Happiness that Blossoms Within Relationships
Bible passage: 1 Samuel 1:1-8
“6. And because the LORD had closed her womb, her rival kept provoking her in order to irritate her. 7. This went on year after year. Whenever Hannah went up to the house of the LORD, her rival provoked her till she wept and would not eat. 8. Elkanah her husband would say to her, "Hannah, why are you weeping? Why don't you eat? Why are you downhearted? Don't I mean more to you than ten sons?”
The French philosopher Sartre used the phrase “Hell is - other people” in his play ‘No Exit’ . In the play, three individuals with different thoughts and experiences are trapped in a room without an exit. They struggle, criticize, and fight with one another until they realize that their surroundings are hell itself.
Sartre suggests that in selfish relationships, humans create a hellish life for themselves. Conflicts with family and friends, as well as tensions in the workplace or other social situations, bring discord into our relationships, creating a hell-like suffering in our lives. Such issues can even manifest within the church, in the midst of one's journey of faith. Today, through the passage of Scripture, we aim to explore the problems caused by interpersonal conflicts and seek solutions to these issues. When we look at the relationship between Hannah and Peninnah in today's scripture, Sartre’s idea of “Hell is - other people” deeply resonates.
However, when I recalled this statement, I felt a conviction from God. It was that for those who truly live a life of faith, others should not be hell, but rather heaven. The ability to turn hell into heaven - that is the beauty of a life of faith, and that is the Gospel. Jesus transforms hell into heaven. It is Jesus Christ who changes the premise of “Hell is - other people” into “Heaven is - other people.” Therefore, in our relationships, the blossoms of happiness should bloom as if we were in heaven. I will share how the power of Jesus’ cross can work in your life, transforming your hellish relationships into heavenly ones, so you can experience His power and grace in your interpersonal relationships.
1. Cultivating the Ability to Understand Others and Increasing Tolerance For Hannah, the suffering she endured from her infertility might have been less painful than the torment she experienced from those around her because of it. When we look at the scripture from this perspective, it seems that for Hannah, everyone connected to her became a source of torment. First, there’s Peninnah, who used Hannah's pain as an opportunity to relentlessly torment her. In verses 6–7 it says; [6] Her rival, however, would provoke her bitterly to irritate her, because the LORD had closed her womb. [7] It happened year after year, as often as she went up to the house of the LORD, she would provoke her; so she wept and would not eat. Next, there’s her husband, Elkanah.
In verse 8, he says to her, "Am I not better to you than ten sons?" though his sweet words mask the fact that he is ultimately the cause of Hannah's deep sorrow. In verse 2, it says "He had two wives: the name of one was Hannah and the name of the other Peninnah; and Peninnah had children, but Hannah had no children." On the surface, Elkanah seems caring and attentive, but fundamentally, the root of all Hannah’s suffering originates from him. Then, there’s the priest Eli. While Hannah is praying in agony at the temple, pleading with God for an answer to her infertility, Eli mistakenly assumes she’s drunk. Instead of comforting her, he accuses her, saying, "You’re drunk. Stop drinking!" — a hurtful and ignorant remark. Eli’s ignorance reminded me of an old saying: “Everyone has two dogs they care for.” What are these two dogs? One is called "prejudice," and the other "stereotype." A little explanation is needed here. In Korean, "prejudice" is translated as (seon-ip-gyeon) and "stereotype" as (pyeon-gyeon).
Both words end with (gyeon), which is a homonym for the Korean word for "dog" (, gae). So humorously, you could say dog (seon-ip-dog) and dog (pyeon-dog), calling these biases two dogs. I realized that although I don't physically own any dogs, I've been harboring these two inside my heart - prejudice and stereotype, living together in harmony. How about you? Are you also nurturing these two dogs in your heart? Hannah was in despair and shedding tears, but Eli, looking at her through the lenses of prejudice and stereotype, said, "You’re drunk, aren’t you? How could you behave like this in the temple?" - what a shocking misunderstanding! We must also reflect on whether our criticism of others comes from the barking of these two dogs inside us.
Could it be that these two dogs are ruling over our attitudes toward our husbands, in-laws, children, or friends? As we read 1 Samuel, we often belittle Peninnah. But when we let go of our prejudice and stereotype, we might realize that Peninnah is a pitiable woman. In verse 4 which says, "When the day came that Elkanah sacrificed, he would give portions to Peninnah his wife and to all her sons and her daughters;" this is quite fine, but when we look at verse 5, it says as follows: "but to Hannah he would give a double portion, for he loved Hannah,………." Elkanah treated Peninnah, the wife who bore him children, with obligatory respect. However, to Hannah, who had no children, he gave a double portion out of love. Now, imagine yourself as Peninnah.
Does this seem fair? Isn’t it enough to incite jealousy and resentment? Verse 8 also says, “Then Elkanah her husband said to her, “Hannah, why do you weep and why do you not eat and why is your heart sad? Am I not better to you than ten sons?”” While this statement may have been deeply touching for Hannah, what might it have meant for Peninnah? We often use our two dogs to label others as bad people and ask, “How could they behave that way?” But once the Gospel enters our hearts, we begin to understand that even people like Peninnah deserve compassion.
This increases our ability to understand and embrace others. Ephesians 4:32 says, "Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you." Wouldn’t it be wonderful if Hannah, out of compassion, could have seen Peninnah as someone who was unhappy and sorrowful because she wasn’t truly loved by her husband? Likewise, if Peninnah could have felt sympathy for Hannah, who was barren? I sincerely hope that the power of the Gospel of holiness will work within each of you, bringing correction to every aspect of your life, especially in your relationships, helping to grow your understanding and tolerance of others. When we encounter someone difficult to accept, our initial reaction might be, “How could they behave like that? I can't understand it!"
But as our understanding and tolerance grow, our mindset changes to, “It’s possible. Sometimes people go through things like that.” Romans 14:3 says, "The one who eats everything must not treat with contempt the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted them." - this is a verse we must always remember. A person who sharply criticizes others may not realize that their inability to embrace another’s weaknesses is more foolish, immature, and lacking than all the faults they point out in others. On what basis does Paul argue that we shouldn't criticize those with weaker faith?
