Following Man Not G-d – Ki Tavo

Ki_Tavo

D’VAR TORAH

KI TAVO – WHEN YOU ARE COME

DEVARIM (DEUTERONOMY) 26.1-29.8

 

Torah:                          Devarim/Deuteronomy 26.1-29.8

Haftarah:                     Yeshayahu/Isaiah 60.1-22

Brit Chadashah:          Uri/Luke 23.26-56

 

 

Devarim {29:2} Moshe (Moses) called to all Yisrael (Israel), and said to them, You have seen all that HaShem did before your eyes in the land of Mitzrayim (Egypt) to Pharaoh, and to all his servants, and to all his land; {29:3} the great trials which your eyes saw, the signs, and those great wonders: {29:4} but HaShem has not given you a heart to know, and eyes to see, and ears to hear, to this day. {29:5} I have led you forty years in the wilderness: your clothes have not grown old on you, and your shoe has not grown old on your foot. {29:6} You have not eaten bread, neither have you drunk wine or strong drink; that you may know that I am HaShem your G-D. {29:7} When you came to this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us to battle, and we struck them: {29:8} and we took their land, and gave it for an inheritance to the Reuvenites, and to the Gadites, and to the half-tribe of the Manassites. {29:9} Keep therefore the Words of this brit (covenant), and do them, that you may prosper in all that you do.

I can almost feel the frustration in Moshe’s voice as he shared these words with bnei Yisrael (the children of Israel). Was he ever angry with them! After everything HaShem had done for them up until this point yet they still did not have a clue about what was going on. G-d had shown them His grace and He had poured out His Spirit upon them. They had the ability to see, hear and understand who G-d was, what He was doing and what He expected of them but they did not have a heart for G-d and, therefore, could not see. They were a people filled with works, but no Spirit. Their attitude appears to be one of, “Forget about what G-d did for us yesterday what is G-d going to do for us today,” and Moshe knew it. That is why he felt it necessary to remind bnei Yisrael of all the things HaShem has already done for them.

It was not Moshe’s fault that these people were unappreciative towards G-d. Moshe had done his utmost to teach them. There was no better leader or teacher than Moshe; the problem was with the students. I get the impression from the dialogue that bnei Yisrael was just leaning on Moshe. Perhaps they pretended that they were interested in following the commandments of HaShem, when in reality they were really following the man and wanted to get into the land to settle down into living, what they thought to be normal lives.

When I read the book of Yehoshua (Joshua) and looked at the way bnei Yisrael related to him as their leader, I could see that, as it was with Moshe so it was with Yehoshua. Like with Moshe, bnei Yisrael were just leaning on Yehoshua. We see the proof of that, in that, as soon as bnei Yisrael got what they wanted, their inheritance of the land and after Yehoshua had died, the real intention of their hearts were exposed; they fell away from HaShem, as the book of Shoftim (Judges) tells us:

Shoftim {21:25} In those days there was no king in Yisrael: every man did that which was right in his own eyes.

Sadly, what went on with Moshe and his congregation of wanderers is not much different from what goes on in congregations today. The Rabbi teaches and preaches, teaches and preaches but for the most part it is all going over the heads of the people in the congregation. They complement the sermons, but their lives are not reflecting what the sermons are teaching – they are not changing. They come to Bible study, but they do not know or practice the theology that is being taught. They are sitting in the sanctuary on a weekly basis, but there is no evidence of a changed life. Seeing they do not see, and hearing they do not hear! I guess, like bnei Yisrael, these people are following the man and not the G-d that the man is representing. Moshe knew it; they were not fooling him and that is why he made the following statement:

Devarim {31:29} For I know that after my death you will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because you will do that which is evil in the sight of HaShem, to provoke Him to anger through the work of your hands.

How many congregations do you know that fell apart because the leader died, left, or fell into sin? Why would something like that have to happen? Would you not think that the congregation would be mature enough in their faith, in the G-d they are following, to continue on in a sound doctrinal relationship with the L-rd, with or without their leader? Yes, they should! Especially if the leader gave them sound theological teaching. The problem is most congregations are like bnei Yisrael:

Shemot (Exodus) {20:18} All the people perceived the thundering, the lightning, the sound of the shofar, and the mountain smoking. When the people saw it, they trembled, and stayed at a distance. {20:19} They said to Moshe, “Speak with us yourself, and we will listen; but do not let G-D speak with us, lest we die.”

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Kumfuata mwanadamu sio Mungu – Ke Tavo

D’VAR TORATI

KI TAVO – UTAKAPO KUJA

DEVARIM (KUMBUKUMBU LA TORATI) 26.1-29.8

 

kichwa:                                    Kumfuata mwanadamu sio Mungu

 

Torah:                          Devarim/kumbukumbu la Torati 26.1-29.8

Haftarah:                     Yeshayahu/Isaiah 60.1-22

Brit Chadashah:          Uri/Luka 23.26-56

 

 

Devarim {29:2} Musa akawaita Israeli wote akawaambia, Mmeyaona yote Bwana aliyomfanya Farao katika nchi ya Misri mbele ya macho yenu, yeye na watumwa wake wote, na nchi yake yote;
(29:3) yale majaribu makuu yaliyoyaona macho yako; hizo ishara, na ile miujiza mikuu;
(29:4) lakini Bwana hakuwapa moyo wa kujua, wala macho ya kuona, wala masikio ya kusikia, hata leo hivi.
(29:5) Nami miaka arobaini nimewaongoza jangwani; nguo zenu hazikuchakaa juu yenu, wala kiatu chako hakikuchakaa katika mguu wako.
(29:6) Hamkula mkate, wala hamkunywa divai, wala kileo; ili mpate kujua kwamba Mimi ndimi Bwana, Mungu wenu.
(29:7) Nanyi mlipokuja mahali hapa, walitutokea kupigana juu yetu Sihoni mfalme wa Heshboni, na Ogu mfalme wa Bashani, tukawapiga;
(29:8) tukaitwaa nchi yao, nayo tukawapa Wareubeni, na Wagadi, na nusu ya kabila ya Manase, iwe urithi.
(29:9) Shikeni basi maneno ya agano hili myafanye, ili mfanikiwe katika yote mfanyayo
.

