CHRIST’S KINGDOM

 

Isaiah 25:1	Vol. 5.01  January 2013
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

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“BY GRACE ARE YOU SAVED.”

“For the grace of God that brings salvation hath been manifested for all men — teaching us that renouncing ungodly desires we should live soberly, righteously and godly in this present age, waiting for the blessed hope, even the glorious manifestation of our great God and Savior Jesus Christ; who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people, devoted to good works.”   — Titus 2:11-14.

The word grace signifies favor — particularly unmerited favor. Acts of grace are thus to be clearly distinguished from acts of justice and from obligations. If this proper signification were in the minds of people when reading the Scriptures where the word grace so frequently occurs, it would be to all true believers a great protection against numerous of Satan’s wiles and false doctrines — the general aim of which is to misrepresent the divine dealings and to pervert and subvert the divine testimonies. Every testimony to the effect that God is extending his “grace” to humanity or to the Church is a testimony to their unworthiness to justly demand those favors or blessings.

The Scriptural presentation of the matter does not overlook the law of retribution — that sin of any kind, the transgression of any law, will surely bring its penalty, whoever may be the sinner and whatever may be the conditions. And the propositions respecting divine grace, rightly understood, are not in conflict with this universal law of retribution: the proposition of grace is not to prevent fire from burning, but to provide a healing balm; not to prevent the wages of sin from following transgression, but to succor the repentant who desires to reform, and to help him back to divine favor and full recovery, along the lines of strictest justice; — by a willing ransom-price. And since this succor is wholly unmerited on man’s part and without just obligation on God’s part, it is purely of divine favor — “grace.” Indeed, if it were not for sin and its retributive punishments, there would be no room for grace: it is man’s necessity for grace that constitutes the divine opportunity for its exercise. Grace, however, operates in harmony with the divine laws, and not in violation of them.

Remembering that divine grace signifies God’s unmerited mercy and favor, let us examine its operation in the light of Scripture: — 

(1) The first movement of divine grace toward mankind was the exercise of benevolence, love and compassion toward mankind in his fallen and sinful condition. There was nothing in man to merit this compassion and sympathy; quite to the contrary: we were aliens from God and enemies of His righteous rule through wicked works, — the depravity wrought in us through sin voluntarily committed by father Adam.

(2) It was in harmony with this thought of grace on God’s part, or, as we might term it, God’s gracious plan, that He revealed something respecting His purpose of ransom and restitution to father Abraham; — thus preaching first, beforehand, to him the good tidings of a coming blessing or grace, saying, “In thy seed shall all the families of the earth be blessed.” Abraham, and others who believed God, rejoiced in mind under the influence of this gracious promise — although even the beginning of its fulfillment was still nearly two thousand years off.

(3) The third step of grace was in the great gift of divine love, our Lord Jesus Christ. It included the gracious arrangement made with the only begotten Son of God, on account of which he joyfully laid aside his heavenly glories and conditions and humbled himself in death as the ransom or substitute for the first Adam and thus incidentally a “Ransom for all” the race of Adam.

(4) It was a fourth step of grace when God, having determined to select a Church, a “little flock,” to be heirs of God and joint-heirs of Jesus Christ their Lord, in the dispensing of the divine favors or grace, promised through Abraham, began the work of selecting this Church — receiving at Pentecost the first installment, from the house of servants into the house of sons and joint-heirs. (John 1:12,13.) Although tests were applied to those received into the family of sons, and although character qualifications were imposed upon them and will be imposed upon all who will be called and accepted to this high calling. Nevertheless this also was a step of grace, because there were no obligations resting upon God to confer upon us such a “high calling,” such “riches of his grace in Jesus Christ our Lord.”

(5) Throughout this Gospel age the same grace has been in operation doing a twofold work:

(a) Justifying repentant believers from the guilt of their moral obliquity, and giving them thus a standing before God in Christ’s imputed righteousness; — thus making them eligible to the “high calling” to divine sonship and to joint-heirship in God’s Kingdom to come (Rom. 3:20-25), and

(b) Then extending to them that “high calling,” inviting them through the divine Word to become the “very elect.” True, there are conditions imposed, and not all the many “called” will be among the few “chosen;” but nevertheless it is an inestimable privilege to be “called” and to have put within our grasp the opportunity and all the needful helps, whereby we may make our calling and election sure. — Matt.16:24, Rom. 12:1-2.

