Myth #5

"We can pull down demonic strongholds in the atmosphere through spiritual warfare."

There is, according to Scripture, no doubt that Satan rules over a hierarchy of evil spirits who inhabit the earth’s atmosphere and who assist him in ruling the kingdom of darkness. That those evil spirits are “territorial,” ruling over certain geographical areas, is a concept that is also contained in the Bible (see Dan. 10:13, 20-21; Mark 5:9-10). That Christians have the authority to cast demons out of other people and the responsibility to resist the devil is scriptural (see Mark 16:17; Jas. 4:7; 1 Pet. 5:8-9). But can Christians pull down evil spirits over cities? The answer is that they can’t, and to attempt to do so is a waste of their time.

Before we expose the error of this particular myth, it would be helpful for us once again to consider another common-sense rule of sound Bible interpretation. Let’s begin by looking at an example of some Christians in the Bible who misinterpreted, because of an assumption, a statement Jesus once made. Our example is found in John’s gospel, and occurred after Jesus’ resurrection. Upon learning from Jesus about future persecution he would suffer, Peter questioned the Lord about his fellow disciple, John:

Peter therefore seeing him [John] said to Jesus, “Lord, and what about this man?” Jesus said to him, “If I want him to remain until I come, what is that to you? You follow Me!” This saying therefore went out among the brethren that that disciple would not die; yet Jesus did not say to him that he would not die, but only, “If I want him to remain until I come, what is that to you?” (John 21:23-21).

Here is a classic example of some Christians who misinterpreted Jesus’ words because they read into His statement more than He intended. Jesus never said that John would not die; He only said that if He wanted John to be alive at His return, it was His own business, and none of Peter’s!

I’m sure you can see how it would have been tempting to read into Jesus’ words and assume that John would not die. But we must be careful that we don’t make a similar error when we interpret any of God’s Word. We must be cautious in making any assumption that cannot be clearly proven from what the Bible says, or else we could find ourselves believing something that is not true.

This kind of misinterpretation is often made, however, by many Christians. Just because we can cast demons out of people, we should not assume that we can pull down evil spirits over cities. There are numerous examples of casting demons out of people in the gospels and the book of Acts, but can you think of even one example in the gospels or the book of Acts where someone pulled down an evil spirit that was ruling over a city or geographical area? You can’t because there are no such examples. Can you think of one instruction anywhere in the epistles about our responsibility to pull down evil spirits from the atmosphere? No, because there are none. For this reason, we have no biblical basis to believe that we can or should be waging “spiritual warfare” against evil spirits in the atmosphere.

Errors of assumption are often justified by the argument, “I may not be able to prove what I am doing is correct according to the Bible, but you can’t prove that it is incorrect either.” Claiming that there is vast difference between what is unbiblical and what is extrabiblical, they justify their practice, classifying it as not necessarily supported by Scripture, yet not refuted by Scripture either.

This is a weak argument indeed. If God wants us to know something or do something, He makes it quite clear in Scripture. Why would anyone want to practice a kind of spiritual warfare for which there is no instruction or example in the Bible? Why not rather practice that which is clearly revealed as God’s will in Scripture, such as casting demons out of people, preaching the gospel, making disciples, and praying scripturally?

Moreover, as we study Scripture closely, that which may be classed by some as extrabiblical is often exposed as being very unbiblical. Such is the case with the concept of pulling down territorial spirits.

Pushing Parables Too Far

Reading more meaning into the Bible than God intended is an error Christians often make when they read scripture passages containing metaphorical language. The Bible is full of comparisons, because they help us understand spiritual concepts. When Jesus said, “the kingdom of heaven is like,” He took something His listeners did understand to explain something they did not understand. Metaphors are extremely helpful in aiding the learning process.

We must not forget, however, that every comparison is imperfect, because the two things compared are not usually identical in every respect. A metaphor is defined as a comparison of things basically unlike but having some striking similarities. For this reason, we must be cautious that we do not force a meaning upon a metaphor that God never intended. For example, Jesus once said:

“The kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind; and when it was filled, they drew it up on the beach; and they sat down, and gathered the good fish into containers, but the bad they threw away (Matt. 13:47-48, emphasis added).

What did Jesus mean in this comparison? Like most of His parables, He wanted to convey one point. In this case, He wanted us to know that not everyone will automatically get into the kingdom of heaven, but that there will be a separation into two categories, good and bad. But that is where the similarities between His story of the gathered fish and the kingdom of heaven end.

Certainly Jesus was not trying to teach us that the kingdom of heaven will consist of fish! Or that the good fish in heaven will be put into containers! Or, if you are smart enough to realize that the fish in the story represent people, Jesus does not want us to think that those people are going to be caught in a big dragnet or that their judgment before God will take place on a beach! Moreover, Jesus was not trying to teach us, as “good fish,” that our good works earns our salvation. Any of these conclusions would be reading more into His parable than He intended.

Yet how often this is done by some who try to read meaning into every minor detail of Jesus’ more lengthy and detailed parables. They end up confused, because they fail to realize that in every comparison, at some point, similarities turn to dissimilarities.

Because Scripture so often contains metaphorical language, we must be careful that we don’t fall into that trap, as unfortunately, many who teach about spiritual warfare have done. Satan is a master at twisting Scripture (see Matt. 4:5-7). He loves it when we misinterpret what God says.

“Pulling Down Strongholds”

The Bible does sometimes use military terminology when describing the Christian’s responsibility. Yet, in those cases, we must ask ourselves if we are “pushing the parables too far,” by reading more into metaphorical language than was meant. For example, a classic text that is often misinterpreted is 2 Corinthians 10:3-6:

For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, and we are ready to punish all disobedience, whenever your obedience is complete (2 Cor. 10:3-6).

The King James Version, rather than saying “we are destroying speculations,” says we are “pulling down strongholds.” From this one metaphorical phrase, practically an entire theology has been built to defend the idea of doing “spiritual warfare” in order to “pull down the strongholds” consisting of evil spirits in the atmosphere. But as the New American Standard Version clearly conveys, Paul is speaking, not of evil spirits in the atmosphere, but of strongholds of false beliefs that exist in people’s minds. Speculations are what Paul was destroying, not wicked spirits in high places.

This becomes even clearer as we read contextually. Paul said, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (emphasis added). The battle of which Paul symbolically writes is a battle against thoughts, or ideas that are contrary to the true knowledge of God.

Using military metaphors, Paul explains that we are in a battle, a battle for the minds of people who have believed the lies of Satan. Our primary weapon in this battle is the truth, which is why we’ve been commanded to go into the entire world and preach the gospel, invading enemy territory with a message that can set captives free. The fortresses we are destroying have been built with building blocks of lies, joined by the mortar of deception.

If you will take the time to read all of the tenth chapter of Paul’s second letter to the Corinthians, you will see that he makes no mention there of wicked spiritual powers, even though we know (and he knew) that wicked spirits are involved in spreading lies. Therefore, in this particular passage, evil spirits were not the “strongholds” of which He was thinking when he wrote. To say that Paul’s words in 2 Corinthians 10:3-6 prove that we can and should practice pulling down evil spirits in the atmosphere is an obvious misrepresentation of what Paul actually meant.

If Paul did mean that we should pull down evil spirits in the atmosphere, we would have to wonder why he himself never practiced what he preached, as there is no mention of him ever doing it in the history of his ministry as recorded in the book of Acts.

The Whole Armor of God

Another passage in Paul’s writings that is often misinterpreted is found in his Ephesian letter:

Finally, be strong in the Lord, and in the strength of His might. Put on the full armor of God, that you may be able to stand firm against the schemes of the devil. For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. Therefore, take up the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm. Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming missiles of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God (Eph. 6:10-17).