Ninaweza kabisa kuhisi kufufishwa moyo katika sauti ya Moshe anapo shiriki maneno haya na  bnei Yisrael (wana wa Israel). Alikuwa na hasira  nao! Hata baada ya mambo yoye HaShem aliyowafanyia hadi sasa bado hawakua na duku kuhusu kilichikuwa kinaendelea. Mungu aliwaochesha neema yake na akawamwagia Roho Wake juu yao.  Walikuwa na uwezo wa kuona, kusikia na kuelewa Mungu ni nani, ninini alichokuwa Akifanya na alicho kuwa akitarajia kutoka kwao lakini moyo wao hakuwa kwa Mungu na kwahiyo, wasingeli ona. Walikuwa ni watu waliojaa vitendo lakini bila roho. Nia yao ilionekana moja ya “Kusahau kuhusu Mungu alivyotutendea jana ninini Mungu atakalo tenda kesho na lile aAtakalotutendea leo.” Na Moshe alijua hilo.  Ndio maana aliona ni bora kuwakumbusha bnei Yisrael yale yote Mungu Alisha watendea.

Sio makosa ya Moshe kwa watu kukosa shukrani kwa Mungu. Moshe alifanya awezavyo kuwafundisha. Hakukuwa na kiongo au mwalimu bora kushinda Moshe; shida ilikuwa na wanafunzi.  Napata hisia kuwa kutokana na maelezo kuwa  bnei Yisrael walimtegemea Moshe. Pengine walijifanya kuwa walikuwa na hamu ya kufuata amri za  HaShem, ila kwa uhakika walikuwa wakimfuatua mwanadamu na walitaka kufika katika nchi na kutulia na kuishi, walichofikiria kuwa maisha ya kawaida

Ninaposoma kitabu cha Yehoshua (Joshua) na kutazama vile  bnei Yisrael walivyo husiana na yeye kama kiongozi wao,  niliona kuwa, ilivyo kuwa na Moshe ndivyo ilivyo kuwa na  Yehoshua. Kama ilivyo kuwa na Moshe, bnei Yisrael walikuwa tu wakimtegemea Yehoshua. Tunaona uhakika wa hayo, hivi, punde tu bnei Yisrael walipopata walichokuwa wakitaka, urithi waowa nchina Yehoshua alipofariki, kusudio haswa la mioyo yao ilijitokeza; waliachana na HaShe, kama kitabu cha washauri  kinavyo tuambia:

Shoftim {21:25Siku hizo hapakuwa na mfalme katika Israeli; kila mtu alifanya yaliyokuwa ni mema machoni pake mwenyewe.

Chakusikisha, kilicho endelea na Moshe na kusanyiko lake la wazungukaji, haina utofauti mkubwa na makusanyiko ya siku hizi.Sadly, Rabbi hufundisha na kuhubiri, , kufundisha na kuhubiri lakini lakini kwa wakati mwingi inapitia kwa vivchwa vya katika makusanyiko. Wanasifu mahubiri laini maisha yao haidhirishi mahubiri yanavyo fundisha – hawabadiliki. Wanahudhuria mafundisho ya Biblia lakini hwaelewi au hawatendi theologia wanayo fundishwa. Wanakaa katika jumba la maombi kila wiki , lakini hakuna ushahidi wa mabadilko ya maisha. Kuona hawaoni, na husikia hawasikii! Nafikiri, kama bnei Yisrael,hawa watu wanamfuata mwanadamu na sio Mungu ambaye mwanadamu anamuwakisha.  Moshe alijua haya, hawakumuhadaa na ndio maana alitoa maneno haya:

Devarim {31:29}Kwa sababu najua baada ya kufa kwangu mtajiharibu kabisa, na kukengeuka katika njia niliyowaamuru; nayo mabaya yatawapata siku za mwisho, kwa vile mtakavyofanya maovu machoni pa Bwana kumtia kasirani kwa kazi ya mikono yenu.  .

Nikusanyiko ngapi unazozifahamu ambazo zilivyunjika kiongozi alipo fariki, ondoka au kuanguka katika dhambi? Kwa nini kitu kama hicho kifanyike? Huwezi kufiria kuwa kusanyiko litakomaa katika imani, katika Kumfuata Mungu kuendelea katika mafundisho kamili ya uhusiano wao na Bwana  kuwe na kiongozi au la? Ndio, wanapaswa! Haswa kama kiongozi aliwapatia theologia ya kweli. Shida nikuwa kusanyiko nyingi ni kama bnei Yisrael:

Shemot (Kutoka) {20:18} Watu wote wakaona umeme na ngurumo na sauti ya baragumu, na ule mlima kutoka moshi; na watu walipoona hayo wakatetemeka, wakasimama mbali.

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Following Man Not G-d 跟從人不跟從神

D’VAR TORAH

KI TAVO – 當你進去

DEVARIM (申命記) 26.1-29.8

 

Title:                            Following Man Not G-d 跟從人不跟從神

 

Torah:                          Devarim/申命記 26.1-29.8

Haftarah:                     Yeshayahu/以賽亞書 60.1-22

Brit Chadashah:          Uri/路加福音 23.26-56

 

 

申命記 29:2  摩西召了以色列眾人來,對他們說:「耶和華在埃及地,在你們眼前向法老和他眾臣僕,並他全地所行的一切事,你們都看見了, 29:3  就是你親眼看見的大試驗和神蹟,並那些大奇事。 29:4  但耶和華到今日沒有使你們心能明白,眼能看見,耳能聽見。 29:5  我領你們在曠野四十年,你們身上的衣服並沒有穿破,腳上的鞋也沒有穿壞。 29:6  你們沒有吃餅,也沒有喝清酒濃酒。這要使你們知道,耶和華是你們的神。 29:7  你們來到這地方,希實本王西宏、巴珊王噩都出來與我們交戰,我們就擊殺了他們, 29:8  取了他們的地給流便支派、迦得支派,和瑪拿西半支派為業。 29:9  所以你們要謹守遵行這約的話,好叫你們在一切所行的事上亨通。

摩西在對以色列人說這番話的時候,我幾乎可以感受到他聲音裡的挫折感。他是這麼的惱怒他們!在經歷了神直到此刻為他們所做的一切事情,他們仍然對這些事的屬靈意義懵然無知。神已經賜給他們恩典,也將自己的靈澆灌了他們。他們是有能力可以看見,聽到以及明白神到底是誰,祂正在做什麽,祂對他們的期望是什麽。然而他們缺乏一顆向着神的心,因此他們看也看不見。他們是一群只重視行為而沒有靈的人。他們的態度就是“別再提昨天神為我們做了什麽,要緊的是今天祂能為我們做什麽”。摩西知道這一點,因此他認為有必要提醒以色列人神曾經為他們做過的每一件事。

這些人對神的冷淡並非摩西的過錯。摩西已經盡了自己的力量去教導他們。還有哪一個領袖或教師好得過摩西?問題是在於這些學生們。我從這些對白中感覺到以色列人只是在依賴摩西。也許他們只是假裝有心跟從神的誡命,然而事實上他們只是在跟從這個人,以及想要進入迦南在那裡扎根安居,可以過他們嚮往的理想生活。