The ability to judge belongs solely to God. It is not our place. So, Romans 14:4 says, "Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand." Romans 14:10 says, "But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God." Only God, who is perfect, has the authority to judge. Human beings, tainted by sin, are prone to errors in judgment. Recently, the Olympics concluded, but we witnessed several controversial rulings due to unfair judgments. In the past, once a referee declared something, it was final. But today, with technological advances, we have video reviews that can slow things down and provide accurate rulings. Surprisingly, referees make more mistakes than we might expect. What was declared "out" often turns out to be "safe," and what was deemed "safe" turns out to be "out." If professionals, observing right up close, make so many errors, imagine how many more judgment mistakes we make. Therefore, we must approach others with a generous and tolerant heart. Colossians 3:13 says, "Bear with each other and forgive one another if any of you has a complaint against someone.
Forgive as the Lord forgave you." Ephesians 4:2–3 says, "Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace." There’s an old fable about two frogs living in a small well. Unfortunately, these two frogs despised each other, boasting and fighting every day. One day, for some reason, one frog died. The surviving frog was overjoyed, shouting, “Hooray! This is my world now. I’m so glad it’s gone!” However, a problem arose. Because the well was small, the dead frog began to rot, causing the water to spoil as well. Eventually, the surviving frog also perished from the foul water.
Even when we encounter people with different thoughts and views, we must accept, embrace, and acknowledge them. If we fail to do so, both will end up perishing. How do we avoid perishing together? By bearing with one another in love, patiently accepting and embracing each other.
2. Keep Your Focus on God and Involve Christ Between Yourself and Others When we examine Peninnah’s behavior in the scripture, we see that she is completely fixated on Hannah, directing all her actions solely towards her. Verse 6 says, “Her rival, however, would provoke her bitterly to irritate her, because the LORD had closed her womb.” The scripture says, “she provoked her bitterly to irritate her,” and it’s interesting that in the original language, both “provoke” and “irritate” are essentially the same word. Why was the same word used? Peninnah’s goal was to provoke Hannah intentionally, to make her angry. Peninnah couldn’t stand Hannah, who, despite being barren, still received her husband’s love and carried on as if everything were fine by going to the temple to pray. This made Peninnah so frustrated that she made it her mission to provoke Hannah. But when we dig a little deeper, we see that Peninnah’s behavior is unfair. The root cause of her frustration was her husband, yet she didn’t confront him.
Instead, she targeted Hannah, relentlessly directing her frustration at her. If we compare Hannah and Peninnah as models of faith, there is one crucial difference: the focus of their attention. In this situation, the issue is whom they are looking toward. Peninnah fixed her gaze on Hannah with eyes full of hatred and resentment, whereas Hannah’s focus wasn’t on Peninnah at all. With eyes of faith and love, she looked toward God. In verse 10, it says, “Hannah wept and prayed to the Lord.” This shows that Hannah’s attention was not on Peninnah but on God. It doesn’t say “to Peninnah” but “to the Lord.” Another significant aspect of Hannah’s prayer is that Peninnah is not mentioned. There is no prayer asking God to punish Peninnah for her hatred or to take revenge on Hannah’s behalf.
Hannah’s gaze remained on God, and she prayed only about her own weaknesses. What does this teach us? It shows that Hannah did not waste her life’s energy on unnecessary things. Peninnah, on the other hand, wasted her energy in the wrong places. Every night, she might say, “Ugh, I’m exhausted. Hannah is driving me crazy! I can’t sleep. I can’t digest properly. Maybe I have insomnia.” This constant frustration drained her energy and left her worn out. Joseph was the same way. Despite being sold into slavery at a young age, he rose to become the prime minister. How did he accomplish this? Joseph didn’t waste his energy on hating others. He didn’t squander it. The Bible shows no mention of Joseph harboring hatred for the brothers who sold him. Even when a woman falsely accused him and had him thrown into prison, there is no evidence of bitterness or anger in Joseph.
Had Joseph wasted his energy on such emotions, he might have suffered from insomnia, indigestion, and a desire for revenge, turning himself into a sorrowful, bitter person. Most humans, when we look at the distribution of people in our lives, find that about 95% of the people around us understand, protect, and cover for us. They are kind and supportive. On the other hand, only about 5% of people might slander, mistreat, or attempt to bring us down. Research shows that the number of people actively working against us is much smaller than we think.
However, the fatal mistake we often make is that we focus 95% of our thoughts on that 5% of people who cause us distress. This is why many people say, “Everyone around me dislikes me and makes my life difficult,” and as a result, they feel, “I’m unhappy.” Instead of fixating 95% of your thoughts on the 5% of negativity, try focusing on the 95% of people who support and encourage you, and on God, who bestows grace and love.
That’s how you can nurture healthy relationships and let them flourish. When Hannah found herself in conflict with Peninnah, instead of responding with bitterness, resentment, or furthering the conflict, she brought her issue to God. This is the “principle of blessing” that we should cling to. There is a saying that “the church is a place of wounds.” In one Korean church survey, participants were asked if they had ever been hurt in the church, and almost everyone raised their hands, shocking the pastor. Then the pastor asked, “Who among you has hurt someone else in the church?” Surprisingly, hardly anyone raised their hand, and a few who did, quickly lowered them out of embarrassment.
Isn’t that strange? Many people admit to being hurt, but few acknowledge that they’ve caused harm. If we reflect on ourselves, we might realize that while others may indeed be at fault, we too contribute to relational problems. In Ephesians chapters 5 and 6, there is a beautiful description of relationships, starting in verse 22, where wives, husbands, children, parents, bosses, and employees all live in harmony. What we notice in this depiction of restored relationships is that Christ is involved in every aspect. Ephesians 5:22 says, “Wives, submit yourselves to your own husbands as you do to the Lord.” Ephesians 5:25 says, “Husbands, love your wives, just as Christ loved the church.” Ephesians 6:1 says, “Children, obey your parents in the Lord, for this is right.” Ephesians 6:5 says, “Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ.” In every case, the Lord is involved. Between us, there are countless problems and hurts, but when Christ is involved from above, He restores relationships. Believe that with Christ’s intervention, relationships can be healed and restored.
3. We Must Become Voluntary Servants In Greek, the word for "man" is ἀνθρώπος (anthropos), which means "upright." It signifies that humans are beings who look upward, beings who look toward the heavens. What does this word emphasize? It means that from the beginning, when humans were created, we were made to look up, to look toward heaven. Pigs, on the other hand, cannot look at the sky. Due to their physical structure, pigs cannot raise their heads more than 15 degrees, meaning they live their entire lives never seeing the sky. Humans, though upright in posture and able to physically look toward the heavens, become like pigs when their spiritual posture is corrupted by sin.