May I initially point out that although this passage is definitely about the Christian’s struggle with the devil and evil spirits, there is no mention of pulling down evil spirits over cities. As we study the passage closely, it becomes clear that Paul is primarily writing about each individual’s responsibility to resist Satan’s schemes in his personal life by applying the truth of God’s Word.

Notice also the evident metaphorical language of the entire passage. Paul obviously was not speaking of a literal, material armor that Christians should put on their bodies. Rather, the armor of which he speaks is figurative. Those pieces of armor represent the various scriptural truths that Christians should use for protection against the devil and evil spirits. By knowing, believing, and acting upon God’s Word, Christians are, figuratively speaking, clothed in God’s protective armor.

Let’s examine this passage in Ephesians verse by verse, while asking ourselves, What was Paul really trying to convey to us?

The Source of Our Spiritual Strength

First, we are told to “be strong in the Lord, and in the strength of His might” (Eph. 6:10). The emphasis is on the fact that we should not derive our strength from ourselves but God. This is further brought out in Paul’s next statement: “Put on the full armor of God” (Eph. 6:11a). This is God’s armor, not ours. Paul is not saying that God Himself wears armor, but that we need the armor that God has supplied for us.

Why do we need this armor that God has supplied? The answer is, “that you may be able to stand firm against the schemes of the devil” ( Eph. 6:11b). That is the reason. This armor is primarily for defensive, not offensive use. It is not so we can go out and pull down evil spirits over cities; it is so we can stand firm against Satan’s schemes.

We learn that the devil has evil plans to attack us, and unless we are wearing the armor that God supplies, we are vulnerable. Notice also that it is our responsibility to put on the armor, not God’s.

Let’s continue:

For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places (Eph. 6:12).

Here it becomes crystal clear that Paul is not talking about a physical, material battle, but a spiritual one. We are struggling against the schemes of various ranks of evil spirits whom Paul lists. Most Bible students assume that Paul listed those evil spirits as they are ranked from bottom to top, “rulers” being the lowest class and “spiritual forces of wickedness in the heavenly places” being the highest class.

How can we struggle against spiritual beings? That question can be answered by asking, How can spiritual beings attack us? They attack us primarily with temptations, thoughts, suggestions, and ideas that contradict God’s Word and will. Therefore, our defense is knowing, believing, and obeying God’s Word.

“Therefore, take up the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm” (Eph. 6:13).

Notice, once again, that Paul’s purpose is to equip us to stand against Satan’s attacks. His purpose is not to equip us to go out and attack Satan and pull down evil spirits from the atmosphere. Three times in this passage Paul tells us to stand firm. Our position is one of defense, not offense.

This is not to say that we never take an offensive stand, but that this passage is primarily speaking of maintaining a strong defense. When we proclaim the gospel, for example, we are definitely “invading enemy territory” in an offensive measure.

Also, notice that it is our responsibility to take up the armor and to stand firm. God will not do it for us.

Truth—Our Primary Defense

Stand firm therefore, having girded your loins with truth…(Eph. 6:14a).

Here is what keeps our armor in place—the truth. What is the truth? Jesus said to His Father, “Thy word is truth” (John 17:17). We cannot successfully stand firm against Satan unless we know the truth with which we can counter his lies. Jesus beautifully demonstrated this during His temptation in the wilderness as He responded to Satan’s every suggestion with, “It is written…”

Paul continued:

“…and having put on the breastplate of righteousness…(Eph. 6:14b).

As Christians, we should be familiar with two kinds of righteousness. First, we have been given, as a gift, the righteousness of Christ (see 2 Cor. 5:21). His righteous standing has been imputed to those who believe in Jesus, who bore their sins on the cross. That righteous standing has delivered us from Satan’s dominion.

Second, we should be living righteously, obeying Jesus’ commands, and that is probably what Paul had in mind regarding the breastplate of righteousness. By obedience to Christ, we give no place to the devil (see Eph. 4:26-27).

Firm Footing in Gospel Shoes

“…and having shod your feet with the preparation of the gospel of peace…” (Eph. 6:15)

Knowing, believing and acting upon the truth of the gospel gives us firm footing to stand against Satan’s attacks. The shoes that Roman soldiers wore had spikes on the bottom that gave them a firm grip on the battlefield. When we know that Jesus has died for our sins and been raised from the dead for our justification, Satan’s lies are unable to knock us off our feet.

Paul specifically refers here to “the gospel of peace.” We now have “peace with God through our Lord Jesus Christ” (Rom. 5:1). We are no longer enemies with God.

“…in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming missiles of the evil one (Eph. 6:16).

Notice again Paul’s emphasis here on our defensive posture. He is not talking about our pulling down demons over cities. He is talking about our using faith in God’s Word to resist the devil’s lies. When we believe and act upon what God has said, it is like having a shield that protects us from Satan’s lies, represented figuratively as the “flaming missiles of the evil one.”

Our Spiritual Sword—God’s Word

“And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Eph. 6:17).

Salvation, as the Bible describes it, includes our deliverance from Satan’s captivity. God has “delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col. 1:13). Knowing this is like having a helmet that guards our minds from believing Satan’s lie that we are still under his dominion. Satan is no longer our master—Jesus is.

Additionally, we are to take “the sword of the Spirit” which, as Paul explains, is figurative for the Word of God. As I already mentioned, Jesus was the perfect example of a spiritual warrior who skillfully wielded His spiritual sword. During His temptation in the wilderness He responded to Satan each time by quoting directly from God’s Word. So too, if we are to defeat the devil in spiritual combat, we must know and believe what God has said, lest we fall for his lies.

Also notice that Jesus used “the sword of the Spirit” defensively. Some like to point out, to those of us who maintain that the armor of which Paul wrote is primarily defensive, that a sword is definitely an offensive weapon. Thus, with a very weak argument, they try to justify their theory that this passage in Ephesians 6:10-12 is applicable to our supposed responsibility to offensively “pull down strongholds” of evil spirits in the heavenly places.

Obviously, from reading Paul’s own reason why Christians should put on God’s armor (that they may “stand firm against the schemes of the devil”), we know that he is speaking primarily of a defensive use of the armor. Additionally, although a sword can be thought of as an offensive weapon, it can also be thought of as defensive, as it blocks and protects from the thrusts of the opponent’s sword.

Moreover, we must be careful that we don’t strain the entire metaphor, as we attempt to wrench from the various pieces of armor significance that really doesn’t exist. When we begin to argue about the defensive and offensive nature of a sword, we are very likely “pushing the parable too far” as we carve into pieces a simple metaphor that was never meant to be so dissected.

Most importantly, notice that every piece of the armor which Paul described relates somehow to the truth of the Word of God. Knowing, believing, and acting upon God’s Word are the ways we overcome Satan’s schemes against us.

Didn’t Jesus Instruct Us to “Bind the Strong Man”?

Three times in the Gospels we find Jesus making mention of “binding the strong man.” In none of those three cases, however, did He tell His followers that “binding the strong man” was something they should practice. Let’s examine exactly what Jesus did say, and let’s read what He said contextually:

And the scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “He casts out the demons by the ruler of the demons.” And He called them to Himself and began speaking to them in parables, “How can Satan cast out Satan? And if a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but he is finished! But no one can enter the strong man’s house and plunder his property unless he first binds the strong man, and then he will plunder his house. Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”—because they were saying, “He has an unclean spirit” (Mark 3:23-30, emphasis added).

Notice that Jesus was not teaching His followers to bind any strong men. Rather, He was responding to the criticism of the Jerusalem scribes with unassailable logic and a clear metaphor.

They accused Him of casting out demons by using demonic power. He responded by saying that Satan would be insane to work against himself. No one can intelligently argue with that.