當我讀到約書亞記裡有關以色列人如何將約書亞尊為他們的領袖時,我就看見了,摩西和約書亞的情形是一樣的。以色列人依賴約書亞,正如他們依賴摩西一樣。後來以色列人進了迦南以及約書亞死後,他們的真心就被顯露;他們離開了神,正如士師記告訴我們的:

士師記 21:25  那時,以色列中沒有王,各人任意而行。

可悲啊,摩西和他的那一群漂流者的寫照,和今天好些會眾的情形並無太大差別。拉比不斷地教導,傳道,但他所說的大部份都飛越會眾的頭頂。會眾誇讚拉比的講道,然而他們的生命卻沒有反映出那些道理的教導-他們絲毫沒有改變。他們來參加查經,但他們不明白所聽到的,也不會照著行。他們每週坐在聖所,但卻沒有顯示生命改變的跡象-有眼卻看不見,有耳卻聽不明白!我猜他們正如以色列人一樣,只是跟從人,而不是跟從這個人所代表的神。摩西知道這一點;他們沒法騙得過他,這就是爲什麽摩西說了以下這番話:

申命記 31:29  我知道我死後,你們必全然敗壞,偏離我所吩咐你們的道,行耶和華眼中看為惡的事,以手所做的惹他發怒;日後必有禍患臨到你們。」

你可知道多少教會在領袖走了、死了或墮入罪中之後,會眾整個的垮掉?爲什麽會發生那樣的事?會眾難道不應該是對他們所跟從的神滿有信心,在正確而純全的道理上保持與神的關係繼續前進,不管他們的領袖在與不在?不錯,他們應該是這樣的!尤其是當這個領袖給予他們的教導是正確的神學!問題是,大部份的會眾都像以色列人一樣:

出埃及記 20:18  眾百姓見雷轟、閃電、角聲、山上冒煙,就都發顫,遠遠的站立, 20:19  對摩西說:「求你和我們說話,我們必聽;不要神和我們說話,恐怕我們死亡。」

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Когато следваш човек, а не Бог

Д’ВАР ТОРА

КИ ТАВО – КОГАТО ДОЙДЕШ

ДВАРИМ (ВТОРОЗАКОНИЕ) 26.1-29.8

 

Когато следваш човек, а не Бог

 

Тора:                           Дварим/Второзаконие 26.1-29.8

Афтара:                      Йешаяху/Исая 60.1-22

Брит Хадаша:             Ури/Лука 23. 26-56

 

 

Дварим (Второзаконие) {29:2} Моисей повика целия Израил и им каза: Вие видяхте всичко що направи Господ пред очите ви в Египетската земя, на Фараона и на всичките му слуги, и на цялата му земя; {29:3} големите изпитни, които очите ти видяха, знаменията и ония големи чудеса; {29:4} но до тоя ден Господ не ви даде сърце за да разбирате, очи за да виждате и уши за да слушате. {29:5} А Аз ви дадох за четиридесет години по пустинята, през което време дрехите ви не овехтяха на вас, и обущата ни на един от вас не овехтяха на ногата ти, {29:6} хляб не ядохте, и вино и спиртни пития не пихте, за да знаете, че Аз съм Господ вашият Бог. {29:7} И когато дойдохте на това място есевонският цар Сион и васанският цар Ог излязоха против нас на бой; а ние ги поразихме, {29:8} завладяхме земята им, и я дадохме за наследство на рувимците, на гадците и на половината от Манасиевото племе. {29:9} Пазете, прочее, думите на тоя завет и изпълнявайте ги, за да успявате във всичко що правите.

 

Мога почти да усетя емоцията в гласа на Мойсей, когато казва тези думи на децата на Израел. Дали им беше ядосан? След всичко, което Бог беше направил за тях, те все още нямаха представа какво се случва. Бог им беше показал благодатта Си и беше излял върху тях Духа Си. Те можеха да виждат, чуват и разбират кой е Бог, какво прави и какво очаква от тях, но нямаха сърце за Бога и затова не виждаха. Има хора пълни с дела, но без Дух. Тяхното отношение е следното: „Забравете какво Бог направи за нас вчера, какво прави за нас днес?” Мойсей знаеше това и затова трябваше да им напомни за всичко, което Бог беше направил за тях.

 

Мойсей не беше виновен, че тези хора не оценяваха какво Бог правеше за тях. Мойсей беше направил всичко, за да ги научи. Нямаше по-добър лидер или учител от Мойсей; проблемът беше в учениците. От разговора оставам с впечатлението, че децата на Израел просто се облягаха на Мойсей. Може би се преструваха, че се интересуват от това да следват Божиите заповеди, но всъщност следваха човека и искаха да отидат в Земята, за да се заселят и да водят нормален живот.

 

Когато чета книгата Исус Навин и виждам как децата на Израел се отнасят към лидера си, виждам, че е същото както с Мойсей – те отново се облягат на него. Доказателство за това е, че веднага щом като получиха това, което искаха и наследиха Земята и Исус Навин умря, истинските намерения на сърцата им бяха разкрити и те се отдалечиха от Бога, както ни казва книгата Съдии:

 

Шофтим (Съдии) {21:25} В ония дни нямаше цар в Израиля; всеки правеше каквото му се виждаше угодно.

 

За съжаление онова, което се случи с Мойсей и обществото, което го следваше, не е по-различно от това, което се случва с църквите ни днес. Водачът поучава и проповядва, но повечето от нещата не се схващат от хората в събранието. Те го хвалят за проповедта му, но животът им не отразява това, което се поучава в събранието – хората не се променят. Идват на библейски изучавания, но не практикуват това, което научават. Идват на църква всяка седмица, но няма доказателства за променен живот. Гледат, но не виждат, слушат, но не чуват! Предполагам, че като децата на Израел, тези хора следват човека, а не Бога, когото човекът се опитва да им покаже. Мойсей го знаеше и те не можеха да го заблудят, затова той каза следното:

Дварим (Второзаконие) {31:29} Понеже знам, че подир смъртта ми непременно ще се развратите и отклоните от пътя, за който ви заповядах; и в послешните дни злини ще ви застигнат, понеже ще вършите зло пред Господа и ще Го разгневявате с делата на ръцете си.

