📖 Utangulizi wa Agano Jipya — Sehemu ya 10: Nyaraka za Kichungaji: Kuilinda Amana📖 New Testament Survey — Unit 10: The Pastoral Epistles: Guarding the Deposit

I. Barua za Mwisho za Mtume MzeeI. The Last Letters of an Old Apostle

Kati ya vitabu vyote vya Biblia, Nyaraka tatu za Kichungaji — 1 Timotheo, Tito na 2 Timotheo — ndizo vitabu vya kumkabidhi mchungaji mpya mkononi kwa haraka kuliko vyote. Kwa nini? Kwa sababu hizi ndizo barua tatu pekee katika Agano Jipya ambazo Paulo aliwaandikia wachungaji vijana badala ya makusanyiko mazima. Ni mwongozo wa mtume kwa ajili ya huduma. Ni maneno ya mwisho ya mtume mzee kwa kizazi kinachofuata. Ni kitabu cha maelekezo cha uwanjani kwa ajili ya kuilinda amana ya injili baada ya mwanzilishi kwenda nyumbani kwa Bwana.Of all the books in the Bible, the three Pastoral Epistles — 1 Timothy, Titus, and 2 Timothy — are the ones to press into the hands of a new pastor with the most urgency. Why? Because these are the only three letters in the New Testament addressed by Paul to younger pastors rather than to whole congregations. They are the apostle's playbook for ministry. They are the old apostle's last words to the next generation. They are the field manual for guarding the deposit of the gospel after the founder has gone home.

Kuweka tarehe za Nyaraka za Kichungaji ni mojawapo ya mfuatano wa matukio unaovutia zaidi katika Agano Jipya. Baada ya kifungo cha kwanza cha Paulo huko Rumi katika Matendo 28 kuisha takriban mwaka 62 B.K., aliachiliwa. Akaanza tena kusafiri. Akayatembelea tena makanisa ya Asia Ndogo na Makedonia. Katika au karibu mwaka 63 hadi 65 B.K., aliandika 1 Timotheo na Tito akiwa mahali fulani katika uwanja wa huduma. Kisha, katika au karibu mwaka 66 hadi 67 B.K., alikamatwa mara ya pili na kurudishwa Rumi — lakini wakati huu si kwenye nyumba ya kupanga. Wakati huu alitiwa katika gereza la chini ya ardhi la Mamertine, shimo la mawe chini ya uwanja wa mikutano wa Rumi (forum), ambapo njia pekee ya kuingia na kutoka ilikuwa mlango mmoja wa juu katika dari. Kutoka katika gereza hilo la shimoni, hukumu ya kifo ikiwa imeshatamkwa, mtume mzee aliandika barua yake ya mwisho — 2 Timotheo. Ndiyo kitu kilicho karibu zaidi katika Agano Jipya na wosia wa mwisho wa Paulo. Angekatwa kichwa nje ya Rumi kabla mwaka haujaisha.The dating of the Pastoral Epistles is one of the most fascinating sequences in the New Testament. After Paul's first Roman imprisonment of Acts 28 ended around AD 62, he was released. He resumed traveling. He revisited churches in Asia Minor and Macedonia. In or about AD 63 to 65, he wrote 1 Timothy and Titus from somewhere in the field. Then, in or about AD 66 to 67, he was arrested a second time and taken back to Rome — but this time not to a rented house. This time to the Mamertine dungeon, a stone hole below the Roman forum, where the only way in and out was a single trapdoor in the ceiling. From that dungeon, with the death sentence already pronounced, the old apostle wrote his last letter — 2 Timothy. It is the closest thing in the New Testament to Paul's final will and testament. He would be beheaded outside Rome within the year.

II. Barua Tatu, Mazingira Matatu, Utume MmojaII. Three Letters, Three Settings, One Mission

Nyaraka tatu za Kichungaji zinatokea katika mazingira matatu tofauti ya kanisa, na kila moja inalenga hitaji fulani la kichungaji. 1 Timotheo inamwandikia Timotheo huko Efeso — kusanyiko kubwa, lililoimarika, lenye matatizo ya kimafundisho, lililokuwa likidhoofishwa na walimu wa uongo kutoka ndani (1 Timotheo 1:3). Kazi ya Timotheo huko Efeso ilikuwa kulilinda kanisa kwa kuwaweka wazee wanaofaa, kuwanyamazisha walimu wasiofaa, na kuenenda kwa uadilifu katika nyumba ya Mungu. Tito inamwandikia Tito katika kisiwa cha Krete — mchungaji kijana Myunani aliyetumwa kwenye uwanja mgumu, uliofikiwa na injili hivi karibuni, wa makanisa madogo ya nyumbani yaliyotawanyika katika kisiwa chote, yakiwa yamezungukwa na kile Paulo anachokiita utamaduni wa "waongo, hayawani wabaya, walafi wavivu" (Tito 1:12). Kazi ya Tito ilikuwa kuyapanga makanisa kwa kuwaweka wazee, kufundisha mafundisho yenye uzima, na kuwafundisha waamini "kuyapamba mafundisho ya Mungu Mwokozi wetu" (Tito 2:10) kwa jinsi walivyoishi. 2 Timotheo inamwandikia tena Timotheo huko Efeso — lakini sasa kutoka katika chumba cha mtume cha kungojea kifo. Paulo anajua hatatoka hai. Mchungaji kijana ambaye aliwahi kumwongoza kwenye imani anapaswa kumalizia kile Paulo alichokianza. Pokeza mwenge. Ilinde amana. Vumilia taabu kama askari mwema. Teseka kwa ajili ya injili. Na katika siku ya kutoa hesabu, usikie kutoka kwa Bwana, "Vema."The three Pastoral Epistles take place in three different church settings, and each one targets a particular pastoral need. 1 Timothy is addressed to Timothy at Ephesus — a large, established, doctrinally troubled congregation that was being undermined by false teachers from within (1 Timothy 1:3). Timothy's job at Ephesus was to guard the church by appointing the right elders, silencing the wrong teachers, and conducting himself with integrity in the household of God. Titus is addressed to Titus on the island of Crete — a young Greek pastor sent to a rough, newly-evangelized field of small house churches scattered across the island, surrounded by what Paul calls a culture of "liars, evil beasts, lazy gluttons" (Titus 1:12). Titus's job was to organize the churches by appointing elders, teaching sound doctrine, and training the believers to "adorn the doctrine of God our Savior" (Titus 2:10) with the way they lived. 2 Timothy is addressed back to Timothy at Ephesus — but now from the apostle's death cell. Paul knows he will not get out alive. The young pastor he had once led to faith is to finish what Paul has begun. Pass the torch. Guard the deposit. Endure hardship as a good soldier. Suffer for the gospel. And in the day of accounting, hear from the Lord, "Well done."