Though their neck bones can still bend upward, spiritually, their souls become rigid, stuck looking down, only seeing what’s directly in front of them, disconnected from God. This spiritual degeneration explains why some people, in their relationships, no longer look to God or heaven. Instead, they act as if they are always right, yet leave others wounded in the process, all while claiming, “I’ve never done anything wrong.” On the other hand, people who are wounded over insignificant matters do so because they are no longer looking toward heaven. I recall a personal experience from long ago. A church member was deeply offended and fell into spiritual trouble. Upon investigating, I learned that the issue arose after a Sunday service when the pastor usually shook hands with the congregation as they exited the sanctuary. On that particular day, the pastor was shaking hands with many people, but his shoulder started hurting, so he paused briefly to rest. Unfortunately, during this brief moment, that church member passed by and didn’t get a handshake. The church member said, "The pastor deliberately skipped over me.
He’s ignoring me," and became deeply offended. If only that person had shown a bit of understanding toward the pastor, things would have been different. But because they couldn’t look up to the comforting God, they allowed this small incident to wound them. From this perspective, consider the words of Ephesians 6:5: “Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ.” Those whose spiritual posture isn’t stiff, who can still look up to God, live with sincerity and respect, even in relationships where they might feel subjugated. There’s another passage that can be difficult to understand: 1 Peter 2:18 which says, “Slaves, in reverent fear of God submit yourselves to your masters, not only to those who are good and considerate, but also to those who are harsh.” In the original language, the word "harsh" means "crooked, perverse, unfair." It’s shocking, isn’t it? We are told to respect and obey those who may be unworthy of respect - even those who are wicked or cruel. This teaching might test the faith of those who struggle with such commands. How can we submit to unjust masters? But when we read Ephesians 6:9, it says, “And masters, treat your slaves in the same way.
Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him.” This verse emphasizes mutual submission. Younger people, children, and subordinates must learn to obey without questioning or challenging. At the same time, leaders - whether pastors, parents, or employers - are called to be true elders who do not provoke conflict but foster environments where obedience is easy. The Bible teaches that we must practice mutual submission with those under us, treating others with humility and respect. This is a core principle of Christian relationships. In the New Testament, the term for “slave” or “servant” appears in two forms: δουλος (doulos) and διακονος (diakonos). Both refer to servants, but there’s a crucial difference between them. Doulos refers to someone who became a slave involuntarily, often as a result of losing a war.
Captured individuals were forced into slavery. Diakonos, on the other hand, refers to a servant who chooses to serve voluntarily. Exodus 21:2 says, “If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free, without paying anything.” Even if someone buys a slave, they are not to keep them forever. After six years, the servant must be set free. This humane law was remarkable for ancient times. But if a servant loves their master and chooses to stay, Exodus 21:5–6 provides further instruction: “But if the servant declares, ‘I love my master and my wife and children and do not want to go free,’ then his master must take him before the judges. He shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life.” Though this servant remains a servant for life, they are not a doulos but a diakonos - a voluntary servant. What’s the crucial difference? In verse 5, it says that the servant chooses this life out of love for their master.
The essence of diakonos is love. Though free, they voluntarily become a servant because of love. This is diakonos. Here’s something even more amazing. When we look at the New Testament, who is the most perfect example of a voluntary servant? It’s Jesus Christ. In Matthew 20:28, Jesus says, “…….the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” The Greek word for “serve” here is diakoneo, the verb form of diakonos. Jesus Christ, the Son of God, voluntarily became a servant, moved by His love for us. He calls us to do the same: Philippians 2:5 says, “In your relationships with one another, have the same mindset as Christ Jesus.” What is the mindset we are called to have? It is the mindset of a diakonos, a voluntary servant motivated by love.
The Christian spirit calls us to become diakonos out of love. When Jesus asks us to walk one mile and we go two, it’s because we love. When our faith and love grow, we gladly go even further, up to five miles. Why are there so many wounded in the church? Does a servant ever feel wounded? Especially a voluntary servant? Did Jesus, who lived as a voluntary servant, get wounded? The key to healing your family, your relationships, and your church is this: become a diakonos. Instead of demanding that others be your doulos, let us voluntarily become diakonos like Christ. Let us not serve from a place of obligation, but out of love, just as Jesus did. This way, we will stop getting hurt, and we will bring healing to those around us. May the Lord give us the grace to become voluntary servants. May we not seek to make others our doulos but instead willingly become diakonos ourselves. May the words "I’ve been hurt" disappear from our vocabulary, for voluntary servants cannot be hurt.
Conclusion Romans 15:1 says, “We who are strong ought to bear with the failings of the weak and not to please ourselves.” In this passage, Paul reveals himself as someone who is strong in faith. However, he is not boasting or showing off his faith; rather, he is emphasizing the responsibility that comes with being strong. Those who are strong in faith have the obligation to help those who are weaker. Being "strong" here refers to being spiritually strong, capable, and able. It means having the spiritual strength to support others. In ministry, challenges both big and small are inevitable.
Each time, I pray earnestly, “God, grant me the strength not to be shaken by these difficulties, not to become weak because of these problems. I desire greater strength because only when I am strong can I care for the congregation and build up those going through difficult times with the Word.” Ephesians 3:16 says, “I pray that out of His glorious riches He may strengthen you with power through His Spirit in your inner being.” 2 Timothy 2:1 says, “You then, my son, be strong in the grace that is in Christ Jesus.” May you all become strong in Christ. Let us remember that we need to be strong to help the weak, to build a peaceful and joyful church. Today's message highlights several characteristics of those who are strong. Who are the truly strong? To become spiritually strong, to bear with one another in love, and to build a harmonious church united by the bond of peace, we must:
1. Cultivate the ability to understand others’ perspectives and increase our capacity for tolerance.
2. Keep our focus on God and involve Christ in every relationship between ourselves and others.
3. In gentleness and humility, lower ourselves and become voluntary servants. As strong individuals, may we care for the weak and bring harmony and blessings to all our relationships. In the name of our Lord Jesus Christ, I bless you all to be peacemakers and bearers of blessings. - END -
Furaha Inayochanua Katika Mahusiano
Andiko la Biblia: 1 Samweli 1:1–8
“6. Kwa kuwa BWANA alikuwa amefunga tumbo lake, adui yake akamkasirisha sana ili amtie uchungu. 7. Hivyo ndivyo ilivyokuwa mwaka baada ya mwaka; alipokwenda nyumbani mwa BWANA, adui yake alimkasirisha; kwa hiyo akalia, wala hakula. 8. Elikana mumewe akamwambia, Hana, unalia nini? Mbona huli?”
