Apostle Grace Lubega

Romans 8:13 (KJV); For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

There is a difference between the man of the flesh and the man of the spirit. In simple terms, in you, is a man of the flesh and also in you, is a man of the spirit, whom Paul in Ephesians 3:16 calls the inner man.

The spirit is enmity to the flesh. Paul reveals his experience of the conflict between the man of the spirit and the man of the flesh. He said, “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me” (Romans 7:18-20).

Because some people do not understand this duality, they criticise grace preachers by claiming that they promote sin when they emphasise the strength of the inner man who is incorruptible and is born of God (1 Peter 1:23).

Saints, if the man of the flesh and the man of the spirit were both the same and on the same spiritual wavelength, it would not be possible to mortify the deeds of the body. The Greek Word thanatoo for mortify in our theme scripture is translated to mean, “to put to death, to kill, to destroy.”

The innerman is one with God, for the Bible says that he that is joined to the Lord is one spirit with the Lord (1 Corinthians 6:17). The innerman is supposed to be stronger, stable, established in truth and grounded in the realities of the realm of God.

Instead of criticising the grace doctrine, we should teach men how to strengthen the man of the spirit, how to fortify and rule him. It is this teaching that extends to men the ability to overcome weakness in the physical man, the man of the flesh.

FURTHER STUDY: Ephesians 3:16, Romans 7:15-20

GOLDEN NUGGET: Instead of criticising the grace doctrine, we should teach men how to strengthen the man of the spirit, how to fortify and rule him. It is this teaching that extends to men the ability to overcome weakness in the physical man, the man of the flesh.

PRAYER: My Father, I thank You for this truth. Thank You for Your grace and the imputed righteousness upon my life. I am established in this righteousness and strengthened in the inner man every day. By this knowledge, I overcome all forms of weakness. To the glory of Your name, Amen.

EBY’OMUNTU W’OMUNDA

Omutume Grace Lubega

Abaruumi 8:13 (KJV); Kubanga bwe munaagobereranga omubiri, mugenda kufa; naye bwe munaafiisanga ebikolwa by’omubiri olw’Omwoyo, muliba balamu. 

Waliwo enjawulo wakati w’omuntu ow’omubiri era n’omuntu ow’omwoyo. Mu bwangu, mu ggwe, mulimu omuntu ow’omubiri era mu ggwe, mulimu omuntu ow’omwoyo, oyo Paulo mu Abaefeeso 3:16 gw’ayita omuntu ow’omunda.

Omwoyo mulabe eri omubiri. Paulo atubikkulira engeri gye yayita mu mbeera ey’okulwanagana wakati w’omuntu ow’omwoyo era n’omuntu ow’omubiri. Yagamba, “Kubanga mmanyi nga mu nze(kwegamba, mu mubiri gwange,) temutuula kirungi: kubanga okwagala kumbeera kumpi, naye okukola ekirungi ssi kuzuula. Kubanga kyenjagala ekirungi ssikikola: naye kye ssaagala ekibi kye nkola. Naye oba nga kye ssaagala kye nkola, ssi nze nkikola nate, wabula ekibi ekituula mu nze” (Abaruumi 7:18-20).

Kubanga abantu abamu tebategeera njuuyi bbiri zino, bavumirira ababuulizi ab’enjiri ey’ekisa nga bagamba nti bakuliriza ekibi bwe bakkaatiriza amaanyi ag’omuntu ow’omunda oyo atasobola kuggwawo era azaalibwa Katonda (1 Peteero 1:23).

Abatuukirivu, singa omuntu ow’omubiri era n’omuntu ow’omwoyo bali bonna nga be bamu era nga bali ku jjengo ly’erimu ery’omwoyo, tekyandisobose okukyusa ebikolwa eby’omubiri. Ekigambo eky’oluyonaani “thanatoo” eky’okufiisa mu kyawandikiddwa kyaffe ekigguddewo kivvuunulwa okutegeeza, “okufiisa, okutta, okwonoona.”