Barua tatu. Mazingira matatu. Utume mmoja. Utume ambao ndio mzigo wa kila Waraka wa Kichungaji ni kuilinda amana ya injili na kuipokeza kwa kizazi kijacho ikiwa kamili. Maneno ambayo Paulo anayatumia mara tatu katika barua hizi tatu ni hayo hasa — "Ilinde amana" (1 Timotheo 6:20; 2 Timotheo 1:12, 14). Kigiriki chake ni paratheke, nomino ya hazina iliyokabidhiwa kwa mtunza fedha mwaminifu. Injili ndiyo amana. Timotheo na Tito ndio watunza fedha. Kizazi kizima kilichofuata cha wachungaji ambao wangezisoma barua hizi bila kamwe kukutana na Paulo ana kwa ana ndio watunza fedha. Ndivyo tulivyo nasi. Amana iliwekwa mikononi mwetu miaka elfu mbili iliyopita. Tunadaiwa na Mwenyewe kuirudisha ikiwa kamili.Three letters. Three settings. One mission. The mission that is the burden of every Pastoral Epistle is to guard the deposit of the gospel and to pass it intact to the next generation. The phrase Paul uses three times across these three letters is exactly that — "Guard the deposit" (1 Timothy 6:20; 2 Timothy 1:12, 14). The Greek is paratheke, the noun for treasure entrusted to a faithful banker. The gospel is the deposit. Timothy and Titus are the bankers. The whole next generation of pastors who would read these letters and never personally meet Paul are the bankers. So are we. The deposit was put into our hands two thousand years ago. We owe it to the Owner intact.

III. 1 Timotheo — Kulilinda KanisaIII. 1 Timothy — Guarding the Church

1 Timotheo inafuata muundo wa kitabu cha mwongozo wa kichungaji. Sura ya 1 inahusu walimu wa uongo na torati. Sura ya 2 inahusu ibada ya hadhara na maombi. Sura ya 3 inahusu sifa za wazee na mashemasi — sura muhimu kuliko zote za kiutawala katika Agano Jipya kwa kusanyiko lolote linalowachagua viongozi wake. Sura ya 4 inahusu utauwa binafsi katika maisha ya mchungaji mwenyewe. Sura ya 5 na 6 zinahusu wajane, wazee, mabwana, watumwa, matajiri na maskini — mfumo wa kijamii wa kanisa la mahali pamoja.1 Timothy follows the structure of a pastoral handbook. Chapter 1 deals with the false teachers and the law. Chapter 2 deals with public worship and prayer. Chapter 3 deals with the qualifications of elders and deacons — the most important administrative chapter in the New Testament for any congregation choosing its leaders. Chapter 4 deals with personal godliness in the life of the pastor himself. Chapters 5 and 6 deal with widows, elders, masters, slaves, the rich, and the poor — the social fabric of the local church.

Mstari mkuu wa 1 Timotheo ni sentensi moja tukufu kuliko zote ambazo Paulo aliandika kuhusu kanisa na kile kinacholitegemeza. "Upate kujua jinsi ikupasavyo kuenenda katika nyumba ya Mungu, iliyo kanisa la Mungu aliye hai, nguzo na msingi wa kweli" (1 Timotheo 3:15). Kila kanisa la mahali pamoja ni mambo mawili kwa wakati mmoja. Ni nyumba — familia, ushirika, makao. Tena ni nguzo — tegemeo la kimuundo linaloishikilia kweli juu katikati ya dunia inayoporomoka. Kazi ya mchungaji pamoja na kusanyiko ni kuiweka nyumba ikiwa na joto na kuiweka nguzo ikiwa imenyooka. Kanisa la 1 Timotheo ni nyumba na nguzo. Vyote viwili. Hakuna kimoja bila kingine.The key verse of 1 Timothy is the most majestic single sentence Paul wrote about the church and what holds her up. "That you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth" (1 Timothy 3:15). Every local church is two things at once. She is a house — a family, a fellowship, a home. And she is a pillar — a structural support holding up the truth in the middle of a falling-down world. The job of the pastor and the congregation together is to keep the house warm and to keep the pillar straight. The 1 Timothy church is a house and a pillar. Both. Neither without the other.

