The Divine Plan 
of the Ages

O LORD, thou art my God; I will exalt thee, I will praise thy Name;
For thou hast done wonderful things; Thy counsels of old are Faithfulness and TRUTH.

—Isaiah 25:1


Vol. 3.09 — December 2011


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Isaiah 25:1

Vol. 3.09
 December 201

THE REIGN OF THE LORD IN ZION – The News of Life. Obadiah 21


Prepare the Table, Watch in the Watchtower, Eat, Drink ... Isaiah 21:5



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


We encourage the sincere and honest ones, sensing the demands of the hour, to subscribe for this free monthly publication, stating clearly their addresses. Given the Newsletter is free, subscription fee is the exact cost of postage (stamp and envelope) by Uganda post office; and these are the postage fees stated per year: Uganda sh.10,800, Kenya sh.900, Tanzania sh.14,200 and Rwanda F.10,800.

All payment by cash should be posted to our address. However, a sincere person of God who cannot afford the postage fee, please write to us stating the fact, so by the Lord’s providence you may be added to the list of the poor for us to continue sending you this publication.




DEATH is not a sleep; it is destruction. Dead bodies decay because the work of destruction is progressing in them. We say that mortification sets in; that is, the destruction of the tissues goes on until everything that had life in that body has perished. This process of decay is common to both man and beast and also goes on in the vegetable world. As the Scriptures say, “That which befalleth the sons of men befalleth the beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no pre-eminence above a beast....All go unto one place; all are of the dust, and ALL turn to dust again.” — Eccl. 3:19-20. Very few people seem to realize what is meant by the term “soul.” The Scriptural teaching is that man is a soul, not that he has a soul. In Gen. 2:7 KGV we read, “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man BECAME a LIVING SOUL.” The Word of God speaks of both man and beast as souls. (See Num. 31:28.) Body, soul and spirit are in combination in a living organism.



          What is the difference between a brute soul and a human soul? The human soul has a higher organization of body and brain, which constitutes him an individual of a higher order. Not only has he a better brain by divine appointment, but he was not made like the brute beast to die after a brief period of years. Man was made to live forever. In Eden, man came under the sentence of death as the penalty for disobedience. The entire race has been born in a dying condition. Each human being receives a spark of life from his parents, without which the body would return to dust. When man dies, his personality, which is the result of his hereditary and prenatal influences combined with his experiences, perishes; for it cannot exist without a body. As the Scriptures declare, “In that day his THOUGHTS perish”; for “the dead know not anything”; “There is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest.” — Psalm 146:4; Eccl. 9:5,10.

          The question then arises, does man die in the same sense that the brute creation does? We answer that so far as man himself is concerned, he would be as dead as is the beast, if God had not made an arrangement by which humanity will have a future life. God intends to restore to life not the body, but the soul that died. The soul that went into death is the soul that was redeemed by Jesus — Psalm 49:15. Through the resurrection, God has arranged to show His love for the world. It is written, “When the fullness of time was come, God sent forth His Son” (Gal. 4:4); “Who gave himself a Ransom for all” (I Tim. 2:6) — “for every man” (Heb. 2:9). Every man has gone into death or is going there; and unless a redemption had been provided, there could be no resurrection. So the Apostle Paul explains that, “since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order.” — I Cor. 15:21-23. This making alive will be the resurrection of the dead — not of those particles of matter which have gone to fertilize a tree and then through its fruit become a part of another person/ animal, but the resurrection of the being — the soul. In the resurrection, “God giveth it a body as it hath pleased Him.” (I Cor. 15:38.) To the individual, it does not matter what particles compose his new body. What he is interested in is the resurrection of his soul — his being — his personality. That restoration is the all-important part of the resurrection.