Omuntu ow’omwoyo ali mu bumu ne Katonda, nga Baibuli bwegamba nti ayungiddwa ku Mukama era ali mwoyo gwe gumu ne Mukama. (1 Abbakolinso 6:17). Omuntu ow’omwoyo ateekeddwa okuba nga wamaanyi okusingawo, muggumivu, anywezeddwa ku mazima era ng’asimbiddwa ku byannamaddala by’obwakabaka bwa Katonda.

Mu kifo eky’okuvumirira enjigiriza ey’ekisa, tulina okusomesa abantu engeri ey’okuzzaamu amaanyi omuntu ow’omwoyo, engeri ey’okumuzimbako ekigo era n’okumufuga. Eno y’ensomesa esembeza obusobozi eri abantu okuwangula obunafu mu muntu alabika, omuntu ow’omubiri.

YONGERA OSOME: Abaefeeso 3:16, Abaruumi 7:15-20

AKASUMBI KA ZAABU: Mu kifo eky’okuvumirira enjigiriza ey’ekisa, tulina okusomesa abantu engeri ey’okuzzaamu amaanyi omuntu ow’omwoyo, engeri ey’okumuzimbako ekigo era n’okumufuga. Eno y’ensomesa esembeza obusobozi eri abantu okuwangula obunafu mu muntu alabika, omuntu ow’omubiri.

ESSAALA: Kitange, Nkwebaza ku lw’amazima gano. Weebale ku lw’ekisa era n’obutuukirivu bwe wateeka ku bulamu bwange. Nsibiddwa ku butuukirivu buno era nzizibwamu amaanyi mu muntu ow’omunda buli lunaku. N’okumanya kuno, mpangula obunafu bwonna. Ku lw’ekitiibwa ky’erinnya lyo, Amiina.

OMUNTU OW’OMUNDA

Entumwa Grace Lubega

Abarooma 8:13 (KJV); Ahakuba ku muraakuratire eby’omubiri, nimwija kufa; kwonka ku muraitse Omwyo emicwe yaanyu ey’omubiri, muryaba abahuriire.

Hariho entaaniso aha muntu ow’omubiri n’omuntu ow’omwoyo. Omu bugufu, omuri iwe harimu omuntu w’omubiri kandi n’omuri iwe harimu omuntu w’omwoyo, ou Paulo arikweeta omuntu w’omunda omu kitabo ky’Abaefeso 3:16.

Omwoyo n’omuzigu w’omubiri. Paulo nayoreka orutaro rwe ahagati y’omuntu w’omwoyo n’omuntu w’omubiri. Nagira ati, “Nimmanya ngu omuriinye omu buntu bwangye tihabamu karungi koona; ahakuba obutoosha nkunda kukora ekirungi, kwonka okukikora kundema. Ekirungi eki nkunda kukora tikyo nkora; kureka ekibi eki nyanga nikyo nkora. N’ahabw’ekyo ku ndaabe nkora ekintenda, tiinye nkikora, kureka ekibi ekintuuramu.”

Ahabw’okuba abantu abamwe tibarikwetegyereza entaaniso egi, nibagamba kubi aha babuurizi b’engiri y’embabazi barikugira ngu nibatuunguura ekibi ku barikugamba aha maani g’omuntu w’omunda otarikujunda kandi ozairwe Ruhanga (1 Petero 1:23).

Abaishemwe, kuri nogira ngu omuntu w’omubiri n’omuntu w’omwoyo boona bakaba nibashushana kandi bari aha rurengo rumwe orw’omwoyo, kuri kitarikubaasika kwiita emicwe y’omubiri. Ekigambo ky’orugriika ‘thanatoo’ ekyahandiikirwe kumanyisa ‘okwiita’ omu mutwe gw’ebyahandiikirwe byaitu nikivunuururwa kumanyisa, “okureetera ekintu kufa, okwiita, okucwekyereza.”