 

Колко църкви има, които се разпадат, защото лидерът им е паднал в грях, напуснал или починал! Защо се случва това? Не трябва ли събранията да са достатъчно зрели във вярата си, в Бога, когото следват, за да продължат в здравата доктрина на взаимоотношения с Господа – с или без лидера си? Да, би трябвало, особено ако лидерът им е проповядвал здравото учение. Проблемът е, че повечето събрания са като децата на Израел:

Шмот (Изход) {20:18} И всичките люде гледаха гърмежите, светкавиците, гласа на тръбата и димящата планина; и, като видяха, людете се оттеглиха и застанаха надалеч. {20:19} И рекоха на Моисея: Ти говори на нас, и ние ще слушаме; а Бог да не ни говори, за да не умрем.

     

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Man’s Law/G-d’s Law 人的法律 / 神的法律

D’VAR TORAH

KE TETZE – 當你出去

DEVARIM (申命記) 21.10-25.19

 

Title:                Man’s Law/G-d’s Law 人的法律 / 神的法律

 

Torah:                          Devarim/申命記 21.10-25.19

Haftarah:                     Yeshayahu/以賽亞書 54.1-10

Brit Chadashah:          Uri/路加福音 23.1-25

 

申命記 22:1  「你若看見弟兄的牛或羊失迷了路,不可佯為不見,總要把他牽回來交給你的弟兄。 22:2  你弟兄若離你遠,或是你不認識他,就要牽到你家去,留在你那裡,等你弟兄來尋找就還給他。 22:3  你的弟兄無論失落什麼,或是驢,或是衣服,你若遇見,都要這樣行,不可佯為不見。 22:4  你若看見弟兄的牛或驢跌倒在路上,不可佯為不見,總要幫助他拉起來。 22:5  「婦女不可穿戴男子所穿戴的,男子也不可穿婦女的衣服,因為這樣行都是耶和華你神所憎惡的。 22:6  「你若路上遇見鳥窩,或在樹上或在地上,裡頭有雛或有蛋,母鳥伏在雛上或在蛋上,你不可連母帶雛一併取去。

本週經文段落的讀後心得,以及我所寫下來的文字,都和上面所列的經文無關;那只是我隨意選出的一段。因為我要討論的題目並不特別與本週經文的任何一段有關,然而它卻是與整個段落有關的。事實上,當我讀完Ke Tetze段落之後,即時浮現于我腦海的經文是出自Va’etchanan(我懇求)段落:

申命記 4:7  那一大國的人有神與他們相近,像耶和華我們的神、在我們求告他的時候與我們相近呢? 4:8  又那一大國有這樣公義的律例典章、像我今日在你們面前所陳明的這一切律法呢?

本週Ke Tetze段落的確包含正直公義的審判、律例和典章。這裡所教導的涵蓋了一個公共社區生活上的每一方面,是真正公正可敬社會的根基。

舉個例子;誰說聖經裡的女子是被忽視的?Ke Tetze段落可以證明這是錯誤的說法。這裡面有的是保障女人尊榮和權益的律例及法令。誰說主人可以虐待奴僕(要記得聖經時代的奴隸大部份是基於破產的緣故。負債人將自己賣給債權人,以勞力工作償還他的債務)?假如一個奴隸受到虐待而逃奔他人,那人要給他提供庇護而不能將他交還那惡主人。此外,在本段落中我們又被教導,假如找到或發現他人遺失之財物應當如何處理;遇到一個需要幫助的人時應當如何行動;等等數不清的例子。總之,本段落具有功能強大的資料,珍貴、切實、而且和二千年前一樣的實用。我們只須將之現代化而應用在我們今天的生活裡。

我知道你在想什麽。這下面的經文我們又當如何看待?

申命記 21:18  「人若有頑梗悖逆的兒子,不聽從父母的話,他們雖懲治他,他仍不聽從, 21:19  父母就要抓住他,將他帶到本地的城門、本城的長老那裡, 21:20  對長老說:『我們這兒子頑梗悖逆,不聽從我們的話,是貪食好酒的人。』 21:21  本城的眾人就要用石頭將他打死。這樣,就把那惡從你們中間除掉,以色列眾人都要聽見害怕。」

首先,我認為我們必須記得,按照神來說,頑梗悖逆就和行巫術一樣,而聖經裡行巫術的刑罰乃是用石頭打死。既如此,神又怎會要我們對待頑梗悖逆的兒子不同於行巫術的人?雖然今日我們西方社會沒有這條法律,但不等於神已將它廢除。頑梗悖逆的人在他一生中必然遭受神的忿怒,甚至因此而早死。神的公正和審判是不能打折扣的,即使我們不能或不願執行祂的審判。即便我們覺得神的律法已不適合我們的方式以及現代自由的司法制度,這並不表示神改變了祂的公正標準。我可以向你保證,神不會改變祂的方式來適應我們;祂會繼續按照祂自己的旨意行事。神不需要我們為祂執行祂的公正,祂完全有能力獨自成就公正施行審判,不管有沒有我們的支持。人的法律不能抵消神的法律!這是否表示我們必須懼怕神?不,這表示我們必須順服祂,並且是出於愛的順服,而非因為怕受刑罰。然則我們如何愛神以至順服祂?

約翰壹書 4:19  我們愛,因為神先愛我們。

神這樣愛我們,甚至為我們以耶穌彌賽亞的身份降生成為人,為我們的罪孽付上贖價而死。我們接受耶穌彌賽亞,祂的愛就能激勵我們愛神。

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Sheria ya Mwanadamu/Sheria ya Mungu

D’VAR TORAH

KE TETZE – UTAKAPO TOKA

DEVARIM (KUMBUKUMBU LA TORATI) 21.10-25.19

 

Kichwa:                       Sheria ya Mwanadamu/Sheria ya Mungu

 

Torati:                          Devarim/Kumbukumbu la Torati 21.10-25.19

Haftarah:                     Yeshayahu/Isaya 54.1-10

Brit Chadashah:          Uri/Luke 23.1-25

 

Devarim {22:1} Umwonapo ng’ombe wa nduguyo au kondoo wake akipotea, usijifiche kama usiyemwona; sharti utamrudisha kwa nduguyo.
(22:2) Na kwamba yule nduguyo hayupo karibu nawe, au ukiwa humjui, umchukue kwenu nyumbani kwako, uwe naye hata aje nduguyo kumtafuta, nawe mrudishie.
(22:3) Tena fanya vivyo kwa punda wake; tena fanya vivyo kwa mavazi yake; tena fanya vivyo kwa kila kitu kilichopotea cha nduguyo, kilichompotea ukakiona wewe; usijifiche kama usiyekiona.
(22:4) Umwonapo punda wa nduguyo, au ng’ombe wake, ameanguka kando ya njia, usijifiche kama usiyemwona; sharti umsaidie kumwinua tena.
(22:5) Mwanamke asivae mavazi yampasayo mwanamume, wala mwanamume asivae mavazi ya mwanamke; kwa maana kila afanyaye mambo hayo ni machukizo kwa Bwana, Mungu wako.
(22:6) Kiota cha ndege kikitukia kuwa mbele yako njiani, katika mti wo wote, au chini, chenye makinda au mayai, naye koo ameatamia juu ya makinda, au juu ya mayai, usimtwae yule koo pamoja na makinda;