(6) The grace of God will still further be manifested when the “elect” Church shall all have been sought, found, tried, disciplined, and “made meet to be partakers of the inheritance of the saints in light.” The blessings which will be conferred upon this glorified Church will not only be such as were not merited, such therefore as were not of obligation upon God’s part, but according to the divine testimony they will be additionally great, super-abounding in grace, “exceedingly abundantly more than we know how to ask or expect;” for “eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath in reservation for those that love him.” — 1 Cor. 2:9.

(7) Even then, God’s grace will not have exhausted itself; — even after having thus honored and blessed and exalted the Church, the body of Christ, whose only merit consisted first in an honest confession of sin and an acceptance of the divine favor, and second, in their “reasonable service” in rendering their lives in obedience to him who bought them and in and through whom the divine graces were extended.

Then divine grace will begin to be fully manifested  — then all shall see it, all shall know it, and all who will may share it; for then will begin the glorious  “Times of Restitution of All Things, which God hath spoken by the mouth of all his holy Prophets since the world began” (Acts 3:19-22) — the Millennial age of a thousand years (Rev. 20:6); the Time when the knowledge of the Lord shall graciously be caused to fill the whole Earth (Isaiah 11:6-9); the Time when all the sin-blinded eyes shall be opened (Isaiah 35:5-6); the Time when all the prisoners of the pit (death) shall come forth, that they may be instructed in righteousness (Zech. 9:10-11). Then, according to the grace of the divine promise, he who redeemed the world shall judge the world in righteousness, a trial, an opportunity, that whosoever will, with a knowledge of sin and its penalty, and with a knowledge of righteousness and its rewards, with a knowledge of the goodness and grace of God shining in the face of Jesus Christ our Lord, may then stand trial and be judged as to whether they will receive God’s grace and its provisions of eternal life, or whether they will reject these and die the second death (Rev. 20:10-15).

Here we behold the wonderful steps of grace. No one can intelligently believe in divine grace who holds the theory of evolution or any other theory of salvation than the Scriptural one, which recognizes man’s original creation in the divine likeness, his fall into sin and death, his redemption therefrom by the death of our Redeemer, and his hope for recovery through divine grace extended now to the Church and to be extended by and by through the Church (under Christ its Head) to all the families of the earth (Gen. 22:18, Rev. 22:17).

Coming now to consider present manifestations of divine grace toward the Church, we note that many professed followers of the Lord fail in a very large degree to appreciate this grace which it is their privilege to enjoy. This is attributable largely to false teaching and preaching (Jeremiah 14:14). In very much that is preached in the name of the gospel of the grace of God, the element of grace is entirely omitted, and such preaching is proportionately vain — sometimes worse than vain — in that it is delusive and subversive. For instance, how common it is for people to hear and to believe that if they “do right” they will have divine rewards at the end of life’s race; but if they “do wrong” they shall have divine punishment at the end of the race. Such views ignore grace entirely, for if we are to be punished in proportion to our shortcomings and rewarded for our obedient deeds, where would be the “grace”? Where would be the mercy? Where would be the necessity of a Savior, a sin-offering, an atonement and a reconciliation with God? And where would be the peace through our Lord and Savior Jesus Christ? None of these mercies and blessings can be rightly recognized except as the grace of God (his unmerited favor) is seen in them.

