THE REIGN OF THE
LORD IN ZION – The News of Life. Obadiah 21
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This is a monthly Christian
Newsletter and hereby state the object of its publication: That we are living in
the last days — the end of the
Gospel age; as well as the dawning of the long prayed for Kingdom of Christ in
power; are facts not only discernible by the close Student of the word, led by
the Spirit; but the outward signs recognizable by the world, bear the same
testimony: And we are desirous that the “household of Faith” be fully awake. Not
only help awaken but to assist them to “put on the whole Armor of God that they
may be able to stand in this evil day”. And beside all this, that giving all
diligence, they add to their Faith, Virtue, and to virtue, Knowledge,
Self-control, Patience, Godliness, brotherly Kindness, and Love; whom trust in
the merit of Christ’s Sacrifice for the world. Luke 21:36; Matt. 6:10; Eph.6:13;
2 Peter 1:4-11
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WHAT EVERY ONE SHOULD KNOW
ABOUT BEING SAVED?
when he was gone forth into the way, there came one running, and kneeled to him,
and asked him, Good Master, what shall I DO that I may inherit eternal life?"
This is a true story of a man who lived
morally, who did not kill, who did not steal, who did not bear false witness,
who did not defraud anyone and who honored his father and mother. He was a
nobleman who acknowledged Jesus as "Good Master," even kneeling before him. In
spite of all his virtues, and they were many, he felt that eternal life was
something out of his reach. He felt there was something more that he had to DO.
And in Jesus' reply, he did not say, "DO? I have DONE everything for you. There
is nothing to do but believe in me. Just say you believe, and you shall have
eternal life. Just get DO out of your mind." The nobleman was a Jew under the
Jewish Law arrangement. The law of Israel promised: "Ye shall therefore keep my
statutes, and my judgments: which if a man DO, he shall live in them: I am the
Lord" (Leviticus 18:5). If they could keep the law perfectly they would gain
eternal life. However, this was not possible, because of their inherent
imperfection. This young man had tried to live by "keeping the Law" but found
that something seemed lacking. When reminded of the commandments he said,
"Master, all these have I observed from my youth" (Mark 10:20). Obviously, he
had made a noble effort at keeping the Law, but the Great Teacher knew that he
failed in one area. Jesus told him, "One thing thou lackest: go thy way, sell
whatsoever thou hast, and give to the poor, and thou shalt have treasure in
heaven: and come, take up the cross, and follow me" (Mark 10:21).
"And he was sad at that saying, and went away grieved: for he had great
possessions" (Mk. 10:22). This is often referred to as the "great refusal"
because the nobleman turned down eternal life — it cost too much. How
could eternal life cost too much? If discipleship were presented on these terms
today many would go "away grieved." If people had to place their wealth on God's
altar and take "the cross and follow" Jesus, the results might be the same as
with the nobleman. Most people want to be on the receiving end. When Jesus tied
"eternal life" to giving all and taking up the "cross" to follow him, it was too
much to ask. Is something wrong here? Jesus laid out these terms — no one may
change their clear and direct meaning. The story continued to unfold. The
nobleman turned down eternal life because it cost too much. He had great
possessions and would not give up the advantages his wealth brought him. With
eternal life he might have gained greater riches, for he would have eternity to
do so. However, his own selfish interest would not allow him to yield to Jesus'
terms. While he had made commendable efforts to keep the Jewish Law,* (*If he
had, he would have complied with the Master's request.) he had not fully met the
requirement "thou shalt love the Lord thy God with all thine heart, and with all
thy soul, and with all thy might" (Deut. 6:5). This was the "one thing" he
lacked — a serious lack which would disqualify anyone from eternal life. A
lesson emerges that ties eternal life to character requirements, which, in turn,
leads to works pleasing to God.
Handicap of Riches:
Jesus used this occasion to teach another lesson. "And Jesus looked round about,
and saith unto his disciples, How hardly shall they that have riches enter into
the kingdom of God!" (Mark 10:23) This was discouraging to the disciples. It was
hard enough to arouse interest in God's kingdom. Jesus seemed to place further
obstacles in gaining converts. Not only did Jesus outline strict requirements
for discipleship, but he also threatened the sacrosanct domain of riches. This
was foreign to their thinking — the rich and powerful were generally highly
esteemed and often given preferred treatment. Jesus seemed to indicate that the
rich would be greatly disadvantaged in entering the "kingdom of God." "And the
disciples were astonished at his words" (Mk. 10:24). Jesus was placing
insurmountable obstacles to enlisting people to God's kingdom. When Jesus and
his disciples were in Herod's magnificent temple, Jesus observed the rich giving
from their riches to the temple treasury. He especially noticed a poor widow who
gave "all that she had"— two mites (Mark 12: 42-44). This widow had done
something very similar to Jesus, who had given "all that he had" — that is why
he was so impressed. The rich were giving of their abundance, whereas the widow
gave more "than all" the others — she gave her all. Jesus was observing matters
from heaven's vantage point. The poor widow's heart condition made her an easy
candidate to become Jesus' disciple.
