The Spirit of the Lord will rest on him; the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the Lord –

– and he will delight in the fear of the Lord.”

Isaiah 11 is a prophecy about Jesus Christ, written about 700 years before he was born.  Jesus is the Shoot or the Branch who comes from the nation of Israel (the “stump of Jesse”).  Many other prophecies call Jesus “the Branch,” the “Shoot,” and the “Root” (see Psalm 80:15; Isaiah 4:2; Isaiah 53:2; Zechariah 3:8; Zechariah 6:12; Romans 11:16-18; Romans 15:12; Revelation 5:5; Revelation 22:6).  This prophecy also tells us something about the Holy Spirit, which inhabited Jesus and is inseparable from him.  God’s Spirit is sevenfold.  Of course, our mortal minds cannot fully understand or grasp this, as it transcends our mortal experience or comprehension.

The sevenfold nature of the Holy Spirit comes up elsewhere in Scripture, but here we focus on attributes that Isaiah describes.

Spirit of the Lord - The word here in the Hebrew for “Lord” is Yahweh, which means, “I am who I am.”  The Holy Spirit that anoints Jesus is the Spirit of Yahweh from the Old Testament – there is no difference.  The name Yahweh refers to God’s eternal existence – He has always existed, will always exist.  Everything else in the universe  could cease to exist if God willed it.  God is different – He has to exist, cannot stop existing.  The Spirit that holds the universe together is the same Spirit that anointed Jesus when He was on the earth.

Spirit of Wisdom – Biblical wisdom is very practical.  It makes decisions that avoid waste, avoid losses, avoid harming others, and most of all, avoid offending God’s sense of righteousness and justice.  “The fear of the Lord is the beginning of wisdom.”  (Psalm 111:10; Proverbs 9:10).  People, in their flesh, constantly make foolish mistakes, doing things that prompt others to say, “I told you so.”  Wisdom looks ahead and channels our behavior to avoid problems.  The greatest trouble or problem of all is offending the Lord, so that is the foremost thing wisdom looks to avoid.

Spirit of Understanding – This refers to seeing the true significance or meaning of events.  We often misinterpret things in our flesh.  Sometimes man thinks something is unimportant, but God thinks it is very important, like the widow’s pennies (Luke 21:1-3).  Negative examples would be little suggestive jokes and profanity (see Ephesians 5:3-6), or little lies (see Ephesians 4:25; 1 Timothy 1:10; Revelation 21:8; Revelation 22:15).  On the other hand, man views certain things as impressive and significant that God considers trivial (Isaiah 40:6-17; Isaiah 41:24; Daniel 4:35; 1 Peter 1:23-25).  The Holy Spirit sees things as they really are, according to the true value and merit.

Spirit of Counsel – Counsel is advice about what to do.  It is similar to wisdom, but wisdom looks ahead and focuses more on general policies of avoiding bad things.  Counsel is the revelation about the next step we should take.  When we face a difficult decision, the Holy Spirit can tell us the best thing to do.

Spirit of Power – (“Spirit of Might”) Most believers understand this – the miracle-working power of God, the ability to defy the laws of science and probability, to accomplish anything.  The problem is that many preachers today focus exclusively on the Holy Spirit’s power and ignore his other attributes.  They treat Him more like an Energy Source, which they want to harness, than a Powerful Master.

Spirit of Knowledge – This refers to the Spirit’s ability to see all things present, even things hidden from human eyes.  He knows what is in your heart and mind.  He knows what everyone is doing at this moment, what everyone is planning, and what everyone is hiding.  He can reveal to us things we would otherwise not know.  Jesus could see people’s hearts and thoughts, could know a man’s name before meeting him.

Spirit of the Fear of the Lord – Why would the Spirit of God fear the Lord?  “The fear of the Lord” does not refer only to dread of punishment; nor is it “fright.”  This Hebrew phrase uses an extra preposition besides the normal wording for “fright.”  It connotes reverence that we voluntarily give to the Lord, our concern about the possibility of grieving Him, and respect for His absolute right to punish sin.

This sevenfold Spirit rested on Jesus – each of these attributes manifested itself through Him.  As we live in the Spirit, we experience these same eternal virtues of the Spirit of God.

Deuteronomy 24:10-11 - “

Waiting for a Pledge - Just as this passage describes the lender waiting outside at the door of his debtor, so also the New Testament says that Jesus waits at the door of our lives, waiting for us.  “Here I am!  I stand at the door and knock.”  (Revelation 3:20).  This is a prophetic illustration of how we as sinners (spiritual debtors) interact with the Lord Jesus in receiving the benefits of His salvation.  Jesus is the one who has everything we need – forgiveness for sin, new birth, the revelation of the Holy Spirit, spiritual gifts, sanctification, etc.  We come to him in need of everything.  In ourselves, in our flesh, we have none of the things we really need for eternity.  When Jesus freely gives us his blessings, he charges nothing in return (just as the Israelites could not charge their neighbors interest on a loan).  No one can purchase salvation.

At the same time, he does ask us to yield everything in our lives, everything we value (Romans 12:1-2; 2 Corinthians 5:15).  He does not force us or seize things from us.  Instead, Jesus waits at the door, as the man described in this passage, waiting for us to bring every area of our lives and place everything in his hands.

Background – The immediate, superficial application of this text refers to ancient Israelites who found themselves with overwhelming debts or financial distress, needing to borrow money from wealthy neighbors.  A prudent person would demand some collateral or item of value to hold in pledge until the debtor repaid the money.  In ancient Israel a man could not charge his neighbor interest on a personal loan (see Exodus 22:25; Leviticus 25:35-37, Deuteronomy 23:19).  Interest is the main way that moneylenders offset their risk of default or loss.  A person with a desperate need for funds often will not be able to repay the money he borrows, so the lender in ancient times would end up with nothing – no recourse – if he took no pledge or collateral.  Any item of value would suffice, if its value were sufficient to cover the amount of the loan.

Like most of the commandments and precepts in the Old Testament, this text has a prophetic message beyond the immediate application one obtains from a surface reading of the text.  On the surface is a rule about politeness and civil order.  It is certainly more polite to wait outside someone’s house than to go in and help yourself to his possessions.  Besides, if the law permitted a lender to rush into someone’s home to seize items of value, it would lead to endless misunderstandings and disputes about whether the person was stealing items or had some legal entitlement to them.  Confusion and even violent incidents would result.  The prophetic meaning of the text goes much deeper, pointing to the Lord Jesus Christ and his work of salvation.  “The letter kills, but the Spirit gives life.”  (2 Corinthians 3:6)  We need to go beyond the superficial meaning (the letter) to the Spirit’s prophetic intent, that is, the lesson about the salvation God now offers to us.  The New Testament says that every one of these commands was written for our instruction today, not just for the ancient society of that time: “Surely he says this for us, doesn’t he?  Yes, this was written for us…” (1 Corinthians 9:10).

The Debtor – We are the ones who stand in need.  We have a debt of sin we cannot pay. The New Testament often compares our status before God to that of debtors who cannot possibly repay their master or lender. (See, e.g., Matthew 6:12; Matthew 18:24-33; Luke 7:41-43; Romans 8:12, Galatians 5:3).  We desperately need the Lord’s forgiveness.  We need the new birth – nobody can produce spiritual regeneration in himself.  We need eternal life.  Our souls need revelation, the revealed Word, to live.  We need the anointing of the Holy Spirit and the spiritual gifts.  We have no way of acquiring these things by ourselves.  They all come by God’s grace.  Even though the passage above focuses on the lender (because the main point is to foreshadow Jesus himself), it is clear that there were Israelites whose financial situation became so desperate that they would have to borrow money from their more prosperous neighbors.

The Lender – As mentioned above, in ancient times God forbid the Israelites to charge each other interest.  (See Exodus 22:25; Leviticus 25:35-37, Deuteronomy 23:19).  They could charge foreigners interest, but not their neighbor (this is different from modern economies, of course).  These biblical laws about neighbors lending money were a prophetic foreshadowing of Jesus, the Word who would become flesh and dwell among us (a neighbor), giving us everything we need for eternal life and godliness (2 Peter 1:3).  He became the Good Neighbor who freely shares with us all the resources we need.  He has all the treasures and resources we could ever need for eternity.  (Colossians 2:3; 2 Corinthians 4:7).  Just as the New Testament portrays us as helpless debtors before the Lord, it portrays him as the generous Master or lender.