Agizo la kufunga la 1 Timotheo 6:20–21 ndipo lugha ya amana inapojitokeza kwa mara ya kwanza: "Ee Timotheo, ilinde ile amana; ujiepushe na maneno yasiyo na maana yaliyo machafu, na mashindano ya elimu iitwayo elimu kwa uongo; ambayo wengine wakiikiri wamepotoka mambo ya imani." Angalia onyo lililo mwishoni. Wengine wamepotoka. Wengine wametangatanga mbali. Wengine wamedanganywa na kitu kinachoitwa elimu ambacho hakikuwa elimu hata kidogo. Mara ya kwanza Paulo anapomwambia Timotheo ailinde amana, analitaja hatari yake. Amana haitajilinda yenyewe.The closing charge of 1 Timothy 6:20–21 is the first time the deposit language appears: "O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge — by professing it some have strayed concerning the faith." Notice the warning at the end. Some have strayed. Some have wandered off. Some have been seduced by something called knowledge that was not knowledge at all. The first time Paul tells Timothy to guard the deposit, he names the threat. The deposit will not guard itself.

IV. Tito — Kuyapamba Mafundisho Huko KreteIV. Titus — Adorning the Doctrine on Crete

Tito inafunguliwa kwa maelezo ya kisiwa alichokuwa akifanyia kazi Tito, ambayo huenda ndiyo maneno makali na ya wazi kuliko yote Paulo aliyowahi kuandika. Ananukuu mshairi Mkrete wa karne ya sita K.K. aitwaye Epimenides, aliyesema kuhusu watu wake mwenyewe, "Wakrete ni waongo siku zote, hayawani wabaya, walafi wavivu" (Tito 1:12). Paulo anaongeza: "Ushuhuda huu ni kweli." Huo ndio uwanja wa misheni ambako mchungaji kijana Tito alikuwa ameachwa. Utamaduni uliofilisika kimaadili kiasi kwamba hata washairi wake wenyewe waliukiri. Na mkakati wa Paulo haukuwa kutoroka kutoka Krete. Mkakati ulikuwa kupanda makanisa huko Krete yaliyoishi maisha tofauti kwa namna inayoonekana kiasi kwamba injili ilijihubiri yenyewe.Titus opens with a description of the island where Titus was working that may be the bluntest Paul ever wrote. He quotes a Cretan poet of the sixth century BC named Epimenides, who had said about his own people, "Cretans are always liars, evil beasts, lazy gluttons" (Titus 1:12). Paul adds: "This testimony is true." That is the mission field where the young pastor Titus had been left. A culture so morally bankrupt that even its own poets confessed it. And Paul's strategy was not to escape from Crete. The strategy was to plant churches on Crete that lived so visibly differently that the gospel preached itself.

Kitabu cha Tito kinaupanga mkakati wa mtume katika malengo matatu ya kichungaji yanayolingana na uti wa mgongo wa asili wa barua hii wenye vipengele vitatu. Mafundisho yenye uzima (sura ya 1) — Tito anapaswa kuwaweka wazee wanaolishika kwa uthabiti neno la kuaminiwa "ili aweze kuwatia moyo wengine kwa mafundisho yenye uzima na kuwakanusha wale wanaoyapinga" (Tito 1:9). Kipimo cha huduma si mvuto binafsi. Kipimo ni uaminifu kwa mafundisho. Matendo mema (sura ya 2) — kila kundi katika kanisa, wazee wa kiume, wazee wa kike, wanawake vijana, wanaume vijana, watumwa, wote wanapaswa kufundishwa jinsi ya kuishi kwa namna inayoifanya injili ivutie. "Ili wapate kuyapamba mafundisho ya Mungu Mwokozi wetu katika mambo yote" (Tito 2:10). Neno lililotafsiriwa kupamba ni la Kigiriki kosmeō — mzizi wa neno la Kiingereza cosmetic (vipodozi). Mwenendo wa mwamini ndio unaoipaka injili vipodozi. Tumaini lenye baraka (sura ya 2:11–3:7) — sababu ya wakati uliopo ya kuishi maisha ya utauwa ni matarajio ya wakati ujao ya kurudi kwa Kristo.The book of Titus organizes the apostle's strategy into three pastoral targets that match the natural three-point spine of the letter. Sound doctrine (chapter 1) — Titus is to appoint elders who hold firmly to the trustworthy message "so that he can encourage others by sound doctrine and refute those who oppose it" (Titus 1:9). The standard for ministry is not personal charisma. The standard is doctrinal fidelity. Good works (chapter 2) — every group in the church, the older men, the older women, the younger women, the younger men, the slaves, all of them are to be taught how to live in a way that makes the gospel attractive. "That they may adorn the doctrine of God our Savior in all things" (Titus 2:10). The word translated adorn is the Greek kosmeō — the root of our word cosmetic. The behavior of the believer puts the makeup on the gospel. The blessed hope (chapters 2:11–3:7) — the present-tense reason for the godly life is the future-tense expectation of the return of Christ.

Mstari mkuu wa Tito ni ile sentensi kuu ya Krismasi-na-Pasaka ya 2:11–14. "Kwa maana neema ya Mungu iwaletayo wanadamu wote wokovu imefunuliwa; nayo yatufundisha kukataa ubaya na tamaa za kidunia; tupate kuishi kwa kiasi, na haki, na utauwa, katika ulimwengu huu wa sasa; tukilitazamia tumaini lenye baraka, na kufunuliwa kwa utukufu wa Mungu mkuu na Mwokozi wetu Yesu Kristo; ambaye alijitoa nafsi yake kwa ajili yetu, ili atukomboe na maasi yote, na kujisafishia watu wawe milki yake mwenyewe, wale walio na juhudi katika matendo mema." Neema ya Mungu imefunuliwa (Bethlehemu). Inatufundisha kuishi maisha ya utauwa (Kalvari ikitumika maishani). Tunalitazamia tumaini lenye baraka (kuja kwake mara ya pili). Wakati uliopita, uliopo, na ujao — vyote katika aya moja. Kifungu hiki kimoja ndicho muhtasari kamili kuliko yote wa maisha ya Kikristo katika barua yoyote ya Paulo.The key verse of Titus is the great Christmas-and-Easter sentence of 2:11–14. "For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works." The grace of God has appeared (Bethlehem). It teaches us to live godly lives (Calvary applied). We look for the blessed hope (His second coming). Past, present, future — all in one paragraph. This single passage is the most complete summary of the Christian life in any of Paul's letters.