          True, it is customary at every funeral occasion to read the words of the Apostle Paul, in which he sets forth the resurrection as the Christian’s hope (I Cor. 15), but this seems to be a mere concession on the part of the officiating minister. He feels it to be his duty to read something on the subject, but his remarks following the reading prove most conclusively that, so far from believing that the person whose corpse is about to be buried is dead, he believes, and instructs his hearers that they should believe, that their friend and neighbor is “more alive than he ever was.” Telling the audience that the spirit of their dead friend is with them in the room, hovering over them or gone to heaven; and that if permitted to speak he would say to them, “Dry your tears; weep not for me; I am far better off in glory.” Indeed, it has come to be the general belief among Christian people that death is a delusion, and not a reality; that people merely seem to die, and do not die; that they merely experience a change to a higher form of being. Whoever holds such views cannot consistently believe in “the resurrection of the dead”; because if no one is dead, how can there be a resurrection of the dead? Wherein would be the sense in speaking of a resurrection of the dead to life, if they already have life more abundantly than they possessed it before they seemingly died? But thousands of ministers would answer us, saying, “When speaking of the resurrection, we merely mean a resurrection of the body — the bodies which we bury are all to come forth again from the grave, and the spirits which parted from them in death are to be rehabilitated in those bodies in the resurrection. This is what we mean by resurrection.”

          Well, well! Who would have supposed such inconsistency on the part of so many learned and well-meaning men! Before taking up the Scriptural side of the question, to show that such expectations are at variance with the Scripture teaching, let us examine the proposition of these ministers in the light of its own inconsistency.

(1) They tell us that the deceased is “far better off,” in that he has gotten free from the “fetters of the  flesh,” and that now “his free spirit wings its flight to God, no longer hampered and hindered by the mortal dust.” They go into ecstasies in describing the grandeur and liberty and blessedness of the one who has died, and who, by reason of getting rid of the body, has attained to life more abundant, knowledge a hundredfold, and blessings indescribable.

(2) In the same breath they quote the Scriptures referring to the resurrection and (wholly misconstruing those Scriptures) tell us that by and by, at the second coming of the Lord Jesus Christ, the same bodies of flesh that were buried will be reorganized. They tell us that then the spirit beings which, they say, left those bodies at death, will then return to them, as their everlasting habitations. Then, inasmuch as the resurrection is scripturally set forth to be the grand and glorious result and consummation of our salvation, they feel compelled to go into ecstasies over their erroneous presentation of the resurrection and to tell how glorious and grand will be the result.



          From the foregoing considerations, we feel that we are justified in our assumption that the vast majority of Christian people do not believe in a resurrection — neither the Scriptural kind (“a resurrection of the dead”), nor in the kind they themselves teach, namely, a resurrection of the body. With this preface to our subject, we go to the Scriptures to learn from them what is meant by “the resurrection of the dead,” and in what manner and why the Scriptures speak of the resurrection as the hope, the only hope, the blessed hope, not only of the Lord’s people, who are to have part in the “first resurrection,” but of the world in general, who are to have an opportunity to share in the resurrection of judgment, improperly translated, “the resurrection of damnation.” — John 5:29.

          Whoever would believe the Scriptural doctrine of the resurrection, must also believe the Scriptural doctrine respecting death — that death is death, the cessation of life. Then, and not until then, will he be able to understand the Apostle’s words in 1 Cor.15:13-18, “If there be no resurrection of the dead,... then they which are fallen asleep in Christ are perished.” Nor is this statement by the Apostle an exception to or different from the teaching of the Scriptures elsewhere. Their unanimous testimony is that the dead are dead; that “in that very day their thoughts perish.” (Psa. 146:4.) Of the dead the Scriptures further declare, “His sons come to honor and he knoweth it not; to dishonor, and he perceiveth it not of them”; “for there is neither wisdom, nor knowledge, nor device in the grave whither thou goest.” — Job 14:21; Eccl. 9:10.