Returning to the rich young ruler, we
read: "And they were astonished out of measure, saying among themselves, Who
then can be saved?" (Mark 10:26) This event left them sorely perplexed. They
had had some success in reaching people with the Gospel message that the kingdom
of God was at hand. Their ministry was greatly enhanced by their ability to heal
the sick and cast out demons; Jesus had even raised the dead. All this gave
their message enormous impetus, for the people could see God's power being
demonstrated on a frequent basis. Heretofore, they had not thought about
shortcomings of character or the proper use of personal wealth. The events of
this day brought new dimensions to the disciples' thinking. Here was a rich man
who seemed a perfect candidate for the kingdom of God. Jesus quenched this
nobleman's quest for "eternal life" and his seeking to enter the kingdom of God.
To add to their dismay, they all seemed to realize that Jesus "loved him" (Mark
10:21). Why was Jesus making things so difficult for someone he loved?
Jesus told the nobleman a similar message he had expressed to his disciples in
his Sermon on the Mount. "Because strait [difficult] is the gate, and
narrow is the way, which leadeth unto [eternal] life, and few there be that find
it" (Matt. 7:14). Just as few today pay attention to this verse, so the
disciples had heard Jesus' words without comprehension. In their zeal to find
people to receive their message, they knew the easier the conditions of
discipleship, the greater response they would receive. Jesus' conditions for
"eternal life" brought a measure of sadness to them. Could it be that the
requirements for "eternal life" might be much more difficult than just saying,
"I believe in Jesus"? Could it also entail a full consecration to do the will of
God, followed by an entire lifetime of discipleship?
When the disciples asked, "Who then can be saved?" —were they asking, "Who will
be saved to heaven?" The evidence is not conclusive. Jesus informed them "no man
hath ascended up to heaven." Certainly that seems clear-none before Jesus could
be in heaven. The Heavenly Calling was not understood until after Jesus' death.
Jesus opened "a new and living way, which he hath consecrated for us, through
the veil, that is to say, his flesh" (Heb. 10:20). This way was opened only
after Jesus "gave his flesh" for the life of the world.
"Sit on Thrones, Judging the Twelve
"And I appoint unto you a kingdom, as my
Father hath appointed unto me; that ye may eat and drink at my table in my
kingdom, and sit on thrones judging the twelve tribes of Israel" (Luke 22:29,
30). The hopes of Jesus' disciples were tied to the Kingdom of Israel. They
looked for a Messiah who would deliver the Jewish nation and restore its
sovereignty. They hoped that it would then become a great kingdom on earth—a
nation that would bless other nations. The disciples were promised "thrones"
while judging the "twelve tribes of Israel." This promise was a great
encouragement to their national hopes. They felt the burden of the Roman yoke.
Every full-blooded Israelite longed to be released from it. Israel believed
their Messiah would secure their national sovereignty. They hoped for a glorious
Jewish nation, even greater than in Solomon's time. Revelation 21 was not
available to the disciples yet. It would be later that they would learn about a
"New Jerusalem" coming down from heaven, with "twelve foundations, and in them
the names of the twelve apostles of the Lamb" (Rev. 21:2, 14).
question the disciples asked their resurrected Lord only moments before his
ascension was: "Lord, wilt thou at this time restore again the kingdom to
Israel?" (Acts 1:6) This was before the day of Pentecost when God's Spirit was
poured upon them. The thoughts of the disciples were tied to the nation of
Israel. Jesus' disciples loved God. They knew he had exclusively dealt with
Israel for centuries (Amos 3:2). It was natural for them to believe that Jesus
in his resurrected glory would accomplish as a Spirit being what he had not done
as a man (1 Pet. 3:18). Their hopes were tied to an Israelitish kingdom on
earth. It was not until they received the "baptism of the Spirit" at Pentecost
that the disciples began to comprehend a heavenly reward. Peter beautifully
expressed that heavenly hope, saying, "Whereby are given unto us exceeding great
and precious promises: that by these ye might be partakers of the divine nature,
having escaped the corruption that is in the world" (2 Pet. 1:4).
WAS CHRIST'S STANDARD OF DISCIPLESHIP TOO HIGH?
Was Jesus' requirement of a true disciple unrealistic, especially in light of
today's easy presentations? Many preachers would have received the young
nobleman who wanted "eternal life" on much easier terms. They would say to him,
"You have come to the right place. All you have to do is, 'Believe on the Lord
Jesus Christ, and thou shalt be saved'" (Acts 16:31). This is what the
Philippian jailer was told when he asked, "Sirs, what must I do to be saved?"