Na kiungo ambacho Paulo anakiweka kati ya mafundisho na wajibu ni ule mchezo mkuu wa maneno wa Kigiriki-na-Kihispania ambao mchungaji yeyote katika Amerika ya Kusini anaweza kuuingiza moja kwa moja katika mahubiri. Neno la Kihispania la matarajio ya mwamini kuhusu Kristo ni esperanza — nalo lina maana tatu ambazo Kiingereza kinazigawa katika maneno matatu tofauti. Esperar maana yake ni kungoja. Esperanza maana yake ni tumaini. Na esperar kitu pia maana yake ni kukitarajia. Kwa Kihispania, mwamini anayemngoja Bwana anamtumaini Bwana na anamtarajia Bwana, yote katika kitenzi kimoja. Hilo ndilo hasa Tito 2:13 inalofundisha. Hatungoji bila tumaini. Hatutumaini bila matarajio. Hatutarajii bila kungoja. Esperanza yenye baraka ndicho kitenzi kimoja kinachobeba yote matatu.And the connecting note Paul strikes between the doctrine and the duty is the great Greek-Spanish wordplay that any pastor in Latin America can press right into a sermon. The Spanish word for the believer's expectation of Christ is esperanza — and it carries three meanings that English breaks into three separate words. Esperar means to wait. Esperanza means hope. And to esperar something also means to expect it. In Spanish, the believer who is waiting for the Lord is hoping for the Lord and is expecting the Lord, all in one verb. That is exactly what Titus 2:13 is teaching. We do not wait without hope. We do not hope without expectation. We do not expect without waiting. The blessed esperanza is the one verb that carries all three.

V. 2 Timotheo — Agizo la Mwisho Kutoka Gerezani ShimoniV. 2 Timothy — The Final Charge from the Dungeon

2 Timotheo ndicho kitabu cha kibinafsi kuliko vyote ambavyo Paulo aliwahi kuandika. Yuko katika gereza la shimoni la Mamertine. Ana baridi. Yuko peke yake isipokuwa Luka. Ameachwa na watu aliowahi kuwaamini. Anajua hukumu imeshatolewa na kwamba atauawa hivi karibuni. Amebakiwa na kazi moja kubwa katika maisha haya — kuandika barua moja zaidi kwa mchungaji mmoja kijana anayehitaji kuambiwa afanye nini baadaye.2 Timothy is the most personal book Paul ever wrote. He is in the Mamertine dungeon. He is cold. He is alone except for Luke. He has been deserted by men he had once trusted. He knows the verdict has been handed down and that he will be executed soon. He has one major task left in this life — to write one more letter to one young pastor who needs to be told what to do next.

Muundo wa 2 Timotheo unafuata mdundo wa maagizo manne ya kichungaji ambayo Paulo anayaweka moja juu ya jingine, kama mzee anavyopanga kuni kwa ajili ya mwanawe atakayehitaji kuiweka nyumba ikiwa na joto baada ya yeye kuondoka. Sura ya 1 — Usiionee haya injili. Sura ya 2 — Uwe hodari katika neema iliyo katika Kristo Yesu. Sura ya 3 — Kaa katika mambo yale uliyojifunza. Sura ya 4 — Lihubiri neno, uwe tayari wakati ufaao na wakati usiofaa.The structure of 2 Timothy follows the rhythm of four pastoral charges that Paul lays one on top of the other, the way an old man stacks firewood for a son who will need to keep the house warm after he is gone. Chapter 1 — Be unashamed of the gospel. Chapter 2 — Be strong in the grace that is in Christ Jesus. Chapter 3 — Continue in the things you have learned. Chapter 4 — Preach the word, in season, out of season.

Mstari wa amana unajitokeza kwa mara ya pili katika 2 Timotheo 1:14. "Ile amana nzuri uilinde kwa Roho Mtakatifu akaaye ndani yetu." Kitenzi kile kile. Nomino ile ile. Amana. Sasa amana inakabidhiwa rasmi kwa Timotheo kwa maandishi. Na njia ya kuilinda inatajwa: Roho Mtakatifu akaaye ndani yetu. Hakuna mchungaji anayeilinda amana kwa juhudi zake binafsi peke yake. Amana hulindwa na Roho akaaye ndani, akitenda kazi katika mtu mwaminifu, siku kwa siku. Kisha, katika mstari unaofuata kabisa, 2 Timotheo 2:2, Paulo anampa Timotheo kanuni kuu ya ufuasi katika Agano Jipya: "Na mambo hayo uliyoyasikia kwangu mbele ya mashahidi wengi, hayo uwakabidhi watu waaminifu, watakaofaa kuwafundisha wengine." Vizazi vinne vimepangwa katika sentensi moja. Paulo alimfundisha Timotheo. Timotheo anapaswa kuyakabidhi kwa watu waaminifu. Watu waaminifu wanapaswa kuwafundisha wengine pia. Amana haikukusudiwa kamwe kukomea kwa mtunza fedha mmoja. Siku zote ilikusudiwa kupokezwa.The deposit verse appears for the second time in 2 Timothy 1:14. "That good thing which was committed to you, keep by the Holy Spirit who dwells in us." The same verb. The same noun. The deposit. The deposit is now formally entrusted to Timothy in writing. And the means of guarding it is named: the Holy Spirit who dwells in us. No pastor guards the deposit by personal effort alone. The deposit is guarded by the indwelling Spirit, applied to a faithful man, day by day. Then, in the very next verse, 2 Timothy 2:2, Paul gives Timothy the great discipleship formula of the New Testament: "And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also." Four generations are stacked in one sentence. Paul taught Timothy. Timothy is to commit it to faithful men. Faithful men are to teach others also. The deposit was never meant to stop at one banker. It was always meant to be passed.