Nilicho pata kutoka katika  parasha ya wiki hii na nilicho andika kuhusu hakipatikani moja kwa moja katika maandishi niliyo nukuu hapo juuWhat. Nilichukuwa tuu sehemu hii kiholela. Nilifanya hivyo kwa sababu mada ninayo taka kuandika haihusiani na sehemu yeyote ya parasha lakini inahusu parasha nzima. Kwa hakika, jambo la kwanza lililonijia katika hakili nilipomalimaza kusoma  Parasha Ke Tetze, ilikuwa ni sehemu ya andiko kutoka Parasha Va’etchanan:

Devarim {4:7} Kwa maana liko taifa gani kubwa, lililo na Mungu aliye karibu nao, kama Bwana, Mungu wetu, alivyo, kila tumwitapo?

Mistari kutoka Parasha Ke Tetze hakika vinahusu tu mafundisho ya haki, sheria, amri na hukumu. Kinachofundishwa hapa, kikitumika itasaidia kuanzisha msingi wa haki ya kweli na taifa tukufu, kila kipengele cha jumuhia ya jamii imehusishwa kwa njia moja au nyingine katika vifungu vya Ke Tetze’s.

Kwa mfano, nani amesema wanawake wanabaguliwa katika Biblia? Naam,  Parasha Ke Tetze inawathibishia kuwa wamekosea. Katika mistari yake kuna sheria na maelezo ambayo yanaheshimu utanashati na haki ya wanawake. Nani alisema kuwa mabwana waliruhusiwa kudhalilisha watumwa wao(kumbuka kuwa utumwa mwingi katika Biblia ulikuwa ni kwa sababu ya kufilisika.   Mdaiwa aliuza nafsi yake kwa anaye mdai na hivyo aliweza kunyia kazi deni yake)? Ikiwa mtumwa aliteswa na bwana wake na akatoroka kutoka kwa bwana wake mtualiyekimbilia kwake aliitajika kumpatia makazi na asimrudishe kwa bwana mkatili. Aidha, katika Parasha Ke Tetze tunafundishwa jinsi ya angalia mali ya watu wengine tunapozipata. Tunafundishwa tutakavyo fanya tunapopata watu wanao hitaji msaada au usaidizi. Orodha inaendelea juu. Ujumbe unao patikana katika hii Parasha una nguvu, na unautajiri, inatendeka na inawekana leo kama ilivyo mia elfu iliyopita; tunahijika tu kuiweka katika wakati uliopo.

Nafahamu unavyo fikiria.  Vipi kuhusu mistari hii?

Devarim {21:18} Mtu akiwa na mwana mkaidi, mshupavu, asiyetii sauti ya baba yake wala sauti ya mama yake, nao wajapomwadhibu hawasikizi,
(21:19) ndipo babaye na mamaye na wamkamate, na kumpeleka kwa wazee wa mji wake, katika lango la mahali pake;
(22:20) wawaambie wazee wa mji wake, Huyu mwana wetu ni mkaidi, mshupavu, hasikizi sauti yetu;, ni mwasherati, tena ni mlevi.
(22:21) Waume wote wa mji wake na wamtupie mawe, afe; ndivyo utakavyoondoa uovu katikati yako; na Israeli wote watasikia na kuogopa.

Awali ya yote, nadhani tunahitaji kukumbuka kwamba kwa mujibu wa M-ngu ukaidi na uasi ni kama uchawi na adhabu ya Biblia kwa uchawi ni kifo kwa kupigwa mawe. Kwanini basi HaShem anatarijia tumtendee motto mkaidi tofauti na mchawi? Sheria hii haina nafasi wakati huu, haswa katika maataifa yetu ya magharibi,  lakini haimaanishi kuwa haiitajiki tena machoni pa HaShem.   Katika mikono yao. Haki ya HaShem haiwezi kupeanwa hata kama hatuwezi kubeba haki yake. Kwa sababu kitu hakikai vizuri na sisi , njia zetu za kufikiria na mifumo yetu ya kisasa ya kisiasa, haimaanishi kuwa HaShem amebadilisha njia zake za kufanya kazi kivyetu; Angali anatenda mambo yake katika njia zake. HaShem hatuhitaji kubeba haki yake.  Anauwezo wakutenda kivyake bila sisi. Sheria za mwanadamu hazipunguzi sheria za HaShem! Inamaanisha tumuogope HaShem? Hapana, ina maanisha tumtii, nautiifu wetu uwe upendo na sio kuogopa hukumu na matokeo  yake. Tutampendaje HaShem kiasi cha kumtii?

 

Yochanan Alef (1 John) {4:19} Sisi twapenda kwa maana yeye alitupenda sisi kwanza

HaShem alitupenda kiasi cha kuja duniani kama Yeshua Ha Mashiach kufa na kulipa gharama ya dhambi zetu.  Upendo wetu na kumkubali Yeshua kama Mashiach inatuwezesha kumpenda HaShem kama anavyo tupenda.

 

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Човешкият закон/ Божият закон

Д’ВАР ТОРА

КИ ТЕЦЕ – КОГАТО ИЗЛЕЗЕШ

ДВАРИМ (ВТОРОЗАКОНИЕ) 21.10-25.19

 

Човешкият закон/ Божият закон

 

Тора:                           Дварим/Второзаконие 21.10-25.19

Афтара:                      Йешаяху/Исая 54.1-10

Брит Хадаша:             Ури/Лука 23.1-25

 

Второзаконие{22:1} Когато видиш изгубено говедото или овцата на брата си, да не ги изоставиш {Еврейски: Да не затваряш очите си към тях.} непременно да ги върнеш при брата си. {22:2} И ако брат ти не е близо при тебе, или ако не знаеш кой е, тогава ги прибери у дома си, и да стоят при тебе, докато ги потърси брат ти; тогава да му ги дадеш. {22:3} Така да постъпваш и с осела му; така да постъпваш и с дрехата му; така да постъпваш и с всяко изгубено нещо на брата си, което е изгубил и ти го намериш; не бива да ги изоставиш. {22:4} Когато видиш осела на брата си или говедото му паднало на пътя, да не ги изоставиш непременно да ги дигнеш заедно с него. {22:5} Жена да не носи мъжко облекло, нито мъж да се облича с женска дреха; понеже всички, които правят така, са мерзост на Господа твоя Бог. {22:6} Ако се случи птиче гнездо да бъде на пътя ти, на някое дърво или на земята, и в него пилета или яйца, и майката лежи на пилетата или на яйцата, да не вземеш майката заедно с малките.