Omuntu ow’omunda n’omwe na Ruhanga, ahabw’okuba Baiburi negira ngu ogwo oteeraine na Mukama nibaba omwoyo omwe (1 Abakorinso 6:17). Omuntu w’omunda ashemereire kuba aine amaani agarikukiraho, ahamire, ayombekirwe omu mazima kandi ahamiire omu mazima g’obukama bwa Ruhanga.

Omu mwanya gw’okuhakanisa engiri y’embabazi, tushemereire kwegyesa abantu kuheereza amaani omuntu w’omwoyo, okumwombeka n’okumutegyeka. Enyegyesa egi niyo erikureetera abantu kubaasa kusingura obweremwa omu muntu orikureebwa, omuntu ow’omubiri.

SHOMA NEEBI: Abaefeso 3:16, Abarooma 7:15-20

EZAABU: Omu mwanya gw’okuhakanisa engiri y’embabazi, tushemereire kwegyesa abantu kuheereza amaani omuntu w’omwoyo, okumwombeka n’okumutegyeka. Enyegyesa egi niyo erikureetera abantu kubaasa kusingura obweremwa omu muntu orikureebwa, omuntu ow’omubiri.

OKUSHABA: Taata wangye, Ninkusiima ahabw’amazima aga. Ninkusiima ahabw’embabazi zaawe hamwe n’okuhikiirira okurikubarirwa aha magara gangye. Nimpamibwa omu kuhikiirira kandi ningumibwa omu muntu w’omunda buri eizooba. Ahabw’okumanya oku, ninsingura emiringo yoona ey’obweremwa. Ahabw’ekitiinisa ky’eiziina ryaawe, Amiina.

DANO MA I IYE

Lakwena Grace Lubega

Jo Roma 8:13 (KJV); Pien ka wubedo kun wulubo kit pa dano wubito; ento ka wuneko tic me kom woko pi Cwiny Maleŋ, ci wubibedo jo makwo.

Apoka poka tye ikin dano me kom ki dano me cwiny. i yo mayot, i in, tye dano me kom dok bene i in, tye dano me cwiny, ma Paulo i Jo Epeco 3:16 lwongo ni dano ma i iye.

Cwiny tye ka lweny ki kom. Paulo nyutu kamaleng gin ma en ewoto ki iye me lweny ikin dano me cwiny ki dano me kom. En owaco ni, “Pien angeyo ni gin mo maber pe ma bedo i iya, (ma en aye i koma ma ginywala kwede). Atwero mito gin ma atir, ento pe atwero tiyone. “Pien pe atiyo gin maber ma amito-ni, ento gin marac ma pe amito-ni aye dok atiyo. Ci ka atiyo gin ma pe amito-ni, meno doŋ noŋo pe an aye ma atiyo, ento noŋo bal ma bedo i iya aye tiyo” (Jo Roma 7:18-20).

Pien dano mukene pe gin niang kit Aryo man, gin loko marac ikom jo ma tito Lok i kom kica ki iwaco ni gin joni waco ni dano omede ki timo bal ka inen gin loko matek ikom tek pa dano me kom anywala ma pe balle pi twero me Lok pa Lubanga (1Petero 1:23).

Jo maleng, kace dano me kom dok dano me cwiny onongo gin duçu rom dok gitye ikube marom me cwiny, onongo pe obi twere me cobo miti me kom. Leb Greek thanatoo i wi kwan me Lok acoya ma mewa ma okwongo ki gonyo tyen loke ni, me weko otoo, me neko ki me balo woko.

Dano ma i iye tye cwiny acel ki Lubanga, Baibul waco ni, Ento ŋat ma ribbe ki Rwot, doko cwiny acel kwede. Dano ma i iye omyero obed matek makato, ma ocung liking, lwite odonyo matut i ada dok ogure i ada me kabedo kama Lubanga tye iye.

Meka lok marac ipwony me kica pa Lubanga, omyero wapwony dano kit me weko dano me cwiny bedo tek kwede, kit me tego ki bedo ki loc ikome. Obedo pwony man ma miyo bot dano kero me loyo tim marac i dano me kom ma kinywalo manen ki woko, dano me kom.

