumwa. Sikuweza kuvumilia tena nikaamua kwenda kwa Mama ili jambo hilo lirekebishwe liwe liwalo. Basi nikaingia chumbani nikilia kwa huzuni, na Mama akanikumbatia akasema, "Mwanangu, kuna nini?" Hatimaye nikasema kwa kwikwi, "Mama, nimemzamisha mmoja wa bata wako." "Haya," akasema, "hukukusudia kufanya hivyo, na unasikitika sana, nitakusamehe mara hii. Nenda ukacheze." Sikuwahi kujisikia mwepesi na mwema hivyo maishani mwangu. Mwishowe, dada mdogo akatokea akanidai mambo makali, nami nikamtazama usoni nikasema, "Sitafanya." Ndipo akasema, huku kidole chake kikiwa usoni pangu, "Unamkumbuka yule bata?" Nikamtazama machoni nikasema, "Bata? Nataka kukuambia kwamba suala la bata limekwisha kumalizwa kabisa."One day my little sister and I were playing in the yard. Mother had some little ducks, and I would put one of them in a tub of water to see him swim. I would also put him under the water and hold him there. One time I held him too long. He was a drowned duck. When I saw that I had drowned him I was horrified, for I knew sister would tell Mother. But as I was thus perplexed, my little sister said, "I will tell you what I will do; if you will do everything I ask you to do, I will not tell Mother." This was a happy solution and I said, "Anything you want in this world, let me know and I will do it." We had a little wagon, and soon sister appeared, seated herself in the wagon, and said, "Pull me." Well, I did, till I was tired. Then she looked at me with a kind of tyrannical look, and said, "Pull me some more." Days went by and I woke up to the fact that I was a slave. I could not endure it and made up my mind to go to Mother and have it fixed up regardless. So I went into the room crying pitifully, and Mother took me in her arms and said, "Son, what is the matter?" Finally I sobbed out, "Mother, I've drowned one of your ducks." "Well," she said, "you did not mean to do it, and you are so sorry, I will forgive you this time. Go on and play." I never felt so light and good in all my life. Finally, little sister appeared and made some drastic demands on me, and I looked her in the face and said, "I will not do it." Then she said, with her finger in my face, "Do you remember that duck?" I looked her in the eyes and said, "Duck? I want to tell you that duck business is all fixed up."

Mungu ameahidi msamaha na ushindi. Ushindi hauko katika juhudi na mahangaiko yetu, bali kwa imani katika Mungu. Wakati mwingine adui atakapokuelekezea kidole usoni na kusema, "Unamkumbuka yule bata?" jibu sahihi ni lile jibu alilotoa Dallas. Suala la bata limekwisha kumalizwa kabisa. Limeungamwa Msalabani. Limesamehewa na Baba. Ukuta umezungukwa mara kumi na tatu. Kuta zimeanguka.God has promised forgiveness and victory. The victory is not in our efforts and struggles, but through faith in God. The next time the enemy points his finger in your face and says, "Do you remember that duck?" the right answer is the answer Dallas gave. That duck business is all fixed up. Confessed at the Cross. Forgiven by the Father. Marched around thirteen times. Walls down.

Yeriko ya Pili: TaabuThe Second Jericho: Trouble

Yeriko ya pili ni taabu. Je, umewahi kuwa na tatizo la ukubwa wa Mungu — jambo kubwa mno kiasi kwamba Mungu peke yake ndiye anayeweza kulishughulikia? Jambo hili linaonyeshwa kwa nguvu katika maisha ya Assad, kiongozi Mkristo katika taifa la Kiislamu. Assad alikuwa akihudumu kimya kimya nyuma ya pazia, lakini alialikwa kuchukua majukumu zaidi katika uongozi wa shirika na kuwekwa wakfu kuwa mchungaji katika nchi yake.The second Jericho is trouble. Have you ever had a God-sized problem — something so big that only God can deal with it? This is illustrated powerfully in the life of Assad, a Christian leader in an Islamic nation. Assad had been ministering quietly behind the scenes, but he was invited to take more responsibility in organizational leadership and to be ordained as a pastor in his country.