 

Това, което извлякох от парашата тази седмица и за което ще пиша, не е директно от цитата по-горе. Темата, която искам да засегна, е свързана с цялата параша. Всъщност първото, което си помислих, когато прочетох параша „Ки Теце”, беше част от параша „Ва’етханан”:

 

Второзаконие{4:7} Защото кой народ е толкова велик щото да има бог тъй близо при себе си, колкото е Иеова нашият Бог близо при нас всеки път, когато Го призоваваме? {4:8} Или кой народ е толкова велик щото да има такива справедливи повеления и съдби, какъвто е целият тоя закон, който излагам пред вас днес?

 

Стиховете от параша „Ки Теце” със сигурност съдържат правдиви поучения, закони, повеления и съдби. Ако прилагаме това, на което Бог ни учи тук, то ще ни помогне да имаме едно истински справедливо и почтено общество. Почти всеки аспект на обществения живот е включен в тези стихове.

Например, кой казва, че жените са пренебрегнати в Библията? Параша „Ки Теце” показва, че не е така. В тези стихове има закони и повеления, които зачитат достойнството и правата на жените. Кой казва, че господарите могат да се отнасят жестоко със слугите си (помнете, че повечето случаи на поробване в Библията се дължат на финансов банкрут на човека, поради което той се продава в робство на кредитора си, за да може да изплати дълга си). Ако към слугата се отнасят жестоко, той можеше да избяга от господаря си и да намери убежище и да не се върне при жестокия си господар. Освен това в параша „Ки Теце” научаваме как да се отнасяме с притежанията на другите хора, ако намерим нещо, което не ни принадлежи. Освен това ни се казва и как да се отнасяме към хора в нужда. Списъкът е дълъг. Информацията в тази параша е богата, практична и е също толкова приложима днес, както и преди хиляди години.

 

Знам, че може би си мислите: ами този стих?

Второзаконие{21:18} Ако има някой упорит и непокорен син, който не слуша думите на баща си или думите на майка си, и при все, че те го наказват, пак той не ще да ги слуша; {21:19}  тогава баща му и майка му да го хванат и да го заведат при старейшините на града му и при портата на местожителството му; {21:20} и да кажат на старейшините на града му: Тоя наш син е упорит и непокорен; не слуша думите ни, разблуден е и пияница. {21:21} Тогава всичките мъже от града му да го убият с камъни, та да умре; така да отмахнеш злото отсред себе си; и целият Израил ще чуе и ще се убои.

 

Първо, трябва да помним, че според Бога упоритостта и бунтът са чародейство и библейското наказание за чародейството е убиване с камъни. Защо тогава Бог ще очаква от нас да се отнасяме с бунтовните синове по-различно от вещиците? Вярно е, че този закон не може да се приложи днес, поне в нашето западно общество, но това не означава, че не е валиден в Божиите очи. Упоритите и бунтовни хора ще изпитат Божия гняв в живота си, а някои могат да преживеят и преждевременна смърт. Божето правосъдие не може да се избегне, дори и да не можем или не искаме да приложим законите Му. Само защото на нас ни се струва прекалено или не пасва нашето модерно мислене и либерално правосъдие, това не означава, че Бог е променил мнението си относно справедливостта. Той няма да се промени, за да ни угоди. Бог не се нуждае от нас, за да върши праведните си съдби. Човешкият закон не отменя Божия закон! Това означава ли, че трябва да се страхуваме от Бога? Не, означава, че трябва да Му се покоряваме и покорството ни трябва да е от любов, а не от страх от наказанието или последствията. Как обичаме Бога достатъчно, за да сме Му покорни?

 

1 Йоан {4:19} Ние любим Него, защото първо Той възлюби нас.

 

Бог ни възлюби толкова много, че дойде на земята в образа на Йешуа А’Машиах да умре и плати цената за нашите грехове. Нашата любов и приемане на Йешуа като Месия ни помага да обичаме Бога, както Той ни възлюби.

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Man’s Law/G-d’s Law – Ke Tetze

Ki_Teitzei

D’VAR TORAH

KE TETZE – WHEN YOU GO OUT

DEVARIM (DEUTERONOMY) 21.10-25.19

 

 

Torah:                          Devarim/Deuteronomy 21.10-25.19

Haftarah:                     Yeshayahu/Isaiah 54.1-10

Brit Chadashah:          Uri/Luke 23.1-25

 

Devarim {22:1} You shall not see your brother’s ox or his sheep go astray, and hide yourself from them: you shall surely bring them again to your brother. {22:2} If your brother is not near to you, or if you do not know him, then you shall bring it home to your house, and it shall be with you until your brother seeks after it, and you shall restore it to him. {22:3} So shall you do with his donkey; and so shall you do with his garment; and so shall you do with every lost thing of your brother’s, which he has lost, and you have found: you may not hide yourself. {22:4} You shall not see your brother’s donkey or his ox fallen down by the way, and hide yourself from them: you shall surely help him to lift them up again. {22:5} an ishah (woman) shall not wear that which pertains to a man, neither shall an ish (man) put on a ishah’s garment; for whoever does these things is an abomination to HaShem your G-D. {22:6} If a bird’s nest chance to be before you in the way, in any tree or on the ground, with young ones or eggs, and the hen sitting on the young, or on the eggs, you shall not take the hen with the young.

What I have gleaned from this week’s Parasha and what I have written about has not been gleaned directly from the reading I have quoted above. I just picked this portion at random. I did this because the topic that I want to write about does not concern any particular portion of the Parasha, but rather it concerns the entire Parasha. In fact, the first thing that came to my mind when I finished reading Parasha Ke Tetze, was a portion of Scripture from Parasha Va’etchanan:

Devarim {4:7} For what great nation is there, that has a G-D so near to them, as HaShem our G-D is whenever we call on Him? {4:8} What great nation is there, that has statutes and huchim (judgements) so tzaddik (righteous) as all this Torah, which I set before you this day?

The verses from Parasha Ke Tetze certainly contain just and righteous teachings, laws, statutes and judgements. What is being taught here, when applied, will help form the basis for a truly just and honourable society. Just about every aspect of communal social life is covered by one or more of Ke Tetze’s verses.