The Pledge – The Lord requires no payment, but he does take an ownership interest in our lives when He gives us the blessings from eternity.  (See Romans 12:1-2).  The borrower in ancient Israel would have possessed only a few items of value in his home that could serve as collateral for a loan.  The idea of the pledge suggests that it was some item with both an objective value (resale or market value), and a subjective value (emotional or sentimental attachment).  If the item had enough market value to serve as collateral for a substantial loan, but the borrower was unwilling to sell it for money (instead of incurring debts, which are ongoing obligations), then the item apparently held sentimental value for the owner that prevented him from selling it.

When Jesus gives us the blessings from eternity, he challenges us to yield to him all those things in our lives that hold our heart, to which we have a sentimental interest, besides their inherent value.  We yield to him our family, friends, career decisions, possessions, time, and talents.  He does not enter our lives and grab things.  He does not force people.  Instead, Jesus waits at the door, as the man described in this passage, waiting for us to bring every area of our lives and place everything in his hands.   “Here I am!  I stand at the door….”  (Revelation 3:20).  He waits for us today to take the initiative and come to Him where He is, yielding ourselves to him and giving everything over to him.  Our need is very great – we need everything that Jesus has to offer – so we give Him everything we have.

What factors differentiate a genuine Work of God from everything else we see around us in the marketplace of religion? On the most basic level, pleading the blood of Jesus has led us to three fundamental discoveries: preaching the revealed Word, following the guidance or direction of the Holy Spirit instead of human opinions, and having our relationship with Christ express itself through a genuine participation in a local Body of the faithful church.

In this passage from Colossians, Paul refers to the last of these aspects – Christ as Head of the Body (see also 1 Corinthians 11:3; Ephesians 1:10; Ephesians 1:22; Ephesians 4:15; Colossians 2:10-19). The “headship of Christ” does not refer merely to an honorific position, but rather to his direct control.  This control is the same as what your head exerts over your body.  All movements, actions, and behaviour flow from a person’s head.  When we speak of Jesus as the Head of the Church, we mean that the living Christ dictates everything that happens in the church, without any interference from people who want to be in control or boss others around.

A church body that lacks this is sick and will eventually die. Disconnection between the Head and the Body characterize many institutionalized Christian entities in history.  On the other hand, an imperfect link between them is the earmark of a religious movement or temporary revival. It does not matter how much euphoria men put into it, or how hard they try to justify a mummified status with theological dogmas. If Jesus does not have the factual pre-eminence and control, that “church” stops functioning as His Body.

Jesus is the centre of our message to the World. God has an eternal commitment to that message. If the center of attention moves away from Jesus himself, and we start worshipping a denomination or substituting “God’s Work” for God himself, the Holy Spirit abandons that environment. How hard is for people to escape themselves, to yield control to someone else!

Paul describes this relationship between Jesus and His faithful Church as deeply intimate, not merely formal or ceremonial. He even put that in the context of marriage. “For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior.” (Ephesians 5:23). This symbol runs throughout the Scriptures: the Bride and the Groom are in Genesis, Deuteronomy, Ruth, 1 Samuel, the Song of Songs; the parable of the Wedding; etc.  Just as a bride yields her autonomy voluntarily to her husband, the faithful church surrenders all to the Lord. She gives to Him all the pre-eminence. There is a strong tie of love, stronger than death.

Later in Colossians, Paul describes the symptoms of an individual believer who has “lost connection with the Head” – a person who “delights in false humility and the worship of angels . . . such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions.” (Colossians 2:18-19). The person has had vivid spiritual experiences or encounters, and then tries to become an authority figure over others (“puffed up”), they start teaching unbiblical ideas (“idle notions”), and they teach a “humility” that is not the humility of the Bible (either symbolic forms of physical debasement, or false “humility” in the form of submitting to THEIR will in everything).

Both members and leaders must be vigilant to foster the headship of Christ over themselves and their church.  This requires a sacrifice of time devoted to prayer from everyone, interceding for Christ’s will to be clear in the church, and for the members and leaders to have the humility and sensitivity to follow what He says.  The greatest obstacles to experiencing Christ’s headship are spiritual apathy (passively following traditions and “the way we do things in our church”), self-importance, and people yearning to have power and control.  These are three completely distinct problems, but each one can disconnect us from the Head.

The more we love Jesus, the more we will surrender our lives to Him, thus becoming legitimate members of His Body. “My heart says of you, ‘Seek his face!’ Your face, Lord, I will seek.” (Psalm 27:8).  Christ’s majesty, splendor, and beauty becomes more and more visible to us as we participate lovingly in His Body, and our love for Him will grow. We can truly know by personal experience what His name as The Head of the Church means. We will surrender all.

]]> http://www.maranathaglobal.org/latest/7756/feed/ 0 http://www.maranathaglobal.org/latest/7761 http://www.maranathaglobal.org/latest/7761#comments Sun, 29 Aug 2010 02:36:58 +0000 dru http://www.maranathaglobal.org/?p=7761 OMUTWE GW’EKANISA (The Head Of The Church)

Abakolosai 1:18

Kandi uwe nugwo mutwe gw’Omubiri, niyo Kanisa: ogu nuwe wokubanza, omuzigaijo okuruga omubafu, nukwo abe w’okubanza mubyona.

Bintuki ebiretaho embaganiza omumulimo gwa Ruhanga hagati omulitwe kuruga hali ebi ebiturora omudiini? Kuraba mu kweta nokwesweka n’Esagama ya Yesu, tuhika ha kwetegereza nokukora ebintu bisatu ebyomusingi gw’okujunwa: ekigambo ekisukwirwe, okusigama ha kusururwa kw’Omwoyo Arukwera hamu n’Omubiri.

Paulo obuyahandiikire abakolosai aketa Mukama waitu Omutwe gw’Ekanisa, ekinyakumanyisa omusingi gwokumalirra hali egi esaatu rugambirweho eruguru. Obwebembezi obwa Yesu bwina emitendero ebiri: Obulemi hamu n’Engeso. Obu omubiri gwikiriza okuhondera okuragirwa kwa Mukama waitu, nawe akasensera mumubiri gwona, omubiri gutunga obwomezi n’okweyolekereza kw’Ebisembo by’Omwoyo kandi n’Enkora endi ey’Omwoyo Arukwera.

Omubiri gwona oguburwamu enkora ey’Omwoyo Arukwera guba gurwaire kandi gulihaihi n’Okufa. Enkora y’okucwibwaho kw’Omutwe hali omubiri  kiba kisani ekitwoleka enkora y’ediini. Nobalengaho kusemeza ediini n’Okusoma ebya Ruhanga ebihinguraine baitu hatarumu Yesu okulema byona mubyona egi esigara etali Kanisa eya Yesu eyamananu.

Yesu nuwe ali hagati y’Enyegesa ey’Ekanisa omunsi yoona. Ruhanga akwatwaho habw’Enyegesa egi rundi obukwenda obu. Entangatangano, ogu anyakuli Yesu obu aba ali mukikaro kitalikye, n’Omwoyo Arukwera akufuruka omuntu ogu rundi abantu abo abeyeta ngu bali nawe. Yesu ali haiguru yabalemi n’obusobozi bwoona hamu n’amani gobukama bw’omwirima. Yesu nuwe ibale eryahakarugu ery’ekyombeko kya Ruhanga ekanisa eyobwesigwa, nambere buli mwikiriza Mukama waitu weena aba ibale eryomiire. Omuyekaru erukusana eti oburungi bw’Okubaho kwa Ruhanga kubaho.

Paulo nayoleka obuzaale obunyakuli hagati ya Yesu hamu n’Ekanisa eyobwesigwa nkomuganjano ogw’amani ogw’abantu abali haihi ngana muno. Akaha ekyokurorraho ekyabantu abaswerangaine. “nk’omusaija oku aba mutwe gw’Omukazi nukwo na Kristo ali mutwe gw’Ekanisa, kandi nuwe mujuni w’omubiri…” (Abefeso 5:23). Baibuli ekozesa ebyokurorraho eby’Abagole kutwoleka ekisani ky’Ekanisa eyokwesiga. Nkoku omugole ayehayo hali musaijawe nokwikiriza kufa habwe nukwo n’Ekanisa esemerire kwehayo eti hali Mukama waitu. Ekanisa nesemerra kuhayo byona hali Mukama waitu habwokuba haroho okugonza kukoto muno okurukukira hakufa okuli omu Mukama waitu Yesu ogo omutwe gw’Ekanisa.

Nkoku tweyonmgera kugonza Yesu nukwo tweyongera kuhayo ebi byona ebirukutulemeza, nukwo tufoka ba memba b’Omubiri. Itwena tumanyire ngu tusemerire kugonza Ruhanga baitu titumugonza okuhikya obutulikamara kurora biki Ruhanga ebyatukoliire.