Mwanafalsafa Mfaransa Sartre alitumia msemo “Jehanamu ni watu wengine” katika mchezo wake wa kuigiza *No Exit*. Katika mchezo huo, watu watatu wenye mawazo na uzoefu tofauti wamenaswa katika chumba kisicho na mlango wa kutokea. Wanahangaika, wanakosoana na kugombana, hadi wanapotambua kwamba mazingira yao yenyewe ni jehanamu.
Sartre anapendekeza kwamba katika mahusiano ya ubinafsi, wanadamu hujitengenezea maisha ya jehanamu. Migogoro na familia na marafiki, pamoja na mivutano kazini au katika hali nyingine za kijamii, huleta mifarakano katika mahusiano yetu na kusababisha mateso kama ya jehanamu maishani. Matatizo kama hayo yanaweza hata kujitokeza kanisani, katikati ya safari ya imani ya mtu. Leo, kupitia kifungu cha Maandiko, tunataka kuchunguza matatizo yanayosababishwa na migogoro baina ya watu na kutafuta suluhisho. Tunapotazama uhusiano kati ya Hana na Penina katika andiko la leo, tunaelewa sana wazo la Sartre kwamba “Jehanamu ni watu wengine.”
Hata hivyo, nilipokumbuka kauli hiyo nilihisi Mungu akinithibitishia jambo hili: kwa wale wanaoishi kweli maisha ya imani, watu wengine hawapaswi kuwa jehanamu bali mbingu. Uwezo wa kugeuza jehanamu kuwa mbingu—huo ndio uzuri wa maisha ya imani, na huo ndio Injili. Yesu hugeuza jehanamu kuwa mbingu. Ni Yesu Kristo anayebadili wazo la “Jehanamu ni watu wengine” kuwa “Mbingu ni watu wengine.” Kwa hiyo, katika mahusiano yetu maua ya furaha yanapaswa kuchanua kana kwamba tuko mbinguni. Nitashiriki jinsi nguvu ya msalaba wa Yesu inavyoweza kutenda kazi maishani mwako, ikigeuza mahusiano yako ya jehanamu kuwa ya mbinguni, ili upate uzoefu wa nguvu na neema yake katika mahusiano yako na watu.
1. Kuza uwezo wa kuwaelewa wengine na kuongeza uvumilivu. Kwa Hana, huenda mateso ya kutoweza kupata mtoto yalikuwa madogo kuliko maumivu aliyopata kutokana na watu waliomzunguka kwa sababu ya hali hiyo. Tukiangalia andiko kwa mtazamo huu, inaonekana kwamba kwa Hana kila mtu aliyekuwa na uhusiano naye akawa chanzo cha mateso. Kwanza, Penina alitumia maumivu ya Hana kama nafasi ya kumtesa bila kukoma. Mstari wa 6–7 unasema: “[6] Mpinzani wake akamkasirisha sana ili amtie uchungu, kwa sababu BWANA alikuwa amemfunga tumbo lake. [7] Hivyo ndivyo ilivyokuwa mwaka baada ya mwaka; kila alipokwenda nyumbani mwa BWANA, Penina alimkasirisha; kwa hiyo Hana alilia wala hakula.” Kisha kulikuwa na mumewe, Elikana.
Katika mstari wa 8 anamwambia: “Je, mimi si bora kwako kuliko wana kumi?” Maneno yake yalikuwa matamu, lakini yalificha ukweli kwamba hatimaye yeye ndiye aliyesababisha huzuni kubwa ya Hana. Mstari wa 2 unasema: “Alikuwa na wake wawili; jina la mmoja aliitwa Hana, na jina la wa pili Penina; Penina alikuwa na watoto, lakini Hana hakuwa na watoto.” Kwa juu juu Elikana anaonekana kuwa mtu mwenye kujali na makini, lakini kimsingi chanzo cha mateso yote ya Hana kilitokana naye. Kisha kulikuwa na kuhani Eli. Hana alipokuwa akiomba kwa uchungu hekaluni na kumlilia Mungu amjibu kuhusu kutoweza kwake kupata mtoto, Eli alidhani kimakosa kwamba alikuwa amelewa. Badala ya kumfariji, alimshutumu akisema: “Umelewa. Acha kunywa!”—maneno ya kuumiza na ya mtu asiyeelewa. Kutoelewa kwa Eli kulinikumbusha msemo wa zamani: “Kila mtu hutunza mbwa wawili.” Mbwa hao wawili ni gani? Mmoja anaitwa “ubaguzi wa kimawazo” na mwingine “dhana potofu.” Nieleze kidogo. Katika Kikorea, neno la ubaguzi ni *seon-ip-gyeon*, na neno la dhana potofu ni *pyeon-gyeon*.
Maneno hayo yote mawili yanaishia na silabi *gyeon*, ambayo hutamkwa sawa na neno la Kikorea la “mbwa,” *gae*. Kwa mzaha, unaweza kuyaita “mbwa wa seon-ip” na “mbwa wa pyeon,” kana kwamba upendeleo huo ni mbwa wawili. Niligundua kwamba ingawa sina mbwa nyumbani, nimekuwa nikiwafuga hawa wawili moyoni mwangu—ubaguzi wa kimawazo na dhana potofu—na wanaishi pamoja kwa amani. Vipi wewe? Je, nawe unawalea mbwa hao wawili moyoni mwako? Hana alikuwa amekata tamaa na analia, lakini Eli alipomtazama kupitia lenzi za ubaguzi na dhana potofu akasema: “Umelewa, sivyo? Unawezaje kufanya hivi hekaluni?”—kutokuelewana kwa kushangaza kama nini! Sisi pia tunapaswa kutafakari kama ukosoaji wetu kwa wengine unatokana na kubweka kwa mbwa hawa wawili waliomo ndani yetu.
