In The Grand Scheme Of Things
The Phaneroo Devotion: In The Grand Scheme Of Things
Apostle Grace Lubega
Job 21:7-15 (KJV); Wherefore do the wicked live, become old, yea, are mighty in power? Their seed is established in their sight with them, and their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them. Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. They send forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ.They spend their days in wealth, and in a moment go down to the grave. Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty,that we should serve him? and what profit should we have, if we pray unto him?
Job, a righteous man who experienced in a very short time, more than a man should ever have to bear in an entire lifetime, asked himself the kind of question that plagues the minds of many believers.
He despaired over why wicked people seem to prosper, increase in wealth and enjoy the fruits of their wickedness. He was bothered by their boldness in assuming that they have no use for a relationship with God.
Like Job, one then wonders, is it worth it to know God? Does it matter if one seeks His face, walks in His statutes and serves Him? If the wicked prosper in their wickedness and God seems to observe them with not much care for their ways, what then is the purpose of obedience, piety, holiness and righteousness?
David, the man after God’s own heart was no stranger to these questions. He says, “For I was envious of the foolish, when I saw the prosperity of the wicked. They are not in trouble as other men; neither are they plagued like other men. And they say, How doth God know? and is there knowledge in the most High?” (Psalm 73).
These realities were too painful for David and provoked him to inquire in the sanctuary of God. When he did so, the Lord helped him understand how the wicked end up (Psalm 73:17-19). But most importantly, David discovered some great truths. His discovery compelled him to confess, “So foolish was I, and ignorant: I was as a beast before thee” (Psalm 73:22).
It is surely the zenith of foolishness and ignorance when one compares himself to a wicked man and dares to think, even for just a moment, that the wicked man is better than him. The covenant we have with God gives us an immeasurable advantage over any man who is not a part of this covenant.
David’s heart uncovered the ultimate truth: it matters to know God. Knowing God makes the difference! In the same chapter, he says, “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.”
Never measure your devotion to God against the success of a rebellious and wicked man. You are better than any man who is not in a relationship with the Most High God. Never forget that.
FURTHER STUDY: Psalm 73, Jeremiah 12:1-5
GOLDEN NUGGET: Never measure your devotion to God against the success of a rebellious and wicked man. You are better than any man who is not in a relationship with the Most High God.
PRAYER: Loving Father, I thank You for this knowledge. It matters that I know You. My heart rejoices in the communion and fellowship I have with You. You are my source, my light, my strength in ages past and my hope in ages to come. You are the fourth man in the fire, the God on whom my heart is set. I live and breathe for You. I will never forget this truth. In Jesus’ name, Amen.
MU BUJJUVU BW’EBINTU
Omutume Grace Lubega
Yobu 21:7-15 (KJV); Ababi babeerera ki abalamu, Ne bakaddiwa ne baba ba maanyi mu buyinza? Ezzadde lyabwe linywera gye bali bo nga balaba, N’enda yaabwe mu maaso gaabwe. Ennyumba zaabwe ziba mirembe awatali kutya, So n’omuggo gwa Katonda tegubabaako, Ente yaabwe ennume ezaala n’eteddirira; Ente yaabwe enkazi ezaala n’etesowola mwana gwayo. Basindika abaana baabwe abato ng’ekisibo, N’abaana baabwe bazina. Bayimbira ku bitaasa n’ennanga, Ne basanyukira eddoboozi ly’omulere. Bamala ennaku zaabwe nga balabye omukisa, Mu kaseera ne bakka mu magombe. Era naye ne bagamba Katonda nti Tuveeko; Kubanga tetwegomba kumanya makubo go. Omuyinza w’ebintu byonna kye ki, ffe tumuweereze? Era bwe tunaamusabanga kinaatugasanga kitya?
Yobu, omusajja omutuukirivu yasisinkana mu kaseera akatono ennyo, okusingako kw’ebyo omuntu bye yandisaanye okwetikka mu bulamu bwe bwonna, yeebuuza ekika ky’ekibuuzo ekitawaanya endowooza y’abakkiriza bangi.