          Here is a direct conflict between modern teachers and the inspired Word, the Scriptures claiming that the dead know not anything (Eccl.9:5-6), the modern theologians/ministers claiming that the dead know everything. The Bible claims that the dead are really dead and have really suffered according to the Divine penalty for sin pronounced against our race — “Dying thou shalt die.” The opposers take up with Satan’s delusive statement to Mother Eve, “Ye shall not surely die,” and attempt to prove that the dead are not dead; that God’s penalty against sin did not go into effect, and that death, so far from being the sentence or curse upon our race, is a blessing, a step in a general process of evolution. The two theories are as far apart as the poles, and the two teachers of these two theories, as we have shown, are God, on the one hand, and Satan, “a liar from the beginning,” on the other hand. Which shall we believe?

          The entire Plan of Salvation is connected with this question. If death was not the penalty of sin, incurred through Adam, then “life and that more abundant” is not the reward and blessing of God secured through Christ by a resurrection. Satan’s proposition, which has been so widely accepted by the Lord’s people and which exercises so blinding an influence upon their minds, is the reversal, in every sense of the word, of the Divine proposition — that death is the curse or penalty of sin; that Christ died to release man from this sentence or curse, and that the release comes by the resurrection of the dead, who otherwise would never have future life (Acts 24:15; Isaiah 26:19), as says the Apostle in our text. Satan’s theory declares death a blessing which brings the fullness of life and liberty and joy, and would make of the resurrection a curse, bringing imprisonment and difficulty and restriction and pain and trouble.



          No wonder that, blinded by this deception of the Adversary, the majority of the great theologians of various churches — and rapidly their many followers — are leaving the doctrine of the Atonement, which declares that “as by a man [Adam] came death, so also by a man [the man Christ Jesus] comes the resurrection of the dead; that as all in Adam died, even so all in Christ shall be made alive.” — I Cor. 15:21-22.

          We thus see that the leading lights of Christendom today, repudiate both of the cardinal features of the Gospel, which the Apostle preached of old: “He preached Jesus and the resurrection” — Jesus as the Redeemer of mankind from sin and its curse — death — and the resurrection as the grand result of that redemptive work, by which the blessing secured by the Ransom-sacrifice will be made applicable to and available for whosoever wills to accept eternal life upon the terms of this Age (Rev. 22:17).




          The blessing of the world means the breaking open of the prison-house and the setting at liberty of the captives, who for over six thousand years have been going into the prison-house of death. For this reason our Lord is called the Life-giver, because his great work will be to give back life to the world of mankind, who lost life in Adam. And since the restoration of life to mankind will mean the removal of pains and sicknesses and troubles, which is a part of the dying process, our Redeemer is styled the Great Physician. The prophecy which mentions the breaking open of the prison-house of death, and the setting at liberty of its captives (Isaiah 42:7), was applied, and unquestionably correctly, by our Lord to himself; but he did not break open the prison-house of death and set all the captives free by resurrection immediately upon his own resurrection. He tells us when this work will be done, saying (John 5:25-29), “The hour cometh in the which all that are in the graves shall hear the voice of the Son of Man, and come forth”; “and they that hear [obey his voice then, Acts 3:22] shall live.” — Isaiah 11:11.

          Our Lord thus passed over the interim of the Gospel Age and pointed to the grand consummation of his work in the incoming Age, because such was the Father’s prearranged Plan. The Father sent the Son, and the Son willingly undertook the work of redemption at a time sufficiently in advance of the “Times of Restitution,” or resurrection, and the general blessing of the world during the Reign of Messiah, to leave the interim of this Gospel Age for another work, namely, for selecting from the world a “little flock,” a “royal priesthood,” a “peculiar people,” a “holy nation,” to be joint-heirs with Christ Jesus their Lord in the honors of the Mediatorial Kingdom. These shall be associated with the Redeemer in the grand and glorious work of destroying the Prince of Darkness and breaking open the prison-house of death, and setting at liberty the captives of sin and ignorance and superstition; and in fulfilling generally all the provisions of the gracious promises of God made to Father Abraham, that in his Seed (Christ, and his elect Body, the Church), “all the families of the earth shall be blessed.” — Gal. 3:8,16,29.