"Mimi ni mtu mwoga," alisema. Alieleza jinsi ilivyokuwa mapambano makubwa kukubali jukumu hilo, kwa sababu alijua lingemaanisha kuonekana zaidi hadharani, jambo lililomaanisha hatari kubwa zaidi ya kunyanyaswa na serikali au hata kuteswa. Alikuwa amewaona Wakristo wengine waliomzunguka wakiteswa kwa kusimama kwa ajili ya imani yao. Alikuwa wazi kuhusu wasiwasi na mfadhaiko ambao yeye na mkewe walihisi, ambao uliwafikia pia watoto wao, kuhusu kuingia katika huduma ya uchungaji. Waliomba pamoja. Walipokea ushauri kutoka kwa marafiki wacha Mungu. Wakasadikishwa kwamba ikiwa Bwana alikuwa akimwita Assad kwa kazi hiyo, Bwana angewalinda na kuwatetea. Walimwambia Bwana kwamba wangemtumaini na kumtii, na wakamwomba atulize hofu zao, hasa kwa ajili ya watoto. Takriban miaka minane iliyopita waliingia katika huduma ya uchungaji, wakizihesabu ahadi za Mungu kuwa za kweli, wakidai ushindi ambao Mungu angewapa katika majukumu hayo mapya."I am a timid man," he said. He told of how it was a great struggle to accept that responsibility, because he knew it would mean higher public visibility, which meant a greater threat of government harassment or even persecution. He had seen other Christians around him persecuted for standing for their faith. He was open about the anxiety and stress that he and his wife felt, which was communicated to their children, about the move into a pastorate. They prayed together. They received counsel from godly friends. They became convinced that if the Lord was calling Assad to the work, the Lord would protect and defend them. They told the Lord they would trust and obey, and they asked Him to calm their fears, particularly for the children's sake. About eight years ago they moved into the pastorate, reckoning God's promises true, claiming the victory God would give them in these new responsibilities.

Takriban miaka mitatu iliyopita, baada ya miaka kadhaa ya huduma yenye matunda, Assad ghafla alinaswa katika vita vikali vya kiroho. Afisa wa polisi wa siri aliingia katika chumba chake cha kujisomea nyumbani bila taarifa. Ombi la kwanza lililomjia Assad akilini lilikuwa, "Bwana, usimwache aone kila kitu kilichotapakaa hapa" — kwa sababu chumba hicho kilikuwa kitovu cha huduma, na ndani yake kulikuwa na vifaa, kumbukumbu, na nyaraka ambazo zilikuwa ushahidi mkubwa wa kumtia hatiani kuhusu shughuli zote za huduma. Afisa huyo hakutazama chochote. Alisema tu, "Inatubidi kwenda." Alimtoa Assad nyumbani kwa haraka na kumpeleka kituo cha polisi.About three years ago, after several years of fruitful ministry, Assad was suddenly caught in violent spiritual conflict. An officer of the secret police walked into his study at home unannounced. The first prayer that came to Assad's mind was, "Lord, don't let him see everything lying around" — because the study was the nerve center of the ministry, and in it were equipment, records, and materials amounting to substantial incriminating evidence of all the ministry activity. The official did not look at anything. He simply said, "We have to go." He rushed Assad out of the house and down to the police station.

Assad aliomba njia nzima: "Bwana, uliwaambia mitume kwamba ungewapa maneno ya kusema watakapopelekwa mbele ya mahakimu. Sitaki kusema uongo, lakini sitaki kumtia hatiani au kumhatarisha mtu mwingine yeyote." Mashtaka yakaja: "Unawageuza Waislamu kuwa Wakristo." Assad akajibu, "Bwana, simgeuzi mtu yeyote. Tunaamini kwamba Roho wa Mungu ndiye anayewabadilisha watu wakamwamini Yesu Kristo. Si mimi ninayefanya hivyo." "Unawabatiza Waislamu." Assad akajibu, "Bwana, ninawabatiza wafuasi wa Yesu Kristo, watu ambao wameweka imani yao kwake. Siwabatizi Waislamu." Kwa kila swali, Bwana alimpa Assad majibu yaliyo wazi na ya kweli. Baada ya saa tatu za mahojiano, afisa huyo aliweza kusema tu, "Haya, tutakuwa tukikuchunguza." Wakamwachilia.Assad prayed all the way down: "Lord, You told the apostles You would give them words to say when taken before magistrates. I don't want to lie, but I don't want to incriminate or endanger anyone else." The accusations came: "You convert Muslims to Christianity." Assad answered, "Sir, I do not convert anyone. We believe that the Spirit of God changes people to belief in Jesus Christ. I don't do it." "You baptize Muslims." Assad answered, "Sir, I baptize followers of Jesus Christ, people who have placed their faith in Him. I do not baptize Muslims." To every question, the Lord gave Assad clear, honest responses. After three hours of interrogation, all the officer could say was, "Well, we are going to be watching you." And they let him go.