Yaggwaamu essuubi ku lwaki abantu ababi balabika ng’abakulaakulana, abeeyongera mu bugagga era abanyumirwa ebibala by’obubi bwabwe. Yateganyizibwa obuvumu bwabwe mu kuteebereza nti tebalina mugaso kubeera na nkolagana ne Katonda.
Nga Yobu, omuntu omu yeewuunya, kigwanidde okumanya Katonda? Kikola amakulu ssinga omuntu omu anoonya okubeerawo Kwe, n’atambulira mu biragiro Bye era n’amuweereza? Bwe kiba ng’abantu ababi bakulaakulana mu bubi bwabwe era Katonda n’alabika ng’abekkaanya nga tafaayo nnyo ku makubo gaabwe, olwo kigendererwa ki eky’okugonda, okwewaayo, obutukuvu n’obutuukirivu?
Dawudi, omusajja alina omutima ng’ogwa Katonda teyali mugwira eri ebibuuzo bino. Agamba, “Kubanga ab’amalala bankwasa obuggya, Bwe nnalaba ababi bwe balina omukisa. Tebalaba nnaku ng’abantu abalala; So tebabonyaabonyezebwa ng’abantu abalala: Era boogera nti Katonda amanya atya? Era okumanya kuli mu oyo ali waggulu ennyo?” (Zabbuli 73).
Ebyannamaddala bino byali biruma nnyo Dawudi era byamusoomooza okwebuuza mu kifo ekitukuvu ekya Katonda. Bwe yakola bw’atyo, Mukama yamuyamba okutegeera ngeri ki abantu ababi gye bamalirizaamu (Zabbuli 73:17-19). Naye ekisinga omugaso, Dawudi yazuula amazima amasukkulumu. Okuzuula kwe kwamusindiikiriza okwatula, “Bwe nnali ng’ensolo bwe ntyo ne ssitegeera; Nali nsolo mu maaso go.” (Zabbuli 73:22).
Eba ntikko ey’obusiru n’obutamanya ekakasiddwa omuntu omu bwe yeegeraageranya ku muntu omubi era n’alowooza, yadde akaseera akatono ennyo, nti omuntu omubi amusingako. Endagaano gye tulina ne Katonda etuwa enkizo etaliiko kipimo ku muntu yenna atali kitundutundu ku ndagaano eno.
Omutima gwa Dawudi gwabikkula amazima ag’enkomeredde. Kikola amakulu okumanya Katonda. Okumanya Katonda kye kikola enjawulo! Mu ssuula yeemu, agamba, “Ani gwe nnina mu ggulu wabula ggwe? So tewali mu nsi gwe njagala wabula ggwe.”
Topimiranga kwewaayo kwo eri Katonda ku buwanguzi bw’omuntu awakanya Katonda era omubi. Osinga omuntu yenna atali mu nkolagana ne Katonda owa waggulu ennyo. Tokyerabiranga.
YONGERA OSOME: Zabbuli 73, Yeremiya 12:1-5
AKASUMBI KA ZAABU: Topimiranga kwewaayo kwo eri Katonda ku buwanguzi bw’omuntu awakanya Katonda era omubi. Osinga omuntu yenna atali mu nkolagana ne Katonda owa waggulu ennyo. Tokyerabiranga.
ESSAALA: Kitange omwagalwa, Nkwebaza ku lw’okumanya kuno. Kikola amakulu nze okukumanya. Omutima gwange gujaguliza enkolagana n’okussa obumu bye nnina naawe. Ggwe nsibuko yange, ekitangaala kyange, amaanyi gange mu nnaku ezaayita era esuubi lyange mu nnaku ezijja. Ggwe muntu owookuna mu muliro, Katonda omutima gwange kwe gwesigamye. Wendi era nzisa ku lulwo. Ssiryerabira mazima gano. Mu linnya erya Yesu, Amiina.