The fact is that the divine standard of righteousness is much higher than men generally understand: with God, righteousness is synonymous with perfection; and hence “all unrighteousness [all imperfection, however or whenever or wherever] — is [a proof of] sin.” Thus all men are proved to be sinners, — because all are imperfect, un-right. And the divine law is that the sinner, the wrongdoer, the un-right, the imperfect, shall not live. “The wages of sin is death.” Whoever understands this can see at once that man’s only hope of eternal life lies not in his own perfection, but in divine mercy, grace. To plead that we are not wholly bad, corrupt, or even that we are not so bad as some others, is to admit our imperfection, and hence to prove the hopelessness of our case except as divine grace intervenes to help us. But, says someone, That is not a fair statement of the case. God made me as I am, imperfect; and justice requires that He shall not demand of me an impossible perfection, nor punish me for weaknesses and imperfections beyond my control. Such reasoning implies a misunderstanding of the case. It is a mistake to assume that God made us imperfect. All “his work is perfect.” (Deut. 32:4; Psa. 18:30; Matt. 5:48.) He neither created idiots nor other physical and mental malformations of humanity, but, as the Scriptures declare, we were “born in sin and shapen in iniquity — in sin did my mother conceive me.” (Psa. 51:5) Our blemishes come to us from our parents, not from God. The Scriptures not only point out to us father Adam’s sinless perfection, saying that he was created in the image of God, but they plainly declare that it was by his disobedience that the divine sentence of death passed upon him and passed as an inheritance, a legacy of evil, to his offspring, saying, “By one man’s disobedience sin entered into the world and death as a result of sin, and so death passed upon all men, for all are sinners [imperfect].” Truly also, “The fathers have eaten a sour grape [disobedience] and the children’s teeth are set on edge.” — Rom. 5:12,17-19; Jer. 31:29; Ezek. 18:2.

The very basis of all our hopes, then, is this grace of God, operating toward us through Jesus Christ our Lord. God’s grace does not subvert or set aside God’s law, however, and he who would rightly appreciate and use the divine grace should recognize this fact. God’s grace was not intended to frustrate the spirit of His own law: it was not intended to clear the guilty, the wilful transgressor. It acknowledges the divine law, attests its justice, and has fully met its requirements in the person and sacrifice of our Lord Jesus on behalf of Adam and all his race involved in his transgression and his penalty — death. Hence it was that “Christ died, the just for the unjust,” in order “that God might be just and yet be the justifier of him that believeth in Jesus.” And the only condition upon which God’s grace is offered is our acknowledgment of our sin, weakness and imperfection, a sorrow for these and a repentance and reformation to the extent of our ability, and an acceptance of Christ Jesus as the personification of divine grace. Upon no other condition can we step into this grace of God or walk in its way and inherit its rewards.

And even after we have received Christ and God’s grace in him, and are no longer recognized as strangers, aliens to God, but sons, as servants of righteousness and no longer servants of sin, being imperfect, we are not free from blemishes of word, thought and deed; yet, God’s grace under the Abrahamic Covenant continues with us to cover our blemishes until perfected in the resurrection. Under its provisions, whatever is contrary to our wills and purely the result of hereditary weakness may be forgiven; and our obliquity and blameworthiness may be gauged only by the measure of wilfulness or assent connected with the wrongdoing. Nevertheless, to some extent, chastisements or natural penalties for violations of law may be expected: but to those under grace these will come as helps by the way, causing them more and more to detest sin, as corrections in righteousness, as chastisements and disciplines for their blessing. And even these sure penalties may be to some extent ameliorated in accordance with the wisdom of our great High Priest, who, having borne all our sins in his own body on the tree, is freely empowered to abate for us so much of the penalty of our misdeeds as grace may be able to cover as un-wilful transgressions.

There is a disposition in our day, as there was a disposition in the days of the apostles, for those who have once accepted of divine forgiveness, the grace of God through Christ, to turn aside therefrom and to attempt to justify themselves by works. Even while first experiences were those of humble dependence upon divine mercy, subsequent experiences sometimes lead to the rejection of the grace that at first was so thankfully received. The Apostle wrote to some thus affected, saying, “Christ has become of none effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” (Gal. 5:4.) Judged from this same standard, how many Christians today have backslidden — fallen from grace — lost the trust in the merit of the precious blood and in divine favor extended to us through the great atonement sacrifice. Now, as then, the disposition is to trust to works of our own righteousness, which the inspired writers tell us and which our own consciences should prove to us are imperfect, “filthy rags” unfit and unable to cover us. Yes, we need a covering before we could in any manner or degree hope to be acceptable to God, and this covering of our imperfections with the imputed righteousness of Christ is another statement of the grace of God extended to us. This tendency to depart from a recognition of God’s grace in Christ as our only hope for eternal life, and to take instead a hope of being able to walk righteously and to do justly, and thus to merit eternal life, is what the Apostle very properly calls “another gospel” — a false gospel. — Gal. 1:6.