Huko ndiko kumshinda adui kwa imani katikati ya vita vya kiroho. Assad anaendelea kuonyesha utii ule ule ambao Yoshua na watu walionyesha huko Yeriko — hata baada ya shinikizo kuondoka. Tangu mahojiano hayo amekuwa na miaka ya amani kiasi katika huduma yake. Yuko wazi kwamba Bwana ndiye aliyefanya hivyo. Si werevu wake katika kubuni mikakati. Ana unyenyekevu mkubwa binafsi mbele ya Bwana wa Kanisa. Mungu alimchukua mtu dhaifu akampa nguvu za kiroho zisizo za asili yake, ili, kwa maneno ya Paulo, mtu yeyote asijisifu mbele za Mungu. Pia hauchukulii ushindi huo kuwa jambo la kawaida. Anajua kwamba vita vinaweza kurudi wakati wowote.That is overcoming the enemy by faith in the middle of spiritual conflict. Assad continues to demonstrate the same kind of obedience that Joshua and the people demonstrated at Jericho — even after the pressure was off. Since that interrogation he has had years of relative peace in his ministry. He is clear that the Lord did it. It is not his cleverness in creating strategies. He has a great personal humility before the Lord of the Church. God took a weak man and gave him spiritual strength that is not natural to him, so that, in the words of Paul, no one can boast before God. He also does not take the victory for granted. He knows warfare can come back at any time.

Dhambi ni Yeriko ya kwanza. Taabu ni ya pili. Katika zote mbili, Amiri bado ana upanga wake uliofutwa. Katika zote mbili, wakati uliopita bado unatumika: Nimeutia. Katika zote mbili, ukuta unaanguka kwa ratiba ile ile — mzunguko wa saba wa siku ya saba, baada ya viatu kuvuliwa na utii kudumu.Sin is the first Jericho. Trouble is the second. In both, the Captain still has His sword drawn. In both, the past tense still applies: I have given. In both, the wall comes down on the same schedule — the seventh lap of the seventh day, after the sandals come off and the obedience holds.

Mnamo Aprili 1988 taarifa ya habari ya jioni ilitangaza habari ambayo inapaswa kusomwa katika kila mwaliko wa madhabahuni nchini kote. Mpiga picha ambaye pia alikuwa mrukaji wa parachuti alikuwa ameruka kutoka ndegeni pamoja na warukaji wengine kadhaa. Aliwapiga picha za video walipokuwa wakianguka na kufungua parachuti zao. Katika filamu iliyoonyeshwa kwenye matangazo hayo, parachuti ya mrukaji wa mwisho ilipofunguka, picha ikavurugika kabisa. Mtangazaji aliripoti, kwa utulivu na kwa sauti ya chini, kwamba mpiga picha huyo alikuwa ameanguka akafa — alikuwa ameruka kutoka ndegeni bila parachuti yake. Hakutambua kwamba alikuwa akianguka bila parachuti hadi alipoufikia uzi wa kufungulia ambao haukuwepo.In April 1988 the evening news ran a story that should be read at every altar call in the country. A photographer who was also a skydiver had jumped from a plane along with several other skydivers. He filmed the group as they fell and opened their parachutes. On the film shown on the broadcast, as the final skydiver's chute deployed, the picture went berserk. The announcer reported, evenly and quietly, that the cameraman had fallen to his death — he had jumped out of the plane without his parachute. It was not until he reached for the absent ripcord that he realized he was free-falling without one.