If it wasn’t Satan’s power that Jesus used to cast out demons, then whose power was He using? It had to be a power stronger than Satan’s. It had to be God’s power, the power of the Holy Spirit. Thus Jesus spoke metaphorically of Satan, comparing him to a strong man guarding his possessions. The only one able to take the strong man’s possessions would be someone even stronger, namely, Himself. This was the true explanation as to how He cast out demons.

Satan is the “strong man,” and Jesus is the one who overpowered him to plunder his house. Isn’t that exactly what Jesus did through His sacrificial death? He broke Satan’s power over all those who would believe in Jesus. His casting out of demons was a foreshadowing of an even greater deliverance that He would accomplish for Satan’s captives.

Jesus concluded by warning those scribes of the great danger they were in by attributing to Satan the work of the Holy Spirit.

This passage that mentions the strong man, as well as the similar ones found in Matthew and Luke, cannot be used to justify our “binding strong men” over cities. Additionally, when we examine the rest of the New Testament, we do not find any examples of anyone “binding strong men” over cities, or any instruction for anyone to do so. We can thus safely conclude that it is unscriptural for any Christian to attempt to bind and render powerless some supposed “strong man-evil spirit” over a city or geographic area.

What About “Binding on Earth and in Heaven”?

Only twice in the gospels do we find Jesus’ words, “Whatever you shall bind on earth shall be [or ‘have been’] bound in heaven, and whatever you shall loose on earth shall be [or ‘have been’] loosed in heaven.” Both instances are recorded in Matthew’s gospel.

Was Jesus teaching us that we can and should “bind” demonic spirits in the atmosphere?

First, let’s consider His words, binding and loosing. Jesus’ use of those words is obviously metaphorical, as He certainly did not mean that His followers would be taking physical ropes or cords and literally binding anything or literally loosing anything that was bound with physical ropes or cords. Jesus must have used the words binding and loosing figuratively. What did He mean?

For the answer, we should look at His use of the words binding and loosing within the context of whatever He was speaking of at the time. Was He talking on the subject of evil spirits? If so, we could conclude that His words about binding have application to the binding of evil spirits.

Let’s examine the first passage where Jesus mentioned binding and loosing:

He [Jesus] said to them, “But who do you say that I am?” And Simon Peter answered and said, “Thou art the Christ, the Son of the living God.” And Jesus answered and said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. And I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades shall not overpower it. I will give you the keys of the kingdom of heaven; and whatever you shall bind on earth shall have been bound in heaven, and whatever you shall loose on earth shall have been loosed in heaven. (Matt. 16:15-19, emphasis added).

No doubt the reason this passage has been interpreted in so many ways is that it contains at least five metaphorical expressions: (1) “flesh and blood,” (2) “rock,” (3) “gates of Hades,” (4) “keys of the kingdom of heaven,” and (5) “binding/loosing.” All of these expressions are figurative, speaking of something else.

Hades’ Gates

Regardless of the precise meaning of the metaphors, you can see that, in this passage, Jesus did not mention evil spirits. The closest He came was His mention of the “gates of Hades,” which are, of course, symbolic, as there is no way that the literal gates of Hades could do anything to hinder the church.

What do the “gates of Hades” represent? Perhaps they are symbolic of Satan’s power, and Jesus meant that Satan’s power would not stop His church from being built. The Bible, however, really doesn’t associate Satan’s power with Hades (or hell) as we often do. Satan is not presently living in Hades or ruling in hell as He often is portrayed in cartoons. The Scripture teaches that his domain is primarily the realm of the earth. Satan will one day be cast into the lake of fire, but it won’t be so that he can rule there, but so that he can be tormented there day and night (see Rev. 20:10). Shortly after Satan is cast into the lake of fire, Hades itself will be cast there as well (see Rev. 20:14). So, again, the “gates of Hades” are not a likely symbolism for Satan’s power or authority.

More likely, what Jesus meant by His statement is that the church He would build would save people from the eternal fate of being imprisoned behind Hades’ gates. Those terrible gates, which forever hold captive people who died without Christ, will have fewer to constrain because of Christ’s saving work on the cross and because of His church being built.

Notice that Jesus actually makes reference to two sets of gates: the gates of Hades, and the gates to heaven, implied by His giving Peter the “keys to heaven.” This contrast further supports that idea that Jesus’ statement about Hades’ gates is representative of the church’s role in saving people from going to Hades. Keep in mind that it was not Satan who constructed gates into Hades, it was God.

Nevertheless, even if Jesus did mean that “all the power of Satan would not stop His church,” we cannot jump to the conclusion that His comments about binding and loosing are instructions as to what we should be doing with evil spirits over cities, for the simple reason that we can find no examples in the gospels or Acts of anyone binding evil spirits over cities, nor can we find any instructions in the epistles for doing such a thing. However we interpret Christ’s words about binding and loosing, our interpretation must be supported contextually within the rest of the New Testament. In light of the absence of any scriptural example, it is amazing how often we say such things as, “I bind the devil in Jesus name,” or “I loose the angels over that person,” or I loose God’s mercy in that situation” and so on. You don’t find anyone saying such things anywhere in the New Testament. The emphasis in Acts and the epistles is not on speaking to the devil or binding and loosing evil spirits, but on preaching the gospel and praying to God. For example, when Paul was being continually buffeted by a messenger (literally, “angel”) of Satan, he didn’t try to “bind” it. He prayed to God about it (see 2 Cor. 12:7-10).

The Keys to Heaven

Let’s look further at the immediate context of Jesus’ words about binding and loosing. Note that directly before He mentioned binding and loosing, Jesus said that He would give Peter the “keys to the kingdom of heaven.” Peter was never given any literal keys to heaven’s gates, and so Jesus’ words must be taken as metaphorical. What do “keys” represent? Keys represent the means of access to something that is locked. One who has the keys has means that others do not have to open certain doors.

As we consider Peter’s ministry as reported in the book of Acts, what is it that we find him doing that could be considered comparable to opening doors that are locked to others?

Primarily, we find him proclaiming the gospel, the gospel which opens heaven’s doors for all who will believe (and the gospel which shuts the gates of Hades). In that sense, all of us who are Christ’s followers possess the “keys to the kingdom of heaven,” as we all can and should share the good news that can open the door of heaven to anyone. The keys to the kingdom of heaven can only be the gospel of Jesus Christ. It wasn’t until after Jesus was resurrected that Peter understood that Jesus had died for the sins of the world on the cross, and only then did he have a gospel to proclaim that could open heaven’s doors.

And Now, Binding and Loosing

Finally, after promising to give Peter the keys to the kingdom of heaven, Jesus made His statement about binding and loosing, His fifth metaphorical expression in the passage under consideration.

Within the context of the statements we have already examined, what did Jesus mean? How does Peter’s binding and loosing have application to Jesus building His church, to the saving of people from Hades, and to proclaiming the gospel?

I can think of only two possibilities as to what the expression, binding and loosing represents, one being a more strict interpretation and the other being less strict.

First the more strict: Perhaps Jesus meant that if Peter didn’t use the keys to the kingdom by proclaiming the gospel, people would remain bound by Satan. But, if Peter did proclaim the gospel, people would be loosed from Satan’s grasp.

Jesus wanted to impress upon Peter (and us) that we have been given a great responsibility. No one can be saved unless we preach the gospel (see Rom. 10:14). We hold the keys to the kingdom of heaven. It is our responsibility to spread the gospel—the only message that can open heaven’s doors (and close Hades’ gates). God won’t open (or shut) those doors without us. We have the keys.

In keeping with this same theme, Jesus said to Peter that whatever he would bind would be bound in heaven, and whatever he would loose would be loosed in heaven. The responsibility of binding and loosing falls upon us, not upon God in heaven. Heaven will back us up, but we are God’s only messengers of a gospel that can set people free.

This interpretation of Jesus’ words fits well with the context of the rest of Scripture. We don’t find anyone binding demons over cities or over anything else in the book of Acts, but we do find Christ’s followers taking very seriously their responsibility to proclaim a gospel that sets people free from Satan.