OMU KISHUSHANI KIHANGO EKY’EBINTU
Entumwa Grace Lubega
Yobu 21:7-15 (KJV); Ahabw’enki enkozi z’ebibi zigumaho, zikakura, zikahika omu ngingo zaabukuru, zikagira obushoboorozi bw’amaani? Abaana baazo bahama zikiriho, n’oruzaaro rwazo rugumaho nizirureeba. Amaka gaazo tigagira ki gatiina, n’enkoni ya Ruhanga tegahikaho. Enimi yaabo eyemya, teremwa; Ente yaabo ezaara, tetorooga; Abaana baabo abato babaseetura nk’obusyo, n’abandi baana baabo bagyenda nibatara. Beeshongorera aha mataari n’endingiri. Bashemerererwa okugamba kw’emikuri. Ebiro byabo babimara omu kugogyeera, bashuuma okuzimu bagwirwe gye. Bagira Ruhanga bati: Turugyeho! Titurikwenda kumanya mihanda yaawe. Ow’obushoboorozi bwona nikyo ki, itwe kumuheereza? Kandi ku turikumushaba, nikitugasira ki?
Yobu omushaija owabaire ahikiriire owaarabire omu bintu byingi omu bunaku bukye okukira ebintu ebi omuntu arikubaasa kurabamu omu biro by’amagara gye goona, akeebuuza ekibuuzo ekirikushobera abaikiriza baingi omu biteekateeko byaabo.
Akeebuuza ahabw’enki enkozi z’ebibi zirikureebeka nk’eziri kugogyera, zirikweyongyera kutuunga kandi zirikushemerererwa omu byana by’obubi bwaazo. Akataburwa obumanzi bwaabo obw’okuteekateeka ngu tibarikwetaaga omukago na Ruhanga.
Nka Yobu, omuntu nabaasa kwebuuza ati, okumanya Ruhanga nikigashaki? Haine eki kirikugasha omuntu ku arikumusherura, akagyendera omu biragiro bye kandi akamuheereza? Enkozi z’ebibi ku ziraabe nizigogyera omu bubi bwaazo kandi Ruhanga nashusha nk’orikubareebera hangahari atarikufa aha mihanda yaabo, mbwenu shi ekigyendererwa ky’okwooroba, obweziriki, okweera n’okuhikiirira niki?
Daudi, omushaija ori nk’oku omutima gwa Ruhanga gurikwenda akaba abuuza ebibuuzo nk’ebi. Nagira ati, ” Ahakuba ku naareebire okugogyera kw’ababi, naagirira abanyamaryo eihari. Tibareeba naku nk’abandi, n’obu kwakuba okugweerwa akagwe nkabo. Kandi bagira bati: Ruhanga naakimanya ata? Rukira-boona aine eki arikumanya?” (Zaaburi 73).
Enshonga ezi zikaba nizisaasa Daudi munonga kandi zikamuhiga n’okuzebuuzaho omu mwanya gwa Ruhanga ogurikweera. Ku yaakozire ati, Mukama akamuhweera kwetegyereza oku enkozi z’ebibi zirikuhendera (Zaaburi 73:17-19). Kwonka okukira byoona, Daudi akazoora amazima makuru. Ebi yazoire bikamuhiga kwatura ati, “Naaba omushema, otaine ki arikumanya, naaba nk’enyamaishwa omu maisho gaawe.” (Zaaburi 73:22).
N’obushema hamwe n’obutamanya obw’ekika ky’ahaiguru omuntu ku arikwegyeragyeranisa n’enkozi y’ebibi haza akagyezaho kuteekateeka, nangwa na kakye, ngu enkozi y’ebibi nemukira. Endagaano ei twiine na Ruhanga netuha omugisha ogutari kugyeragyeranisibwa kukira omuntu weena otari omu ndagaano egi.
Omutima gwa Daudi gukashuuruura amazima agarikukirayo: Nikikuru okumanya Ruhanga. Okumanya Ruhanga nikireeta entaniso! Omu shuura emwe egyo, nagira ati, ” N’oha ou nyine omu iguru kureka Iwe? Tihariho ondiijo weena aha nsi ou nyiniire orushusho kureka Iwe.”
Otaripimira omukago gwaawe na Ruhanga aha kugogyera kw’omugomi n’enkozi y’ebibi. Nookira omuntu weena otaine mukago na Ruhanga Ishe boona. Ekyo otarikyeebwa.
SHOMA NEEBI: Zaaburi 73, Yeremia 12:1-5
EZAABU: Otaripimira omukago gwaawe na Ruhanga aha kugogyera kw’omugomi n’enkozi y’ebibi. Nookira omuntu weena otaine mukago na Ruhanga Ishe boona. Ekyo otarikyeebwa.
