| Isaiah 25:1 |
Vol. 3.09
December 2011 |
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THE REIGN OF THE
LORD IN ZION – The News of Life. Obadiah 21
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Prepare the
Table, Watch in the Watchtower, Eat, Drink ...
Isaiah 21:5 |
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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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publication.
RESURRECTION OF THE DEAD
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.
IN DEATH WHAT PRE-EMINENCE HATH A MAN over a BEAST?
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.
TO MANY DEATH HAS BECOME A DELUSION AND NOT A REALITY
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.
THE SCRIPTURES HOLD OUT THE ONLY HOPE
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.
WHICH SHALL WE BELIEVE
—
GOD OR SATAN?
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.
THE APOSTLE PREACHED JESUS AND THE RESURRECTION
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 PRISON-HOUSE OF DEATH TO BE OPENED
AND THE PRISONERS SET FREE
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.
“BLESSED AND HOLY ARE THEY WHO HAVE PART
IN THE FIRST RESURRECTION”
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.
THE GENERAL RESURRECTION TO BE
A RAISING UP BY JUDGMENT
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 THE DEAD SPOKEN OF AS A SLEEP
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.
LUGANDA TRANSLATION in
brief.
OKUZUUKIRA KW’ABAFU
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!
MU KUFA OMUNTU ALINA BWASINGA ENSOLO ?
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 BALIMBWA N’OKWERIMBA KU KUFA!
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?
ESSUUBI LY’OKUZUUKIRA N’AMAZIMA
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.
EKKOMERA LY’OKUFA LYA KUMENYEBWA ERA ABASIBE BONNA BATEEBWE!
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.
OKUFA KU LINGA KWEBAKA ERI MUKAMA
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 .....”
Amina.
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
YOUR OPPORTUNITY:
|
Free BIBLE STUDY Course
By
Correspondence
&
Open
to All Christians from all
Churches
OMUSOMO
GWA BAIBULI nga gwabwerere!
You can write to us or Call us:
Uganda Bible Students,
P.O. Box 28734 Kampala,
Tel:
(+256) 0753 116 202 /
0776 116202
Or 0782 318 033
Email: Eliezer_biblestudy@yahoo.com
FIND THE TRUTH ! … John 17:17
Math.25:6: “Behold the Bridegroom …”
|
SOME BIBLE TOPICS TO BE COVERED:
(EGIMU KU MITWE EGIYIGIBWA)
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 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:
All
enquiries and subscriptions to be addressed to:
The Editor, Christ’s Kingdom, P. O. Box 28734, Kampala, Uganda.
Email:
Eliezer_biblestudy@yahoo.com
Tel: (+256) 753 116202 / 0776 116 202.
www.godsplan-today.com
You can visit www.bibletoday.com for more on
Bible studies.