Je, huenda mbwa hawa wawili wanatawala mitazamo yetu kuelekea waume, wakwe, watoto au marafiki zetu? Tunaposoma 1 Samweli, mara nyingi tunamdharau Penina. Lakini tukiachilia ubaguzi na dhana potofu, tunaweza kutambua kwamba Penina alikuwa mwanamke wa kusikitikiwa. Mstari wa 4 unasema: “Siku ilipofika ya Elikana kutoa dhabihu, alimpa Penina mkewe sehemu yake na sehemu ya wanawe wote na binti zake.” Jambo hilo linaonekana sawa, lakini mstari wa 5 unasema: “Hana alimpa sehemu maradufu, kwa maana alimpenda Hana…” Sasa jiweke katika nafasi ya Penina. Elikana alimpa heshima ya wajibu Penina, mke aliyemzalia watoto. Lakini Hana, ambaye hakuwa na watoto, alimpa sehemu maradufu kwa sababu ya upendo.
Je, hali hiyo inaonekana ya haki? Je, haitoshi kuchochea wivu na kinyongo? Mstari wa 8 pia unasema: “Elikana mumewe akamwambia, Hana, unalia nini? Mbona huli? Na kwa nini moyo wako una huzuni? Je, mimi si bora kwako kuliko wana kumi?” Huenda maneno hayo yalimfariji sana Hana, lakini Penina aliyasikiaje? Mara nyingi tunatumia mbwa wetu hawa wawili kuwapa wengine majina ya watu wabaya na kuuliza: “Wanawezaje kufanya hivyo?” Lakini Injili inapoingia mioyoni mwetu, tunaanza kuelewa kwamba hata watu kama Penina wanastahili huruma.
Hili huongeza uwezo wetu wa kuwaelewa na kuwavumilia wengine. Waefeso 4:32 inasema: “Iweni wafadhili ninyi kwa ninyi, wenye huruma, mkasameheane kama na Mungu katika Kristo alivyowasamehe ninyi.” Haingekuwa vizuri kama Hana, kwa huruma, angemwona Penina kuwa mtu asiye na furaha na mwenye huzuni kwa sababu hakupendwa kwa kweli na mumewe? Vivyo hivyo, ingekuwaje kama Penina angemhurumia Hana kwa kuwa alikuwa tasa? Ninaomba kwa dhati kwamba nguvu ya Injili ya utakatifu itende kazi ndani ya kila mmoja wenu, ikirekebisha kila eneo la maisha yenu, hasa mahusiano yenu, na kuwasaidia kukua katika kuwaelewa na kuwavumilia wengine. Tunapokutana na mtu ambaye ni vigumu kumkubali, mwitikio wetu wa kwanza unaweza kuwa: “Anawezaje kufanya hivyo? Simwelewi!”
Lakini uelewa na uvumilivu wetu vinapokua, mtazamo wetu hubadilika na kusema: “Inawezekana. Wakati mwingine watu hupitia mambo kama hayo.” Warumi 14:3 inasema: “Yeye alaye asiyekula asimdharau; wala yeye asiyekula asimhukumu alaye; kwa maana Mungu amemkubali.” Hii ni aya tunayopaswa kuikumbuka daima. Mtu anayewakosoa wengine kwa ukali huenda asitambue kwamba kutoweza kwake kuvumilia udhaifu wa mwingine ni upumbavu, kutokomaa na upungufu mkubwa kuliko makosa yote anayoyataja kwa wengine. Paulo anasema kwa msingi gani kwamba hatupaswi kuwahukumu walio dhaifu zaidi katika imani?
Uwezo wa kuhukumu ni wa Mungu peke yake; si wajibu wetu. Kwa hiyo Warumi 14:4 inasema: “Wewe u nani unayemhukumu mtumishi wa mwingine? Akiwa amesimama au akianguka ni juu ya bwana wake mwenyewe; naam, atasimamishwa, kwa kuwa Bwana aweza kumsimamisha.” Warumi 14:10 inasema: “Lakini wewe je! Mbona wamhukumu ndugu yako? Au wewe je! Mbona wamdharau ndugu yako? Kwa maana sisi sote tutasimama mbele ya kiti cha hukumu cha Mungu.” Mungu mkamilifu pekee ndiye mwenye mamlaka ya kuhukumu. Wanadamu waliochafuliwa na dhambi hukosea katika hukumu zao. Hivi karibuni Michezo ya Olimpiki iliisha, lakini tuliona maamuzi kadhaa yenye utata kwa sababu ya hukumu zisizo za haki. Zamani mwamuzi alipotangaza uamuzi, ulikuwa wa mwisho. Leo, maendeleo ya teknolojia yametuletea marudio ya video yanayoweza kupunguza mwendo na kutoa uamuzi sahihi. Kwa kushangaza, waamuzi hukosea mara nyingi kuliko tunavyoweza kudhani. Kilichotangazwa kuwa “ametoka” mara nyingi hugeuka kuwa “yuko salama,” na kilichohesabiwa kuwa “yuko salama” hugeuka kuwa “ametoka.” Ikiwa wataalamu wanaotazama karibu hivyo hukosea mara nyingi, fikiria jinsi sisi tunavyoweza kukosea katika hukumu zetu. Kwa hiyo tunapaswa kuwakaribia wengine kwa moyo wa ukarimu na uvumilivu. Wakolosai 3:13 inasema: “Mkichukuliana na kusameheana, mtu akiwa na sababu ya kumlaumu mwenzake…”
“Kama Bwana alivyowasamehe ninyi, vivyo hivyo nanyi.” Waefeso 4:2–3 inasema: “Kwa unyenyekevu wote na upole, kwa uvumilivu, mkichukuliana katika upendo; na kujitahidi kuuhifadhi umoja wa Roho katika kifungo cha amani.” Kuna hekaya ya zamani kuhusu vyura wawili waliokuwa wakiishi kwenye kisima kidogo. Kwa bahati mbaya, vyura hao walichukiana, wakijisifu na kugombana kila siku. Siku moja, kwa sababu fulani, chura mmoja akafa. Chura aliyebaki akafurahi sana na kupaza sauti: “Hongera! Sasa huu ni ulimwengu wangu. Nimefurahi sana kwamba ameondoka!” Lakini tatizo likatokea. Kwa kuwa kisima kilikuwa kidogo, chura aliyekufa akaanza kuoza na maji yakaharibika. Mwishowe chura aliyebaki naye akafa kwa sababu ya maji machafu.