OKUSHABA: Taata omukundwa, Ninkusiima ahabw’okumanya oku. Nikikuru okukumanya. Omutima gwangye nigushemerererwa omu mukago hamwe n’okukwatanisa okunyine naiwe. Naiwe burugo bwangye, omushana gwangye, amaani gangye omu busingye obuhwiire hamwe n’amatsiko gangye omu busingye oburikwiija. Naiwe mushaija wa kana omu muriro, Ruhanga ou omutima gwangye guhamiireho. Nintuura kandi ninyitsya ahabwaawe. Tindyeebwa amazima aga. Omu eiziina Yesu, Amiina.
KIT MACALO JAMI ME LOBO ENI KI KETO KWEDE KORE KI KORE
Lakwena Grace Lubega
Yubu 21:7-15 (KJV); Piŋo jo maraco gibedo kwo, giri dok tekogi woto ki medde? Litinogi doko dito ma lunyodogi pud kwo, likwayogi doŋo kun gineno ki waŋgi. Odigi tye ki kuc laboŋo lworo, odoo pa Lubaŋa pe o i komgi. Twonigi nywal ma pe gikeŋ, dyaŋigi bene pe gibwogo litino abwoga. Litinogi mol calo lwak romi, ka gicito ka tuko. Giwero ki ajaa ki opuk, ginyuto yomcwinygi ki dwan nyamulere. Gityeko kare ki berbedo keken, gimedo ki to ki kuc. Giwaco ki Lubaŋa ni, A woko ki botwa! Pe wamito ŋeyo yoni. Won Twer Ducu en aŋa ma myero wati bote? Ka walego en wabinoŋo koni aŋo?’
Yubu, laco ma kite atir ma okato ki i jami pi kare mo manok, makato ma dano twero kato ki iye pi kare me kwogi kulu, openye kene lapeny ma oketo tam pa jo ma oye mapol kama ocek.
Cwinye obale ikom ngo ma oweko lutim maraco bedo calo gin tye bedo maber, lony mede ameda dok gin nongo mit pa nyig me timgi marac. Tek wic ma meg-gi oyelo wiye i keto ni bedo ki wat ki Lubanga konye peke pi gin.
Macalo Yubu, ngat mo twero bedo ki wur, pore mono me ngeyo Lubanga? Pire mono tek kace ngat moni yenyo en, woto kun lubu lok ma Mege dok tiyo pire? Kace lutim maraco lony ki timgi maraco dok Lubanga bedo calo neno gin ki gwok ma pe oromo twatwal pi yo ma meg-gi, bedo lawiny, lakica, lalengic dok ngat ma kite atir dong tyen loke tye me ngo?
Daudi, laco ma cwinye tye ikom Lubanga onongo lapeny meno pe obedo nyen ki tung bot en. En waco ni, onongo amito nongo ni abed calo laming, ikare ma aneno lonyo pa jo ma lutim marac. Kit macalo peko pe mako gin macalo dano mukene; dok bene can atura pe poto ikom gin calo dano mukene. Ci gin waco ni, Lubanga cako ngeyo ningning? Dok Lubanga mono ngeyo?” (Jabuli 73).
Ada magi oremo cwiny Daudi twatwal dok otugu cwinye me ceto ka niang ki i ot pa Lubanga. Ikare ma en otimo meno, Rwot okonyo en me niang agiki pa lutim maraco.(Jabuli 73:17-19). Ento ma pire dong tek loyo, Daudi onongo ada mogo madito. Gin ma en onongo oweko en otucu ki doge, ” onongo aming, dok i kwiyapiny: aloke adoko lee i komi” (Jabuli 73:22).
Adada man obedo mingo ma lamal loyo dok kwiyapiny ka inen dano pore kene ki latim marac dok temo tamo, kadi kabed pi kare mo manok, ni meno latim marac ber loyo en.
Cike ma watye kwede ki Lubanga miyo bot wan ber ma pe pime makato dano mo keken ma pe obedo dul kom cike man.