VI. Msiba wa DemaVI. The Tragedy of Demas

Karibu kabisa na mwisho wa 2 Timotheo, mtume mzee anaandika neno moja la kibinafsi ambalo limewasumbua wahubiri kwa miaka elfu mbili. Maneno machache ya huzuni. "Kwa kuwa Dema ameniacha, akiupenda ulimwengu huu wa sasa, akaenda zake Thesalonike" (2 Timotheo 4:10). Mstari huu unavunja moyo hasa kwa sababu ya jinsi unavyosemwa kwa kawaida tu. Dema alikuwa mtenda kazi pamoja na Paulo kwa miaka mingi. Anatajwa kwa jina katika kipindi cha nyaraka za gerezani kama mwenzi mwaminifu (Wakolosai 4:14; Filemoni 1:24). Na sasa, katika barua ya mwisho, ameondoka.Toward the very end of 2 Timothy, the old apostle drops one personal note that has haunted preachers for two thousand years. A few sad words. "Demas has forsaken me, having loved this present world, and has departed for Thessalonica" (2 Timothy 4:10). The line is heartbreaking precisely because of how casual it is. Demas had been Paul's coworker for years. He is mentioned by name in the prison-epistle period as a faithful companion (Colossians 4:14; Philemon 1:24). And now, in the final letter, he is gone.

Msiba wa Dema unaweza kuonyeshwa kwa hatua nne zinazoanza kwa herufi moja (kwa Kiingereza zote huanza na D), ambazo zinamtoa mwamini kutoka kundi la ndani la huduma ya Paulo hadi kupotea kwa baridi kwa jina lake kanisani. Mwanzoni Dema alikuwa Mwaminifu Kazini (Dutiful) — mtenda kazi pamoja na wengine, aliyetajwa pamoja na Marko na Luka. Kisha Dema Akavurugwa (Distracted). Kitu fulani kilianza kushindana na Bwana katika mapenzi yake. Paulo anakitaja: "akiupenda ulimwengu huu wa sasa." Kigiriki chake ni agapesas ton nun aiona — akiwa amejenga upendo uliotulia, unaoendelea, kwa ajili ya ulimwengu wa wakati huu. Dema alikuwa ameanza kutazama pembeni. Kisha Dema Akaasi na Kuondoka (Defected). Kutazama pembeni kukawa kuondoka. Alifunga mzigo wake akatoka nje ya gereza la shimoni na nje ya siku za mwisho za Paulo. Na hatimaye Dema Akafa (Died) — si lazima kimwili, ingawa huenda hilo pia lilitokea, bali alikufa kwa huduma, kwa kundi la ndani, kwa kila kumbukumbu ya kanisa la kwanza. Baada ya 2 Timotheo 4:10, Dema hatajwi tena kamwe. Mwaminifu Kazini, Akavurugwa, Akaasi na Kuondoka, Akafa (Dutiful, Distracted, Defected, Died).The tragedy of Demas can be charted in four alliterative steps that take a believer from the inner circle of Paul's ministry to the cold disappearance of his name from the church. Demas was Dutiful at first — a fellow worker named with Mark and Luke. Then Demas became Distracted. Something began to compete with the Lord in his affections. Paul names it: "having loved this present world." The Greek is agapesas ton nun aiona — having developed a settled, ongoing love for the present age. Demas had begun to look sideways. Then Demas Defected. The looking sideways became leaving. He packed his bag and walked out of the dungeon and out of Paul's last days. And finally Demas Died — not necessarily physically, though that may have come too, but he died to the ministry, to the inner circle, to every chronicle of the early church. After 2 Timothy 4:10, Demas is never mentioned again. Dutiful, Distracted, Defected, Died.

Husimuliwa habari ya kijana mmoja aliyekuwa akijifunza kuendesha gari. Mwalimu wake aliketi kando yake kiti cha mbele akimtazama akishika usukani kwa nguvu na kutazama barabara mbele kwa makini. Kisha safu ya masanduku ya barua ikatokea upande wa kulia. Macho ya dereva yule kijana yakaelekea kwenye masanduku ya barua — kwa sekunde moja tu. Na gari nalo likaelekea kwenye masanduku ya barua. Mwalimu alinyoosha mkono, akaurekebisha usukani, akamwambia sentensi ambayo hakuisahau kamwe: "Gari huenda mahali macho yanapotazama. Huhitaji kuugeuza usukani ili kugonga. Inatosha tu kutazama kile ambacho hupaswi kukitazama." Huo ndio msiba wa Dema. Hakutangaza kuasi. Hakuandika barua ya kujiuzulu. Alitazama tu ulimwengu wa sasa, na usukani ukafuata macho yake. Agizo la Paulo kwa Timotheo katika sura ile ile ni kinyume chake. "Uwe macho katika mambo yote" (2 Timotheo 4:5). Unakotazama ndiko utakakokwenda.The story is told of a young man learning to drive. His instructor sat next to him in the front seat and watched him grip the wheel and look intently down the road. Then a row of mailboxes came up on the right. The young driver's eyes drifted toward the mailboxes — just for a second. And the car drifted toward the mailboxes too. The instructor reached over, corrected the wheel, and said to him a sentence he never forgot: "The car goes where the eyes are looking. You do not have to turn the wheel to crash. You just have to look at what you should not be looking at." That is the tragedy of Demas. He did not announce a defection. He did not write a letter of resignation. He just looked at the present world, and the wheel followed his eyes. Paul's charge to Timothy in the same chapter is the opposite. "Watch in all things" (2 Timothy 4:5). Where you look is where you will go.