Mukama nagamba ati “Serra amaiso ga

Nge”. Kakuba emyoyo yaitu egarukamu eti “Amaiso gawe Mukama ndagaserraga” (Zabuli 27), oburungi bwa Mukama nibwija kuturugirayo n’Okugonza kwaitu hali uwe nikwija kuzooka kandi kukule muli itwe. Obu nitwija kumumanya omu omu nkoku ali mutwe gw’Ekanisa kandi nutuhayo byoona ebitunyinabyo ebikutulemeza murugendo rw’iguru.

“Ekintu kimu ekinyegomba hali Mukama nkwo okurora oburungi bwe”.

Translated from an early version of the teaching, The Head of the Church – Colossians 1:18

]]> http://www.maranathaglobal.org/latest/7761/feed/ 0 http://www.maranathaglobal.org/latest/7775 http://www.maranathaglobal.org/latest/7775#comments Sun, 29 Aug 2010 01:47:35 +0000 dru http://www.maranathaglobal.org/?p=7775 Ang Buluhaton sa Pagsulti batok sa Sayop nga Balita

(The Duty to Speak Up Against False Rumors)

Leviticus 5:1 – “Kon  ang usa ka tawo magdumili sa pagsaksi bahin sa butang nga iyang nakita ug nasayran, makasala siya ug kinahanglan siyang silutan.”.

Ang Biblia nagtudlo nga aduna kita’y  buluhaton paglihok, sa hustong mga butang. Sa daghang kahimtang, ang dili pagkibo makatampo sa delikadong sala. “Ang Matag-usa, nga nasayod sa husto niyang buhaton unya magdumili sa pagbuhat, kini sala.” (Santiago 4:17. Kadaghanan sa sistema legal sa kalibutan wala mo ila sa “Crime of omission”, gawas sa kasagaran nga kahimtang. Ang Biblia gayud – diin ang Dios naglaum sa pipila ka butang, ug ang dili paglihok sa tawo hulagway sa pagsupak.

Niining bersekulo sa Levitico, sa taliwala sa pagsaysay sa sa mga halad nga mananap, naghatag kanato ug usa ka pananglitan. Kini nag hatud ug pagtulon-an nga makatabang sa lawas sa local nga simbahan aron molambo ang personal nga relasyon diha sa dako nga kahimtang sa pagtinabangay.

Ang Dios naglaum kanato sa paghusto sa sayop nga mga tabi batok sa uban inig kabati nato. Dili sabton nga nagtabitabi kita sa pagpamantay sa uban. Wala usab nagmando kanato pagsusi sa mga problema nga diin kita wala’y kalabutan o personal nga kasayuran. Hinuon, kini nga bersekulo nag pasabot nga kita “nakakita gayud” o kaha “nakasabot sa tanan”. Mao kana, aduna kita’y unang kasayuran ug kasaligan nga kasayuran mahitungod sa tanan.

Bisan pa niini nga limitasyon, kita nag-atubang ug daghang kahimtang diin ang atong buluhaton gikinahanglan. Sa katapusan sa seryosong kahimtang, makahibalag gayud kita’g mga tawo nga anaa sa legal nga kahasol, ug kita sayod nga makasumiti kita ug mga

Testimonya pagtabang sa maong tawo, apan kita magdumili, tingali kita nahadlok sa sa atong kadungganan. Sa laing dapit makabati kita ug tabi  mga bagulbol batok sa uban ug sayod kita nga dili tinuod ug gipasubrahan lamang. Bisan asa niana, Ang dios nag-ingon nga siya magahimo kanimo “nga responsabli” pagsulti. Nganong himuon man kini sa Dios? Ang Dios nasuko sa mga bakakon, limbongan, ug dili matinud-anon. Si Jesus ang KAMATUORAN.  Ang dili matinud-anon kabatok sa kinaiya sa Dios.

Sa lain-laing kultura, mga kalibutanong tawo ngatugot sa gamay’ng pagpamakak, pagpasigarbo, ug pagkadaili matinud-anon. Ang Diod wala’y kalabutan niana, ug nag laum siya kanato pagsulti sa tinuod ug pag pahilayo gikan sa kabakakan (tan-awa 1 Corinto 5:8; 2 Corinto 6:7; 2 Corinto 13:8; Efeso 4:25; Efeso 5:9; Efeso 6:14; Tito 2:7; 2 Juan 1:2). Ang pagpamakak sala diin ang Biblia nagtudlo kanato paglikay (Roma 1:29; Efeso 4:14; 1 Pedro 2:1; 1 Pedro 3:10; Pinadayag 22:15). Kini naglangkob sa Pagpamakak pinaagi’g pagpakhilom, ilabi pa diin ang uban nag-antus sa dili makatarunganon tungod lang sa atong kapakyas pagsulti.

Translated from The Duty to Speak Up Against False Rumors – Leviticus 5:1

]]> http://www.maranathaglobal.org/latest/7775/feed/ 0 http://www.maranathaglobal.org/latest/7743 http://www.maranathaglobal.org/latest/7743#comments Sat, 28 Aug 2010 23:35:37 +0000 dru http://www.maranathaglobal.org/?p=7743 Philippians 2:5-7 - “Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness.”

1 Corinthians 11:1 – “Imitate me, just as I also imitate Christ.”

In many areas of his life, Paul set a pattern of behavior that he was not ashamed to urge other believers to imitate.  Depending on the power that the Holy Spirit gave him to overcome his fleshly nature, Paul worked hard to imitate the Lord Jesus.  Paul understood that during the years that Jesus walked as a man in His earthly ministry, He constantly refused to do or say anything except what pleased the Father.  In this way, as Jesus took on Himself “the very nature of a servant,” He gave us a perfect example of what it is like to focus completely on serving God.  Jesus spoke only the words that came from the Father.  He performed only the actions that pleased the Father, and He never allowed His human nature to direct what He said or did.

Paul followed the example of the Servant King (Jesus).  Paul knew that he could only be successful by depending on the power of the Holy Spirit every moment, as Jesus had done.  The Lord blessed Paul with a singleness of mind that helped him to focus on the most important goals, setting aside the less important things.  In a way, we can see the seeds of this character trait even before Paul converted, when he was still “Saul,” the Pharisee.  Saul was zealous for his religion, as many people of many religions are today.  Saul’s zeal led him to oppose – even violently – those he saw as a threat to his religious traditions; he saw himself as fighting to keep the Jewish religion pure.  In his hostility and aggression, he felt that he was being zealous and righteous, like the warriors or judges in ancient Israel (see, for example, the story of Phinehas in Numbers 25).

Even though Saul was zealous for his mistaken religious notions (like many people today), what really set him apart was this: when the Lord corrected him, he immediately repented and became obedient to God’s revelation.  We see this at his conversion (Acts 9), when he changed in a single moment from a man who persecuted the Lord Jesus to one who obeyed Him as God.  This willingness to obey the revelation of the Lord was a crucial factor in his conversion, and was a trait throughout his apostolic ministry.  The Lord made him one of the most fruitful preachers in the history of the church.  The amazing fruit of his ministry came because of Paul’s zeal to obey the Lord’s revelation.

Paul’s first miraculous experience of hearing the Lord’s voice was truly extraordinary, with the Lord Jesus Himself speaking to Paul from heaven.  The “revelation” here was direct and powerful: “Saul, Saul why do you persecute Me?”  Paul did not understand before that his misguided zeal to serve God had actually led him to harm God’s Work.  Paul’s response to this was immediate and decisive – he instantly humbled himself before the Lord Jesus.  He obeyed His command to wait in Damascus for further instructions, and spent the next few days in prayer and fasting.

From then on, Paul heard from the Lord frequently, and each time he was careful to obey all that the Lord directed.  The Lord told Paul to wait for a disciple named Ananias to come and lay hands on him for healing and the baptism with the Holy Spirit.  Paul obeyed, and was then able to have fellowship with the saints in Damascus, and later Jerusalem.  Later (Acts 13), the Lord revealed to the church that Paul and Barnabas should go on a missionary journey.  Paul obeyed again.  The Lord used him in preaching the gospel, in miracles, and in planting new churches.

On Paul’s second missionary journey, Acts 16:6-7 says that the Spirit would not allow them to go into Asia, and also would not allow them to go into Bithynia.  Another revelation (16:9) came to Paul in a dream, when the Spirit directed them to go to Macedonia.  Paul continued to follow the directions from the Lord, and as a result, a whole new region opened up for the gospel to advance.  Then in Acts 18:9, the Lord revealed to Paul in a vision that he was not to be discouraged, but was to remain in Corinth, because God would protect him from attacks while he worked to establish the Corinthian church.  Paul obediently remained there for the next eighteen months, establishing a strong church.