If we don’t share the gospel, leaving people bound by Satan, God will leave them bound. If, however, we do share the gospel, a gospel that, if believed, looses people from sin and Satan, God in heaven will loose them.

But if that is what Jesus meant, why didn’t He just say it that way? I don’t know! But the fact is, Jesus often used powerful figures of speech to provoke us to think and to make His points unforgettable. In order to convey to us how much we should love God, He once told us to hate our fathers, mothers, and children (see Luke 14:26).

A Similar Statement

In a declaration that is similar to His statement about binding and loosing, we once find Jesus saying to His disciples, “If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained” (John 20:23).

Obviously, Jesus did not mean that His disciples had the authority to forgive or not forgive anyone’s sins. Only God has that authority, and we don’t find the apostles forgiving or retaining anyone’s sins in the book of Acts.

We do find them, however, proclaiming a message that offers people the forgiveness of their sins. We have the God-given right to tell anyone who believes the gospel that his sins are forgiven. And we have the God-given right to tell anyone who rejects the gospel that his sins are not forgiven.

That must be what Jesus meant, but notice how He said it. We are not forgiving people of their sins, but are proclaiming a message that can bring them God’s forgiveness. We are not binding or loosing anyone, but we are proclaiming a message that will either loose people from sin and Satan or leave them bound.

A Less Strict Interpretation

The other, less strict interpretation finds less significance in the metaphorical words, binding and loosing. Perhaps all that Jesus meant was, “I’m authorizing you as heaven’s representative. Fulfill your responsibility on earth, and heaven will back you up.”

If an employer said to his salesman, “Whatever you do in Omaha will be done in the home office,” how would that salesman interpret his boss’s words? He would take them to mean that he was authorized to represent his company in Omaha. Perhaps all that Jesus meant was that we who are His on earth are authorized to represent Him who is in heaven.

This less strict interpretation of Jesus’ words harmonizes well with His second use of the same _expression, found two chapters after the first passage in Matthew’s gospel:

“And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother. But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. And if he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax-gatherer. Truly I say to you, whatever you shall bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven. Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. For where two or three have gathered together in My name, there I am in their midst” (Matt. 18:15-20, emphasis added).

In this second passage that mentions binding and loosing, there is absolutely nothing within the text that would lead us to believe that Jesus was speaking of binding evil spirits. Here Christ spoke of binding and loosing directly after speaking on the subject of church discipline.

This would seem to indicate that in reference to binding and loosing in this passage, Jesus meant something like, “I’m giving you responsibility to determine who should be in the church and who should not. It is your job. As you fulfill your responsibilities, heaven will back you up.”

In a broader application, Jesus was saying, “You are authorized on earth as heaven’s representatives. You have responsibilities, and as you fulfill your responsibilities on earth, heaven will always support you.”

Binding and Loosing in Context

This interpretation fits well within the immediate context as well as the wider context of the rest of the New Testament.

In regard to the immediate context, we note that directly after His statement about binding and loosing, Jesus said: “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven” (Matt. 18:19; italics).

There again is the theme of “what you do on earth will be supported in heaven.” We on earth are authorized and responsible to pray. When we do, heaven will respond. Jesus’ words, “Again I say…” seem to indicate He is expanding upon His prior statement about binding and loosing.

Jesus’ final statement in this passage, “For where two or three have gathered together in My name, there I am in their midst,” also supports the “heaven will back you up as you act” theme. First believers must gather; then Jesus will be in their midst.

The Church Has Responsibilities

The general idea conveyed in the passage is that the church has responsibility. The church has a responsibility to determine who should, and who should not be accepted as a member. It has the responsibility to pray. It has responsibility to gather together. The church should never have an attitude of “whatever will be, will be,” or think that God’s will is automatically done regardless of what we do. No, we have God-given responsibility. When we do what God has told us to do, He will support us.

As we consider the wider context of all the New Testament, we find this interpretation abundantly supported. We find the church fulfilling certain responsibilities and heaven backing her up. We find the Christians gathering, and then Jesus being in their midst by His Holy Spirit. We find them not accepting everything that happens as God’s will, agreeing in prayer together, and God answering their prayer. We find them disciplining those within the church, not waiting for God to do what He has told them to do. In fact, Paul once wrote concerning the discipline of a church member in Corinth,

I wrote you in my letter not to associate with immoral people; I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters; for then you would have to go out of the world. But actually, I wrote to you not to associate with any so-called brother if he should be an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one. For what have I to do with judging outsiders? Do you not judge those who are within the church? But those who are outside, God judges. Remove the wicked man from among yourselves (1 Cor. 5:9-13, emphasis added).

Notice Paul indicated it was the church’s responsibility to excommunicate a false brother, not God’s.

As we consider both of the passages that mention binding and loosing, and if we assume that in both, the meaning of the binding and loosing _expression is the same, then it seems the best interpretation for what Jesus meant is the less strict one: “You are My ambassadors, My authorized representatives. Do your job, and heaven will support you.”

Even if you totally disagree with my interpretation of the passages in consideration, you are going to be hard pressed to present a sound, scriptural argument that Jesus was speaking about binding evil spirits over cities!13

God’s Divine Plan Includes Satan

Satan and his angels are a rebel army, but not an army that is beyond God’s control. This rebel army was created by God, (although they were not rebellious when first created). Paul wrote:

For by Him [Christ] all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created by Him and for Him (Col. 1:16, emphasis added).

Jesus created every angelic spirit of every rank, including Satan. Did He know that some would rebel? Of course He did. God is all-knowing. Then why did He create them? Because He would use those rebel spirits to help fulfill His plan. If He had no purpose for them, He would simply have incarcerated them, as we are told He has already done with some rebellious angels (see 2 Pet. 2:4) and as He will one day do with Satan (see Rev. 20:2).

My point is that God has reasons for allowing Satan and every evil spirit to operate upon the earth. If He didn’t, they would be completely out of commission. What are God’s reasons for allowing Satan to operate upon the earth? I don’t think anyone understands every reason, yet God has revealed some of the reasons in His Word.

First, God allows Satan to operate limitedly on the earth to fulfill His plan to test humans. Satan serves as the alternate choice for humanity’s allegiance. Whether they realize it or not, people are in subjection either to God or Satan. God permitted Satan to tempt Adam and Eve, two people who possessed God-given free wills, in order to test them. All those with free wills must be tested to reveal what is in their hearts, either obedience or disobedience.14

Second, God allows Satan to operate limitedly on the earth as an agent of His wrath upon evildoers. I have already proven this in a previous chapter by several specific cases in Scripture when God brought judgment upon deserving people through evil spirits. Just the fact that God has allowed Satan to rule over the unsaved people of the world is an indication of His wrath upon them. God judges groups of evil people by allowing wicked humans to rule over them, and also by allowing wicked spiritual beings to rule over them, making their lives all the more miserable.

Third, God allows Satan to operate limitedly on the earth to glorify Himself. “The Son of God appeared for this purpose, that He might destroy the works of the devil” (1 John 3:8). Every time God destroys one of Satan’s works, it glorifies His power and wisdom.

Presently, it is God’s will that Satan and evil spirits operate upon the earth. This is not to say that God wants anyone to remain under Satan’s dominion or be oppressed by evil spirits. He wants them all to be saved and be free. But as long as there are people who are in rebellion against Him, God will continue to use Satan and evil spirits to fulfill His plans. For this reason, it is foolish to think that we can bind territorial spirits from operating on the earth.

Jesus is the Head Over Principalities and Powers

As Christians, our scriptural responsibility to deal with Satan and evil spirits is two-fold: to resist them in our own lives (Jas. 4:7), and to cast them out of others who want to be delivered (Mark 16:17). Any Christian who has experience in casting demons out of other people knows that, as a general rule, unless the demonized person wants to be delivered, he will be unable to cast the demon out.15 God honors every person’s free will, and if a person wants to yield to evil spirits, God won’t stop him.