Cwiny Daudi owalo ada kikome: piretek me ngeyo Lubanga. Ngeyo Lubanga kelo apoka-poka! I tyeng acel-lu, en waco, nga mono ma atye kwede ipolo kono in? Dok Petye ngat mo ilobo kany ma pat ki in.”
Pe ipim matwal mine ma imine bot Lubanga ki ber bedo pa dani ma lajemo dok latim marac. In iber makato dano mo keken ma peke ki wat ki Lubanga ma malo twal. Wiyi omyero pe owil i meno.
KWAN MUKENE: Jabuli 73, Jeremia 12:1-5
LWOD MADIT: Pe ipim matwal mine ma imine bot Lubanga ki ber bedo pa dani ma lajemo dok latim marac. In iber makato dano mo keken ma peke ki wat ki Lubanga ma malo twal. Wiyi omyero pe owil i meno.
LEGA: Wora me amara, Apwoyo In pi ngec man. Piretek ni angeyo In. Cwinya yom i nywako dok nywako ma atye kwede ki In. In ibedo kama anongo jami ki iye, tar, kero na pi mwaka ma okato angec dok gen pi mwaka ma bino anyim. In ibedo laco me aryo imac ma lyel, Lubanga ma cwinya tye ikome. Akwo dok aywe pi in. Wiya pe bi wil ikom ada man. I nying Yecu, Amen.
MURULENGO ORUKOOTO ORW’EBINTU
Omukwenda Grace Lubega
Yobu 21:7-15 (KJV); Kiki ababi okuba abomezi, Nokugurusa, ego, nibafoka bamani omubusobozi? Oruzaro rwabu rugumibwaho hamu nabo mumaiso gabu, Nabaijukuru babu omu maiso gabu. Enju zabu ziba businge hataroho kutina, kunu omuigo gwa Ruhanga tigubahikaho. Enimi yabu eyemya kunu teba kimasa; ente yabu ehaka kunu tetoroga. Basindika abana babu abato nkigana, Nabana babu bazina. Bazinira hanjogera nenanga, Basemererwa habwokugamba kwenyamulere. Bamara ebiro byona baboine omugisa, Nahonaho basirimuka okuzimu. Baitu bagambira Ruhanga, Oturugeho; Baitu titurukugonza okumanya okwemihanda yawe. Wobusobozi bwona noha, itwe tumuko’re? Kandi tulitungaki obutuli musaba?
Yobu, omusaija omuhikiriire ayarabiremu omu kacu kake, ebikuhingura ha busobozi bw’omuntu weena kurabamu omubwomezi bwe bwoona, ak’ekaguza ekihabuzo ekinyakutuntuza ebite’kerezo bya’baikiriza nyamwingi.
Ak’etuntura habw’ensonga abantu ababi bazooka nibakurakurana, nibagaliha omu buguuda kandi nibe’gondeza omu byaana by’obubi bwabu. Atalibanizibwa obumanzi bwabu omu kukitwara ngu tikiri ky’omugaso kuba n’ekoragana hamu na Ruhanga.
Nka Yobu, omuntu ondi n’ahuniira ati, Mazimakwo kisemeriire kumanya Ruhanga? Kiine amakuru goona omuntu kuseera obuso Bwe, okulibatira omubiragiro Bye hamu n’okumuhereza? Ababi obubara’ba nibakurakuranira omububi bwabu kandi Ruhanga nazooka nkakubarora burora atafiireyo muno hamihanda ya’bu, hati obwo ekigenderwa ky’obuhulizi, emy’etwalize emirungi, oburukweera hamu n’obuhikiriire nikyo kiraha?
Daudi, omusaija aine omutima nk’ogwa Ruhanga atabe w’embaganiza habikaguzo nkebi. Agamba, “Baitu nkakwatirwa ihali abanyakwekunika, obunaboine omubiri gwa babi. Tibabona obujune nkabantu abandi; Kunu tibanyina omuhito nkabantu abandi. Kandi nibagamba ngu, Ruhanga alikimanya ata, Nokwetegereza kuli omwogu anyakuli haiguru muno?” (Zabuli 73).
