Apostle Grace Lubega

1 Corinthians 2:4-5 (KJV); And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God.

In the life of the gospel, it is imperative to understand that instructions are spiritual.

They are not to be received by men just because of the richness of the vocabulary of the speaker but out of the weight that the speaker carries in the spirit.

A man may have the right language and vocabulary but lack the spiritual authority to instruct.

When a minister has the right language but not the authority to instruct, he will easily resort to manipulation to make up for what he lacks.

For example, to serve in a ministry is an instruction and may be preached as such. However, if all a minister has is oratory power and not the authority in the spirit to instruct, he will blackmail his people to serve and take up positions in the ministry that they are ill-equipped for.

Spiritual maturity requires that you be able to tell the difference between these two kinds of ministers: he that has the authority to instruct and he that is merely a good speaker.

If you do not, you will receive instructions from one that does not have the vindication of the spirit. For example, a man may ask you to give, yet he does not have the authority to instruct you to give because he himself is not a giver. When you heed to such an instruction, you may never see the fruit of your giving.

As a man or woman of God, if you ever find yourself needing to manipulate people into obedience, question the authority by which you speak. If your instructions carry the vindication of the spirit, they do not need arm twisting efforts on your part.

FURTHER STUDY: 1 Corinthians 4:20, 1 Thessalonians 1:5

GOLDEN NUGGET: In the life of the gospel, it is imperative to understand that instructions are spiritual. They are not to be received by men just because of the richness of the vocabulary of the speaker but out of the weight that the speaker carries in the spirit.

PRAYER: Father, I thank You for this wisdom. It grows and matures me in the things of the spirit. I am above any form of manipulation because I understand these deep spiritual insights. To the glory of Your name, Amen.

KU BY’EBIRAGIRO EBY’OMWOYO

Omutume Grace Lubega

1 Abakkolinso 2:4-5 (KJV); N’ekigambo kyange n’okubuulira kwange tebyabanga mu bigambo eby’amagezi ebisendasenda, wabula mu kutegeeza kw’Omwoyo n’amaanyi: okukkiriza kwammwe kulemenga okubeera mu magezi g’abantu, wabula mu maanyi ga Katonda.

Mu bulamu bw’enjiri, kya nkizo okutegeera nti ebiragiro bya mwoyo.

Tebirina kwanirizibwa bwanirizibwa bantu ku lw’obugagga bw’ebisoko by’omwogezi naye okuva mu buzito omwogezi bwalina mu mwoyo.

Omuntu ayinza okuba n’olulimi olutuufu era n’ebisoko naye n’abulwa obuyinza bw’omwoyo okuwa ebiragiro.

Omuweereza bw’abeera n’olulimi olutuufu naye nga talina buyinza kuwa biragiro, ajja kwanguyirwa okudda mu nfuga ey’okulimbalimba abantu okubaleetera okukola ky’ayagala okusobola okubikka ekyo kyatalina.

Okugeza, okuweereza mu buweereza kiragiro era kisobola okubuulirwa bwe kityo. Naye, omuweereza bw’aba nga kyokka kyalina ge maanyi g’okwogera wabula nga talina buyinza mu mwoyo okuwa biragiro, ajja kutiisatiisa abantu be okuweereza era n’okutwala ebifo eby’obukulembeze mu buweereza bwe bye bateetegekedde yadde.

Obukulu bw’omwoyo bwetaagisa omuntu okusobola okwawula masekkati g’abaweereza bano ababiri: oyo alina obuyinza okuwa ebiragiro n’oyo omwogezi omulungi.

Bw’otakikola, ojja kufuna ebiragiro okuva eri oyo atakakasiddwa mwoyo. Okugeza omuntu ayinza okukusaba okuwaayo, naye nga talina buyinza bukulagira kuwaayo kubanga naye ssi mugabi. Bw’ogondera ekiragiro ng’ekyo, oyinza obutalaba bibala ebiva mu kuwaayo kwo.

Ng’omusajja oba omukazi wa Katonda, bwe weesanga nga weetaagisa okulimbalimba abantu basobole okugonda, weebuuze buyinza ki mwoyogerera. Bwe biba ng’ebiragiro byo birina okukakasibwa kw’omwoyo, tebyetaaga kwongerwako bikolwa bya kukaka okuva gy’oli.

YONGERA OSOME: 1 Abakkolinso 4:20, 1 Abassessaloniika 1:5.

AKASUMBI KA ZAABU: Mu bulamu bw’enjiri, kya nkizo okutegeera nti ebiragiro bya mwoyo. Tebirina kwanirizibwa bwanirizibwa bantu ku lw’obugagga bw’ebisoko by’omwogezi naye okuva mu buzito omwogezi bwalina mu mwoyo.