This is yet another reason why we can’t pull down territorial spirits over geographic areas. Those evil spirits are there holding people in bondage because that is what those people have chosen. Through proclaiming the gospel to them, we offer them a choice. If they make the right choice, it will result in their freedom from Satan and evil spirits. But if they make the wrong choice, choosing not to repent, God will allow Satan to hold them captive.

Jesus is spoken of in Scripture as being “the head over all rule and authority” (Col. 2:10). Although the Greek words for rule (arche) and authority (exousia) are sometimes used in describing human political leaders, they are also used in the New Testament as titles for demonic spiritual rulers. The classic passage about the Christians struggle against rulers (arche) and powers (exousia) in Ephesians 6:12 is one example.

When we read contextually what Paul wrote about Jesus being the head over all rule and authority in Colossians 2:10, it seems clear that he is speaking of spiritual powers. For example, in the same passage just four verses later, Paul writes of Jesus, “When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him” (Col. 2:15).

If Jesus is the head of the spiritual rulers and authorities, then He is sovereign over them. This is a wonderful revelation to Christians living in pagan, animistic cultures, who spent their former lives worshipping idols in fear of the evil spirits whom they knew ruled over them. To those of us living in “enlightened” cultures, where it is thought that evil spirits do not actually exist, the revelation of Christ’s headship over spiritual rulers and authorities is not so exciting. But it should be, once we discover that we, just like those in more primitive societies, were living in captivity to evil spirits.

The Only Way of Escape

The only way to escape the captivity of evil spirits is to repent and believe the gospel. That is the escape God has provided. No one can bind the demonic forces over a city and set you free or set you partially free. Until a person repents and believes the gospel, He is abiding in God’s wrath (see John 3:36), which includes being held by demonic powers.

That is why there are no measurable changes in the cities where the big spiritual warfare conferences and sessions have taken place, because nothing has happened that has really affected the demonic hierarchies that rule in those areas. Christians can scream at principalities and powers all day and night; they can attempt to torment the devil by so-called “warring tongues”; they can say “I bind you evil spirits over this city” a million times; they can even do all these things up in airplanes and on the top floors of skyscrapers (as some actually do); and the only way the evil spirits will be affected is that they will get a good laugh at the foolish Christians.

This is a good place to conclude this chapter and prepare to launch into examining the next myth, the myth that we can open the door for effective evangelism by doing spiritual warfare against territorial spirits.

Myth #5: “We can pull down demonic strongholds in the atmosphere through spiritual warfare.”

No, we can’t. God created them and allows them to remain there, and they will be there until it no longer suits His divine purposes. God could do away with all of them right now if He desired. There is no example of anyone pulling down any territorial spirits in the New Testament; neither are there any instructions found there for Christians to do so.

Footnotes

13. One final question that could be asked about that particular interpretation is this: If Jesus meant that we are to bind evil spirits, did He also mean that sometimes we should loose evil spirits? If not, then what are we supposed to loose? Some might claim we should loose God’s power, or loose His angels, or loose His protection, and so on, as some Christians often attempt to do. But where in the New Testament can we find anyone doing such things?

14. This concept is discussed much more thoroughly in my book, God’s Tests.

15. The exception to this rule would be in cases of people who are so controlled by demons that they have no way of communicating their desire for freedom. In those cases, special gifts of the Spirit would be necessary to bring deliverance, and gifts of the Spirit operate as the Spirit wills.

 

Myth #4

"Satan, as 'the god of this world' has control over everything on the earth, including human governments, natural disasters, and the weather."

Satan is spoken of in Scripture as being “the god of this world” by the apostle Paul (2 Cor. 4:4) and “the ruler of this world” by Jesus (Jn. 12:31; 14:30; 16:11). Based upon these titles for Satan, many have assumed that Satan has total control over the earth. Although the previous chapter contains enough scriptures to expose the error of this particular myth, it will do us well to study even further so that we can have a full understanding of just how limited Satan’s power really is.

Before we begin, however, it would be helpful to interject some basic information about interpreting the Bible, because flawed interpretation is the most common reason for false belief.

One of the most fundamental rules for interpreting the Bible (or interpreting any other book) is this: Read contextually. That is, we must not wrench isolated scriptures from the Bible to formulate our theology, but should read every sentence within the context of its surrounding sentences, paragraphs, chapters, and books. Let me offer you an obvious example of a violation of this rule.

I once heard a preacher give a sermon on the Christians’ need to be “baptized in fire.” He began his sermon by reading the words of John the Baptist from Matthew 3:11: “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire.”

Based upon this one verse, he built a sermon. I remember him saying, “Just because you are baptized in the Holy Spirit, that is not enough! Jesus also wants to baptize you in fire, just like John the Baptist proclaimed!” He went on to explain that, once we had been “baptized in fire,” we would be full of zeal to work for the Lord. Finally he had an altar call for people who wanted to be baptized in fire.

Unfortunately, that particular preacher had made the classic mistake of taking a scripture out of its context.

What did John the Baptist mean when he said that Jesus would baptize with fire? To find the answer, all we need to do is read the two verses before that verse, and one verse after it. Let’s begin with the two preceding verses. There John said:

“And do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you, that God is able from these stones to raise up children to Abraham. And the axe is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire” (Matt. 3:9-10, emphasis added).

We first learn that at least part of John’s audience that day consisted of Jews who thought their salvation was based upon their lineage. Thus, John’s sermon was evangelistic.

We also learn that John was warning that unsaved people are in danger of being cast into the fire. It would seem reasonable to conclude that “the fire” of which John spoke in verse 10 is the same fire of which he spoke in verse 11.

This fact becomes even more clear when we read verse 12:

“And His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire” (Matt. 3:12, emphasis added).

In both verses 10 and 12, the fire of which John was speaking was the fire of hell. In verse 12, he metaphorically states that Jesus will divide people into two groups—wheat, which He will “gather into the barn,” and chaff, which He will burn up “with unquenchable fire.”

In light of the surrounding verses, John must mean in verse 11 that Jesus will baptize people either with the Holy Spirit, if they are believers, or with fire, if they are unbelievers. Since that is the case, no one should be preaching to Christians that they need to be baptized in fire!

Moving beyond the immediate context of these verses, we should also look to the rest of the New Testament. Can we find an example in the book of Acts where Christians are said to have been “baptized in fire”? No. Can we find an exhortation or any instruction in the epistles for Christians to be “baptized in fire”? No. Therefore, it is very safe to conclude that no Christian should be seeking a baptism in fire.

Back to “the god of this World”

I’m sure you see how vital it is that we interpret scriptures contextually. We must be cautious therefore, that our entire understanding of Satan is not built upon only three scriptures that refer to him as god, or ruler, of the world.

As we examine more of Scripture, we discover that not only did Jesus refer to Satan as “ruler of this world,” but He also referred to His heavenly Father as “Lord of heaven and earth” (Matt. 11:25; Luke 10:21, emphasis added). Additionally, not only did the apostle Paul refer to Satan as “the god of this world,” but he, like Jesus, referred to God as “Lord of heaven and earth” (Acts 17:24, emphasis added). This proves to us that neither Jesus or Paul would want us to think that Satan has complete control over the earth. Satan’s authority must be limited.

A very important distinction between these contrasting scriptures is to be found in the words world and earth. Although we often use these two words synonymously in the English language, in the original Greek the two are usually not the same. Once we understand how they differ, our understanding of God and Satan’s authority on the earth increases dramatically.

Jesus referred to God the Father as Lord of the earth. The word translated earth is the Greek word ge. It refers to the physical planet upon which we live, and from it our word geography is derived.