          This brings us to the Scriptural proposition, that there is a first, a chief or special resurrection, and a general one later. The first or superior resurrection includes the resurrection of our Lord Jesus Christ and of the entire elect “Church which is his Body” — no more, no less. “Blessed and holy are all they that have part in the First Resurrection; on such the Second Death hath no power, but they shall be kings and priests unto God and shall reign on the earth” — the Messianic Kingdom class. Those who will share in this First Resurrection will experience an instantaneous “change” from the human nature to the divine nature — the highest of the spirit natures; not human, not flesh and blood, for “flesh and blood cannot inherit the Kingdom of God.” Their trial and perfecting of heart takes place beforehand, and only the “overcomers” will receive this blessing. Some of the characteristics of their change are indicated by the Apostle as a change from weakness to power, from dishonor to glory, from corruption to incorruption, from a natural [human] body to a spirit body.




          But as the First Resurrection is the resurrection of the blessed and holy, of the sanctified in Christ Jesus, his Body, so the general resurrection, which is for the world, is designated as “a resurrection of judgment,” mistranslated in our common version “resurrection of damnation”— (see Strongs #2920 Krisis in Greek) John 5:28-29 It is styled a “resurrection of judgment” because, while all the preparation has been made, so far as God is concerned, for granting to the world of mankind a full resurrection or restitution back to all that was first given to Adam, and lost by his disobedience, to be recovered by our Savior’s precious blood, yet there are certain conditions attached to this blessing upon which it depends, namely, the conditions of the New Covenant. God does not propose to give eternal life through Christ to any others than those who earnestly desire it, and who are in heart sympathy with the principles of righteousness which must always be the Law of the Divine Government. Hence, when the world is awakened from the sleep of death, it will not signify resurrection, but much less; for resurrection, in its full, complete, Scriptural sense, signifies a complete raising up, out of sin and out of death, to perfection of being, perfection of life.



          The condition of all the dead, up to the time when the resurrection work begins, is one of total unconsciousness: “There is neither wisdom, nor knowledge, nor device in the grave whither thou goest”; “His sons come to honor and he knoweth it not, to dishonor, and he perceiveth it not of them.” Of each of the Patriarchs of the past it is written, “He slept with his fathers”; “He fell asleep.” And so also in the New Testament we have a similar record: “Stephen fell asleep.” The Apostle Paul speaks of those who saw the Lord after his resurrection and says, “He was seen of above five hundred brethren at once, of whom the greater part remain to this present time, but some are fallen asleep.” Again he speaks of some which are “fallen asleep in Christ,” here distinguishing between the Church, who are in Christ, as members of his Body, and the world of mankind in general, who “sleep in Jesus.” — Eccl. 9:10; Job 14:21; I Kings 2:10; 11:43; Acts 7:60; I Cor. 15:6,18; I Thess. 4:14.

          The Apostle shows that this sleep-condition will prevail, even as respects the Church, until the time of the second coming of Christ, assuring us that the living members of the Church at the time of the Lord’s Second Advent will not be blessed prior to those that have fallen asleep, but contrariwise, the living “shall not prevent [hinder] them that are asleep,” for the dead in Christ shall arise first; then we who are alive and remain will be blessed, and ultimately experience our “change.”

          The moment of re-awakening will seem to the awakened ones to be the next moment after their death — “for there is neither wisdom, knowledge nor device in the grave.” The bodies in which the world will be awakened will be practically the same as those which died, though not the same atoms of matter; for in the hands of our Creator one atom of dust is as good as another in this great work. Thus the Apostle says, “Thou sowest not that body which shall be.” The bodies of the world, as they shall be when awakened, will be really new bodies, in the sense that they will be different atoms of matter; but they will be old bodies, in the sense that they will be duplicates of those which died and went to dust. We cannot wonder that the worldly mind, which knows not God and knows not of his power, cavils at the thought of resurrection. It will be a most stupendous work, more wonderful by far than man’s original creation; it will thus be to the world of mankind, and to the angels of heaven also, the grandest exhibition ever given of Divine Omnipotence, Amen! AND respecting JESUS, it is written;

Isaiah 53:10-11

(10)  Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

(11)  He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.