Unlike many religious leaders today, Paul did not cheapen the Lord’s revelation by trying to use it to promote himself or make others respect him.  Every religion and religious group has people who claim to be God’s chosen leader, someone superior to others.  Paul did not promote himself like this.  He did not worry about getting others to look up to him.  Instead, he humbled himself and focused only on pleasing the Lord, walking in God’s grace.  If we want to follow Paul’s example, we have to learn to be completely obedient, and to set aside pride and ego issues (whether arrogance, insecurities, jealousies, the need to “save face” and not admit we are wrong, etc.).

Acts 20:23 and 21:11 tell us that the Holy Spirit warned Paul that when he went to Jerusalem, he would be imprisoned.  Paul had earlier revelations telling him to go to Jerusalem and preach there, so he was obedient, even though the Lord warned him there would be persecution.  From the beginning to end, Paul was determined to obey everything that the Lord revealed to him, to put the Lord first.  Because of this zeal and obedience, the Lord was able to use Paul’s life to bring deep spiritual blessings to many needy people.  Today, we can follow this example and put God’s will first in everything we do.

1 Akorinto 1:17-23 – “Pakuti Khristu sanandituma ine kubatiza, koma kulalikira Uthenga Wabwino, si mu nzeru ya mawu, kuti mtanda wa Khristu ungayesedwe opanda pache.  Pakuti mawu a mtanda ali ndithu chinthu chopusa kwa iwo akutaika, koma kwa ife amene tikupulumutsidwa ali mphamvu ya Mulungu.  ….  koma ife talalikira Khritu wopachikidwa”

Tikuona mu vesi limeneli komanso vesi la m’mwamba kuchokera ku 1 Akorinto 2, Paulo sanasamale zosangalatsa anthu kapena kuonetsa chikhalidwe ngati wolalikira wa mkulu.  Sanagwiritse ntchito mawu kuti anthu amve ngati iye ndi wamzeru, ngakhale iye anakatha kuzichita izi bwino koposa wina aliyense, kupatsidwa chidwi chake kuphunzira ndi chikhalidwe chake ngati ophunzira.  Sanapereke zinthu zotiyenereza kukhala Mkhristu.  Kalalikidwe kake kanali kosavuta komanso koyang’ana kwa Yesu.  Iye anamvetsetsa kuti anthu akuyenera kukhala komanso kukumana ndi Yesu, kuphunzira za mphamvu ya mwazi wa Yesu komanso kuuka kwake.  Pamene anthu adziwa zinthu zimenezi Mzimu oyera udzafika ndikuyamba kulamulira.

Amaona kulalikira kwake, mwachitsanzo, anthu amafika ndikuyamba kumufuna Ambuye.  Mphamvu zimachoka kwa Khristu Mwini, osati mu mawu osangalatsa.  Amafuna kuti anthu mu mpingomo akhale ndi chikhulupiriro, kumanga pa zinthu zomwe iwo akumana nazo ndi mphamvu ya Mulungu, ndi Mzimu Woyera osati mu kuthekera kwawo pakuyankhula.  Anthu ena lero amapereka chidwi akamafanizira kusangalatsa ndi mphamvu ya Mulungu.  Zinthu zimenezi ndizosiyana kwambiri.  Chifukwa choti mlaliki akukuwa kapena kulumphalumpha pa guwa, si nthawi zonse Mzimu amakhala akugwira ntchito.  Osamangokhulupirira anthu amene amachita zimenezo.   

MOFATSA MODEKHA NDI MWA UMUNTHU: 2 Akorinto 10:10: “Pakuti akalatatu, ati, ndiwo olemera ndi amphamvu: koma maonekedwe a thupi lache ngofooka ndi mawu ache ngachabe.  ” Apa tikuona zochitika za anthu ena- ndi machitidwe a Paulo.  Tikunena za kalalikidwe kake m’mbuyomu.  Amayesa kuchita mwachindunji, mophweka ndi moyang’ana.  Malembo ake, m’mene amalankhulira polalikira, si m’mene iye amalalikira.  Anali odekha, odzichepetsa pamene amalalikira kuti ulaliki wake unali osasangalatsa.  Tsopano, ngati Paulo anakalemba molemera uthenga wokakamiza, ndithudi anakalalikira molemera, uthenga okakamiza.  Anasantha kuti asachite choncho.  Izi ndi zimene Mzimu amafuna Mzimu amafuna kuti iye aonetse chitsanzo chodzichepetsa monga Khristu komanso m’mene Mulungu amachitira.  Baibulo likutiuza kuti titenge chitsanzo cha Paulo.  Paulo amatha kuvomera kulakwa kwache komanso amasintha nthawi yomweyo pamaso pa Mulungu.  Agalatiya 1:23.  Amatsata mau a Mulungu ngakhale iye anali ophunzira zedi.

KUKHALA MU CHOONADI: 1 Akorinto 15:14 “Ndipo ngati Khristu sanaukitsidwa kulalikira kwathu kuli chabe, chikhulupiriro chanunso chiri chabe.  ”

Olalikira ambiri amachita zinthu zosiyanasiyana pofuna kukometsera malalikidwe awo.  Amalora kuti chiyembekezero komanso maloto awo awalamulire.  Paulo samasinjirira, ulaliki wake unagona pa zomwe Yesu anachita komanso mmene iye anakumanirana naye pa njira yopita ku Damasiko.  Ichi chinali choonadi kwa Paulo.  Yesu ndi wamoyo ndipo akugwirabe ntchito mu miyoyo yathu lero.  Kunakakhala kuti ophunzira anakhala pansi pa chiphunzitso chosinjirira, ndiye kuti chikhulupiriro chawo chinakakhala chabe.  Anthu lero amakamba za chikhulupiriro ngati kuti amalambira chikhulupirirocho ngati kuti cholinga chenicheni ndikupeza anthu kuti akhale ndi chikhulupiriro chochuluka.  Paulo anadziwa kuti chikhulupiriro ndi chopanda kanthu ngati chikuyang’anana ndi chinthu china chomwe sichoona.  Pachokha chiribe phindu.  Chikhulupiriro ndi champhamvu ngati chiri choonadi.  Chikhulupiriro chimachokera ku muyaya ndipo chimationetsera kumuyaya.

MAWU OVUMBULUTSIDWA NDI UTUMIKI OVUMBULUTSIDWA: Tito 1:3 “Koma pa nyengo za iye yekha amaonetsera mawu ake mu ulalikiwo, umene amandisungitsa ine, monga mwa lamulo la mpulumutsi wathu Mulungu…….  ”

Pali zinthu zovuta ziwiri zimene ziri mu vesi limeneli, Poyamba chiphunzitso chake chikubweretsa mawu mu ulalikiwo.  Anali mawu ovumbulutsidwa.  Ulaliki wonse wa Paulo umachokera ku chipangano chakale ndipo chiphunzitso chake chimatsegula mawu ndikuonetsa kuwala, kumene kuli Yesu, mu nkhani yonse.  Chipangano chakale chinali chisanalembedwe pamene Paulo anayamaba kuphunzitsa kotero anali ndi malire a mabuku 39 okha achipangano chakale.  Izi zikutiuza kuti malemba amabweretsa munthu kwa Khristu.  Mabuku amenewa anali okwanira kuti Paulo anatha kulalikira ndikuonetsera Khristu kuli konse kumene anapita.  Zipemebedzo zina zimaphunzitsa mosankha chipangano chatsopano koma iwo amaiwala kuti chipangano chakale chikuonetsanso Yesu.  Monga m’mene akunenera pa Masalmo 119:130, “Potsegulira mawu anu paunikira kuzindikiritsa opusa.  ” Mu Maranatha timayembekezera kuti olalikira athu adzichita choncho, kutsegula ndi kuzindikira mawu ndikubweretsa kuwala kwa Mzimu m’malo momangochita mawu osati m’mene awerengera mu mabuku ena kapena zimene amva alaliki ena akunena.  Tikuyenera kukhala ndi mawu ovumbulutsidwa mu mipingo mwathu.