(Acts 16:30) Why didn't Paul give the same answer that Jesus gave the rich
nobleman? It may come as a shock to many, but the jailer asked a different
question than the rich nobleman. The nobleman asked for "eternal life," whereas
the jailer asked to be "saved" from his sins. The two questions differ. One may
be justified and be granted remission of sins instantly. However, "eternal life"
requires the gift of "forgiveness of sins" or "justification" as a starting
place, to be followed by a life of discipleship in the steps of Jesus even unto
It was not until the Jews had become
belligerent toward Paul and Barnabas that they stopped their exclusive ministry
to the Jews and turned to the Gentiles (Acts 13:50). Paul's message to the Jews
had been very direct. He said, "Be it known unto you therefore, men and
brethren, that through this man is preached unto you the forgiveness of sins:
and by him all that believe are justified from all things, from which ye could
not be justified by the law of Moses" (Acts 13:38, 39). Because of a poor
translation, the context seems to support the thought that "justified" is
synonymous with "eternal life." Acts 13:48 reads, "And when the Gentiles heard
this, they were glad, and glorified the word of the Lord: and as many as were
ordained [Greek., tasso, appointed, ordained, disposed, addicted, and set] to
eternal life believed." The thought the translators wished to convey is that "as
many as were ordained" to eternal life believed. This translation suggests that
"eternal life" is divinely ordained and quite irreversible. The word "tasso" is
used eight times in the New Testament with a wide variety of meanings. Rotherham*
(*Rotherham Emphasized Bible, by Joseph Bryant Rotherham, published by Kregel
Publications, Grand Rapids, MI, 1984 Edition.) perhaps gives the most accurate
reading, saying, "And they believed — as many as had become disposed for life
age abiding" (Acts 13:48).
If "eternal life" was something that was predestined or ordained, Jesus might
have told the nobleman, "No use inquiring about eternal life, for you are not
predestined for it." Or he might have said, "You have no need to inquire,
because you are predestined to eternal life." He gave neither answer, but
allowed the nobleman to make the choice. The harmony between the
"predestination" and the "free grace" controversy is simply resolved.
"Predestination" is not personal, but rather speaks of the requirements for
"eternal life" — in other words, certain rigid standards were determined for
those whom God foreknew (Rom. 8:29). They must be "conformed to the image of his
Son." "Free grace" pertains to the unmerited favor that comes to persons who are
drawn by God to the Son. None are "called of God" because of good works. "But
God hath chosen the foolish things of the world to confound the wise; and God
hath chosen the weak things of the world to confound the things which are
mighty; and base things of the world, and things which are despised, hath God
chosen, yea, and things which are not, to bring to nought things that are: that
no flesh should glory in his presence" (1 Cor. 1:27-29).
"The High Calling of God in Christ Jesus":
Something has developed making the "high calling of God" into nothing more than
an escape hatch from a "burning hell." The "flames of hell" have been quenched
in most religious preaching today. Heaven is the only place remaining for the
deceased to go. Apparently Paul had not learned of the new easy salvation. In
Philippians 3:13, 14 Paul says, "Brethren, I count not myself to have
apprehended: but this one thing I do … I press toward the mark for the prize of
the high calling of God in Christ Jesus." Paul's prayer is, "That I may know
him, and the power of his resurrection, and the fellowship of his sufferings,
being made conformable unto his death; if by any means I might attain unto the
resurrection of the dead" (Phil. 3:10, 11). However we may interpret these
verses, it remains that Paul was very much engaged in pressing toward "the prize
of the high calling of God." It was indeed a "high calling" to the Apostle.
Today many "born again Christians" confidently boast that they are "saved" and
going to "heaven." How does this compare with the Apostle Paul's description of
himself as a runner using all his energy to pass the finish line? The idea of
unconditional acceptance of sinners by God not only before they accept Christ,
but afterward as well, no matter what their sins may be, has serious dangers. It
is born largely of modern psychology rather than a sound Biblical basis. Such a
concept lowers the standards for which Christians should be striving in their
efforts to follow in the footsteps of their Lord.
Peter preached the same high standard, as did Jesus. Peter said, "Whereby are
given unto us exceeding great and precious promises: that by these you might be
partakers of the divine nature, having escaped the corruption that is in the
world through lust" (2 Pet. 1:4). This indeed is a "high calling" because it
speaks of becoming "partakers of the divine nature." The divine nature is the
nature that God himself possesses. It is the highest nature, one in which death
is not possible, immortality.
Paul says, in speaking of God, "Who only hath immortality, dwelling in the
light which no man can approach unto; whom no man hath seen, nor can see"
(1 Tim. 6:16). Some believe every person has an immortal soul within him.
However, one would be hard pressed to find scriptural support for this
allegation. It is borrowed from Greek mythology, not the Bible. The Bible says,
"The soul that sinneth, it shall die" (Ezekiel. 18:4 KJV). A host of scriptures
speak of "soul death" but none, no, not one, of "soul immortality." Paul tells
us that Christians seek for "immortality." He says in Romans 2:7, "To them who
by patient continuance in well doing seek for glory and honor and immortality,
eternal life." You do not seek for what you possess. Hence, it is clear that
those who seek "immortality" must do so "by patient continuance in well doing."
Such a "high calling" will require a transformation of heart and character.
Peter tells us what this transformation of character entails: "Giving all
diligence, add to your faith virtue; and to virtue knowledge; and to knowledge
temperance; and to temperance patience; and to patience godliness; and to
godliness brotherly kindness; and to brotherly kindness charity [love]. For if
these things be in you, and abound, they make you that ye shall neither be
barren nor unfruitful in the knowledge of our Lord Jesus Christ" (2 Pet. 1:5-8).