This thought of the divine grace as the basis of all our mercies is interwoven with all the promises of God’s Word. Thus the Apostle speaks of the gracious plan of God, and Christ as the exponent of that plan as “the grace of God and the gift by grace.” — Rom. 5:15. Our approach to God in prayer is spoken of as an approach, not to the throne of justice and equity, but as an approach to “the throne of grace,” where “we may obtain mercy and find grace to help in every time of need.” — Heb. 4:16.

Again we are exhorted that our hearts be established in grace; and again told that unto every one of us is given grace according to the measure of our faith; and again the Apostle declares of himself, “By the grace of God I am what I am.”

According to the testimony of our text this grace is general, “for all men,” and must therefore ultimately in some manner or other be extended to all men, — the dead as well as the living. The translation of our Common Version is manifestly faulty here; all men, even in this most enlightened day of the world’s history, have not yet beheld God’s grace in any degree, nor has it as yet brought them salvation. But since it has been provided freely for all, so ultimately it shall be extended to all, that all may avail themselves of it.

The teaching of this grace is not that we may continue in sin that grace may abound; for divine grace is intended to benefit only those who renounce sin and become servants of righteousness. Thus, as our text declares, God’s grace teaches us that we should repudiate sin and live separate from every ungodly desire, in righteousness, soberness and godlikeness. Furthermore, as our text declares, this grace of God does not claim to have reached its completeness and to have accomplished in us and for us the grand designs of the God of all grace. On the contrary, it teaches us to wait for the consummation of this grace until the glorious manifestation of the Son of God in the majesty and power of his Kingdom, to unite his Church with himself as his Bride and joint-heir, the channel of mercies and blessings through which God’s grace shall flow to all the groaning creation, Mankind. — Rom. 8:18-22; 11:31.

 

“RECEIVE NOT THE GRACE OF GOD IN VAIN.”

“We then as workers together with him, beseech you also
that ye receive not the grace of God in vain.”
— 2 Cor. 6:1.

This exhortation is addressed to such as have already recognized God’s gracious character and the gift of His grace toward mankind, — the redemption which is in Christ Jesus. The Apostle has just been explaining this matter of how God’s grace had provided a reconciliation; “that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [but unto him who died for them].” He declares himself an ambassador on behalf of God to declare this grace and exhorts his readers not only to accept of God’s grace in the forgiveness of sins through Christ, but additionally that they also should become fully reconciled or completely in harmony with the Lord, as would be represented by full consecration to Him and His service, after the example of the Apostle himself. We take it that this exhortation of our text is the equivalent of the same Apostle’s exhortation elsewhere, namely, “I beseech you, brethren, by the mercies of God [already brethren because already believers in Christ and partakers through him of divine grace], that ye present your bodies living sacrifices, holy, acceptable unto God, which is your reasonable service.” — Rom. 12:1.

The Apostle was here urging progress on the part of the believers, advancement from “justification by faith” to the next higher step in divine grace and privilege, — full consecration even unto death, in response to the “call” to joint-heirship with Christ in his Kingdom, — to suffer with him in the present time, and to reign with him by and by in glory. These two steps are contrasted by the same Apostle, who says of himself and others who had taken both steps, (1) “Being justified by faith we have peace with God through our Lord Jesus Christ.” (2) “By whom also [additionally] we have access by faith into this [further] grace wherein we stand and rejoice in hope of [sharing] the glory of God.” — Rom. 5:1,2.

In our text the Apostle distinctly implies the possibility that some may receive the grace of God in vain — to no purpose. We see from the connection as we have examined it, that he refers to the grace of God in justification, the forgiveness of our sins, and not to the second step of grace, our acceptance to the new nature through the begetting of the spirit. This implies, therefore, that the only object of justification by faith in this present age, is to give us a footing, a standing of acceptableness with God, from which we may be able to advance and take the second step of self-sacrifice, and become joint-heirs with Christ in his Kingdom. Nevertheless, this first step and all the privileges and blessings connected with it would be “in vain,” profitless to us, if we fail to take the second step, the particular feature of the divine plan which belongs to this Gospel age thus Matthew 16:24 and Rom.12:1.