KWAN MUKENE: Jo Epeco 3:16, Jo Roma 7:15-20

LWOD MADIT: Meka lok marac ipwony me kica pa Lubanga, omyero wapwony dano kit me weko dano me cwiny bedo tek kwede, kit me tego ki bedo ki loc ikome. Obedo pwony man ma miyo bot dano kero me loyo tim marac i dano me kom ma kinywalo manen ki woko, dano me kom.

LEGA: Wora me amara, apwoyo in pi ada man. Apwoyo pi kica ma Meri dok kit ma atir ma omiyo ikwona. An acung liking i kit mayor man dok ajing i it’s kena nino ducu. Ki ngec man, aloyo kit tim duçu maraco. Pi deyo me nying in. Amen.

EBIKUKWATA HALI OMUNTU OW’OMUNDA

Omukwenda Grace Lubega

Abarumi 8:13 (KJV); Baitu nomuraba nimwomera habwomubiri, mwagenda okufa; baitu omuraba nimuisa omwoyo engeso ezomubiri, mulyomera.

Haroho enyahukana hagati y’omuntu ow’omubiri hamu n’omuntu ow’omwoyo, mubugufu, omuli iwe, harumu omuntu ow’omubiri kandi n’omuli iwe harumu omuntu w’omwoyo, owa Paulo omu Abefeso 3:16 owayeta omuntu w’omunda.

Omwoyo guba bunyanzigwa hali omubiri. Paulo natusukurra eby’amanyire habutaikiraniza obuli hagati y’omuntu w’omwoyo n’omuntu w’omubiri. Akagamba, “Baitu manyire nti omuli nyowe, omu mubiri gwange, tiharumu ekirungi: baitu okugonza kuloho namberendi, baitu okukora ekirungi tikuloho. Baitu ekirungi ekindukugonza tikiri nikyo nkora: baitu ekibi ekintarukugonza, nikyo nkora. Kandi obundaba ninkora ekintarukugonza, tali nyowe ninkikora, baitu ekibi ekirukuikara omuli nyowe.” (Abarumi 7:18-20).

Abantu abamu habwokuba tibetegereza obubiri bunu, badiida abatebezi b’embabazi nibabajunaana ogw’okusagika ekibi obu bakometerza ha busobozi bw’omuntu w’omunda ow’atajunda kandi ow’azairwe Ruhanga (1 Petero 1:23).

Ab’oruganda, kakuba omuntu w’omubiri n’ow’omwoyo bombi baali kintu kimu kandi bali harulengo rumu orw’omwoyo, tikyakusobokere okwiita ebikorwa by’omubiri. Ekigambo ky’Oruyonaani thanatoo ekyokwiita omu kyahandikirwe kyaitu ekya hamutwe mukuhindura kimanyisa, ‘okutekaho kufa’, ‘okwiita’, ‘okuhwerekereza.’

Omuntu w’omunda ali omu na Ruhanga, Baibuli egamba ngu baitu anyakuteranizibwa na Mukama waitu nugwo mwoyo gumu (1 Abakolinso 6:17). Omuntu w’omunda asemerire kuba wamaani kukiraho, atekaine, agumire omumazima kandi abyairwe omu mazima g’eby’obukama bwa Ruhanga.

Mumwanya gw’okudiida enyegesa y’embabazi, tusemeriire kwegesa abantu omulingo gwokufoora omuntu w’omwoyo wamaani, okumuzitirira nokumulema. Eri nyegesa egi ey’ehereza abantu obusobozi bwokusingura obuceke omu muntu anyakurorwaho, omuntu womubiri.

GALIHYA N’OSOMA HANU: Abefeso 3:16, Abarumi 7:15-20

ENTONGE Y’EZABU: Mumwanya gw’okudiidaa enyegesa y’embabazi, tusemeriire kwegesa abantu omulingo gwokufoora omuntu w’omwoyo wamaani, okumuzitirira nokumulema. Eri nyegesa egi ey’ehereza abantu obusobozi bwokusingura obuceke omu muntu anyakurorwaho, omuntu womubiri.