These are transforming works of the holy Spirit in the lives of disciples which
should be evident in their conduct. As Paul says, "But we all, with open face
beholding as in a glass the glory of the Lord, are changed into the same image
from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18). This is
required of all who hope to share "God's holiness."
To receive the free gift of
"justification" and to be imbued with God's Spirit of sonship is unspeakable
grace. This is the starting place where disciples are enrolled in the Christian
racecourse. Paul says, "Know you not that they which run in a race run all, but
one receiveth the prize? So run, that you may obtain. And every man that
striveth for the mastery is temperate in all things. Now they do it to obtain a
corruptible crown; but we an incorruptible. I therefore so run, not as
uncertainly; so fight I, not as one that beateth the air: but I keep under my
body, and bring it into subjection: lest that by any means, when I have preached
to others, I myself should be a castaway" (1 Cor. 9:24-27). "Many are called,
but few are chosen" and fewer still remain "faithful" (Matt. 22:14; Rev. 17:14).
on the Lord Jesus Christ and Thou Shalt be Saved"
This phrase has become the stock and
trade keynote of many evangelical preachers. They have shouted these words
outside taverns, on the street corners or wherever they can capture an audience.
In contrast, never did Jesus cry aloud for people to believe on him. He spoke in
parables and dark sayings, so that the people could not grasp the full weight of
his ministry. His disciples later asked him why. Jesus told them, "Unto you it
is given to know the mystery of the kingdom of God; but unto them that are
without, all these things are done in parables: that seeing they may see, and
not perceive; and hearing they may hear, and not understand; lest at any time
they should be converted, and their sins should be forgiven them" (Mark 4:11,
12). Jesus invited only believers to enter the "strait [difficult] gate" and the
"narrow" way that leads unto life (Matt. 7:14). It seems evident that Jesus'
ministry was very focused, as compared with many of today's frenzied efforts to
save everyone in sight.
Consider again the words of Paul and Silas in Acts 16:31, "Believe on the Lord
Jesus Christ, and thou shalt be saved." The most overlooked part of this formula
for salvation is the true meaning of the word "believe." In the Greek, this is "pisteuo."
It is defined as "to adhere to, [to] trust, [to] rely on" (Young's Concordance,
p. 86). If one really relies upon Jesus as his Savior, trusts in him fully,
clings to him, and is convinced that he is the redeemer of the world, what a
change will be wrought in his life! Such a believer no longer lives to self, but
renounces self will and gladly dedicates his life to doing the will of God.
Jesus' words become the keynote of his life: "If any man will come after
me, let him deny himself, and take up his cross, and follow me" (Matt.
James on "FAITH" AND "WORKS"
"Was Not Abraham, Our Father, Justified by Works?"
James 2:21, 22 reads, "Was not Abraham our father justified by works, when he
had offered Isaac his son upon the altar? Seest thou how faith wrought with his
works, and by works was faith made perfect?" Words are easy to generate. The
world is full of wonderful words and beautiful sentiments; but if the world were
filled with wonderful deeds and beautiful actions, it would be a sweeter place
to live. Words are not dependable. Lawyers only accept legally signed contracts.
A verbal agreement will not do. Courts are filled with cases of broken
contracts. Words are hard to keep without character. Character enables promises
and agreements to be kept.
Abraham believed God. How do we know this? Works demonstrated his faith and
belief. God put Abraham to the test, asking him to do the hardest thing a man
could be asked to do — to offer his son in sacrifice. God asked Abraham to act
out what God himself was going to do. Abraham played God's role flawlessly.
Abraham demonstrated by his works his faith and love for God. That is why
Abraham is called "the Friend of God" (James. 2:23). James then says, "You see
then how that by works a man is justified, and not by faith only" (James. 2:24).
James is showing that the measure of faith and love that a man has for God will
not be determined by words alone. Words need to be backed by deeds of love and
faith. The free grace movement almost implies that one may promise God anything
without delivering it, and it is all right with God. That would be like saying
that God embodies love so no one needs good character. James says, "Was not
Rahab the harlot justified by works, when she had received the messengers, and
had sent them out another way? For as the body without the spirit is dead, so
faith without works is dead also" (James 2:25, 26). Rahab jeopardized her life
and family to save the lives of the Jewish spies. Her works demonstrated her
faith. If "faith without works is dead," so it must be that living faith will be
demonstrated by works — the things we do, the company we keep, the thoughts we
think, the love we bestow, etc. Paul defined love by works — qualities of love
(1 Cor. 13:4-8). To argue against Christian works is to argue against love and
the graces of the Spirit. James correctly says, "Faith without works is dead."
ONCE IN GRACE, ALWAYS IN GRACE?
So-called orthodox churches have been engaged for centuries in "saving souls
from hell" and guaranteeing them a place in heaven. The very possibility of such
"saved souls" being subsequently lost finds no place in most theology. Many
Christians labor under the belief that once they have allegedly been "saved,"
heaven is guaranteed. This argument is only possible because "saved" to them
means "saved to heaven." Such heavenly salvation is contingent upon continued
faithfulness and growth in the graces of the Spirit, as we have seen. Hence, one
may be "saved" from the judgment of sin and brought into a relationship with
Christ and then lose that standing. Let us note what the Scriptures say in this
Jude 5 tells us, "I will therefore put you in remembrance, though ye once
knew this, how that the Lord, having saved the people out of the land of Egypt,
afterward destroyed them that believed not."