We are not to add to the Word of God, and to say that to receive justification in vain (by not making use of it to progress to a complete consecration and newness of nature) would mean eternal torment, or even the second death. We are simply to understand it as it reads, that the intention of the grace of justification, the first step, being to qualify us for the second step. Those who fail to take the second step will have no particular benefit accrued to them from the first step, which would thus have been taken in vain, profitlessly, without permanent results and advantages.

We hold that the Scriptures in general teach that only those who take the “narrow way” will gain any prize offered during this Gospel Age, which is specifically the age set apart for the development of the “royal priesthood,” devoted to good works — to self-sacrifices in the service of the Lord and his cause. Indeed, there is only one prize and one hope of our calling during this age — the other prize and other hope and other call will be in the age to come, as we see in Rev. 22:17. We cannot, therefore, expect that any who take the first step of faith in Christ, and who are therefore temporarily justified because of their faith, will have a reward for a faith which did not work by love. The faith that works by love speedily goes on to full consecration and self-sacrifice and is a sure indication of the kind the Lord is seeking for his “little flock,” the “royal priesthood,” the “joint-heirs” — His “wife.” The faith, therefore, which refuses to work by love cannot be considered an acceptable faith in God’s sight. Nor can we expect that this class will be counted worthy to share in the earthly phase of the Kingdom with Abraham, Isaac and Jacob and all the prophets.

Why should they be rewarded? It was by God’s grace that the knowledge of His grace reached them, while it passed by others. Will they be rewarded further because they have already been blessed with a knowledge of God’s grace which they have rejected — received in vain? We think not. Instead of being more worthy to receive blessings of the Lord than the ignorant world who never tasted of His grace, they are, if anything, more blameworthy, because that after having tasted of the truth they did not love it sufficiently to serve it when they found that that service implied self-sacrifice. Quite different from this was the conduct of the ancient worthies. While not favored with the “high calling” to the divine nature and joint-heirship with Christ, because this “call” was not yet due to be proclaimed, nevertheless, these ancient worthies manifested a faith and a trust in the Lord and His promises which worked, and by their works manifested a love for the Lord and a loyalty to him which did not hesitate to sacrifice reputation, wealth and life itself, in obedience to the principles of righteousness revealed to them.

Those who receive the grace of God (justification, forgiveness) in vain, permit their justification to lapse, and to our understanding have thereafter no advantage above the remainder of the world, nor has the Lord more interest in them than He has in “all the families of the earth,” for whom He has prepared the gracious blessings of the Millennium. When God’s time shall come for extending to the world in general His mercies and blessings, we fail to see that previous knowledge and opportunity, misused, received in vain, will be of any benefit or advantage: whether or not it will be of disadvantage and bring greater “stripes” of punishment, will depend largely, we believe, upon the measure of light enjoyed with its corresponding responsibilities, and the measure of conscientiousness with which that light was lived up to.

 

LUGANDA TRANSLATION in brief.

 

MULOKOLEBWA OLW'EKISA KYA KATONDA

 

Ekisa kitegeeza okusasiirwa, era awatali kukakibwa oba obwenkanya! Kale ebikolwa by’ekisa biraga ebibala ebirungi. Ekisa kikola naye nga obwenkanya bumaze okutukirira. Tulaba nti Ekisa tekyajjawo mateeka ga Mukama ag’obutuukirivu. Empeera y’ekibi kwe kufa, era tulaba buterevu nti EKISA kya Katonda ky’eyolesa mu kusooka okusasulira ekibi kya Adamu. Katonda teyakakibwa so nga sibuvunanyizibwa bwe okununula omuntu; wabulwa ya kwatirwa okusasira omuntu. Mukama kyava asasulira ekibi kya Adamu, nga Yesu afa kumusalaba olw’ekibi kya Adamu. Kino ky’ekisa era kikola nga kisoka kugondera obwekanya bwa Katonda. Katulabe enkola y’Ekisa kya Katonda mu Baibuli:

1.   Tulaba nga Katonda ya kwatirwa ekisa abaana b’abantu, nti bwe bali bakyali bonoonyi, mukama na balowoozako era n’abagaala. Mukama kwe kuwa ekisubizo eri Ibulayimu nti “muggwe ne muzadelyo, amawanga gonna ag’omunsi mwe galiweebwa omukisa” — Olube. 22:15-18. Kino kyawa Ibulayimu esubi lingi nnyo, era wano Ekisa kya Katonda ne kitandika okw’eyoleka!