          Okufa si kw’ebaka tulo wabula kusaanawo ddala! Tulaba nga ekituuka ku bantu kye kituuka ku nsolo, byonna bifa, era ebyawandiikibwa bitegeeza lwaatu embeera eno: Omubuulizi 3:19-20 — “Kubanga  ekyo ekituuka ku baana b’abantu kye kituuka ku nsolo; ekigambo kimu kibatuukako; ng’eyo bw’efa, n’oyo bwaafa bwatyo; weewaawo, bonna balina omukka gumu; so abantu tebaliiko bwe basinga nsolo..... Bonna bagenda mu kifo kimu; bonna baava mu nfuufu, era  bonna badda mu nfuufu nate. Ani amanyi omwoyo gw’abantu oba nga gulinnya mu ggulu, n’omwoyo gw’ensolo oba gukka wansi mu ttaka?” Omwoyo gw’omuntu gw’emukka omulamu era y’Omuntu omulamu; Kino bwe tukisoma mu kutondebwa kw’omuntu (Olub.2:7) era Omuntu omulamu siwanjawulo okuva ku mwoyo gwe!



          Tulaba nga Omuntu yakolebwa ng’Ensolo era byonna birina omwoyo gumu. Naye Omuntu yakolebwa n’okutegeera okusukka ku bisolo era nate nayawukana n’ebisolo nti yaweebwa okuba omulamu emirembe gyonna so nga ebisolo biramu akaseera katono; eno ye njawulo eriwo! Kale tulaba nga Omuntu bwaafa, olwo  Omwoyogwe nga gufudde kuba Okutegeerakwe n’ebirowoozobye byonna biggwaawo mukaseerako songa taddamu kumanya kintu kyonna wadde kutegeera n’okujjukira! — Zabbuli 146:4; Omubulizi 9:5-6,10.

          Kale twebuuza nti omuntu afa kyekimu nga ebisolo? Ebyawandiikibwa bitegeeza lwaatu nti bwekityo mu kufa omuntu talina bwasinga nsolo kuba bonna bagenda mu kifo kimu! Naye Omuntu yawebwa omukisa gw’okukomawo nga azuukira okuva mu kufa ekitali eri nsolo! Omwoyo oba obulamu bw’omuntu bwe buzuukira so si mubirigwe era Mukama, omwoyo gw’omuntu gwe yanunula okuva emagombe (Zabbuli 49:15). Tulaba nti Mukama Katonda bwe yayagala ensi bwatyo n’okuwa n’awaayo Omwanawe ye Yesu (Abagalatiya 4:4), Era Yesu n’awaayo obulamubwe okuba Omutango gwa bonna (1 Tim. 2:3-6); Bwatyo Yesu n’alega okufa ku lwa buli muntu! (Abbeb. 2;9). Kino kitegeeza ki? Omutume Paulo kwe kutegeeza mu 1 Abakolinso 15:21-23 — “Okufa nga bwe kwaja olw’omuntu omu, bwekityo n’Okuzuukira kw’abafu kwajja olw’omuntu omu; Nga Abantu bonna bwe bafiira mu Adamu, bwekityo bonna bwe balifuukira abalamu mu Kristo Yesu.” Kuno kwe Kuzuukira kw’Abantu bonna, abalungi n’ababi (Ebikk. 24;15), naye buli muntu mu kitikye ye. Mu kuzuukira, Omwoyo guddizibwawo naye Mukama akola omubiri omupya nga bwasiima, naye ekika/efaanana y’omuntu agizzaawo, olw’amaanyi ga Katonda! — 1 Abakolinso 15:38.