ESSAALA: Kitange, Nkwebaza olw’amagezi gano.
Ganyongera mu maaso era gankuza mu bintu eby’omwoyo. Ndi waggulu w’engeri z’obulimba zonna kubanga ntegeera okubikkulirwa okw’ebuziba kuno okw’omwoyo. Ku lw’ekitiibwa ky’Erinnya lyo, Amiina.

OKUHABURA OKW’OMWOYO

Entumwa Grace Lubega

1 Abakorinso 2:4-5 (KJV); Emigambire yangye n’obutumwa bwangye bikaba bitari bigambo by’obwengye eby’okwikiririsa abantu, kureka eby’okubooreka Omwoyo n’amaani, ngu okwikiriza kwanyu kuteegamira obwengye bw’abantu kureka amaani ga Ruhanga.

Omu magara g’engiri, nikikuru kwetegyereza ngu okuhabura n’okw’omwoyo. Tikushemereire kwakiirwa abantu ahabw’ebigambo birungi by’omubuurizi kureka ahabw’oburemeezi bw’omubuurizi ogwo omu mwoyo.

Omuntu nabaasa kuba aine orurimi n’ebigambo bihikire kwonka ataine obushoboorozi bw’omwoyo kuhabura.

Omuheereza yaaba aine orurimi ruhikire kwonka ataine bushoboorozi bw’okuhabura, naija kuhendera omu kubaiha kushweekyerera eki ataine.

Eky’okureeberaho, okuheereza omu kanisa n’okuhabura kandi nikibaasa kubuurirwa kityo. Kwonka omubuurizi yaaba aine amaani g’ebigambo gonka haza ataine bushoboorozi bw’omwoyo kuhabura, naija kuhabya abantu kuheereza kandi kuza omu myanya y’obwebembezi omu buheereza ei bateetebeekanisiize.

Obukuru obw’omwoyo nibukwetengyesa kubaasa kutaanisa abaheereza babiri aba: ogwo oine obushoboorozi kuhabura hamwe n’ogwo orikumanya kugamba gye kwonka.

Waba otataaniise, noija kwakiira okuhabura kuruga ahari ogwo otaine bujurizi bw’omwoyo. Eky’okureeberaho, omuntu nabaasa kukushaba ngu ohereeze, kandi obwo ataine bushoboorozi bw’okukuhabura ngu ohereeze ahabw’okuba we wenka tari kuha. Wayorobera obuhabuzi obwo, nobaasa obutarireeba ebyaana by’okuheereza kwaawe.

Nk’omushaija narishi omukazi wa Ruhanga, wayeshanga orikweteenga kubaihabaiha abantu kwooroba, yebuuze obushoboorozi obu ori kugambiramu. Obuhabuzi bwaawe bwaaba bwiine obujurizi bw’omwoyo, tiburikweteengyesa ngu oteho amaani kunyoora emikono y’abantu.

SHOMA NEEBI: 1 Abakorinso 4:20, 1 Abatesalonika 1:5.

EZAABU: Omu magara g’engiri, nikikuru kwetegyereza ngu okuhabura n’okw’omwoyo. Tikushemereire kwakiirwa abantu ahabw’ebigambo birungi by’omubuurizi kureka ahabw’oburemeezi bw’omubuurizi ogwo omu mwoyo.

OKUSHABA: Taata, Ninkusiima ahabw’obwengye obu. Nibunyorora kandi bunkuza omu bintu by’omwoyo. Ndi ahaiguru y’okubaihabaihwa kwoona ahabw’okuba ninyetegyereza obwengye bw’omwoyo obwa hare. Ahabw’ekitiinisa ky’eiziina ryaawe, Amiina.

ME LOK MA MYERO KI LUB

Lakwena Grace Lubega

1 Jo Korint 2:4-5 (KJV); Lokka ki gin ma atito yam pe obedo lok mo me ryeko me ywayo tamwu, ento onyuto tek pa Cwiny Maleŋ, wek niyewu pe ocuŋ i kom ryeko pa dano, ento i kom tek pa Lubaŋa.

I kwo me lok me kwena maber pa Kricito, piretek ni myero ki niang ni meno lok ma myero ki lub obedo gin me cwiny.

Omyero pe dano ojol mere pi ber me leb pa lalok ento pi ni a ki i pek ma lalok tye kwede i cwiny.

Dano mo twero bedo ki leb matir i lok matye kakare ento nongo orem ki twero me cwiny me miyo lok ma myero ki lub.

Kace latic pa Lubanga tye ki leb matir ento peke ki twero me miyo ngo ma myero ki tim, en obi dok labongo ayela i dwoyo wi dano me pongo gin ma en peke kwede.