Here is a case where a great number of people were saved out of Egypt, and again
saved through the Red Sea, and then later destroyed. Twice the children of
Israel experienced God's grace; but subsequently, because of their hardness of
heart and refusal to believe, God decided to destroy the adults in the
wilderness over a period of forty years. Only Joshua and Caleb were privileged
to enter the Promised Land, whereas all the other adults that left Egypt were
destroyed in the wilderness. Here is proof that "saved" people could
subsequently be destroyed. These Bible stories were given for our
instruction. It is clear that most of the "Israelites" received the grace of the
Lord in vain and, therefore, never set foot in the Promised Land. Paul uses this
lesson to teach, "Let us labor therefore to enter into that rest, lest any man
fall after the same example of unbelief" (Heb. 4:11).
Jude 23 says, "And others save with fear, pulling them out of the fire; hating
even the garment spotted by the flesh." In this text "save" embodies salvaging
lives that are being overcome by fleshly sins so that their spiritual well-being
is not harmed. Notice that it is not the "blood of Christ" that saves in this
text. Rather, fellow-Christians are engaged in restoring those involved in
activities that threaten their relationship with Christ. If those "saved" must
all be received in heaven, then Jude's exhortation would seem unnecessary. Must
God receive all to heaven unconditionally, no matter what they do or how far
they wander from Christ? This teaching gives license to living a life devoid of
spiritual reality. It is a very dangerous view. Jude goes on to say, "Now unto
him that is able to keep you from falling, and to present you faultless before
the presence of his glory with exceeding joy" (Jude 24). The danger of "falling"
is real. Paul says, "Wherefore let him that thinketh he standeth take heed lest
he fall" (1 Cor. 10:12). When Christians in the early church tried to commend
themselves to God by works, Paul said, "Christ is become of no effect unto you,
whosoever of you are justified by the law; you are fallen from grace [being
justified by God's grace]"(Gal. 5:4).
Christians Who Violate God's Grace:
Peter speaks of Christians who place themselves outside of God's grace. He says,
"For if after they have escaped the pollutions of the world through the
knowledge of the Lord and Savior Jesus Christ, they are again entangled therein,
and overcome, the latter end is worse with them than the beginning. For it had
been better for them not to have known the way of righteousness, than, after
they have known it, to turn from the holy commandment delivered unto them. But
it is happened unto them according to the true proverb. The dog is turned to his
own vomit again; and the sow that was washed to her wallowing in the mire" (2
Pet. 2: 20-22). Character can become seriously corrupted, making recovery
difficult and, in some cases, impossible.
Paul says, "For it is impossible for those who were once enlightened, and have
tasted of the heavenly gift, and were made partakers of the Holy Spirit, and
have tasted the good word of God, and the powers of the world to come, if they
shall fall away, to renew them again unto repentance; seeing they crucify to
themselves the Son of God afresh, and put him to an open shame" (Heb. 6:4-6). We
read in Hebrews 10:26, 29-30: "For if we sin wilfully after that we have
received the knowledge of the truth, there remaineth no more sacrifice for sins,
… Of how much sorer punishment, suppose you, shall he be thought worthy, who
hath trodden under foot the Son of God, and hath counted the blood of the
covenant, wherewith he was sanctified, an unholy thing, and hath done despite
unto the Spirit of grace? For we know him that hath said, Vengeance belongeth
unto me, I will recompense, saith the Lord. And again, the Lord shall judge his
people. It is a fearful thing to fall into the hands of the living God."
These verses are sufficient to show there are limits to God's grace just as
there is a higher purpose being served when God extends grace. God's grace is
not given so that we may continue in sin, but rather God calls his people to
share his holiness. His grace enables the Christian who has weaknesses and
frailties to strengthen his character and to put on the Lord Jesus Christ. The
same mighty power that raised Jesus from the dead will work in the hearts of
those seeking to walk in the footsteps of their Master.
"Angels Which Kept Not Their First Estate":
Jude tells us, "And the angels which kept not their first estate, but left their
own habitation, he hath reserved in everlasting chains under darkness unto the
judgment of the great day" (Jude 6). Heavenly angels had been recipients of
God's favor and grace. They were in existence long before man was created. Jude
makes it clear that God's grace did not extend to such as "kept not their first
estate." This bit of information is given to enable us to view God's dealings on
a very broad scale. There are no exceptions to God's rule. Whether men or
angels, when they chose a course of sin, they were alienated from God. This may
refer to Genesis 6:2, which says, "That the sons of God saw the daughters of men
that they were fair; and they took them wives of all which they chose." How much
personal responsibility does each person bear? If anyone tries to use God's
grace as a cloak to cover a lack of personal effort to attain character
development, they are looking in the wrong place for comfort in the Bible. True,
there is forgiveness with God, but even that is extended on the basis of our own
willingness to forgive others their trespasses against us (Matt. 6:12).