Chinthu chachiwiri mu vesiri ndi choti utumuki wa Paulo ukubwera ndi vumbulutso lochokera kwa Mulungu.  Mulungu anatsimikiza vumbulutso limeneli kudzera mwa mneneri kupita kwa ena ku mpingo woyamba.  (Machitidwe 9:15).  Paulo analibe nawo ntchito anthu amene amangodzipanga iwo olalikira kapena amene amadzinena okha kuti ndi aneneri kapena atumiki.  Utumiki umayenera kuvumbulutsidwa mu thupi.  Mwatsoka, anthu ambiri lero “amalowa mu utumiki” kuti mwina angochita nawo maphunziro a Baibulo kenako amadzitchula iwo okha kuti ndi alaliki.  Amakhala ndi chikhumbokhumbo chofuna kumutumikira Mulungu, zomwe ziri zabwino.  Ngakhale ziri choncho, chisanhko chokhala m’busa si chanthu.  Chimabwera ndi vumbulutso ndipo Mulungu amatsimikiza ku thupi.  Paulo anali mtumiki ovumbulutsidwa.

CHA ULELE KOMANSO CHOPANDA DIPO: 1 Akorinto 9:17-18.  “Pakuti ngati ndichita ichi chivomerere, mphoto ndiri nayo, koma ngati sichivomerere, anandikhulupirira m’udindo.  Mphoto yanga nchani tsono? Kuti pakulalikira uthenga wabwino ndiyesa Uthenga Wabwino ukhala waulere, kuti ndisaipsye ulamuliro wanga mu Uthenga Wabwino.  ”

2 Akorinto 11:7 “Kodi ndachimwa podzichepetsa ndekha, kuti inu mukakwezedwe, popeza ndinalalikira kwa inu Uthenga Wabwino wa Mulungu mwaufulu?”

Kwa Paulo, kulalikira siinali ntchito yoti iye alandilepo ndalama.  Nthawi zonse amachita mwaulele.  Utumiki wake unali odzipereka chabe osati ngati kuti wachita kulembedwa ntchito kuti alandire ndalama.   Amadzithandiza yekha posoka matenti.  Ananena kuti iye amene alandira ndalama pa ulaliki, ndiye kuti akugwira ntchito.  Paulo sanafunse kuti adzilandira ndalama zingati pamene amalalikira uthenga.  Anthu ambiri masiku ano akugwiritsa ntchito ulaliki ngati mbali yopezera ndalama.  Amapempha ndalama ndikugula zinthu zapamwamba; umu simomwe Paulo amachitira.

Pa vesi lachiwirilo, amafotokoza kuti anthu ampingo wakale amamufunsa Paulo chifukwa chiyani amagwira ntchito zina m’malo momangolalikira uthenga ndikumalandira ndalama.  Taganizani Akhristu ena anayamba kumamunyoza.  Nthawi zambiri timava anthu akunyoza azibusa ena amene akugwira ntchito.  Zimenezi ndizomvetsa chisoni chifukwa anthu amafuna m’busa amene ali okhazikika komanso odziwa ntchito yawo.  Kodi zimene anthu akukhumbazi ndi zimene Mulungu akufuna? Paulo anatenga malangizo ake kwa Mulungu.  Vumbulutso lake linachokera kwa Mulungu osati kukondweretsa anthu kapena kukopa khamu la anthu kwa iye yekha.  Ichi ndi chifukwa chake Mulungu anamugwiritsa ntchito kwambiri chifukwa amalozera anthu kwa Khristu osati kwa iye yekha ndipo anapanga china chiri chonse chimene Ambuye anafuna.  Masiku ano, Mulungu akuyang’ana anthu ngati amenewa kuti awagwiritse ntchito.

CHITSANZO CHA PAULO KUKWANIRITSA UTUMIKI WAKE: “Ndinapachikidwa ndi Khristu, koma ndiri ndi moyo; osatinso ine ayi, koma Khristu ali ndi moyo mwa ine, koma moyo umene ndiri nawo tsopano m’thupi, ndiri nao m’chikhulupiriro cha mwana wa Mulungu, amene anandikonda nandzipereka yekha chifukwa cha ine.  ” Agalatiya 2:20

“Ndipo adafera onse, kuti iwo akukhala ndi moyo asakhalenso ndi moyo kwa iwo okha, koma kwa Iye amene adawafera iwo, nauka.  ” 2 Akorinto 5:15

Timamudziwa bwino Paulo kuposa chikhalidwe cha mu chipangano chatsopano kupatula Yesu.  Bukhu la Machitidwe limafotokoza bwino za mbiri, ulaliki, ndi ulendo wake wa utumiki.  Tiri nawo makalata ochokera kwa iye mosiyana ndi atumiki ena, kutipatsa ife chithuzi chokwanira cha uthenga wake, zolimbana nazo zake, chigonjetso ndi kuchita kwake mkati mwake.  Mau a Paulo monga chitsanzo choyenera kuchitsata.  (Afilipi 3:17).   Palibe munthu amene amachita mwamachawi pa chiphunzitso cha Khristu ndikukhazikitsa mipingo pa dziko lapansii ngati Paulo.  Paulo analibe funso, anali ngati m’busa wabwino mu m’badwo wake ngakhale ena anangodziwika ndi kulalikira kapena kuchita zinthu zozizwa.

Phunziro limeneli likuyamba ndi chitsanzo cha Paulo.  Ututmiki wambiri lero wasemphana ndi chikhalidwe chomwe tikuchipeza mu moyo ndi utumiki wa Paulo monga m’mene tikupeza mu malemba.  Mu Maranatha, tikufuna kukhala mpingo umene Paulo angathe kuuzindikira yekha anakakhala kuti ali moyo.  Mpingo umene Mzimu Woyera akulamulira, monga Akhristu akuchita ngati thupi lenileni, ndi kumene Yesu akulandira ulemerero, ulemu ndi kumvera kwanthunthu.

Maganizo a Paulo anali ofuna kudzipereka mwanthunthu, opanda kudzikonda kapena dama.  Iye anatumikira Yesu mokhulupirika.  Anasiya pambali chikhalidwe chake, chuma, maganizo a banja ndi zina zambiri pofuna kumutumikira Ambuye bwino komanso kubereka zipatso zambiri.   Paulo amafuna kuona chifuniro cha Mulungu chikukwaniritsidwa ndipo amagwira ntchito molimbika kuti izi zichitike.  Paulo anadzikaniza yekha zinthu zambiri ndi cholinga chofuna kukwaniritsa ntchito ya Mulungu.  Anthu ambiri masiku ano amapanga malonjezano kwa Mulungu mu nthawi imene iwo asangalala.  Paulo anali wachangu nthawi zonse.  Phunziro lathu loyamba likuyang’ana pa chikhalidwe komanso umunthu wa Paulo.

Paulo anadziwa kuti atsogoleri ambiri mu nthawi yake amatenga utumiki wake ngati njira yopezera ndalama.  1 Timoteo 6:5.  Izi nthawi zambiri ndi umboni woipa ku uthenga wabwino.  Paulo amafuna kufikira anthu otaika ndipo amene anali osakhulupirira amaganiza kuti Paulo amafuna ndalama pa utumiki wake.  Paulo sanadalire pa chachikhumi kapena chopereka pa chuma chake.  Amagwira ntchito zamanja molimbikira kuti asatenge ndalama kwa anthu amene atembenuka.

Paulo akutipatsa zifukwa ziwiri pa chisankho chimenechi.  Poyamba, samafuna kukhala chotchinga kwa anthu otaika.  Uthenga wabwino ukuyenera kukhala waulere.  Palibe amene amayenera kupilira popereka thandizo pamene amaphunzira za Khristu.  Paulo sanafune kupereka chifukwa kwa wina aliyense kukana uthenga wabwino kapena kunyozampingo wina uli wonse.  Pamene alaliki akufunsa ndalama kwa alendo, zimapereka chithunzithunzi choti mwina Mulungu sakupereka utumiki umenewo.  Anthu amaganiza kuti mwina Mulungu wawo siweni weni kapena kuti sakutha kupereka zinthu ngati zimenezi.  Paulo sanafune kuti anthu aganize zimenezi za Yesu kapena thupi lake.  Anadziwanso kuti ziwalo zina zampingo zinali zovutika kotero sanafune kuwasenzetsa goli.  Kufuna kwa Paulo “kudzikwaniritsa yekha” amatanthauza kuti samafuna kutolera ndalama mu kachisi mu nthawi ya mapemphero.  Amafuna kuti ziwalo zizipereka chachikhumi ku mpingo osati kwa iye.  Samafuna kuti anthu adziganiza kuti iye akumatenga ndalama za anthu.  Ndalama zimapita kwa anthu osowa amene anali mu mpingomo.