Binu bikasaasa muno Daudi kandi byamusindikiriza okuhabuza omuyekaru ya Ruhanga. Obuyakozire eki, Mukama akamukonyera okwetegereza ababi okubamaliira (Zabuli 73:17-19). Baitu ekikira obukuru, Daudi akazonzoora amazima ag’omugaso muno. Okuzonzoora kwe kukamusindikiriza okwatura, “Obunkaba ndi nkekisoro, kandi ntarukumanya; Nkaba ndi nkekisoro omu maiso gawe.” (Zabuli 73:22).
Malikwo eri mpiko y’obudomadoma n’obutamanya omuntu obwayerengesaniza ha muntu omubi kandi akakirengaho kutekereza, nahabwa kacu kake, ngu omuntu omubi akumukira. Endaga’no eyitwiine na Ruhanga ekutuha omugisa ogutapimwa hali omuntu weena owu atali omundaga’no enu.
Omutima gwa Daudi gukasukura amazima gonyini: kyamakuru okumanya Ruhanga. Okumanya Ruhanga nukwo kuletaho embaganiza! Omusuura niyo emu egyo, egamba, “Araha ounyine omwiguru rundi Iwe? Kunu busaho omunsi oundukugonza, rundi Iwe.”
Otalipima okwehayo kwawe hali Ruhanga hali obusinguzi bw’omuntu omutigi kandi omubi. Nokirra hara omuntu weena atanyina enkoragana na Ruhanga anyakuli haiguru muno. Ekyo kitalikwe’ba.
GALIHYA N’OSOMA HANU: Zabuli 73, Yeremiya 12:1-5
ENTONGE Y’EZABU: Otalipima okwehayo kwawe hali Ruhanga hali obusinguzi bw’omuntu omutigi kandi omubi. Nokirra hara omuntu weena atanyina enkoragana na Ruhanga anyakuli haiguru muno. Ekyo kitali kwe’ba.
ESAARA: Is’itwe owengonzi, Ninkusiima habw’okumanya kunu. Kyamakuru nkumanye. Omutima gwange gukyanganukira omukuterana n’okusorokana okunyine naiwe. Niiwe ndugiiro yange, ekyererezi kyange, amaani gange omu busumi obwaira kandi okunihira kwange omubusumi obukwija. Niiwe omusaija owakana omumu’ro, Ruhanga ounteireho omutima gwange. Nyome’ra kandi nimpikya habwawe. Tindy’ebwa amazima ganu. Mw’ibara lya Yesu, Amiina..
KATIKA KIWANGO KIKUU CHA MAMBO
Mtume Grace Lubega
Ayubu 21:7-15 (KJV); Mbona waovu wanaishi, Na kuwa wazee, naam, na kuongezeka kuwa na nguvu? Kizazi chao kinathibitika nao machoni pao, Na wazao wao mbele ya macho yao. Nyumba zao zi salama pasina hofu, Wala fimbo ya Mungu haiwapigi. Fahali wao huvyaza wala hapungukiwi na nguvu; Ng’ombe wao mke huzaa, asiharibu mimba. Huwatoa kama kundi watoto wao. Na watoto wao hucheza. Huimba kwa matari na kwa kinubi, Na kuifurahia sauti ya filimbi. Siku zao hutumia katika kufanikiwa, Kisha hushuka kuzimuni ghafula. Walakini walimwambia Mungu. Tuondokee; Kwani hatutaki kuzijua njia zako. Huyo Mwenyezi ni nani, hata tumtumikie? Nasi tutafaidiwa nini tukimwomba?
Ayubu, mtu mwadilifu ambaye kwa muda mfupi sana, alipitia mengi zaidi ya yale mtu angepaswa kubeba katika uishi wote, alijiuliza swali ambalo linasumbua akili za waumini wengi.
Alikata tamaa kuhusu kwa nini watu waovu wanaonekana kufanikiwa, kuongezeka kwa utajiri na kufurahia matunda ya uovu wao. Alisumbuliwa na ujasiri wao kudhani kuwa hawahitaji uhusiano na Mungu.
Kama Ayubu, mtu basi atastaajabika, je! Inalipiza kumjua Mungu? Je! Inajalisha mtu kutafuta uso wake, kutembea katika amri zake na kumtumikia? Ikiwa waovu wanafanikiwa katika uovu wao na Mungu anaonekana kuwaangalia bila kujali sana njia zao, basi nini kusudi la kutii, uchaji, utakatifu na haki?