LUGANDA TRANSLATION in
ABANTU KYE BALINA OKUMANYA KU BULOKOZI
“Bwe yali ng’agenda mu kkubo, omu n’ajja gy’ali ng’addukana,
n’amufukamirira, n’amubuuza nti Omuyigiriza omulungi,
naakola ntya okusikira obulamu obutaggwaawo?”
– Marko 10:17.
Tulaba ekintu ekitufu, ekyaliwo – Omusaja atalina bikolwa bibi – si
mubbi, si mwenzi, si mulimba, si mulyaake era nga asaamu abantu bonna ekitiibwa.
Omusaja ono yali mwesimbu era kwe kufukamirira n'okuyita Yesu “Omuyigiriza
omulungi”. Wewaawo omusaja ono yalina ebikolwa ebirungi, yalaba nga obulamu
obutaggwaawo bumuli wala era n'amanya ngalina okukola ekisingawo, kyaava abuuza
Yesu! Yesu mukuddamukwe teyamutegeeza nti tolina kya kukola wabula kkiriza
bukkiriza! Omusaja ono yageezako okukwaata amateeka naye ng'alaba alina
ekimubulako. Yesu bwe yamutunuulira nalaba ngayalina ekimubulako, kwe
kumuteegeza nti “Oweebuuseeko ekigambo kimu: Genda otunde byonna by'oli nabyo,
ogabire abaavu, naawe oliba n'obugagga mu Ggulu: Olyoke ojje ongoberere” – Marko
Naye n'atokooterera olw'ekigambo ekyo, n'agenda ng'anakuwadde; kubanga
yali alina ebintu bingi (Makko 10:22). Kino kyewuunyisa kuba omusaja ono yalemwa
okwetwalira obulamu obutagwaawo – kuba bwa bbeeyi okubufuna! Obulamu buno buba
butya obw'ebbeeyi okubufuna? Singa obulokozi buno oba okugobereera Yesu kuweebwa
ku muntindo oba ebisanyizo bino mu kiseera kino, abantu bangi balibugaanye, ne
batokooterera – era singa abantu bagambibwa okwefiiriza byonna, betikke
emisalaba gyabwe bbo era bagoberere Yesu; balikoze nga omusaja ono omugagga.
Yesu bwe yateeka AKAKWAKULIZO ku “bulamu obutagwaawo” – Okuwaayo byonna,
okwetikka omusalaba n'oku mugoberera; kyafuuka ekyamaanyi okukola era
eky'ebbeeyi. Yesu yateekawo EBISANYIZO bino era tewali abijjawo ng'awa obulokozi
obwangu (kkiriza bu kkiriza kinaamala). Kye laga lwaatu nti etteeka ekkulu –
Yagalanga Mukama Katonda n'obulamubwo bwonna, n'amagezigo gonna, n'obusobozi bwo
bwonna; yaligwa. Kale kino kilaga nti Obulamu obutaggwaawo bugendera ne ku
bikolwa by'okukkiriza, era ebikolwa ebisiimibwa Katonda.
Yesu yakozesa omukisa guno okuyigiriza abagoberezibe. “Awo Yesu ne
yeetoolooza amaaso, nagamba abayigirizwabe nti nga kizibu abo abeesiga obugagga
okuyingira mu bwakabaka bwa Katonda! Makko 10:23. Kino kyewuunyisa abayigirizwa.
Yesu teyakoma ku kuteekawo bisaanyizo eri abaagala okumugoberera, wabula naalaga
n'obuzibu bw'obugagga! (Makko 10:24). Nebawuniikirira nnyo, ne bamugamba nti
kale ani ayinza okulokoka? (Makko 10:26). Naye abangi nga bwebateetegereza
bigambo bya Yesu nti “Kubanga omulyango mufunda n'ekkubo eridda mu bulamu lya
kanyigo, n'abo abaliraba batono”. Kale mu kiseera kino abayigirizwa baali
tebanategeera bulungi enteekateeka ya Katonda ey'obulokozi bw'obulamu buno –
MULITUULA KU NTEBE EZ'EBITIIBWA:
“Nange mbaterekera obwakabaka, nga Kitange bwe yanterekera nze,
mulyoke mulye era munyweere ku mmeeza yange mu bwakabaka bwange; Era mulituula
ku ntebe ez'ekitiibwa, nga musalira omusango ebika ekkumi n'ebibiri
eby'Abayisiraeri (Luka 22:29-30). Kale kino ekisuubizo kyawa abayigirizwa
amaanyi mangi. Basuubira Kristo okuteekawo obwakabaka mu Israeri era okuzzaawo
ettutumu ly'eggwanga lyabwe elyafa olw'obufuzi bw'Abaruumi. Era ekibuuzo
ekisembayo ekyabuuzibwa Yesu nga amaze okuzuukira – “Mukama waffe, mu biro bino
mw'onookomezaawo obwakabaka eri Isiraeri? Ebbik.1:6”. Kale endowoza eno gye
baalina kuba Omwoyo era Amaanyi ga Katonda baali tebannagafuna okutuuka ku
pentikoti. Bali balowooza bwakabaka bwa Kristo mu Israeri mwoka wano ku nsi.