Chifukwa chake chachikulu cha Paulo pa chiphunzitso chimenechi chinali kuonetsera chitsanzo chimenechi kwa ophunzira ake atsopano omwe anali atangotembenuka mtima kumene, kuti akaone kufunika kokhala pa ntchito, kugwira ntchito molimbika kuti akathandizire mabanja awo.  Paulo anayambitsa mipimgo yambiri mu maiko amene anthu ake anali aulesi, opanda chilungamo komanso aumbombo.  Chikhalidwe chawo chimati amuna sakuyenera kugwira ntchito kwambiri.  Tito 1:12.  Paulo amafuna kuti mpingo ukhale nd ziwalo zomwe zimagwira ntchito molimbika, kukhala ochita bwino komanso odalilika.  Akolose 3:25, Tito 3:14, “Ndipo anthu athu aphunzirenso asunge ntchito zabwino zofunia, kuti asakhale osabala zipatso.  ” Pamenepo anthu okhala mowazungulira iwo adzaona kuti Akhristu ndi anthu olimbikira, achilungamo komanso audindo wawo.  Mpingo utha kukhala ndi ndalama komanso kuchita zinthu zimene akufuna chifukwa ziwalo za mpingowo ziri ndi ndalama.  Ziwalo zikuyenera kukhala ndi luntha, luso komanso nzeru mu ntchito zomwe zidzagwiritsidwe ntchito ku ntchito ya Ambuye.  Ndi zabwino ngati mpingo suyang’ana kunja ndikuyan’gana munthu wowaimilira pa milandu, owerengera ndalama, madotolo, azomangamanga ndi ena ambiri.  Mpingo umene uli ndi anthu antchito zimenezi ndi olemera mu chuma cha munthu.  Izi zimatengera umunthu wina.

Alaliki ena mbuyomo samachta zimenzi.  Amafuna kuti anthu amumpingowo adziwathandiza iwo, kenako amamulozera munthu ku chipangano cha kale pamene amsembe anali ndi ufulu wodya chopereka chimene anthu amapereka.  Paulo anafotokoza kuti anali ndi ufulu koma anali ndi chidwi chopititsa patsogolo uthenga wa Yesu.  Chifukwa cha chimenechi, Paulo anakwaniritsa zinthu zambiri.

Atumiki ambiri lero atha kuyankhula zokhudza m’mene Mulungu waitanira iwo mu utumiki wa nthawi zonse.  Amafotokoza za m’mene akuopera kusiya ntchito zawo chifukwa ndi m’mene amapezamo ndalama yawo ndikupereka nthawi yawo yonse ku ulaliki wa uthenga wabwino.  Inde, izi zimafunika kudzipereka mwanthunthu kwa anthu enanso kenako amadzipereka okha kwa Mulungu ndikusiya kuganiza za chuma, kumvera ndi kutumikira Mulungu.  Paulo anapambana apa.  Anasiya zinthu zake zonse, monga uphunzitsi wake wa chiyuda, zomwe zinakamupatsa zinthu zongokondweretsa, dama, chikoka mudera, komanso ndalama zochuluka.  Anakhala mlaliki wa uthenga wabwino monga m’mene ena amachitira.  Ntchito yake ngati munthu okhazikitsa mpingo, amayenera kuyenda yenda, kupita uku ndi uko, anakakhala malo amodzi, sanakakwanitsa kudzala mipingo yambiri.  Pokhapo pamene anali mu ndende ndi pomwe amadalira zopereka ndi abale ena chifukwa samafuna kupanga ntchito yomwe imamubweretsera ndalama tsiku ndi tsiku.

Atumwi ena anaganiza kuti kugwira ntchito zina monga ngati Paulo amachitira zimaononga nthawi ya ku utumiki ndipo amakakamira kuti utumiki ndiwo unali ofunika, chonsecho, Paulo anachita utumiki waukulu kuposa iwo.  Anagwira ntchito modzipereka.  Ambuye anamupatsa iye mphoto ndiyo ya chisamaliro nthawi zonse komanso kumupanga opindula koposa.  Alaliki ambiri amaganiza kuti ntchito zambiri sizabwino kwa iwo chifukwa ndi ntchito zochita anthu osauka.  Paulo anali nako kuletsa kuchita monga m’mene ena anachitira mu mpingo woyamba.  Anali ophunzira bwino komanso obadwira ku mzinda wotukuka ndipo anali mzika yaku Roma, anali ochokera ku banja lolemekezeka choncho sanaope kudzichepetsa ndikuchita zinthu zina zapansi.  Anangofuna kuuthandiza mpingo,  kuthandiza Uthenga Wabwino, kuthandiza ntchito ya Mzimu.  Pamene amalalikira, uthenga wake unali osavuta, waufupi komanso wachindunji.  Anakatha kuwapatsa ophunzira aukachenjede zokhudza mbiri ya Chigiriki komanso monga ngati m’Farisi, amachidziwa chipangano chonse chakale kuti akathe kuchionetsera pang’ono.  M’malo mwake amalalikira uthenga wake mwachindunji kuti wina aliyense amvetsetse ndikuti wina aliyense asayang’anire pa iye yekha m’malo mwake pa Yesu.

Mtumwi Paulo sanakhale ku America kapena ku Ulaya kumene mipingo yochuluka itha kulipira anthu ake kapena azibusa ndi othandizira ntchito pa mpingopo.  Dera limene amakhala nthawi imeneyo inali yachimidzi, losatukuka, kumene chilala chimatha kuononga mbewu ndikubweretsa njala ku mudzi umenewo mu chaka chimenecho.  Chiwawa ndi umbanda zinali ponseponse.  2 Akorinto 11:26, mu nkhani imeneyi anagwira ntchito modzipereka ndikudzithandiza yekha.  Amayenera kuyenda ulendo wautari pansi ndi kukalalikira Uthenga Wabwino koma anakanitsitsa kulandira ndalama pa utumiki wake.  Anadziwa kuti akungoyenera kugwira antchito osati kuika goli pa anthu a mu mpingo.  Izi si za uzimu kapena kutumikira Ambuye awiri  koma maitanidwe apamwamba. 

“Sindinasilire siliva kapena golidi kapena chovala cha munthu aliyense.  Mudziwa inu nokha kuti manja anga awa anatumikira zosowa zanga ndi zaiwo akukhala ndi ine.  M’nzinthu zonse ndinakupatsani chitsanzo chakuti pogwira ntchito, kotero mukuyenera kuthandiza ofooka ndi kukumbuka mawu a Ambuye Yesu, kuti anati.  Yekha, kupatsa kutidalitsa koposa kulandira”

1 Akorinto 2:2-4 “Ndipo mawu anga ndi kulalikira kwanga sanakhala ndi mawu okopa anzeru, koma m’chionetso cha Mzimu ndi champhamvu; kuti chikhulupiriro chanu chisakhale m’nzeru ya anthu, koma ya mu mphamvu ya Mulungu.  ”

Pali mawu ena amene munthu wina otchuka, Augustine Hippo ananena.  Iye anati: Pali zinthu zitatu zimene iye amafuna kuonetsetsa ndi maso ake, koma sanathe, “Ambuye Yesu mu nthawi ya utumiki wake padziko lapansi, wolamulira wamkulu wa ku Rome ndi kutchuka kwake ndi kulamulira kwa Paulo, momga olalikira opatsa chidwi komanso otchuka kwambiri, (ngati Augustine amene anali mphunzitsi waukachenjede asanasandulike) chifukwa Baibulo likutiuza zambiri za utumiki wake komanso zitsanzo zambiri mu malemba kuposa chiri chonse mu chipangano cha tsopano.  Inde, tikuona kuti Mulungu anakhazikitsa Paulo ngati chitsanzo kuti Akhristu titsatire pophatikizirapo  zitsanzo zambiri zimene zinali mu zolembera zake.  Paulo monga olalikira woyamba, maganizo amene amakhala ndi anthu ambiri zimakhala zosiyana ndi zimene Baibulo likunena pa kulalikira kwake.

Zomwe tikupeza mu Baibulo lero ndizosiyana ndi m’mene anthu akumalalikira masiku ano.  Anthu mu dziko amalankhula mokondweretsa monga mwachitsanzo, andale amayankhula mokuwa kapena kugwedeza miyendo yawo.  Izi zimakhala zoona mu mbiri yonse-andale ambiri otchuka amapeza maudindo komanso mphamvu zawo chakuthekera kwawo kusangalatsa komanso kukondweretsa anthu nthawi ya msonkhano wawo.  Anthu osapulumuka amakondweretsedwa ndipo amafuna zosangalatsa.  Ndi m’mene zimakhalira mpaka lero.  Limenelo ndilo dzikolo.