Hadi wakati huo, kuruka huko huenda kulionekana kusisimua. Upepo. Picha za video. Warukaji wengine katika mpangilio ndani ya kioo chake cha kamera. Lakini kwa huzuni, alikuwa ametenda kwa haraka isiyo na fikira na upumbavu wa kuua. Hakuna kitu kingeweza kumwokoa, kwa maana imani yake ilikuwa katika parachuti ambayo hakuwahi kuifunga mwilini.Until that moment, the jump probably seemed exciting. The wind. The footage. The other divers in formation in his viewfinder. But tragically, he had acted with thoughtless haste and deadly foolishness. Nothing could save him, for his faith was in a parachute never buckled on.

Imani katika kitu chochote isipokuwa Mungu anayetosha kwa yote ni msiba vivyo hivyo kiroho. Unaweza kuwa angani. Unaweza kuwa ukiifurahia safari. Picha za maisha yako zinaweza kuonekana nzuri. Lakini kama parachuti haijafungwa — kama imani yako haiko katika kazi iliyokamilika ya Yesu Kristo — uzi wa kufungulia hauvuti chochote. Ni kwa imani katika Kristo peke yake ndipo tunaweza kuthubutu kuingia katika msisimko wa hatari wa maisha.Faith in anything but an all-sufficient God is just as tragic spiritually. You can be in the air. You can be enjoying the ride. The footage of your life can look great. But if the parachute is not buckled on — if your faith is not in the finished work of Jesus Christ — the ripcord pulls nothing. Only with faith in Christ dare we step into the dangerous excitement of life.

Wanaume wa Israeli waliizunguka Yeriko wakiwa wamevaa parachuti. Walikuwa wametahiriwa. Walikuwa wamekula Pasaka. Walikuwa wamesimama wakati Yoshua alipovua viatu vyake. Walikuwa wamesikia wakati uliopita kutoka kinywani mwa Mungu. Nimeutia. Waliruka, na uzi wa kufungulia ukafanya kazi, kwa sababu parachuti ilikuwa imefungwa huko Gilgali siku sita kabla tarumbeta hazijalia.The men of Israel marched around Jericho with the parachute on. They had been circumcised. They had eaten the Passover. They had stood while Joshua took off his sandals. They had heard the past tense from the mouth of God. I have given. They jumped, and the ripcord worked, because the parachute had been buckled on at Gilgal six days before the trumpets ever sounded.

Yoshua 5 inaishia na viatu vimevuliwa mbele ya Amiri mwenye upanga uliofutwa. Huo ndio mkao sahihi mbele za Mungu. F. B. Meyer analeta mkao huo huo katika uhusiano wetu sisi kwa sisi.Joshua 5 ends with sandals off in front of a Captain with a drawn sword. That is the right posture before God. F. B. Meyer brings the same posture into our dealings with each other.

Ni F. B. Meyer aliyewahi kusema kwamba tunapomwona ndugu au dada aliye katika dhambi, kuna mambo mawili tusiyoyajua: kwanza, hatujui alijitahidi kiasi gani asitende dhambi; na pili, hatujui nguvu za mashambulizi yaliyomshambulia. Pia hatujui sisi wenyewe tungefanya nini katika hali ile ile. (Stephen Brown, Christianity Today, Aprili 5, 1993)It was F. B. Meyer who once said that when we see a brother or sister in sin, there are two things we do not know: first, we do not know how hard he or she tried not to sin; and second, we do not know the power of the forces that assailed him or her. We also do not know what we would have done in the same circumstances. (Stephen Brown, Christianity Today, April 5, 1993)

Yasome tena mambo hayo mawili yasiyojulikana. Hatujui ndugu alipigana kwa bidii kiasi gani kabla hajaanguka. Hatujui nguvu ya kile kilichokuwa kikimvuta. Na kuna jambo la tatu lisilojulikana linalotokana na hayo mawili: hatujui sisi tungefanya nini katika chumba kile kile. Mtu anayejua jinsi Hudson Taylor alivyoamka saa tisa usiku ndiye mtu yule yule ambaye, anapomwona ndugu akijikwaa, anavua viatu vyake kabla hajafungua kinywa chake.Read those two unknowns again. We do not know how hard the brother fought before he fell. We do not know the strength of what was pulling at him. And there is a third unknown that flows from those two: we do not know what we would have done in the same room. The man who knows how Hudson Taylor got up at three in the morning is the same man who, when he sees a brother stumble, takes his sandals off before he opens his mouth.