Naye bwe baafuna Amaanyi agava waggulu, ne bategeera obwakabaka bwa Kristo bwe
buli. Petero ky'ategeeza oluvanyuma nti “Ebyatuweesa ebisuubizibwa eby'omuwendo
omungi ebinene ennyo; olw'ebyo mulyoke mugabanire awamu obuzaaliranwa bwa
Katonda, bwe mwawona okuva mu kuzikirira okuli mu nsi olw'okwegomba (2 Petero
OKUYITIBWA KWA KATONDA OKULI MU YESU KRISTO:
Waliwo egyigiriza enyangu efuula “Okuyitibwa kwa Katonda” ekintu
ekitono era obulokozi eri abantu okuwona Ggeyeena oba omuliro. N'obwoyita ku
nguudo ne mu makkanisa amangi enjiri esimba ku kulokola abantu okuwona omuliro
bagende mu Ggulu! Paulo yali tanawulira kungyigiriza eno. Tulaba mu b'Afilipi
3:13-14 nga Paulo agamba nti “Ab'oluganda, sseerowooza nze nga mmaze
okukwaata: naye kimu kye nkola, nga nneerabira ebyo ebiri ennyuma, era nga
nkunuukiriza ebyo ebiri mu maaso; Nduubirira okutuuka awawakanirwa awali
empeera ey'okuyita kwa Katonda okwa waggulu mu Kristo Yesu”.
Abalokole bangi beewaana nga bwe baalokolebwa era bwe bagenda mu Ggulu.
Kino okigereza wa n'okwe yogerako kw'Omutume Paulo nti mu ddusi wa mbiro
ng'akozesa amaanyi gonna okuwangula? Era okutuuka ewawakanirwa?
Omutume Paulo ayogera ku Katonda – “Alina obutafa yekka, atuula mu
kutangaala okutasemberekeka; omuntu yenna gw'atalabangako, so siwali ayinza
okumulaba: Aweebwenga ekitiibwa n'obuyinza obutaggwaawo. 1Tim.6:16. Abamu balina
enzikiriza egamba nti buli muntu alina omwoyo ogutafa. Wabula kizibu nyo omuntu
okukinyonnyola gyekiva kuba mu Baibuli yonna tekirimu. Baibuli eteeegeza mu
byawandiikibwa nti Omuntu afa era omwoyo gufa! Ezeekyeri 18:4 akakasa nti
Emmeeme (omwoyo) ekola ekibi ye rifa. Tulaba Paulo ng'ateegeza nti Abakkiriza
Kristo banoonya obutafa (Abaruumi 2:7) – “Abanoonya ekitiibwa n'ettendo
n'obutaggwaawo mu kugumiikiriza nga bakola bulungi alibasasula obulamu
obutaggwaawo”. Kino kyeraga lwaatu nti omuntu tanoonya kyalina era nga abanoonya
obutafa bakikola mu kwewaayo n'obugumiikiriza bwabwe mu kukola obulungi.
Ebimu ku bisaanyizo Yesu byeyateekawo eri abagoberezibe – era byeyawa
abamukkiriza bokka byebino:
Awo Yesu n'agamba abayigirizwa (Abamukkiriza) be nti “Omuntu bw'ayagala okujja
ennyuma wange (Okufuuka omugoberezi wange), Yeefirize yekka, yeetikke omusalaba
gwe, angoberere” – Matayo 16:24.
Ayagala kitaawe oba nnyina okubasinza nze, tansaanira; Ayagala mutabani oba
muwala we okubansiza nze, tansaanira – Matayo 10:37.
Katonda gwe Mwoyo: N'abo abamusinza kibagwaanira okusinzizanga mu mwoyo
n'amazima – Yokaana 4:24.
Awo Yesu n'agamba Abayuudaya bali abaamukkiriza nti Bwe munywerera mu kigambo
kyange, nga muli bayigirizwa bange ddala – Yokaana 8:31.
YAKOBO KU “KUKKIRIZA N'EBIKOLWA”
Yakobo 2:21-22 agamba, “Ibulayimu jjajjaffe teyaweebwa butuukirivu lwa
bikolwa, kubanga yawaayo Isaaka omwaana we ku kyoto?. Olaba ng'okukkiriza
kwakolera wamu n'ebikolwabye, era okukkirizakwe kwatuukirizibwa olw'ebikolwabye.”
Ebigambo bisobola okuba ebirungi naye ebikolwa nga bibi, kale ebigambo bulijjo
birimba n'endaggaano ne zimenyebwa. Tulaba nga Ibulayimu yakkiriza Katonda.
Ebikolwabye byalaga okukkirizakwe. Ibulayimu bwe yagezesebwa mu kigezo ekizibu,
okusaddaaka omwaana we Isaaka, kino nga mu kifananyi kiraga Katonda bwajja ye
kennyini okuwayo omwaanawe nga Ssaddaka eggyawo ebibi by'ensi, ye Yesu Kristo (Yokaana
3:16). Mulaba ng'omuntu aweebwa obutuukirivu lwa bikolwa, so si lwa kukkiriza
kwokka – Yakobo 2:24.