Mwatsoka, mipingo yambiri yayamba kumadzitamandira pa nthawi ya ulaliki wawo monga zinthu zina zimene zikuchokera ku dziko.  Mwachitsanzo, nyimbo za dziko, kuvina ndipo zinthu zimenezi zikulowerera mu mipingo ina imene ili ndi dzina la Khristu.  Pamene nthawi ikupita, tikuona olalikira ena amene akudzitamandira komanso amangolalikira ngati anthu andale.  Amasangalatsidwa ndi khamu limene limasonkhanalo.  Nthawi zina olalikira amadzitamandira pa zinthu zimene amapanga pamene alandira kudzodza kwa paderadera kuchokera kwa Mulungu, nthawi yoti amachitapo zodabwitsa.  Uthenga umakhala wautali poyembekeza kuti anthu ambiri akwaniritsidwa.  Nthawi zambiri timaona anthu akuomba manja ndikumayankhulanso matamanda pamene ulaliki uli pakati kupereka ulemerero kwa munthu m’nyumba ya Ambuye.

Mu Maranatha, Ambuye watiuza mwa chindunji za m’mene tingalalikire.  Izi ndizomwe timakumana nazo.  Sikuti tikutsutsana ndi ena, tikuganiza kuti olalikira wina aliyense wa uthenga wabwino ali ndi zolinga zabwino koma tikufuna kugawana nawo zomwe ife timadziwa.  Posatengera chiopsyezo cha omwe atizungulira ife, odzipereka kumutumikira Mulugu ndi zonse zomwe timachita, ndikumvera chitsogozo chonse cha mipingo yathu.  Utumiki wa Paulo unabereka zipatso zambiri.  Anafalitsa uthenga wabwino mu ulamuliro onse wa chiRoma.  Titha kumugwiritsa iye ngati chitsanzo chathu.

Translated from How Paul Preached The Gospel – 1 Corinthians 2:4-5

Afilipo 2:5-7 “Mukhale nao mtima mkati mwanu umene unalinso mwa Khristu Yesu, ameneyo pokhala nao maonekedwe a Mulungu sanachiyese cholanda kukhala ofana ndi Mulungu, koma anadzikhuthula yekha natenga maonekedwe a ukapolo, nakhala mafanizidwe a munthu, ”

1 Akorinto 11:1 “Khalani onditsanza ine monga m’mene nditsanza ndi Khristu.  ”

M’madera ambiri amoyo wake, Paulo anakhazikitsa dongosolo la chikhakidwe chomwe samalimbana ndi okhulupirira ena amene amatsanzira.  Kudalira ku mphamvu zimene Mzimu Woyera anamupatsa iye kukagonjetsa zofuna za thupi lake, Paulo analimbikira kumutsanza Yesu Khristu.  Paulo anamvetsetsa mu zaka zimene Yesu anayenda ngati munthu pa dzik olapansi mu utumiki wake, anakanitsitsa kupanga kapena kuchita chiri chonse koma chokhacho chomwe chinamukondweretsa Tate wake.  Mwa njira imeneyi, pamene Yesu anadzitengera yekha “chikhalidwe cha kapolo” anatipatsa ife chitsanzo chooneka bwino m’mene zingaonekere pakuyang’anira chindunji pa kutumikira Mulungu.  Yesu anayankhula mawu okhawo ochokera kwa Atate.  Anachita zinthu zokhazo zomwe zinamukondweretsa Atate, ndipo sanalore chikhalidwe cha umunthu wake kutsogolera zomwe akunena ndi kuchita.

Paulo anatsata chitsanzo cha Yesu.  Paulo anadziwa kuti adzakhala opambana potsata mphamvu za Mzimu Woyera nthawi zonse monga m’mene Yesu anachitira.  Ambuye anamudalitsa Paulo ndi maganizo amodzi zomwe zinamuthandiza iye kuyang’ana pa zinthu zofunika, kusiya pambali zinthu zosafunika.  Mkati mwakemo titha kuona mbeu ya mtundu umene ukuonekera ngakhale Paulo asanasinthike.  Paulo anali “Saulo mfarisi”.  Saolo anali wa changu pachipembedzo chake ngati anthu ambiri a chipembedzo cha masiku ano.  Changu cha Saulo chinamutsogoza ku kutsutsa ngakhalenso kuchita chiwawa kwa iwo amene akuwaona kuti akuopsyeza chikhalidwe cha chipembedzo chake.  Anadziwona yekha kuti anali kusunga chikhalidwe cha chipembedzo chake cha Chiyuda.  Mwa zinthu zomwe iye amachita, anaona ngati akuchita mwachangu komanso mwangwiro, ngati omenya nkhondo kapena oweruza mu nthawi ya Israeli.  Mwa chitsanzo, nkhani ya Penehasi mu Numeri 25.

Ngakhale Saulo anali wa changu pa chipembedzo chake cholakwikacho, chimene chinamusiyanitsa ndi ichi: Pamene Ambuye anamukonda iye, nthawi yomweyo analapa ndipo anakhala omvera vumbulutso la Mulungu.  Timapeza zimenezi mu Machitidwe 9, pamene anasinthika kuchoka ku munthu amene amazunza anthu omutsatira Yesu ndikukhala omumvera Iye Kufuna kumvera vumbulutso la Ambuye chinali chinthu chovuta mu moyo wake komanso chinali chiopsyezo mu nthawi yonse ya otumikira Khristu Ambuye anamupanga iye kukhala olalikira wa mphamvu mu mbiri ya mpingo.  Chipatso chodabwitsa cha utumiki wake chinabwera chifukwa cha changu chake chomvera vumbulutso la Ambuye.

Chozizwa choyamba chimene Paulo anakumana nacho chinali kumva mawu a Ambuye ndipo Yesu mwini anayankhula ndi Paulo kuchoka kumwamba.  Vumbulutso apa linali lachindunji komanso lamphamvu, “Saulo, Saulo, chifukwa chiyani undilondalonda Ine?”

Paulo anali asanamvetsetse kuti changu chake cholakwika kufuna kumutumikira Ambuye chamupangitsa iye kuononga nchinto ya Mulungu.  Apa Paulo anavomera mwachangu nadzichepetsa yekha nthawi yomweyo pamaso pa Yesu Khristu.  Anavomera lamulo lake mwachangu kuti akadikira ku Damasiko kuti amupatse malangizo ndikutinso akhalenso ndi masiku ena akusala kudya komanso kupemphera.  Kuchokera nthawi imene Paulo anayamba kumva mawu kuchokera kwa Ambuye nthawi zambiri ndipo nthawi zonse anali osamalitsa kumvera zomwe Ambuye anamulamulira iye.  Ambuye anamuuza Paulo kuti adikire mtumiki otchedwa Ananiya kuti abwere ndi kuika manja ake pa iye kumachiritso ndikubatizidwa ndi Mzimu Woyera.  Paulo anamvera ndipo anakhala pa chiyanjano ndi oyera mtima aku Damasiko kenako aku Yerusalem.  Kenako Ambuye anavumbulutsa ku mpingo kuti Paulo ndi Barnaba akuyenera kupita ku utumiki.  Paulo anamveranso.  Ambuye anamugwiritsa ntchito pokalalikira uthenga, kuchita  zozizwa komanso kukhazikitsa mipingo yatsopano.

Mu ulendo wake wa utumiki wa chiwiri, Machitidwe 16:6-7, amanena kuti Mzimu sudalore iwo kupita ku Asia ndipo sunawalorenso kupita ku Betaniya.  Vumbulutso lina linabwera kwa Paulo kudzera mu maloto pamene amapita ku Makedoniya.  Paulo anapitirira kutsatira chitsogozo cha Mulungu ndipo zotsatira zake, chipembedzo chonse chatsopano chinatsegulidwa kuti uthenga wabwino upite patsogolo.  Kenako mu Machitidwe 18:9, Ambuye anavumbulutsa masomphenya kwa Paulo kuti asakhumudwe, koma akhalebe ku Akorinto.  Paulo anamverabe ndipo anakhala kumeneko kwa chaka chimodzi ndi miyezi isanu ndi umodzi ndipo anakhazikitsa mpingo wamphamvu.