Me labol, tic i dog tic pa Lubanga obedo gin ma ki waco ni ki tim dok ki twero tito lok pa Lubanga kumeno. Kadi kumeno, ka gin ducu ma latic pa Lubanga tye kwede keken en aye teko me lok dog ento pe twero i cwiny me waco ki dano gin me aluba, en obi tero owic ki diru ikom dano wek gin oti tic pa Lubanga dok me mako kabedo i dog tic pa Lubanga ma nongo gin pe tye ki yube matir pire.

Tegi me cwiny mito ni ibed ki wic me neno apoka poka matye ikin dul aryo magi pa lutic pa Lubanga: ngat matye ki twero me miyo gin ma myero kilub ki ngat ma obedo mere lalok maber nono.

Kace pe itimo kit meno, ibi nongo lok me aluba ki bot ngat ma peke ki twero me niang i cwiny ni ngat moni peke ki bal. Me labol, ngat mo twero penyo in ni imii mic, kun nongo en peke ki twero me waco ki in gin me atima pien en kikome pe obedo ngat ma miyo mic: Ka ilubu kit lok macalo meno, twere ni pe ibi neno matwal kit nyig mo me kati ki i mic ma meri.

Macalo latic pa Lubanga ma laco ki ma dako, kace ibi nongo ni itye ki miti me dwoyo dano ki diru wek gin obed luwiny, peny twero ma in itye ka lok kwede. Kace lok ma iloko gonyo dano i cwiny, pe mite ni iti ki kero me dwoyo cing.

KWAN MUKENE: 1 Jo Korint 4:20, 1 Jo Tecalonika 1:5

LWOD MADIT: I kwo me lok me kwena maber pa Kricito, piretek ni myero ki niang ni meno lok ma myero ki lub obedo gin me cwiny.

LEGA: Wora, Apwoyo In pi ryeko man. Dongo dok tego an i jami me cwiny. An atye lamal kawi kit dwoc mo keken pien an aniang jami matut magi me cwiny. Pi deyo me nying in, Amen.

YA MAAGIZO YA KIROHO

Mtume Grace Lubega

1 Wakorintho 2:4-5 (KJV); Na neno langu na kuhubiri kwangu hakukuwa kwa maneno ya hekima yenye kushawishi akili za watu, bali kwa dalili za Roho na za nguvu, ili imani yenu isiwe katika hekima ya wanadamu, bali katika nguvu za Mungu. Hekima ya Kweli ya Mungu.

Katika maisha ya injili, ni muhimu kuelewa kuwa maagizo ni ya kiroho.

Hayapaswi kupokelewa na watu kwa sababu tu ya utajiri wa msamiati wa mzungumzaji bali kwa uzito msemaji anaoubeba rohoni.

Mtu anaweza kuwa na lugha na msamiati sahihi lakini akose mamlaka ya kiroho ya kufundisha.

Wakati mtumishi ana lugha sahihi wala si mamlaka ya kufundisha, atatumia ujanja kwa urahisi ili kulipiza kile anachokosa.

Kwa mfano, kutumika katika huduma ni agizo na linaweza kuhubiriwa hivyo. Walakini, ikiwa mtumishi ana nguvu ya kusema wala sio mamlaka katika roho ya kuamuru, atawashawishi watu wake kutumikia na kuchukua nyadhifa katika huduma ambazo hawafai kuchukua.

Kukomaa kiroho kunahitaji kutofautisha aina hawa wawili wa watumishi: Yule ambaye ana mamlaka ya kufundisha na yule ambaye ni msemaji mzuri tu.

Usipofanya hivyo, utapokea maagizo kutoka kwa yule ambaye hana uthibitisho wa roho. Kwa mfano, mtu anaweza kukuuliza utoe, lakini hana mamlaka ya kukuelekeza kutoa kwa sababu yeye mwenyewe si mtoaji. Unapotii maagizo kama haya, hutaweza kamwe kuona matunda ya utoaji wako.

Kama mwanamume au mwanamke wa Mungu, ikiwa unajikuta unahitaji kuongoza watu katika kutii, jiulize mamlaka unayozungumza kwayo. Ikiwa maagizo yako yanabeba uthibitisho wa roho, hawahitaji juhudi zako za kupotosha mkono.

MASOMO YA ZIADA: 1 Wakorintho 4:20, 1 Wathesalonike 1:5.

UJUMBE MKUU: Katika maisha ya injili, ni muhimu kuelewa kwamba maagizo ni ya kiroho. Hayapaswi kupokelewa na watu kwa sababu tu ya utajiri wa msamiati wa mzungumzaji lakini kwa uzito ambao msemaji amebeba rohoni.

SALA: Baba, Nakushukuru kwa hekima hii. Inakuza na kunikomaza katika mambo ya roho. Niko juu ya aina yoyote ya ujanja kwa sababu nina ufahamu huu wa kiroho. Kwa utukufu wa jina lako, Amina.