Contrariwise, Jesus said that Satan is the god of this world. The Greek word for world here is kosmos, and it refers primarily to order or arrangement. It speaks of people rather than of the physical planet itself. That is why we often speak of Satan as the “god of this world’s system.”

Presently, God does not have complete control over the world, because He does not have complete control over all the people of the world. The reason for this is that He has given all people a choice as to who will be their master, and many have chosen to give their allegiance to Satan. Humanity’s free will, of course, is a part of God’s plan.

Paul used a different word for world, the Greek word aion, when he wrote of the god of this world. Aion can and often is translated as age, that is, a marked period of time. Satan is the god of this present age.

What does all this mean? The earth is the physical planet upon which we live. The world speaks of the people who presently live upon the earth, and more specifically, those who are not serving Jesus. They are serving Satan, and are caught up in his perverted, sinful system. We, as Christians, are said to be “in the world” but not “of the world” (John 17:11,14). We live among the citizens of the kingdom of darkness, but we are actually in the kingdom of light, the kingdom of God.

So now we have our answer. To put it simply: God is sovereignly in control of the entire earth. Satan, by God’s permission, only has control of the “world’s system,” which is control over those who are citizens of his dark kingdom. For this reason, the apostle John wrote that the “whole world (not the whole earth) lies in the power of the evil one” (1 Jn. 5:19).

This is not to say that God has no authority over the world, or the world’s system, or the people of the world. He is, as Daniel stated, “ruler over the realm of mankind, and bestows it on whomever He wishes” (Dan. 4:25). He still can exalt or humble any person He desires. However, as supreme “ruler over the realm of mankind,” He has sovereignly permitted Satan to rule over the portion of mankind that is in rebellion against Him.

Satan’s Offer Considered

This distinction between the earth and the world is also helpful in understanding Jesus’ temptation in the wilderness. There Satan showed Jesus “all the kingdoms of the world in a moment’s time.” As I explained in the previous chapter, Satan could not have been offering Jesus a political position over earthly human governments, what we might call a president or premier. Satan is not the one who exalts and humbles earthly human rulers—God is. (This will be further proven later in this chapter.)

Rather, Satan must have shown Jesus all the sub-kingdoms of his world-wide kingdom of darkness. He showed Jesus the hierarchy of evil spirits who, in their respective territories, reign over the kingdom of darkness, as well as the rebel humans who are their subjects. Satan offered Jesus control over his domain—if Jesus would join Satan’s rebellion against God. Jesus would then have become second-in-command over the kingdom of darkness.

This was designed by Satan as a temptation for power; then Jesus would have had control over every principality, power, world force of this darkness, spiritual force of wickedness in the heavenly places (see Eph. 6:12), and every unsaved human. (This is, of course, all predicated upon the assumption that Satan was telling the truth.)

In summary, God has sovereign control and ownership of the earth and the world (see Psalm 24:1), but He has permitted Satan to have authority over “the world”—which consists of evil spirits and rebel human beings. This is what Jesus and Paul meant when they described Satan as the god or ruler of this world. Whether unsaved people realize it or not, their god is Satan. They believe his lies and serve him.

God’s Control Over Earthly, Human Governments

The sacred cow we are trying to shoot in this chapter is the idea that Satan, as “ruler of this world” has control over everything on the earth, including human governments, natural disasters, and the weather. As we have more precisely defined Satan’s title of “god of this world,” however, we can see that Satan does not possess absolute control. Let’s establish even more specifically the limits of Satan’s authority by first examining scriptures that affirm God’s authority over earthly, human governments. Satan has some authority in human governments only because he has some authority over unsaved people, and governments are often controlled by unsaved people. But ultimately, God is sovereign over human governments, and Satan can only manipulate them to the degree that God allows.

We have already examined, in the previous chapter, Daniel’s statement to King Nebuchadnezzar, but because it is so illuminating, let us briefly consider it once more.

Great King Nebuchadnezzar was lifted up in pride because of his power and accomplishments, and so God decreed that he would be brought down to a low estate in order that he might learn that “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes, and sets over it the lowliest of men” (Dan. 4:17). Obviously God deserved the credit for Nebuchadnezzar’s rise to political greatness. This is true of every earthly leader. The apostle Paul, speaking of earthly rulers, declared that “there is no authority except from God, and those which exist are established by God” (Rom. 13:1).

God is the original and supreme authority of the entire universe. If anyone has any authority, it can only be because God delegated some of His or permitted someone to have some.

But what about evil rulers? Did Paul mean that even they are established by God? Yes he did. Earlier in the same letter, Paul wrote, “For the Scripture says to Pharaoh, ‘For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed throughout the whole earth'” (Rom. 9:17). God exalted hard-hearted Pharaoh for the purpose of glorifying Himself. God would show forth His great power though His delivering miracles—an opportunity afforded by a stubborn man whom He exalted.

Is this fact not also apparent in Jesus’ conversation with Pilate? Amazed that Jesus would not answer his questions, Pilate said to Jesus, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” (John 19:10).

Jesus replied, “You would have no authority over Me, unless it had been given you from above” (John 19:11, emphasis added). Knowing Pilate’s cowardly character, God had exalted him in order that His preordained plan for Jesus to die on the cross would be consummated.

Just a cursory reading of the Old Testament books of history reveals that God sometimes uses evil human rulers as agents of His wrath upon deserving people. Nebuchadnezzar was used by God to bring God’s judgment upon many Old Testament nations.

God Lifts Up and Brings Down

Consider also these three scriptures:

For not from the east, nor from the west, nor from the desert comes exaltation; but God is the Judge; He puts down one, and exalts another (Ps. 75:6-7, emphasis added).

Daniel answered and said, “Let the name of God be blessed forever and ever, for wisdom and power belong to Him. And it is He who changes the times and the epochs; He removes kings and establishes kings; He gives wisdom to wise men, and knowledge to men of understanding” (Dan. 2:20-21, emphasis added).

“He [God] has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart. He has brought down rulers from their thrones, and has exalted those who were humble” (Luke 1:51-52, emphasis added).

There are numerous examples of rulers whom God exalted or brought down in the Bible. In the New Testament, we read of Herod, who failed to give glory to God when some of his subjects cried out before him, “The voice of a god and not of a man!” (Acts 12:22).

The result? “And immediately an angel of the Lord struck him…and he was eaten by worms and died” (Acts 12:23).

Keep in mind that Herod was definitely a citizen of Satan’s kingdom, but he was not out of God’s jurisdiction. Obviously, God could bring down any present earthly leader if He desired.7

God’s Personal Testimony

Finally, let us read what God Himself once said through the prophet Jeremiah in regard to His sovereignty over earthly, human kingdoms.

“Can I not, O house of Israel, deal with you as this potter does?” declares the Lord. “Behold, like the clay in the potter’s hand, so are you in My hand, O house of Israel. At one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy it; if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it. Or at another moment I might speak concerning a nation or concerning a kingdom to build up or to plant it; if it does evil in My sight by not obeying My voice, then I will think better of the good with which I had promised to bless it” (Jer. 18:6-10).

Can you see that there is no way that Satan, when he tempted Jesus in the wilderness, could have been legitimately offering Jesus rule over earthly, human, political kingdoms? If he was telling the truth (as he sometimes does), then all he could have been offering Jesus was control over his kingdom of darkness.

But does Satan have influence in human governments? Yes, but only because he is the spiritual lord of unsaved people, and unsaved people are involved in human governments. Yet he only has as much influence as God permits him to have, and God can foil any of Satan’s schemes any time He desires. The apostle John wrote of Jesus as being “the ruler of the kings of the earth” (Rev. 1:5).

Does Satan Cause Natural Disasters and Adverse Weather?