Hata tunapokutana na watu wenye mawazo na mitazamo tofauti, tunapaswa kuwakubali, kuwavumilia na kutambua tofauti zao. Tusipofanya hivyo, wote wawili tutaishia kuangamia. Tunaepukaje kuangamia pamoja? Kwa kuchukuliana katika upendo na kukubali na kuvumiliana kwa saburi.
2. Mtazame Mungu na umweke Kristo kati yako na wengine. Tunapochunguza tabia ya Penina katika andiko, tunaona kwamba alikuwa amemwelekezea Hana fikira zake zote, na matendo yake yote yalilenga Hana. Mstari wa 6 unasema: “Mpinzani wake akamkasirisha sana ili amtie uchungu, kwa sababu BWANA alikuwa amemfunga tumbo lake.” Andiko linasema “alimkasirisha sana ili amtie uchungu,” na inavutia kwamba katika lugha ya awali maneno “kumkasirisha” na “kumtia uchungu” kimsingi ni neno lilelile. Kwa nini neno lilelile lilitumika? Lengo la Penina lilikuwa kumchokoza Hana kwa makusudi na kumkasirisha. Penina hakuweza kumvumilia Hana, ambaye ingawa hakuwa na watoto bado alipendwa na mumewe na aliendelea kana kwamba mambo yote yalikuwa sawa kwa kwenda hekaluni kuomba. Jambo hilo lilimfadhaisha Penina sana, hata akajipa jukumu la kumchokoza Hana. Lakini tukichunguza kwa undani zaidi, tunaona kwamba tabia ya Penina haikuwa ya haki. Chanzo cha kufadhaika kwake kilikuwa mumewe, lakini hakumkabili yeye.
Badala yake, alimlenga Hana na kuelekeza hasira yake yote kwake bila kukoma. Tukiwalinganisha Hana na Penina kama mifano ya imani, kuna tofauti moja muhimu: kile walichokielekezea fikira zao. Katika hali hii, swali ni kwamba walikuwa wanamtazama nani? Penina alimkazia Hana macho yaliyojaa chuki na kinyongo, lakini Hana hakumwelekezea Penina fikira zake. Kwa macho ya imani na upendo, alimtazama Mungu. Mstari wa 10 unasema: “Hana alikuwa na uchungu rohoni mwake, akamwomba BWANA akalia sana.” Hii inaonyesha kwamba fikira za Hana hazikuwa kwa Penina bali kwa Mungu. Haijasema “alimwomba Penina,” bali “alimwomba BWANA.” Jambo jingine muhimu katika sala ya Hana ni kwamba hamtaji Penina. Hakumuomba Mungu amwadhibu Penina kwa chuki yake wala kulipiza kisasi kwa niaba yake.
Macho ya Hana yalibaki kwa Mungu, naye aliomba kuhusu udhaifu wake mwenyewe tu. Hili linatufundisha nini? Linaonyesha kwamba Hana hakupoteza nguvu za maisha yake kwa mambo yasiyo ya lazima. Penina, kwa upande mwingine, alitumia nguvu zake mahali pasipofaa. Kila usiku huenda angesema: “Lo, nimechoka sana. Hana ananikera! Siwezi kulala. Siwezi kusaga chakula vizuri. Labda nina tatizo la kukosa usingizi.” Kufadhaika huko kwa daima kulimnyima nguvu na kumchosha. Yusufu alikuwa tofauti. Ingawa aliuzwa utumwani akiwa kijana, alikuja kuwa waziri mkuu. Aliwezaje kufanya hivyo? Yusufu hakupoteza nguvu zake kwa kuwachukia wengine. Hakuzitapanya. Biblia haitaji kwamba Yusufu aliweka chuki moyoni dhidi ya ndugu zake waliomuuza. Hata mwanamke alipomshtaki kwa uongo na kumfanya afungwe gerezani, hakuna ushahidi kwamba Yusufu alikuwa na uchungu au hasira.
Kama Yusufu angepoteza nguvu zake kwa hisia hizo, huenda angepatwa na kukosa usingizi, kutosaga chakula vizuri na kutaka kulipiza kisasi, kisha angekuwa mtu mwenye huzuni na uchungu. Kwa ujumla, tunapoangalia watu walio katika maisha yetu, tunakuta kwamba takriban asilimia 95 ya watu wanaotuzunguka hutuelewa, hutulinda na kutufunika. Wao ni wema na hutuunga mkono. Kwa upande mwingine, huenda ni asilimia 5 tu wanaotusema vibaya, kututendea mabaya au kujaribu kutuangusha. Utafiti unaonyesha kwamba watu wanaotufanyia mabaya kwa makusudi ni wachache sana kuliko tunavyofikiri.
Hata hivyo, kosa baya tunalofanya mara nyingi ni kuelekeza asilimia 95 ya mawazo yetu kwa asilimia 5 ya watu wanaotufadhaisha. Ndiyo maana watu wengi husema: “Kila mtu anayenizunguka hanipendi na anafanya maisha yangu yawe magumu,” kisha hujihisi: “Sina furaha.” Badala ya kuelekeza asilimia 95 ya mawazo yako kwa asilimia 5 ya mambo mabaya, jaribu kuwaelekezea watu asilimia 95 wanaokuunga mkono na kukutia moyo, na Mungu anayekupa neema na upendo.
Hivyo ndivyo unavyoweza kujenga mahusiano yenye afya na kuyawezesha kuchanua. Hana alipokosana na Penina, badala ya kuitikia kwa uchungu na kinyongo au kuendeleza ugomvi, alimpeleka Mungu tatizo lake. Hii ndiyo “kanuni ya baraka” tunayopaswa kushikamana nayo. Kuna msemo kwamba “kanisa ni mahali pa kuumizwa.” Katika utafiti mmoja wa kanisa la Korea, washiriki waliulizwa kama waliwahi kuumizwa kanisani, na karibu kila mtu akainua mkono, jambo lililomshangaza mchungaji. Kisha mchungaji akauliza: “Ni nani kati yenu aliyemuumiza mtu mwingine kanisani?” Kwa kushangaza, karibu hakuna aliyeinua mkono; wachache walioinua mikono yao waliishusha haraka kwa aibu.