Huu ndio mkao wa Yoshua 5 ukiletwa katika maisha ya kanisa. Amiri hakuja kuchukua upande wa Yoshua wala upande wa Wakanaani. Alikuja kuchukua uongozi. Tunapomtazama ndugu aliye katika dhambi, Amiri hatuombi tuchague upande kati ya mwenye dhambi na kiwango cha haki. Anatuomba tuanguke kifudifudi, tuvue viatu, na tumwache Yeye aushike upanga. Urejesho katika Wagalatia 6:1 unasema, "ninyi mlio wa Roho mrejesheni mtu huyo kwa roho ya upole; ukijiangalia nafsi yako, usije ukajaribiwa wewe mwenyewe." Hilo "ukijiangalia nafsi yako" ndiyo yale mambo matatu yasiyojulikana ya Meyer. Hatujui alijitahidi kiasi gani. Hatujui ni nini kilichokuwa kikimvuta. Hatujui sisi tungefanya nini. Kwa hiyo tunakaribia kwa upole, tukiwa tumevaa parachuti, na tunamtembeza ndugu kuizunguka Yeriko yake mara kumi na tatu hadi ukuta uanguke.This is the Joshua 5 posture pressed into church life. The Captain did not come to take Joshua's side or the Canaanites' side. He came to take over. When we look at a brother in sin, the Captain is not asking us to pick sides between the sinner and the standard. He is asking us to fall on our face, take off the sandals, and let Him hold the sword. Restoration in Galatians 6:1 says, "you who are spiritual, restore such a one in a spirit of gentleness, considering yourself, lest you also be tempted." The "considering yourself" is Meyer's three unknowns. We do not know how hard he tried. We do not know what was pulling. We do not know what we would have done. So we approach softly, with the parachute on, and we walk the brother around his Jericho thirteen times until the wall comes down.

Yeriko yako ya juma hili iwe ni nini — dhambi unayoendelea kuiungama, taabu isiyo na ufumbuzi wa kibinadamu, ndugu aliyeanguka nawe hujui jinsi ya kurudi chumbani pamoja naye — Amiri wa jeshi la BWANA tayari amesimama pale akiwa na upanga wake uliofutwa. Hajaja kuchukua upande wako wala upande wa adui yako. Amekuja kuchukua uongozi.Whatever your Jericho is this week — the sin you keep confessing, the trouble that has no human solution, the brother who fell and you do not know how to walk back into the room with him — the Captain of the LORD's host is already standing there with His sword drawn. He has not come to take your side or the side of your enemy. He has come to take over.

Wakati uliopita bado unasomeka vile vile: Nimeutia Yeriko mkononi mwako. Mpango bado unaonekana wa kipumbavu: ukimya, tarumbeta za pembe za kondoo dume, mizunguko kumi na mitatu, bila risasi kufyatuliwa. Imani bado haihitaji kuwa kubwa: imani ndogo katika Mungu mkuu. Parachuti bado inapaswa kufungwa huko Gilgali kabla ya kuruka. Na viatu bado vinapaswa kuvuliwa kabla ukuta haujaanguka.The past tense still reads the same: I have given Jericho into your hand. The plan still looks foolish: silence, ram's horns, thirteen laps, no shot fired. The faith still does not have to be great: little faith in a great God. The parachute still has to be buckled on at Gilgal before the jump. And the sandals still have to come off before the wall comes down.

Mungu anataka uwe kitu kabla hujaweza kufanya kitu. Uwe hivyo juma hili. Kisha nenda ukazunguke.God wants you to become something before you can do something. Become it this week. Then go march.