          Bangi ababuulizi be njiri bategeeza lwaatu era nga bwe bakozesa mu bukyaamu ebyawandiikibwa mu 1.Abakolinso 15 nti: Omuntu bwaafa, omwoyo gwe gumuvaamu ne gugenda mu ggulu oba mu bbanga awo — nti olwo asigala alaba era nga ategeera era ssinga kisoboka omwoyo gw’omufu gwalyogedde. Abasinga balowooza nti kati omuntu ali mu kifo ky’okwesiima, oba Puligatoli! Enjiri eno bambi y’emu ney’omumasabo nti Omuzimu gwa gundi gw’ogedde! Bino tebiriiyo mu Baibuli era njiri y’omulimba era Sitani! Go Amazima gegaliwa? Baibuli etegeeza ki?


          Nga bwe tulabye waggulu, Baibuli etegeeza lwaatu nti Omufu taliiko kyamanyi songa n’okutegeerakwe n'amagezige gaggwaawo mu kaseera k’okufakwe era n’ebirowozobye bikoma! (Omuburizi 9:5-6,10; Zabbuli 146:4) Kale Baibuli ewa essuubi nti wakubaawo Okuzuukira kw’abantu bonna era ky’ekiseera ky’omufu okuzuukira n’okuddamu okutegeera! Mu Isaaya 26;19 — Abafu bo baliba balamu, … Muzuukuke muyimbe mwe ababeera mu nfuufu, … N’ettaka liriwandula abafu! Ah, okuzuukira kwakubeera wano kunsi so nga n’abafa bagenda era bebaka mu nfuufu y’okunsi. Kino Mukama Katonda ky’eyateegeza bakadde baffe, Adamu ne Kawa nti: “Muntuuyo zomu masogo, mwonoliiranga, okutuusa lwolidda mu ttaka, kuba omwo mwe waggyibwa, kubanga gwe oli nfuufu, era ne mu nfuufu mwolidda!

          Wewunye, nti gundi afudde agenze mu ggulu! Eyo enjiri eva wa? Kuba ne Mukama waffe Yesu bweyafa ya genda Magombe/ mu nfuufu so si mu ggulu! Era Yesu n’azuukirira wano ku nsi, ku lunaku olw’okusatu! Kale enjiri y’obulimba eyo etegeeza Puligatoli, Agenze mu ggulu, Omuzimu gw’ogedde, ye yataata w’obulimba era Sitani, kuba n’okuva olubereberye ye mulimba (Yokkana 8:44-45). Sitani okutegeeza nti Omufu/omwoyogwe asigala ategeera, ayongera kunyikiza bulimbabwe obwolubereberye nti “Toggya kufa” songa nakati abantu bafa! Okuzuukira, okwakakasibwa Yesu Kristo ly’essuubi lya bonna.


          Tulaba nti Abantu bonna Yesu be yafiirira ba kuwebwa omukisa era kino kitegeeza nti Walibaawo okuzuukira kw’abantu bonna (gamba, Yesu weyaazalirwa nga bangi baafa dda). Wano bannabbi we bategeereza nti Mukama waffe Yesu Kristo wa kumenya ekkomera ly’okufa ajjeyo abanunulebe (bonna beyafiirira) era abawe obulamu — Isaaya 42:7. Naye Yesu ye bwe yazukira, teyajjayo bantu bonna , wabula yayisaawo akaseera, olwo abajjeyo oluvanyuma. Kano akaseera ke k’okusooka okwefunira omugole. Era Yesu kwe kutegeeza nti “ekiseera kiggya bonna abali mu ntaana lwe baliwulira eddobozi ly’Omwana w’Omuntu, ne bazivaamu” (Yokkana 5:28-29). Kino ky’ekiseera ky’okukyaalirwa kwabwe — Isaaya 11:6-11. Wano, Yesu n’Omugolewe/ Ekkanisaye, bakuyita bonna abali mu komera ly’ekizikiza era ey’okufa, bajje baweebwe Omukisa gw’obulamu buwa! — (Okubikkulirwa 22:17).

          Baweereddwa omukisa abalina omugabo mu kuzuukira kw’olubereberye, kuba okufa okw’okubiri tekulina buyinza kubo, naye banabeera bakabona era bakabaka ba Kotonda, era bakufuga ne Kristo okumala emyaka lukumi (Okubik. 20:6). Mukama waffe Yesu wamu n’Ekkanisaye banafugira wamu mu Bwakabaka bwa Katonda wano ku Nsi (Okubik. 5:9-10).