Because Satan is “the god of this world,” many have also assumed that he controls the weather and is the one who causes all natural disasters, such as droughts, floods, hurricanes, earthquakes and so on. But is this what Scripture teaches us? Again, we must be careful that we don’t base our entire theology of Satan upon one scripture which says that “the thief comes only to steal, and kill, and destroy” (Jn. 10:10). How often I have heard people quote this verse as proof that anything that steals, kills, or destroys is from Satan. When we examine more of the Bible, however, we learn that God Himself sometimes kills and destroys. Consider these three examples out of many possible examples:

There is only one Lawgiver and Judge, the One who is able to save and to destroy… (James 4:12, emphasis added).

But I will warn you whom to fear: fear the One who after He has killed has authority to cast into hell; yes, I tell you, fear Him! (Luke 12:5, emphasis added.)

“And do not fear those who kill the body, but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell” (Matt. 10:28, emphasis added).

You can see that if we say that everything that involves killing or destroying is the work of Satan, we are mistaken. There are scores of examples of God killing and destroying in the Bible.

We should ask ourselves, When Jesus spoke of the thief who comes to kill, steal, and destroy, was He actually speaking about the devil? Again, all we need to do is read His statement contextually. One verse prior to His statement about the thief coming to kill, steal, and destroy, Jesus said, “All who came before Me are thieves and robbers, but the sheep did not hear them” (Jn. 10:8). When we read Jesus’ entire discourse in John 10:1-15 stating He is the good Shepherd, it becomes even more obvious that His terms thief and thieves are references to false teachers and religious leaders.8

Various Views of Adverse Weather and Natural Disasters

When a hurricane or earthquake strikes, it raises a theological question in the minds of people who believe in God: “Who is causing this?” There are only two possibilities for Bible-believing Christians: Either God or Satan causes them.

Some may object: “Oh no! God is not to blame! People are to blame. God is judging them for their sins.”

I agree whole-heartedly. If God is causing hurricanes and earthquakes because of His judgment upon sin, then certainly we can lay the blame on rebel humans rather than on God, but still, God bears responsibility, as the natural disasters would not occur without His decree.

Or, if it is true that God allows Satan to send hurricanes and earthquakes to bring His judgment upon sinners, then we could say that Satan causes them, but still, God bears responsibility. The reason is because He is the one who permitted Satan to cause the destruction and because those disasters occur as a result of His reaction to sin.

Some say that neither God nor Satan are responsible for hurricanes and earthquakes, but that they are simply a “natural phenomena in our fallen world of sin.” In a vague way, they are also attempting to lay the blame on humankind for natural disasters, but still missing the point. This explanation does not take God out of the picture. If hurricanes are simply a “natural phenomena in our fallen world of sin,” who decided that they would be? Obviously hurricanes are not man-made. That is, hurricanes don’t develop whenever a certain volume of lies are spoken into the atmosphere. Earthquakes don’t occur when a certain number of people commit adultery.

No, if there is a relationship between hurricanes and sin, then God is involved, because hurricanes are a manifestation of His judgment upon sin. Even if they occur randomly, it would have to be God who decreed that they would occur randomly, and thus He is involved.

Even if there is no relationship between sin and natural disasters, and God goofed when He designed the world, so that there are faults in the earth’s crust that sometimes shift and weather systems that occasionally go berserk, still God would bear responsibility for earthquakes and hurricanes as He is the Creator, and His mistakes harm people.

No, Virginia, There is No “Mother Nature”

So we have only two possible answers for the question of natural disasters. Either God or Satan is responsible. Before we look at specific scriptures to determine which answer is correct, let’s think further about those two possible answers.

If Satan is the one who causes natural disasters, then either God can or cannot stop Satan. If God can stop Satan from causing natural disasters but doesn’t, then He again bears some responsibility. The disaster never would have occurred without His permission.

And now on the other side. Let’s assume, for a moment, that God can’t stop Satan, but He would like to. Is that really a possibility?

If God can’t stop Satan from causing a natural disaster, then either Satan is more powerful than God, or Satan is smarter than God. This is, in effect, what adherents to the “Satan gained control over the world at Adam’s fall” theory are saying. They claim that Satan has a legal right to do whatever he pleases on the earth because he stole Adam’s lease. Now, supposedly, God would like to stop Satan but can’t because He must honor Adam’s lease which Satan now possesses. In other words, God was too stupid to foresee what would happen at the fall, but Satan, being more intelligent than God, has now gained power that God wishes he didn’t have. Personally, I’m not about to say that Satan is more wise than God.

Hopefully, in the previous chapter, you have come to realize that the “Satan-Gained” theory is an unscriptural idea. If it were true, we would want to know why Satan doesn’t cause more earthquakes and hurricanes than he presently does, and why he doesn’t target large populations of Christians. (If you say “because God won’t let him target populations of Christians,” then you’ve just admitted that Satan cannot operate without God’s permission.)

When we narrow it down specifically, the only two possible answers to our question are these: Either (1) God causes earthquakes and hurricanes or (2) Satan does with God’s permission. There is no possibility that Satan causes them without God’s permission, because that would be tantamount to saying that Satan is more powerful or more intelligent than God.

Can you see that regardless of which answer is correct, God is the one who is ultimately responsible? When people say, “God didn’t send that hurricane—Satan did with God’s permission,” they are not totally letting God “off the hook” as they might hope. If God could have stopped Satan from causing the hurricane, regardless of whether He wanted to or not, then He bears responsibility. Rebel humans may be the ones to blame because of their sin (if the hurricane was sent by God or permitted by God as judgment), but still, it is foolish to say that God is in no way involved or responsible.

Scripture’s Testimony

What, specifically, does Scripture say about “natural disasters”? Does the Bible say that God or the devil causes them? Let’s look at earthquakes first because the Bible speaks of many.

According to Scripture, earthquakes might occur due to God’s judgment upon deserving sinners. We read in Jeremiah: “At His [God’s] wrath the earth quakes, and the nations cannot endure His indignation” (Jer. 10:10, emphasis added).

Isaiah warns,

From the Lord of hosts you will be punished with thunder and earthquake and loud noise, with whirlwind and tempest and the flame of a consuming fire (Is. 29:6, emphasis added).

In this passage God is given the credit for the earthquake. Perhaps it occurred because God allowed Satan to cause it, but certainly no Christian, after reading this, could say that Satan, acting independently of God, sent this particular earthquake! If an earthquake is a manifestation of God’s judgment, then God was involved.

You may recall that during the days of Moses, the earth opened up and swallowed Korah and his rebellious followers (see Num. 16:23-34). This was clearly an act of God’s judgment. Other examples of God’s judgment by earthquakes can be found in Ezek. 38:19; Ps. 18:7; 77:18; Hag. 2:6; Luke 21:11; Rev. 6:12; 8:5; 11:13; 16:18.

Some earthquakes that are recorded in Scripture are not necessarily acts of God’s judgment, but nevertheless, were caused by God. For example, according to the gospel of Matthew, there was an earthquake when Jesus died (Matt. 27:51,54), and one when He was resurrected (Matt. 28:2). Did Satan cause those?

When Paul and Silas were singing praises to God at midnight in a Philippian jail, “suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened, and everyone’s chains were unfastened” (Acts 16:26, emphasis added). Did Satan cause that earthquake? I don’t think so. Even the jailer was saved after he witnessed God’s power. And that is not the only God-caused earthquake in the book of Acts (see Acts 4:31).

I recently read of some well-meaning Christians who, upon hearing of a prediction of an earthquake in a certain area, traveled to the site to do “spiritual warfare” against the devil. Can you see the error in their assumption? It would have been scriptural for them to pray to God for His mercy upon the people who lived in that area. And if they had done that, there would have been no need to waste their time and money traveling to the potential earthquake site—they could have prayed to God right where they lived. But to battle the devil in order to stop an earthquake is unscriptural.