For example; who said women are marginalized in the Bible? Well, Parasha Ke Tetze proves them wrong. Within its verses are laws and precepts that respect the dignity and the rights of women. Who said that masters were allowed to treat their slaves harshly (remember that most slavery in the Bible was in lieu of bankruptcy. A debtor sold himself to his creditor and was able to, therefore, work off his unpaid debt)? If a slave was harshly treated and ran from his master the person he ran to was to offer him sanctuary and not return him/her to this harsh master. In addition, in Parasha Ke Tetze we are taught how to treat other people’s property when we find something that belongs to them. We are taught how to act when we find another person in need of help or assistance. The list just goes on and on. The information contained in this Parasha is powerful, it is rich, it is practical and it is as applicable today as it was thousands of years ago; we just have to put it into our modern context.

I know what you are thinking. How about these verse?

Devarim {21:18} If an ish have a stubborn and rebellious son, who will not obey the voice of his ‘ab (father), or the voice of his ‘em (mother), and, though they chasten him, will not listen to them; {21:19} then shall his ‘ab and his ‘em lay hold on him, and bring him out to the elders of his city, and to the gate of his place; {21:20} and they shall tell the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. {21:21} All the men of his city shall stone him to death with stones: so shall you put away the evil from the midst of you; and all Yisrael (Israel) shall hear, and fear.

First of all, I think we need to remember that according to G-d stubbornness and rebellion are as witchcraft and the biblical punishment for witchcraft is death by stoning. Why then would HaShem expect us to treat a rebellious son any differently than a witch? Granted this law has no legal application today, at least in our western society, but that does not mean that it is no longer valid in G-d’s eyes. Stubborn and rebellious people will definitely suffer the wrath of G-d in their lives and they may even suffer premature death at His hand. G-d’s justice cannot be commuted even if we cannot or do not carry our His justice. Just because something does not sit right with us, our way of thinking and our modern and liberal judicial system, does not mean that HaShem has changed His mind about His justice. I can assure you that He has not changed His way to do things our way; He is still doing things His way. G-d does not need us to carry out His justice He is well able of accomplishing it on His own, with or without us. Man’s law does not mitigate    G-d’s law! Does that mean we are to be afraid of G-d? No, it means we are to obey Him, and our obedience is to be out of love and not out of fear of punishment or consequence. How do we love G-d enough to obey Him?

Yochanan Alef (1 John) {4:19} We love Him, because He first loved us.

G-d loved us so much that He came to earth incarnated as Yeshua HaMashiach to die and pay the price of our sin. Our love and acceptance of Yeshua as the Mashiach enables us to love G-d as He loves us.

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The Torahless one! – Shoftim

Shoftim

D’VAR TORAH

SHOFTIM – JUDGES

DEVARIM (DEUTERONOMY) 16.18-21.9

 

 

Torah:                          Devarim/Deuteronomy 16.18-21.9

Haftarah:                     Yeshayahu/Isaiah 51.12-52.12

Brit Chadashah:          Mattityahu/Matthew 26.36-27.10

 

 

Devarim {16:18} Judges and officers shall you make you in all your gates, which HaShem your G-D gives you, according to your matot (tribes); and they shall judge the people with righteous mishpat (judgement). {16:19} You shall not wrest justice: you shall not respect persons; neither shall you take a bribe; for a bribe does blind the eyes of the wise, and pervert the words of the tzaddik (righteous).

Justice is a serious and important component in any society. Without justice and officers to administer that justice there would be anarchy. The laws of Torah are the mitzvoth (commandments) of G-d, the Law from G-d that was delivered to bnei Yisrael (the children of Israel) by the hand of Moshe. The Torah that Moshe delivered to bnei Yisrael contains the mitzvoth of G-d. Why is HaShem so concerned with justice? It is because HaSatan (Satan) is so concerned with injustice!

In Christian circles Torah is equated with law, as it is most often referred to in our modern English translations of the Bible, and the opposite of law is lawless. HaSatan is known as the lawless one. That being the case, lawless would then equate to being Torahless. Therefore, from this it is easy to conclude why HaSatan is known as the lawless one because he is without Torah (anti-Torah, anti-law).

Tesolonikim Bet (2 Thessalonians) {2:8} And then that lawless one will be revealed whom HaShem will kill with the breath of His mouth and bring to an end by the appearance of His coming; {2:9} that is, the one whose coming is in accord with the activity of HaSatan, with all power and signs and false wonders…

If HaSatan, being without Torah, is called lawless then where does that leave the church today which teaches that we are no longer under (the law) Torah?

Mattityahu (Matthew) {5:17} Do not think that I am come to destroy the Torah or the prophets: I am not come to destroy, but to fulfil (meaning to bring to its fullness). {5:18} For truly I say to you, until heaven and earth pass, one jot or one tittle shall in no wise pass from the Torah, till all be fulfilled. {5:19} Whosoever therefore, shall break one of these least mitzvot, and shall teach men so, he shall be called the least in the Kingdom of Heaven: but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven.

This is a sobering passage, especially when you consider what is being taught in most churches today. Is it any wonder that they have fostered so many misinterpretations of this passage so as to justify their flawed theology?

When we think injustice we think of our secular court system; a system that in most instances perverts justice and righteousness. However, justice and righteousness is also being perverted in our churches today. Pastors and preachers have no qualms in teaching their flocks that they are no longer under the Torah and by this they pervert justice and righteousness. They quote passages from the books of Galatians and Ephesians that they misinterpret to justify their theology, but the fact of the matter is that HaShem is calling them Torahless. What happens, however, when this “Law” is written in their favour?

Devarim  {18:3} This shall be the priest’s due from the people, from those who offer a sacrifice, whether it be ox or sheep, that they shall give to the cohen (High Priest) the shoulder, and the two cheeks, and the maw. {18:4} The bikurim (first fruits) of your grain, of your new wine, and of your oil, and the first of the fleece of your sheep, shall you give him. {18:5} For HaShem your G-D has chosen him out of all your matot, to stand to minister in the name of HaShem, him and his sons for ever.

Here is something that truly amazes me. Pastors and preachers who teach their congregations that they are no longer under Torah are actually using this passage as a Scripture reference to require their congregants to bring them the first fruits of their labour. What I am saying is that there are leaders of congregations who tell their congregants that if they get a new job they are expected to give the pastor the first pay cheque as a first fruits offering. These pastors/preachers use G-d’s Torah, a Torah they claim we are no longer under, to their own advantage. Does this not sound ridiculous? Well, it is more than ridiculous — it is hypocritical!