Daudi, mtu aliye na moyo wa Mungu mwenyewe hakuwa mgeni kwa maswali haya. Anasema, “Maana naliwaonea wivu wenye kujivuna, Nilipoiona hali ya amani ya wasio haki. Katika taabu ya watu hawamo, Wala hawapati mapigo pamoja na wanadamu. Nao husema, Mungu ajuaje? Yako maarifa kwake aliye juu?”(Zaburi 73).
Kweli hizi zilikuwa chungu sana kwa Daudi na zilimsababisha kuuliza katika patakatifu pa Mungu. Alipofanya hivyo, Bwana alimsaidia kuelewa hatima ya waovu (Zaburi 73:17-19). Lakini muhimu zaidi, Daudi aligundua ukweli mkuu. Ugunduzi wake ulimlazimisha kukiri, “Nilikuwa kama mjinga, sijui neno; Nilikuwa kama mnyama tu mbele zako.” (Zaburi 73:22).
Hakika kilele cha upumbavu na ujinga ni wakati mtu anajilinganisha na mtu mwovu na kuthubutu kufikiria, hata kwa muda mfupi tu, kwamba mtu mwovu ni bora kuliko yeye. Agano tulilo nalo na Mungu linatupa faida isiyo na kipimo kuliko yeyote ambaye si sehemu ya agano hili.
Moyo wa Daudi ulifunua ukweli wa mwisho: ni muhimu kumjua Mungu. Kumjua Mungu kunaleta tofauti! Katika sura hiyo hiyo, anasema, “Ni nani niliye naye mbinguni, Wala duniani sina cha kupendeza ila Wewe..”
Kamwe usipime kujitolea kwako kwa Mungu dhidi ya mafanikio ya mtu mwasi na mwovu. Wewe u bora kuliko yeyote ambaye hana uhusiano wowote na Mungu Aliye Juu. Kamwe usisahau hayo.
MASOMO YA ZIADA: Zaburi 73, Yeremia 12:1-5
UJUMBE MKUU: Kamwe usipime kujitolea kwako kwa Mungu dhidi ya mafanikio ya mtu mwasi na mwovu. Wewe u bora kuliko yeyote ambaye hana uhusiano wowote na Mungu Aliye Juu.
SALA: Baba mpenzi, Ninakushukuru kwa maarifa haya. Ni muhimu kwamba nikujue. Moyo wangu unafurahi katika umoja na ushirika nilio nao nawe. Wewe ndiye chanzo changu, nuru yangu, nguvu yangu katika nyakati zilizopita na tumaini langu katika miaka ijayo. Wewe ni mtu wa nne katika moto, Mungu ambaye moyo wangu umewekwa juu yake. Ninaishi na kupumua kwa ajili Yako. Sitasahau ukweli huu kamwe. Katika jina la Yesu, Amina.
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In the life of the spirit, everything begins with the Word of God. This is the law of beginnings.
When the Lord chastises His children, He does not do so merely out of a desire to inflict pain, He does so to discipline them to receive what He has prepared for them.
There are limits to the endurance and tolerance of any man in the flesh. Men easily get frustrated by continual demonstration of weakness in others. The reservoirs of restraint and forbearance can run dry depending on how long one has to deal with people who seemingly cannot change.
Possessing a following spirit distinguished Caleb in his walk with God. The Bible reveals that he entered the promised land because he FOLLOWED God fully.
What set aside Caleb from the rest of the children of Israel? What made him the exception to the general rule? Why did he and Joshua enter the promised land yet the rest of Israel perished in the wilderness?
Every position you attain in life must be understood as a work of God.
God has a dream for your life. In our theme scripture, He reveals to us that He has plans and purposes for us.
God never defines inheritance in familiar places. He separates you from what is familiar so you can walk in your inheritance.
A great man honours anything that grows him.
When your heart is humble, you will see the things that you must see for purposes of your elevation.
Every relationship we establish ought to bear fruit. This means that in any relationship, you should be adding value to someone, they should be adding value to you or you should both be adding value to each other.