Na mara tu baada ya neno kuhusu Dema, Paulo anaandika sentensi inayoiinua sura tena. "Umtwae Marko, umlete pamoja nawe; maana ananifaa kwa utumishi" (2 Timotheo 4:11). Yule yule Yohana Marko aliyemwacha Paulo huko Perge katika safari ya kwanza ya kimisionari (Matendo 13:13), aliyesababisha mfarakano wenye uchungu kati ya Paulo na Barnaba, aliyewahi kuonekana kuwa hafai — mwishoni mwa maisha ya Paulo yuko katika orodha fupi ya mtume ya watu wenye manufaa zaidi kanisani. Dema anatoka nje. Marko anarudi ndani. Habari zote mbili zinatokea katika sura moja. Nyaraka za Kichungaji zinakataa kuruhusu yoyote kati ya hizo kuwa picha nzima. Wengine huasi. Wengine hurejeshwa. Amana hulindwa na watu waaminifu, na watu waaminifu wanajumuisha wale waliorejeshwa.And immediately after the note about Demas, Paul writes a sentence that lifts the chapter back up. "Get Mark and bring him with you, for he is useful to me for ministry" (2 Timothy 4:11). The same John Mark who had defected from Paul at Perga on the first missionary journey (Acts 13:13), who had caused the painful split between Paul and Barnabas, who had once seemed disqualified — is by the end of Paul's life on the apostle's short list of the most useful men in the church. Demas walks out. Mark walks back in. Both stories appear in the same chapter. The Pastoral Epistles refuse to let either one be the whole picture. Some defect. Some are restored. The deposit is guarded by faithful men, and faithful men include the restored.

VII. Siku za Mwisho na Uvuvio wa MaandikoVII. The Last Days and the Inspiration of Scripture

Katikati ya 2 Timotheo 3 kuna sentensi muhimu kuliko zote katika Biblia kuhusu Biblia. Lakini kabla hajaifikia, Paulo anatoa onyo kuhusu nyakati ambazo Timotheo atalazimika kuhudumu ndani yake. "Lakini ufahamu neno hili, ya kuwa siku za mwisho kutakuwa na nyakati za hatari" (2 Timotheo 3:1). Orodha inayofuata katika 2 Timotheo 3:2–5 inachosha kuisoma. Watu watakuwa wenye kujipenda wenyewe, wenye kupenda fedha, wenye kujisifu, wenye kiburi, wenye kufuru, wasiotii wazazi wao, wasio na shukrani, wasio safi, wasiopenda wa kwao, wasiotaka kupatanishwa, wasingiziaji, wasiojizuia, wakali, wasiopenda mema, wasaliti, wakaidi, waliojivuna, wenye kupenda anasa kuliko kumpenda Mungu — "wenye mfano wa utauwa, lakini wakikana nguvu zake" (2 Timotheo 3:5).Sandwiched in 2 Timothy 3 is the most important sentence in the Bible about the Bible. But before he gets to it, Paul gives a warning about the times in which Timothy will have to minister. "But know this, that in the last days perilous times will come" (2 Timothy 3:1). The catalog that follows in 2 Timothy 3:2–5 is exhausting to read. People will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God — "having a form of godliness but denying its power" (2 Timothy 3:5).

Husimuliwa habari ya mtu mmoja huko Kentucky aliyeishi ng'ambo ya barabara kutoka kwa mojawapo ya miti mizuri kuliko yote mtaani. Matawi yake yalipanda juu kwa kuzunguka kuelekea angani. Ndege walijenga viota ndani yake. Alikuwa akisimama dirishani pake akiustaajabia. Asubuhi moja aliona kikundi cha wafanyakazi wa mji katika uwanja wa jirani wakiukata. Alitembea kwenda kule akamwuliza mfanyakazi kwa nini duniani wangeukata mti mzuri namna ile. Mfanyakazi alimwita karibu akamwonyesha shina. Gome lilikuwa bado zima. Matawi yalikuwa bado ya fahari. Lakini ndani ya kiini cha mti, mbao zilikuwa tupu. Mchwa walikuwa wamekula hadi katikati kabisa. Uzio uliozunguka kiwanja haukuwazuia. Lango lililofungwa halikuwazuia. Mbwa hakuwazuia. Kwa nje bado ulionekana mzima. Ndani ulikuwa umekwisha. Wafanyakazi walikuwa wameitwa kuuangusha mti kabla haujawaangukia watoto waliokuwa wakipita chini yake kando ya barabara. "Wenye mfano wa utauwa, lakini wakikana nguvu zake." Hiyo ndiyo 2 Timotheo 3:5 katika mti mmoja. Gome linaonekana zuri. Kiini ni kitupu. Amana ndiyo kitu pekee kinacholinda dhidi ya mchwa. Bila amana, gome halitasimama.The story is told of a man in Kentucky who lived across the street from one of the most beautiful trees on the block. Its limbs spiraled up toward the sky. Birds nested in it. He used to stand at his window and admire it. One morning he saw a crew from the city in the neighbor's yard cutting it down. He walked over and asked the workman why on earth they would cut down such a beautiful tree. The workman waved him in and showed him the trunk. The bark was still intact. The limbs were still majestic. But inside the heart of the tree, the wood was hollow. Termites had eaten right through the core. The fence around the property had not stopped them. The locked gate had not stopped them. The dog had not stopped them. The outside still looked fine. The inside was gone. The crew had been called in to drop the tree before it fell on the children walking under it on the sidewalk. "Having a form of godliness but denying its power." That is 2 Timothy 3:5 in one tree. The bark looks fine. The core is hollow. The deposit is the only thing that protects from the termites. Without the deposit, the bark will not hold.