ESAARA: Isenyowe, Ninkusiima habw’amazima ganu. Webale habw’embabazi Zawe kandi nahabwobuhikiriire obutairwe habwomezi bwange. Ngumiibwe mubuhikiriire bunu kandi nyine amaani omu muntu ow’omunda buli kiro. Habw’okumanya kunu, ninsingura buli nyakalingo y’obuceke. Habw’ekitinisa ky’ibara Lyawe, Amiina.

KUHUSU UTU WA NDANI

Mtume Grace Lubega

Warumi 8:13 (KJV); Kwa maana kama tukiishi kwa kufuata mambo ya mwili, mwataka kufa; bali kama mkiyafisha matendo ya mwili kwa Roho, mtaishi.

Kuna tofauti kati ya utu wa mwili na utu wa roho. Kwa maneno rahisi, ndani yako, kuna utu wa mwili na pia ndani yako, kuna utu wa roho, ambaye Paulo katika Waefeso 3:16 anamwita utu wa ndani.

Roho ni uadui kwa mwili. Paulo anafunua uzoefu wake wa mgogoro kati ya utu wa roho na utu wa mwili. Alisema, “Kwa maana najua ndani yangu, yaani, ndani ya mwili wangu, halikai neno jema; kwa kuwa kutaka nataka, bali kutenda lililo jema sipati. Kwa maana lile jema nilipendalo, silitendi; bali lile baya nisilolipenda ndilo nilitendalo. Basi kama lile nisilolipenda ndilo nilitendalo, si mimi nafsi yangu nilitendaye, bali ni ile dhambi ikaayo ndani yangu” (Warumi 7:18-20).

Kwa kuwa watu wengine hawaelewi uwili huu, huwakosoa wahubiri wa neema kwa kudai kwamba wanakuza dhambi wanaposisitiza nguvu za utu wa ndani ambao hauharibiki na umezaliwa wa Mungu (1 Petro 1:23).

Watakatifu, iwapo ingekuwa kuwa utu wa mwili na utu wa roho wako sawa na kwenye wimbi moja la kiroho, haingewezekana kuharibu matendo ya mwili. Neno la Kigiriki thanatoo la kuharibu katika andiko letu kuu linatafsiriwa kumaanisha, “kuua, kuangamiza, kuharibu.”

Utu wa ndani ni mmoja na Mungu, kwani Biblia inasema kwamba yeye aliyeungwa na Bwana ni roho moja naye (1 Wakorintho 6:17). Utu wa ndani unatakiwa kuwa na nguvu, imara, dhabiti katika ukweli na msingi katika hali halisi ya ufalme wa Mungu.

Badala ya kukosoa mafundisho ya neema, tunapaswa kuwafundisha watu jinsi ya kuuimarisha utu wa roho, jinsi ya kuudhabitisha na kuutawala. Ni mafundisho haya ambayo yanaeneza kwa wanadamu uwezo wa kushinda udhaifu katika mwanadamu wa kimwili, utu wa mwili.

MASOMO YA ZIADA: Waefeso 3:16, Warumi 7:15-20

UJUMBE MKUU: Badala ya kukosoa mafundisho ya neema, tunapaswa kuwafundisha watu jinsi ya kuuimarisha utu wa roho, jinsi ya kuudhabitisha na kuutawala. Ni mafundisho haya ambayo yanaeneza kwa wanadamu uwezo wa kushinda udhaifu katika mwanadamu wa kimwili, utu wa mwili.

SALA: Baba yangu, Nakushukuru kwa sababu ya ukweli huu. Asante kwa neema yako na haki iliyohesabiwa katika maisha yangu. Nimefanywa dhabiti katika haki hii na kuimarishwa katika utu wa ndani kila siku. Kwa ufahamu huu, ninashinda aina zote za udhaifu. Kwa utukufu wa jina lako, Amina.