Je, hilo si jambo la ajabu? Watu wengi hukiri kwamba wameumizwa, lakini wachache hukubali kwamba wamewaumiza wengine. Tukijitafakari, tunaweza kutambua kwamba ingawa wengine wanaweza kuwa na makosa, sisi pia tunachangia matatizo ya mahusiano. Katika Waefeso sura ya 5 na 6 kuna maelezo mazuri ya mahusiano, kuanzia mstari wa 22: wake, waume, watoto, wazazi, mabwana na watumishi wanaishi kwa umoja. Jambo tunaloona katika maelezo haya ya mahusiano yaliyorejeshwa ni kwamba Kristo anahusika katika kila sehemu. Waefeso 5:22 inasema: “Enyi wake, watiini waume zenu kama kumtii Bwana wetu.” Waefeso 5:25 inasema: “Enyi waume, wapendeni wake zenu, kama Kristo naye alivyolipenda Kanisa.” Waefeso 6:1 inasema: “Enyi watoto, watiini wazazi wenu katika Bwana, maana hii ndiyo haki.” Waefeso 6:5 inasema: “Enyi watumwa, watiini wao walio bwana zenu kwa jinsi ya mwili, kwa hofu na kutetemeka, kwa unyofu wa moyo wenu, kana kwamba ni kumtii Kristo.” Katika kila hali, Bwana anahusika. Kati yetu kuna matatizo na maumivu mengi, lakini Kristo anapohusika kutoka juu, hurejesha mahusiano. Amini kwamba kwa Kristo kuingilia kati, mahusiano yanaweza kuponywa na kurejeshwa.
3. Tunapaswa kuwa watumishi wa hiari. Katika Kigiriki, neno la “mwanadamu” ni *anthropos*, linalomaanisha “aliyesimama wima.” Linaashiria kwamba wanadamu ni viumbe wanaotazama juu, wanaotazama mbinguni. Neno hili linasisitiza nini? Linamaanisha kwamba tangu mwanzo, tulipoumbwa, tuliumbwa kuinua macho yetu juu na kutazama mbinguni. Kwa upande mwingine, nguruwe hawawezi kutazama angani. Kwa sababu ya maumbile ya miili yao, nguruwe hawawezi kuinua vichwa vyao zaidi ya nyuzi 15, kwa hiyo huishi maisha yao yote bila kuuona anga. Wanadamu, ingawa husimama wima na wanaweza kutazama mbinguni kimwili, wanakuwa kama nguruwe mkao wao wa kiroho unapoharibiwa na dhambi.
Ingawa mifupa ya shingo yao bado inaweza kuinuliwa, kiroho nafsi zao huwa ngumu na kukwama zikitazama chini, zikiona tu yaliyo mbele yao na kutengwa na Mungu. Uharibifu huu wa kiroho unaeleza kwa nini baadhi ya watu hawaelekezi tena macho yao kwa Mungu au mbinguni katika mahusiano yao. Badala yake, hutenda kana kwamba wao wako sahihi daima, huku wakiwaumiza wengine, kisha hudai: “Sijawahi kufanya kosa lolote.” Kwa upande mwingine, watu wanaoumizwa kwa mambo madogo hufanya hivyo kwa sababu hawaelekezi macho yao mbinguni tena. Nakumbuka tukio lililotokea kwangu zamani. Mshiriki mmoja wa kanisa alikasirika sana na kuingia katika matatizo ya kiroho. Nilipochunguza, niligundua kwamba jambo hilo lilitokea baada ya ibada ya Jumapili, wakati mchungaji kwa kawaida hupeana mikono na waumini wanapotoka hekaluni. Siku hiyo mchungaji alikuwa akipeana mikono na watu wengi, lakini bega lake likaanza kuuma, kwa hiyo alisimama kidogo ili apumzike. Kwa bahati mbaya, wakati huo mfupi mshiriki huyo akapita na hakupokea salamu ya mkono. Mshiriki huyo akasema: “Mchungaji ameniruka kwa makusudi.
Ananipuuza,” kisha akaumia sana moyoni. Kama mtu huyo angemwelewa mchungaji kidogo tu, mambo yangekuwa tofauti. Lakini kwa kuwa hakuweza kumtazama Mungu anayefariji, aliruhusu tukio hilo dogo limuumize. Kwa mtazamo huu, fikiria maneno ya Waefeso 6:5: “Enyi watumwa, watiini wao walio bwana zenu kwa jinsi ya mwili, kwa hofu na kutetemeka, kwa unyofu wa moyo wenu, kana kwamba ni kumtii Kristo.” Wale ambao mkao wao wa kiroho haujawa mgumu na ambao bado wanaweza kumtazama Mungu huishi kwa unyofu na heshima hata katika mahusiano ambamo wanaweza kuhisi wanatawaliwa. Kuna kifungu kingine ambacho kinaweza kuwa kigumu kuelewa. 1 Petro 2:18 inasema: “Enyi watumishi, watiini bwana zenu kwa hofu yote, si wale walio wema na wenye upole tu, bali na wale walio wakali.” Katika lugha ya awali, neno “wakali” linamaanisha “waliopotoka, wapotovu au wasio wa haki.” Inashangaza, sivyo? Tunaambiwa tuwaheshimu na kuwatii watu ambao huenda hawastahili heshima—hata watu waovu au wakatili. Fundisho hili linaweza kuijaribu imani ya wale wanaopambana na maagizo kama hayo. Tunawezaje kuwatii mabwana wasio wa haki? Lakini tunaposoma Waefeso 6:9, inasema: “Nanyi mabwana, watendeeni wao vivyo hivyo, mkiacha kuwaogofya; mkijua ya kuwa yeye aliye Bwana wao na wenu yuko mbinguni, wala kwake hakuna upendeleo.”
Aya hii inasisitiza kunyenyekeana. Vijana, watoto na walio chini ya mamlaka wanapaswa kujifunza kutii bila kuhoji au kupinga. Wakati huohuo, viongozi—wawe wachungaji, wazazi au waajiri—wameitwa kuwa wazee wa kweli wasiowachochea wengine kugombana, bali wajenge mazingira yanayorahisisha utii. Biblia inatufundisha kunyenyekeana na walio chini yetu, na kuwatendea wengine kwa unyenyekevu na heshima. Hii ni kanuni ya msingi ya mahusiano ya Kikristo. Katika Agano Jipya, neno “mtumwa” au “mtumishi” lina namna mbili: *doulos* na *diakonos*. Yote mawili yanahusu watumishi, lakini kuna tofauti muhimu. *Doulos* ni mtu aliyekuwa mtumwa bila hiari, mara nyingi baada ya kushindwa katika vita.