Kwa hiyo Paulo anamgeukia Timotheo na kifaa pekee ambacho mchungaji anaweza kukitumia kuiweka amana hai katika dunia iliyo tupu ndani: "Kila andiko, lenye pumzi ya Mungu, lafaa kwa mafundisho, na kwa kuwaonya watu makosa yao, na kwa kuwaongoza, na kwa kuwaadibisha katika haki; ili mtu wa Mungu awe kamili, amekamilishwa apate kutenda kila tendo jema" (2 Timotheo 3:16–17). Neno la Kigiriki lililotafsiriwa lenye pumzi ya Mungu ni theopneustos — kihalisi lililopuliziwa na Mungu. Biblia haijavuviwa tu kwa namna ambavyo shairi huvuviwa. Biblia imetolewa kwa pumzi kutoka kinywani mwa Mungu Mwenyewe kama vile ulimwengu ulivyotolewa kwa pumzi kutoka kinywani mwa Mungu katika Mwanzo. Pumzi ile ile iliyojaza mianzi ya pua ya Adamu na kumfanya kuwa nafsi hai inayajaza Maandiko na kuyafanya kuwa kitabu kilicho hai. Biblia si kumbukumbu ya wanadamu wakizungumza kuhusu Mungu. Biblia ni kumbukumbu ya Mungu akizungumza, iliyopuliziwa juu ya kurasa zilizoshikwa na wanadamu ambao mikono yao iliongozwa na Roho wake.And so Paul turns to Timothy with the only piece of equipment the pastor can use to keep the deposit alive in a hollow world: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work" (2 Timothy 3:16–17). The Greek word translated inspiration of God is theopneustos — literally God-breathed. The Bible is not just inspired the way a poem is inspired. The Bible is breathed out of the mouth of God Himself the way the universe was breathed out of the mouth of God in Genesis. The same breath that filled Adam's nostrils and made him a living soul fills the Scripture and makes it a living book. The Bible is not a record of men talking about God. The Bible is the record of God talking, breathed onto pages held by men whose hands were guided by His Spirit.

VIII. TimaziVIII. The Plumb Line

Kipimo cha fundisho lolote si jinsi linavyosikika jipya, jinsi mwalimu alivyo na mvuto, au jinsi umati ulivyokua mkubwa. Kipimo ni kama fundisho hilo linalingana na amana iliyokwisha kutolewa. Nabii Amosi alipewa maono ya Mungu akisimama karibu na ukuta, na mkononi mwake palikuwa na timazi (Amosi 7:7–8). Timazi ni kifaa rahisi cha fundi seremala — uzito uliofungwa mwishoni mwa kamba. Uzito unapoachwa uning'inie huru, kamba hushuka katika mstari ulionyooka wima kikamilifu, kwa sababu mvuto wa dunia ni ule ule kila upande. Fundi huishika kamba karibu na ukuta anaoujenga, na mstari humwambia kama ukuta umenyooka. Timazi haipindi ili kumpendeza fundi. Timazi haibadiliki kufuatana na mapendeleo ya fundi. Timazi humwambia fundi ukweli, naye fundi husikiliza au hujenga ukuta utakaoanguka.The test of any teaching is not how new it sounds, how charismatic the teacher is, or how big the crowd has gotten. The test is whether the teaching lines up with the deposit already given. The prophet Amos was given a vision of God standing by a wall, and in His hand was a plumb line (Amos 7:7–8). A plumb line is a simple carpenter's tool — a weight on the end of a string. When the weight is allowed to hang free, the string falls in a perfectly straight vertical line, because gravity is exactly the same in every direction. The carpenter holds the string against the wall he is building, and the line tells him whether the wall is straight. The plumb line does not bend to flatter the carpenter. The plumb line does not change with the carpenter's preferences. The plumb line tells the carpenter the truth, and the carpenter either listens or builds a wall that will fall down.

Nyaraka za Kichungaji ndizo timazi ya Agano Jipya. Zinamwambia kila mchungaji — na kila mwamini anayemsaidia mchungaji — jinsi amana inavyoonekana, jinsi ya kuitambua, na jinsi ya kuizuia isipindwe. Zinayataja mafundisho ya uongo na walimu wa uongo kwa makundi yao. Zinaonya kwamba kilichopinda kitaonekana kuvutia na kwamba kilichonyooka hakitajisikia vizuri kila mara. Zinakiagiza kizazi kijacho cha viongozi kuwa wanaume wa timazi na wanawake wa timazi. Amana hubaki wima, au huwaangukia watu walio ndani ya nyumba.The Pastoral Epistles are the New Testament's plumb line. They tell every pastor — and every believer who supports a pastor — what the deposit looks like, how to recognize it, and how to keep it from being bent. They name false doctrines and false teachers by category. They warn that the bent will look attractive and that the straight will not always feel comfortable. They charge the next generation of leaders to be plumb-line men and plumb-line women. The deposit either stays vertical, or it falls down on the people inside the house.