          Okuzuukira kwa bonna (kw’ensi) kwa eri Omusango era wano nga Kristo afuga okumala emyaka lukumi. Ki ebyawandiikibwa kye byogera ku lunaku lw’Omusango? Isaaya 26:9 — “ … Kubanga emisango gyo bwe gibeera mu nsi, abatuula ku ttaka lwe bayiga obutuukirivu.” Kale kino kye kiseera kya bonna Yesu beyafiirira okuyiga obutuukirivu weewaawo n’okuwebwa obulamu obutaggwaawo! — Ebbik. 15:14-17; 3:19-23; Isaaya 11:11.


          Embeera y’okufa okutuusa ku kuzuukira ye y’obutamanya kintu ky’onna. Era nga ebyawandiikibwa bwe bitegeeza nti Teli magezi wadde kumanya, wadde mulimo emagombe so nga n’omufu tasinza Mukama wadde okumujjukira (Omubulizi 9:5-6,10; Zabbuli 6;5; 115:17). Ebyawandiikibwa biraga nga  abaddu ba Katonda bwe baafanga kigambibwa nti “yebase ne bajjajjabe.” Tulaba nti ne “Sitefano y’ebaka” era n’omutume Paulo yategeeza nti “Mukama waffe bwe yazukira, yalabibwa ab’oluganda nga bitano era ng’abamu bakyaaliwo nakati naye abalala nga beebaka” — 1 Bassek.2:10; 11:43; Ebikk.7:60; 1 Cor.15:6,18; 1 Abosesolonika 4:14.

          Ekiseera ky’okuzuukira, omufu wakudda era ajja kutegeera nga atandikira we yakoma ng’afa! Awo ebirowozo n’obulamu nga bize era mu mubiri omupya, naye mu kifaananyi ky’oli eyafa. Guno omulimo gw’okuzuukira, abantu ne bamalayika bakulaba amaanyi ga Katonda wamu n’ekisa kye ekitalojeka — Omuntu ajakudawo mu bulamu obw’amanyi n’okusinga bweyali mu kutondebwa okw’asooka! Wano Mukama Katonda we yakakasiza Yesu Kristo mu bunnabbi bwa Isaaya 53:11 nti: “Aliraba ku ebyo ebiva mu kulumwa kw’obulamubwe, era birimumala .....”




“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








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Uganda Bible Students,

P.O. Box 28734 Kampala,

Tel:  (+256) 0753 116 202 / 0776 116202

Or 0782 318 033



FIND THE TRUTH ! … John 17:17

Math.25:6: “Behold the Bridegroom …”





1.  Why does God permit Evil/ Satan to do injury?
(Lwaki Katonda owekisa aleka Satan okukola obubi?)

2.  The Most Holy Faith — the Faith which was delivered to all Saints.
(Okukkiriza okutukuvu enyo - Okwaweebwa abatukuvu ba Katonda.)

3.  The study of Bible Covenants.
(Okuyiga Endagaano Za Katonda mu baibuli)

4.  Church History— The Seven Churches and Seven Angels; Rev. 2
Ekanisa Omusanvu ne Bamalayika baazo Musanvu Okubikkulirwa 2)

5. The Armageddon & The End of the World.
(Olutalo ddekabusa  era olwenkomerero y’ensi)

6.  Tongues, Miracles, Visions and Prophesying.
(Ebyamagero, Okulabikirwa, Okwogera mu nnimi era n’Obwanabbi)

7.  The TRUE Christian Baptism!
(Okubatizibwa okuli mu byawandikibwa, okw’amazima.

          And many others (Nebirala)!!!!



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.


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:

All enquiries and subscriptions to be addressed to:
The Editor, Christ’s Kingdom, P. O. Box 28734, Kampala, Uganda.


Tel: (+256) 753 116202 / 0776 116 202.

You can visit for more on Bible studies.



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