Tithing (giving ten percent of ones gross income) is also a Torah principle, one which every church encourages. Try telling your pastor that you are going to withhold your tithes because he has taught you that you are no longer under Torah and see what tale he will weave for you then.

Biblical Law, Torah, is the foundation and basis of a believing community. It is the basis for justice and righteousness. HaShem has both told us and taught us this in His Word. Anything or anyone who contradicts or even marginalizes Torah is perverting justice and is thus lawless!

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Asiye na Torati! – Shoftim

D’VAR TORAH

SHOFTIM – WAAMUZI

DEVARIM (KUMBUKUMBU LA TORATI) 16.18-21.9

 

Kichwa:                                   Asiye na Torati!

 

Torah:                          Devarim/Kumbukumbu la Totari 16.18-21.9

Haftarah:                     Yeshayahu/Isaya 51.12-52.12

Brit Chadashah:          Mattityahu/Matayo 26.36-27.10

 

 

Devarim {16:18}  Weka waamuzi na maakida katika malango yako yote akupayo Bwana, Mungu wako, kwa hesabu ya kabila zako; nao wawaamue watu kwa maamuzi ya haki. (16:19) Usipotoe maamuzi; wala usipendelee uso wa mtu; wala usitwae rushwa; kwa kuwa rushwa hupofusha macho ya wenye akili, na kugeuza daawa ya wenye haki.    Haki ni sehemu ya manufaa na muhimu katika jumuiya. Bila haki na maafisa wakusimamia haki kutakuwa na machafuko. Sheria za Torati ni amri za Mungu, Sheria kutoka kwa Mungu zilizopatiwa wana wa Israel kwa mkono wa Moshe. Torati Moshe aliyowapatia wana wa Israel ilikuwa na amri za Mungu.  Kwanini Mungu anajali sana haki? Ni kwa sababu shetani anajali sana ukosefu wa haki!.

Katika miviringo ya kikristo Torati inalinganishwa na sheria kama inavyo tambuliwa katika tafsiri yetu ya biblia ya kingereza cha wakati huu., na kinyume cha sheria ni kutokuwa na sheria.  Shetani anajulikana kama asiye na sheria. Ikiwa hivyo basi, kutokuwa na sheria inaweza fananishwa na kutokuwa na Torati.  Kwahiyo, kwahili ni rahisi kuamua kwa nini shetani anafamika kuwa asiye na sheria kwa sababu hana Torati (Mpinga Torati, Mpinga sheria).

Tesolonikim Bet (2:8)Hapo ndipo atakapofunuliwa yule asi, ambaye Bwana Yeshua atamwua kwa pumzi ya kinywa chake, na kumwangamiza kwa ufunuo wa kuwapo kwake; (2:9) yule ambaye kuja kwake ni kwa mfano wa kutenda kwake Shetani, kwa uwezo wote, na ishara na ajabu za uongo

Kama Shetani asiye na Torati, anaitwa asiye na sheria je hii inaacha wapi kanisa leo ambayo inafundisha kwamba hatuko tena chini ya (sheria) Torati?

Mattityahu (5:17)Msidhani ya kuwa nalikuja kuitangua torati au manabii; la, sikuja kutangua, bali kutimiliza.
18 Kwa maana, amin, nawaambia ,Mpaka mbingu na nchi zitakapoondoka,yodi moja wala nukta moja ya torati haitaoondoka ,hata yote yatimie.
(5:19) Basi mtu ye yote atakayevunja amri moja katika hizi zilizo ndogo, na kuwafundisha watu hivyo, ataitwa mdogo kabisa katika ufalme wa mbinguni; bali mtu atakayezitenda na kuzifundisha, huyo ataitwa mkubwa katika ufalme wa mbinguni
.  .

Hili ni fungu timamu, haswa unapoangalia yanayofundishwa katika makanisa sikuhizi. Si ajabu kwamba wame buni udanganyifu mwingi ilimradi kuhalalisha thiologia yao kijanja?

Tunapofikiria kuhusu udhalimu hufikiria kuhusu mifumo ya mahaka zetu za kidunia; mfumo ambao mara nyingi hupotosha haki na uukweli.  Hata hivyo, haki na ukweli pia inapotoshwa katika makanisa leo.  Wachungaji na wahubiri  hawana kinyongo katika kufundisha makundi yao kuwa hawapo tena chini ya sheria ya Torati na kwa ajili hiyo wao huposha haki na ukweli. Wananakili vifungu katika vitabu vya Wagatia na Waefeso ambazo wanazinukuu vibaya ili kuhalalisha theologia yao, lakni ukweli wa mambo ni kuwa HaShem anawaita wasio na Torati.  Ninini hufanyika hatahivyo wakati hii “Sheri” inapoandikwa  kuwa pendelea?

Devarim  {18:3} Na hii itakuwa haki ya makuhani kwa watu hao wasongezao sadaka, ikiwa ni ng’ombe au kondoo wampe kuhani mkono, na mashavu mawili, na tumbo.
(18:4) Malimbuko ya nafaka zako, na divai yako, na mafuta yako, na manyoya ya kwanza ya kondoo zako, umpe.
(18:5) Kwani Bwana, Mungu wako, amemchagua katika kabila zako zote, asimame atumike kwa jina la Bwana, yeye na wanawe milele.

Hapa kuna jambo ambalo hunishangaza kweli. Wachungaji na Wahubiri ambao hufundisha makundi yao kuwa hapo tena china ya Torati kwa uhakika hutumia kifungu hiki kuwa wahitaji washirika wao kuwaletea matunda ya nguvu za jasho lao.. Kile ninacho sema ni kwamba kuna viongozi ambao huambia washirika wao wanapota kazi mpya wanahitajika kupatia wachungaji wao hundi yao ya kwaza kama matunda ya kwaza ya matoleo. Hawa wachungaji/ wahubiri wanatumia Torati ya Mungu, Torati wanayodai kuwa hatumo chini yake tena, kwa manufaa yao. Je hii si ni vihoja? Naam, ni zaidi ya vihoja … ni unafiki!

Kutoa fungu la kumi pia ni kanuni ya Torati, ambayo kila kanisa lina himiza.  Jaribu kumwambia mchungaji wako kuwa hautatoa fungu la kumi kwa sababu hauko chini ya sheria na ushuhudie zile hadithi atakazo kupatia..

Sheria za kibiblia, Torati, ni msingi na msimamo  wa jamii iliyo amini.  Ni msingi wa haki na kweli.  HaShem ametuambia na kutufunza hili katika Neno lake.  Chochote au yeyote ambaye yuko kinyume au kudunisha Torati anapotosha haki na hivyo hana sheria!

 

 

 

 

 

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