Yakobo alaga buteerevu nti okwaagala kwaffe Katonda tekumpimwa na
bigambo byokka. Ebigambo birina okugobererwa okukkiriza n'ebikolwa. Abamu
balowooza nti omuntu ayinza okw'eyama mu maaso ga Katonda natatuukiriza bw'eyamu,
n'olowooza nti Katonda wakisa tafaayo. Kale Yakobo kyava ategeeza nti
“Okukkiriza okutaliko bikolwa kuba kufu”!
Abantu abamu balowooza nti bwe bakkiriza oba ne balokoka nga kiweede,
olwo nga eggulu liwedde okuyingira. Wano ebyawandiikibwa ky'ebiva bitutegeeza mu
“Naye njagala okubajjukiza, newakubadde nga byonna mwabimanya
omulundi gumu, nga Mukama, bwe yamala okulokola abantu mu nsi y'eMisiri,
oluvannyuma n'azikiriza abatakkiriza. Wano kiraga bulungi abantu abalokolebwa
okuva eMisiri, era ne balokolebwa ku nnyanja emyuufu, ate ne bazikirizibwa mu
lukoola era ne batatuuka mu nsi ensuubize. Abantu babiri be bawonawo – Yoswa ne
Kalebu, naye bonna abakulu bafiira mu ddungu! Kino kiraga nti abalokole basobola
okusaanawo. Kino kyongera okulaga nti Abayisiraeri baafuna ekisa kya Katonda
abangi ne kibafa busa, era bwebatyo ne batayingira mu nsi ensuubize! Wano Paulo
walabulira, “Kale tufubenga okuyingira mu kiwummulo ekyo, omuntu yenna aleme
okugwa mu ngeri eyo ey'obutagonda” (Abbebulaniya 4:11).
THE DIVINE PLAN OF AGES
“A Plan of Ages, which he formed for the
ANOINTED Jesus our Lord”
— Eph. 3:11, Emp. Diag.
“Write down the Vision and make it plain upon tables that every
one may read it fluently.”
— Hab. 2:2-3 L.T.
The 3 Worlds
— 2 Peter 3:5-13
Free BIBLE STUDY Course
to All Christians from all
GWA BAIBULI nga gwabwerere!
You can write to us or Call us:
Uganda Bible Students,
P.O. Box 28734 Kampala,
Tel: (+256) 753 116202 Or 0776
FIND THE TRUTH ! … John 17:17
Math.25:6: “Behold the Bridegroom …”
SOME BIBLE TOPICS TO BE COVERED:
(EGIMU KU MITWE EGIYIGIBWA)
Why does God permit Evil/ Satan to do
(Lwaki Katonda owekisa aleka Satan okukola
The Most Holy Faith — the Faith which was
delivered to all Saints.
(Okukkiriza okutukuvu enyo - Okwaweebwa
abatukuvu ba Katonda.)
The study of Bible Covenants.
(Okuyiga Endagaano Za Katonda mu baibuli)
Church History— The Seven Churches and
Seven Angels; Rev. 2
(Ekanisa Omusanvu ne
Bamalayika baazo Musanvu
The Armageddon & The End of the World.
(Olutalo ddekabusa era
Tongues, Miracles, Visions and Prophesying.
(Ebyamagero, Okulabikirwa, Okwogera mu nnimi
The TRUE Christian Baptism!
And many others (Nebirala)!!!!
(Okubatizibwa okuli mu byawandikibwa, okw’amazima.)
DESIRING GOD’S GREAT BLESSING!
Desiring to obtain God’s blessing but indifferent in doing His will results in
failure. Serving and improving the life conditions of your fellow men towards
God, is one source of God’s blessing. Therefore, desiring to spread God’s
Message of life but thinking you are too busy with work of whatever sort, poor
to give financial support as you may not have enough for food, or you are not
talented to speak, or feeling bodily imperfection that a person may ask you what
you can not explain; yes in whatever form of constraint: We advise you to
consider the many and varied opportunities the LORD of heaven has placed before
you to serve your fellow men and women; Example, obtain copies of this monthly
Newsletter — look at People interested in God’s word around you; at work place,
home, neighbors, at your church, sending a copy to mother, father, friends &
relatives in different places of the Country. Those who could promote this work
in other right way, the opportunity stands. Yes, how refreshing and motivating
you may contribute to changing Peoples lives, and yourself be God’s righteous
Servant in the belief of Christ and the TRUTH.
GROWING IN FAITH
Growth in faith is
a desired state of Christian for desired fruitage of Christ likeness; But this
must be in line with the will of God as expressed in 1 Thess. 5:21 KJV — “Prove
all things; hold fast that which is good.” In line with this exhortation we
advise all who are earnest students of Scriptures and our Newsletter, to prove
all our studies with the only standard given by God (Isaiah 34:16) and please
communicate to us! It is also, our privilege to share the message of God’s love
with others; hence we advise those who received the first publications to share
them with God’s People.
Christ’s Kingdom is a monthly
Publication by Uganda Bible Students:
enquiries and subscriptions to be addressed to:
The Editor, Christ’s Kingdom, P. O. Box 28734, Kampala, Uganda.
Tel: (+256) 753 116202 / 0776 116202.
You can visit www.bibletoday.com for more on