Mosiyana ndi atsogoleri achipembedzo lero, Paulo sanapeputse mavumbulutso a Ambuye poyesera kuwagwiritsa nthito ndikudzitamandira yekha kapena kupangitsa ena kuti adzimupatsa iye ulemu.  Chipembedzo china chiri chonse chiri ndi atsogoleri omwe amadziona ngati apamwamba kuposa anthu ena.  Paulo sanadzikweze yekha.  Sanafune kudzionetsera ngati kuti iye ndiye ofunika kuposa anthu onse.  M’malo mwake anadzichepetsa yekha nachita zinthu zomukondweretsa Ambuye.  Ngati tifuna kutsatira chitsanzo cha Paulo, tikuyenera kukhala anthu omvera motheratu ndikusiya dama, mikangano, njiru, nsanje kenako kuvomereza kuti talakwa ndikupempha chikhululukiro.

Machitidwe 20:23 ndi 21:11 pali mawu amene amatiuza kuti Mzimu Woyera unamuchenjeza Paulo kuti akapita kuYerusalemu akaponyedwa mu ndende.  Paulo anali atalandira kale vumbulutso loti adzipita ku Yerusalemu ndi kukalalikira.  Iye anamvera ngakhale anali atachenjezedwa kale kuti akakumana ndi mavuto.  Kuchokera pachiyambi mpakana pamapeto, Paulo anali atamvera kale mavumbulutso amene Ambuye anamupatsa iye.  Chifukwa cha changu chimenechi ndikumvera, Ambuye anagwiritsa ntchito moyo wa Paulo pobweretsa madalitso ambiri ku miyoyo ya anthu ambiri.  Lero, nafenso titha kutsatira chitsanzo chimenechi ndikuika Mulungu patsogolo pa zonse zimene tikuchita.

Translated from Paul’s Zeal for Obedience – Philippians 2 and 1 Corinthians 11

Akolose 3:1-4 “Chifukwa chake ngati munaukitsidwa pamodzi ndi Khristu, funani za kumwamba, kumene kuli Khristu okhala ku dzanja lamanja la Mulungu.  Lingalirani zakumwamba osati za padziko ai.  Pakuti munafa ndipo moyo wanu wabisika ndi Khristu mwa Mulungu.  Pamene Khristu adzaoneka, ndiye moyo wathu,  pamene inunso mudzaonekera pamodzi ndi Iye m’ulemerero.  ”

Chinthu chimodzi cha makalata amene Paulo amalemba amayang’ana pa muyaya.  Anthu ambiri masiku ano amaganiza za mtumwi Paulo monga mphumzitsi wamkulu kapena kuti odzala mipingo kapenanso munthu amene anapanga zinthu zodabwitsa zazikulu.  Zinthu zonsezi ndi zoona.  Koma tikamamuona Paulo mwini, timuona kuti anayesesa kufuna kukhazikitsa moyo wake pa Khristu komanso kufuna umuyaya wa Mulungu.

Mu Akolose, anawauza owerengawo kuti analibe mphamvu yomupanga munthu kukhala munthu woyera kapena wangwiro koma iye anapereka chinsisi cheni cheni cha moyo osinthika: “Khazikitsani miyoyo yanu pa zamwamba ndi maganizo anu pa zinthu zamwamba” Tikudikira mkwatulo pamene Khristu atadzaoneke ndikutitenga ife kupita nawo ku muyaya.  Dziwani kuti kumapeto a Afilipo 3, Paulo akufotokoza zinthu zofanana pokhudza kufunika kwa kuyang’anira pa muyaya. 

Ulemerero wawo uli pa dziko, pakuti ufulu wathu uli kumwamba, kuchokeranso komwe tilindilira mpulumutsi, Ambuye Yesu Khritu, amene adzasandulitsa thupi lathu lopepulidwa, lifanane ndi thupi lache la ulemerero, monga mwa machitidwe amene akhoza kudzigonjetsa zinthu zonse.  ” Afilipo 3:19-21

Kenako anatsekula chaputala china ndikunena kuti, “Potero abale anga okondedwa, olalikidwa, ndinu chimwemwe changa ndi korona wanga, chirimikani motero mwa Ambuye, okondedwa.  Chinsinsi “chakuima njii mwa Ambuye” sikuti ndikukhala a mwano kwa osakhulupirira kapena kuchita ngati munthu amene amapembedza mwa wamba, m’malo mwake, chinsinsi chiri mu maganizo athu zokhudzana ndi zakumwamba osati zinthu za padziko.  Anthu oterewa amayambitsa mavuto mu mpingo umene Paulo akutchula.  Pamene tikuyembekezera kubwera kwa Ambuye, zimasintha miyoyo yathu ndikukhudza zisankho zonse zimene timapanga.  Koyambilira ku Afilipo, tikuona kuti Paulo anadziwa kuti ndi chikhumbokhumbo chake chachikulu ndi kupita kumuyaya ndikukakhala ndi Khristu kusiyana ndikukhala pano pa dziko.  Mu 1Akorinto 4:9-13, Paulo akufotokoza kuti ngakhale iye udindo wake unali wa utumiki, sizimatanthauza kulandira ndalama kapena ulemerero mu moyo uno koma kukhala opirira komanso odzisunga.  Anthu ambiri masiku ano amafuna atakhala atumwi ndimaganizo akuti mwina adzakhala pamwamba pa wina aliyense koma kwa Paulo sizinali choncho.  China chiri chonse chimene amachita, amayang’anira ku umuyaya.

Kuyang’anira kwathu ku umuyaya ndi zinthu zovuta mu nthawi yathu ino.  Akhristu ambiri amayang’anira zinthu za dziko lapansi monga ndale, kupeza madalitso pa zinthu, kudzisangalatsa okha pa chipembedzo chimene akuchita, kudzionetsera okha komanso zina zambiri.  Paulo samasamala zinthu ngati zimenezi.  Ndizodabwitsa mwa chitsanzo kuti amene anadzala mpingo oyambilira sanakambe kufunika kwa kumanga komanso malo okumanirana ndi ongokhala bwino chabe koma siofunika kuti Mzimu agwirepo ntchito.  Makalata ambiri amene Paulo analemba ndikufunsa munthu wakale kuti awerenge ndikupempherera utumiki wake ku mphamvu zambiri.  Pamene thanzi lake laperewera paulendo wake okalalikira ndi zambiri.  Palibe ngakhale ndi nthawi imodzi yomwe imene anapempha kuti anthu apempherere nyumba yoti imangidwe.  Izi sizikutanthauza kuti nyumba zimene tinasonkhana ndi zolakwika ayi, amene aja ndi madalitso aku mpingo, koma choyambilira ndi kuyang’ana ngati utadzakhale ku muyaya, osati zinthu za dziko lapansi.  Zinthu za dziko ndizofunika pokhapokha ngati zikutithangatira ku umuyaya.  Tikuyenera kuyang’anira ku umuyaya.

Muyaya ndi chinthu china chimene tikuyenera kuganizira.  Timathana ndi mavuto amene amavuta mpingo.  Kuyang’ana ku umuyaya kumapangitsa kuyeretsedwa kwenikweni ndi chiyero cha a Khristu.  Zimatithandiza ife kuonetionetsera kuchepetsa njiru ndi nsanje mu mpingo zomwe zinthu zake ziri za padziko.  Zimatithandiza ife kupeza mphatso za Mzimu Woyera ndikuchita mwa mphamvu mu mpingo chifukwa chiwalo china chiri chonse chikuyenera kumvetsetsa kuti mphatso ina iliyonse ikuyenera kugwira ntchito yake bwino bwino.  Pamakhala mphatso zina zabodza komanso kagwiritsidwe kolakwika ka mphatso za Mzimu pamene tikhala tikuyang’anira.  Zimatanthauza atsogoleri ampingo kuti asayang’anire pa mamangidwe ndi zinthu zofanana, chifukwa amamvetsetsa kuti cholinga cha mpingo si cha zinthu za dziko lapansi koma zinthu za muyaya.  Pamene tiyang’anira pa zinthu za muyaya pamakhala kudandaula kochepa pa mayesero athu pano pa dziko lapansi m’moyo uno, chifukwa mamembala athu amayang’anira pa chinthu choyenera.  2 Timoteo 2:10, “Pakuti chisautso chathu chopepuka cha kanthawi chichitira ife ulemerero koposa kwakulu ndi kosatha kwa ulemerero: popeza sitiyang’ana zinthu zooneka koma zinthu zosaoneka: pakuti zinthu zooneka ziri za nthawi, koma zinthu zosaoneka ziri zosatha.  ” (2 Akorinto 4:17-18)

“Limba nayo nkhondo yabwino ya chikhulupiriro, gwira moyo wasatha, umene adakuitanira, ndipo wavomereza chivomerezo chabwino pamaso pa mboni zambiri.  ” 1 Timoteo 6:12

Translated from Paul & Faith: Focus on Eternity (Colossians 3:1-4)