2.   Tutunulira oyo eyakolebwa okubulako akatono okuba nga Bamalayika, … olw’Ekisa kya Katonda, alege ku kufa kulwa buli muntu. Wano Yesu yaleka ebitibwabye mu ggulu, naka, aweeyo obulamu bwe eri Adamu n’abaana be bonna. Kino EKISA kinene nnyo, omuntu okuwaayo obulamu bwe ku lw’emikwano gye (Omutango gwa bonna)! — Abeb. 2:9.

3.   Tukilaba nti KISA kya Katonda okuva Yesu lwe yafirira Adamu n’abaanabe, nti Katonda yatekateeka okwelondeera Ekanisa oba omugole w’omwanawe Kristo. Kale tulaba omukisa omunene ennyo kwe kulondebwa kw’omukyala wa Kristo, mukuyitibwa okw’ekitibwa okw’omu ggulu. Teli mwana wa adamu eyali asobola okufuna omukisa guno, kale bwetutyo bwe tulaba ekisa kya Katonda bw’ekyekanide awo! — Abef. 4:2-5.

4.   Era ekisa kya Katonda kisoka okununula omuntu, nga omukiriza bweyenenya n’akiriza Kristo, awebwa ekisonyiwo era natukuzibwa, bwatyo n’aweebwa obutukirivu, era nafuna enkolagana ne Katonda. Eky’okulongoosebwa nga kiwedde, abo ate baweebwa omukisa okwetwalira “Okuyitibwa kwa Katonda” era kwe kuba omugoberezi wa Kristo era ekitundu ky’omubiri gwe! — Matayo 16:24.

5.   Nga Embaga y’Omwana gw’endiga ewedde, Ekisa kya Katonda kyeyongera okukola, olwo abantu bonna ne bayitibwa nga bwekiri mu okubikkulirwa 22:17. Ensi oba amawanga gonna ne gaweebwa omukisa okuyita mu Kristo n’Ekkanisa! Abantu balizuukira, ne bajja okumanya Amazima, ne bayigirizibwa, ne bategeera Mukama ng’amazi bwe gasanikira enyanja — Isaaya 11:9. Kino ky’ekitegeezebwa mu Ebikkolwa by’abatume 3:19-22, Ekiseera ky’okulongosezamu byonna.

Tukilaba bulungi nti ekisa kya Katonda mu Krisito Yesu ky’ekirabo eri omukkiriza era ekimuweesa obutukirivu. Eba nnsobi omuntu ekwesiga ebikolwabye nga alowooza nti bwakola obulungi anawebwa obutukirivu. Abamu balowooza okunyweza amateeka olwo nga empeera nene, kale abamu kye bava bakwata Sabatu, abalala nebakomolwa, abalala ne banywerera ku kimu eky’ekumi oba okusiga nti banaweerwa empeera enene; oba okusiba nti banasonyiyibwa obutali butukirivu bwabwe ! Bino omutume byategeeza eri abo bonna abaggwa nga tebamanyi nga bava mu kisa kya Katonda — “Mwawuliddwa eri Kristo, mmwe abagala okuwebwa obutukirivu mu mateeka; mugudde okuva mu kisa” (Abaggalatiya 5:4). “Kubanga bonna abayima mu bikolwa by’mateeka, bafugibwa kikolimo: kubanga kyawandiikibwa nti Akolimiddwa buli atabinyinyikirira byonna ebyawandiikibwa mu kitabo ky’amateeka, okubikolanga” — Abagalatiya 3:10. Kale abakiriza balina okwegendeereza ennyo, banywerere mu butukirivu obw’aweebwa Katonda, kye Kisa kye mu Kristo Yesu ! Mukama Katonda aweebwe ekitibwa emirembe n’emirembe gyonna.

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.