IX. Maneno ya Mwisho ya PauloIX. The Final Words of Paul

Katika sura ya mwisho ya 2 Timotheo, mtume Paulo anaandika sentensi iliyochorwa katika madirisha ya vioo vya rangi katika makanisa ya seminari duniani kote. "Kwa maana mimi sasa namiminwa kama sadaka ya kinywaji, na wakati wa kufariki kwangu umefika. Nimevipiga vita vilivyo vizuri, mwendo nimeumaliza, imani nimeilinda; baada ya hayo nimewekewa taji ya haki, ambayo Bwana, mhukumu mwenye haki, atanipa siku ile; wala si mimi tu, bali na wote ambao wamependa kufunuliwa kwake" (2 Timotheo 4:6–8). Vitenzi vitatu katika wakati timilifu. Nimevipiga. Nimeumaliza. Nimeilinda. Mtu aliyewahi kuwa Sauli wa Tarso, akiwaburuta Wakristo kutoka majumbani mwao na kuwapeleka gerezani, sasa alikuwa katika gereza la shimoni la Kirumi akimngoja mnyongaji, na maneno ya mwisho aliyoandika kuhusu maisha yake mwenyewe yalikuwa vitenzi hivi vitatu vya wakati timilifu kimoja baada ya kingine.In the last chapter of 2 Timothy, the apostle Paul writes the sentence that is engraved in stained glass in seminary chapels all over the world. "For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing" (2 Timothy 4:6–8). Three verbs in the perfect tense. Fought. Finished. Kept. The man who had once been Saul of Tarsus dragging Christians out of their homes to prison was now in a Roman dungeon waiting for the executioner, and the last words he wrote about his own life were these three perfect-tense verbs in a row.

Aya hii ni ya kila mwamini, si ya Paulo peke yake. Taji ya haki imewekwa akiba kwa ajili ya mtume "wala si mimi tu, bali na wote ambao wamependa kufunuliwa kwake." Je, umependa kufunuliwa kwake? Basi taji imewekwa akiba kwa ajili yako pia. Gereza la shimoni ndiyo anwani ya kila mwamini mwaminifu mahali fulani maishani. Taji ndiyo anwani ya kila mwamini mwaminifu mwishoni mwa maisha.This paragraph belongs to every believer, not only to Paul. The crown of righteousness is laid up for the apostle "and not to me only but also to all who have loved His appearing." Have you loved His appearing? Then the crown is laid up for you, too. The dungeon is the address of every faithful believer somewhere in life. The crown is the address of every faithful believer at the end of it.

Kulikuwa na mtu aitwaye Jim Ruddy ambaye nilimfahamu binafsi na ambaye nilimtembelea hospitalini katika siku za mwisho za maisha yake. Alikuwa ameishi kwa ajili ya Bwana. Alikuwa amelitumikia kanisa. Alikuwa ameipenda familia yake. Na mwili wake ulipozidi kudhoofika, nilikwenda nikaketi kando ya kitanda chake, nikitarajia kwamba mimi ndiye ningemfariji. Alinitazama kwa ule uwazi dhaifu unaomjia tu mwamini aliyependa kufunuliwa kwa Kristo maisha yake yote, akasema: "Mchungaji, haitachukua muda mrefu sasa. Hivi karibuni nitakuwa pamoja na Yesu." Hiyo ndiyo ilikuwa roho ya Paulo katika 2 Timotheo 4. Hiyo ndiyo ilikuwa roho ya mtu aliyejua kwamba amana ilikuwa imelindwa, mwendo umemalizika, imani imelindwa. Hapakuwa na hofu machoni pake. Palikuwa na matarajio tu. Esperanza. Kungoja, kutumaini, kutarajia — yote katika neno moja, yote katika pumzi moja, yote kando ya kitanda kimoja.There was a man named Jim Ruddy whom I knew personally and whom I visited in the hospital in the final days of his life. He had lived for the Lord. He had served the church. He had loved his family. And as his body grew weaker, I went and sat at his bedside, expecting to be the one who would comfort him. He looked at me with that frail clarity that comes only to a believer who has loved Christ's appearing for a lifetime, and he said: "Pastor, it's not going to be long now. I will soon be with Jesus." That was Paul's spirit in 2 Timothy 4. That was the spirit of a man who knew the deposit had been guarded, the race finished, the faith kept. There was no fear in his eyes. There was only expectation. Esperanza. Waiting, hoping, expecting — all in one word, all in one breath, all in one bedside.

Songa mbele, rafiki yangu, katika sehemu iliyobaki ya Agano Jipya pamoja na Bwana yule yule aliyeliangaza gereza la shimoni kwa furaha ya kurudi nyumbani, aliyeweka taji ya haki juu ya kichwa cha mtume mzee aliyekatwa kichwa nje ya Rumi, aliyeketi pamoja na Jim Ruddy katika chumba cha hospitali, na ambaye ni yeye yule jana, na leo, na hata milele. Amana imewekwa mikononi mwako. Ilinde vema. Ipokeze kwa wengine. Mtazame Bwana. Gari huenda mahali macho yanapotazama. Mtazame Yeye, nawe utakwenda nyumbani pamoja naye. Amina.Press on, my friend, into the rest of the New Testament with the same Lord who lit a dungeon with the joy of the homecoming, who put the crown of righteousness on the head of the old apostle who had been beheaded outside Rome, who sat with Jim Ruddy in a hospital room, and who is the same yesterday, today, and forever. The deposit has been put into your hands. Guard it well. Pass it on. Look at the Lord. The car goes where the eyes are looking. Look at Him, and you will go home with Him. Amen.

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