Watu waliotekwa walilazimishwa kuwa watumwa. Kwa upande mwingine, *diakonos* ni mtumishi anayechagua kutumikia kwa hiari. Kutoka 21:2 inasema: “Ukimnunua mtumwa Mwebrania, atakutumikia miaka sita; na mwaka wa saba atakwenda zake huru bila kulipa chochote.” Hata mtu akinunua mtumwa, hapaswi kumshikilia milele. Baada ya miaka sita, mtumishi huyo lazima aachiliwe huru. Sheria hii ya kibinadamu ilikuwa ya ajabu kwa nyakati za kale. Lakini mtumishi akimpenda bwana wake na kuchagua kubaki, Kutoka 21:5–6 inatoa maagizo zaidi: “Lakini mtumwa huyo akisema waziwazi, Nimpenda bwana wangu, na mke wangu, na watoto wangu; sitaki kwenda zangu huru; ndipo bwana wake atamleta kwa waamuzi. Atamleta mlangoni au kwenye mwimo wa mlango, na bwana wake atamchoma sikio lake kwa sindano; naye atamtumikia siku zote.” Ingawa mtumishi huyo hubaki mtumishi maisha yake yote, yeye si *doulos* bali ni *diakonos*—mtumishi wa hiari. Tofauti muhimu ni nini? Mstari wa 5 unasema kwamba mtumishi anachagua maisha hayo kwa sababu ya upendo wake kwa bwana wake.
Kiini cha *diakonos* ni upendo. Ingawa yuko huru, mtu huyo kwa hiari huwa mtumishi kwa sababu ya upendo. Hiyo ndiyo *diakonos*. Kuna jambo la kushangaza zaidi. Tunapotazama Agano Jipya, ni nani mfano mkamilifu zaidi wa mtumishi wa hiari? Ni Yesu Kristo. Katika Mathayo 20:28 Yesu anasema: “Mwana wa Adamu hakuja kutumikiwa, bali kutumika, na kutoa nafsi yake iwe fidia ya wengi.” Neno la Kigiriki la “kutumika” hapa ni *diakoneo*, umbo la kitenzi la *diakonos*. Yesu Kristo, Mwana wa Mungu, kwa hiari aligeuka kuwa mtumishi akichochewa na upendo wake kwetu. Anatuita tufanye vivyo hivyo. Wafilipi 2:5 inasema: “Iweni na nia iyo hiyo ndani yenu ambayo ilikuwamo pia ndani ya Kristo Yesu.” Tunapaswa kuwa na nia gani? Nia ya *diakonos*, mtumishi wa hiari anayechochewa na upendo.
Roho ya Kikristo inatuita tuwe *diakonos* kwa upendo. Yesu anapotutaka tutembee maili moja nasi tukatembea maili mbili, tunafanya hivyo kwa sababu ya upendo. Imani na upendo wetu vinapokua, tunafurahi kwenda mbali zaidi, hata maili tano. Kwa nini kuna watu wengi waliojeruhiwa kanisani? Je, mtumishi huumia? Hasa mtumishi wa hiari? Je, Yesu aliyeishi kama mtumishi wa hiari aliumizwa? Ufunguo wa kuponya familia yako, mahusiano yako na kanisa lako ni huu: uwe *diakonos*. Badala ya kudai wengine wawe *doulos* wako, na sisi kwa hiari tuwe *diakonos* kama Kristo. Tusitumikie kwa kulazimishwa, bali kwa upendo, kama Yesu alivyofanya. Hivyo tutaacha kuumia na tutawaletea waliotuzunguka uponyaji. Bwana atupe neema ya kuwa watumishi wa hiari. Tusitafute kuwafanya wengine watumwa wetu, bali sisi wenyewe kwa hiari tuwe *diakonos*. Maneno “nimeumizwa” na yatoweke katika msamiati wetu, kwa kuwa watumishi wa hiari hawaumizwi.
Hitimisho. Warumi 15:1 inasema: “Basi imetupasa sisi tulio hodari kuchukuliana na udhaifu wao wasio hodari, wala si kujipendeza wenyewe.” Katika kifungu hiki Paulo anajionyesha kuwa mtu aliye hodari katika imani. Hata hivyo, hajisifu wala kujionyesha kwa imani yake; badala yake anasisitiza wajibu unaoambatana na kuwa hodari. Wale walio hodari katika imani wana wajibu wa kuwasaidia walio dhaifu zaidi. “Hodari” hapa inamaanisha kuwa na nguvu za kiroho, uwezo na ustadi. Inamaanisha kuwa na nguvu za kiroho za kuwategemeza wengine. Katika huduma, changamoto kubwa na ndogo haziepukiki.
Kila mara ninapokabili changamoto hizo, ninaomba kwa bidii: “Mungu, nipe nguvu nisiyumbishwe na matatizo haya wala kuwa dhaifu kwa sababu ya shida hizi. Natamani kuwa na nguvu zaidi, kwa sababu nikiwa na nguvu tu ndipo ninaweza kuwatunza waumini na kuwajenga kwa Neno wale wanaopitia nyakati ngumu.” Waefeso 3:16 inasema: “Awajalieni, kwa kadiri ya utajiri wa utukufu wake, kufanywa imara kwa nguvu, kwa kazi ya Roho wake katika utu wa ndani.” 2 Timotheo 2:1 inasema: “Basi wewe, mwanangu, uwe hodari katika neema iliyo katika Kristo Yesu.” Nyote mwe hodari katika Kristo. Tukumbuke kwamba tunahitaji kuwa na nguvu ili kuwasaidia walio dhaifu na kujenga kanisa lenye amani na furaha. Ujumbe wa leo unaangazia sifa kadhaa za watu walio hodari. Ni nani walio hodari kweli? Ili kuwa hodari kiroho, kuchukuliana katika upendo na kujenga kanisa lenye umoja na amani, tunapaswa:
1. Kukuza uwezo wa kuelewa mitazamo ya wengine na kuongeza uvumilivu wetu.
2. Kumwelekea Mungu na kumhusisha Kristo katika kila uhusiano kati yetu na wengine.
3. Kwa upole na unyenyekevu, tujishushe na kuwa watumishi wa hiari. Sisi tulio hodari tuwatunze walio dhaifu na tulete umoja na baraka katika mahusiano yetu yote. Katika jina la Bwana wetu Yesu Kristo, ninawatakia nyote kuwa wapatanishi na wabebaji wa baraka. - MWISHO