How About Hurricanes?

The word hurricane is not found in Scripture, but we can definitely find some examples of strong winds there. For example:

Those who go down to the sea in ships, who do business on great waters; they have seen the works of the Lord, and His wonders in the deep. For He spoke and raised up a stormy wind, which lifted up the waves of the sea (Ps. 107:23-25, emphasis added).

And the Lord hurled a great wind on the sea and there was a great storm on the sea so that the ship was about to break up (Jonah 1:4, emphasis added).

After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, so that no wind should blow on the earth or on the sea or on any tree (Rev. 7:1).

Obviously, God can start winds and stop them. Other scriptures which prove that God is in control of the wind are: Gen. 8:11; Ex. 10:13,19; 14:21; 15:10; Num. 11:31; Ps. 48:7; 78:76; 135:7; 147:18; 148:8; Is. 11:15; 27:8; Jer. 10:13; 51:16; Ezek. 13:11,13; Amos 4:9,13; Jonah 4:8; Hag. 2:17. In many of these examples, God used the wind as a means of judgment.

In all the Bible, there is only one scripture that gives Satan credit for sending a wind. It was during Job’s trials, when a messenger reported to him: “A great wind came from across the wilderness and struck the four corners of the house, and it fell on the young people and they died” (Job 1:19).

We know from reading the first chapter of the book of Job that it was Satan who caused Job’s misfortunes. We must not forget, however, that Satan could do nothing to harm Job or his children without God’s permission. So, again, we see that God is sovereign over the wind.

The Gale on Galilee

What about the “fierce gale” that assailed Jesus and His disciples when they were once boating across the Sea of Galilee? Surely it must have been Satan who caused that storm, as God would never send a wind that would capsize a boat that contained His own Son. “A kingdom divided against itself will fall,” and so why would God ever send a wind that could potentially harm Jesus and the twelve disciples?

These are good arguments, but let us stop and think for a moment. If God didn’t send the storm and Satan did, then we still must admit that God allowed Satan to send it. So the same question must still be answered: Why would God allow Satan to send a storm that might potentially harm Jesus and the twelve?

Is there an answer? Perhaps God was teaching the disciples something about faith. Perhaps He was testing them. Perhaps He was testing Jesus, who had to be “tempted in all things as we are, yet without sin” (Heb. 4:15). To be fully tested, Jesus had to have an opportunity to be tempted to fear. Perhaps God wanted to glorify Jesus. Perhaps He wanted to do all of the above.

God led the children of Israel to the edge of the Red Sea knowing full well they were trapped by Pharaoh’s advancing army. But wasn’t God delivering the Israelites? Then was He not working against Himself by leading them to a place where they would be massacred? Is this not an example of a “kingdom divided against itself”?

No, because God had no intention of letting the Israelites be massacred. And He had no intention, in either sending or allowing Satan to cause a gale on the Sea of Galilee, of letting Jesus and the twelve be drowned.9

Regardless, the Bible doesn’t say that Satan sent that gale on the Sea of Galilee, and it doesn’t say God did either. Some say it had to be Satan because Jesus rebuked it. Perhaps, but that is not a water-tight argument. Jesus didn’t rebuke God—He rebuked the wind. God the Father could have done the same thing. That is, He could have stirred up the wind with a word, and then calmed it by rebuking it. Just because Jesus rebuked the gale is no proof that Satan caused it.

Again, we shouldn’t base our entire theology on one verse that really proves nothing. I have already made reference to scores of scriptures that prove God is sovereignly in control of the wind, and He is most often given credit for sending it. My main point is that Satan, even though he is “god of this world,” definitely does not have independent control over the wind or the right to cause a hurricane anytime or anywhere he desires.

Therefore, when hurricanes occur, we should not view it as something that is beyond God’s control, something He would like to stop but can’t. Jesus’ rebuke of the gale on the Sea of Galilee should be proof enough that God can stop a hurricane if He desires.

And if God is sending (or allowing) a hurricane, then He must have some reason, and the most intelligent answer why He would send or allow a storm that causes widespread catastrophic devastation is that He is warning and judging disobedient people.

“But Hurricanes Sometimes Harm Christians!”

But what about Christians who are affected by natural disasters? When a hurricane hits, it doesn’t just demolish the homes of non-Christians. Aren’t Christians exempt from God’s wrath due to Jesus’ sacrificial death? Then how can we say that God is the one ultimately behind natural disasters when they might very well harm His own children?

These are indeed difficult questions. We must realize, however, that the answers aren’t any easier if we base them upon the false premise that Satan causes natural disasters. If Satan causes all natural disasters, then why does God allow him to cause things that might harm God’s own children? We still face the same theological problem.

The Bible does state plainly that those who are in Christ are “not destined for wrath” (1 Thes. 5:9). At the same time, the Bible says that “the wrath of God abides on” those who don’t obey Jesus (John 3:36). Yet how can God’s wrath abide upon the unsaved without affecting the saved, when the saved live right among the unsaved? The answer is that, it often can’t, and we should face up to that fact.

In the days of the exodus, all the Israelites were living together in one location, and the plagues which God sent as judgment upon the Egyptians did not harm them (see Ex. 8:22-23; 9:3-7; 24-26; 12:23). But with us, we live and work side-by-side with the “Egyptians.” If God is to judge them by means of a natural disaster, then how are we to escape?

Escape is definitely the key word in understanding the answer to this question. Although Noah escaped God’s full wrath when God flooded the earth, he still was adversely affected, as he had to labor to build the ark and then had to spend a year on board with a multitude of smelly animals. (Incidentally, both Old and New Testaments give God the credit for the flood of Noah, not Satan; see Gen. 6:17; 2 Pet. 2:5).

Lot escaped with his life when God’s judgment fell upon Sodom and Gomorrah, but he still lost everything he had in the destruction of the fire and brimstone. God’s judgment upon wicked people affected a righteous man.

Years in advance, Jesus had forewarned the believers in Jerusalem to flee when they saw their city surrounded by armies, because those would be “days of vengeance” (Luke 21:22-23)—clearly indicating God’s wrathful purpose for allowing the Roman siege of Jerusalem in 70 A.D. Praise God that the Christians who heeded Christ’s warning escaped with their lives, but they still lost what they had to leave behind in Jerusalem.

In all three of the above examples, we see that God’s people may very well suffer to some degree when God’s judgment falls upon the wicked. We cannot, therefore, jump to the conclusion that God is not responsible for natural disasters because they sometimes affect Christians.

But What About Babies and Children Who Suffer?

A similar argument that is used to prove that God is not in any way responsible for natural disasters is that children and babies are often affected adversely. But, again, that argument does not hold water according to the Bible. For example, when God flooded the earth in Noah’s day, babies and children were drowned. That is just one of numerous biblical examples when God’s judgment upon wicked people resulted in the deaths of children.

But what alternative does God have when He judges evil people who also happen to be parents? Would it have been better for Joshua and the Israelites, rather than kill every man, woman, and child in the promised land as God commanded, to have spared the children and then raised them themselves? How would those children have reacted to being raised by the people who killed their parents? And at what age would the division be between those killed and those spared? You can see that if God destroys an entire wicked population of adults, such as He did in Sodom and Gomorrah, the children and babies are going to suffer—regardless of whether they live or die. The best alternative of those two terrible alternatives is that the children die. I’m convinced that any children under the so-called “age of accountability” would be immediately with the Lord at their deaths and be comforted and well taken care of in heaven.

We need to face up to the fact that it is impossible to punish parents without affecting their children. For example, when a father commits a crime and ends up in jail for five years, it affects his children. When that happens, as it does all the time, no one accuses the government of being unfair or cruel. No, the government is only fulfilling its duty to protect society from evildoers. The person to blame for the child’s suffering is the father who broke the law.

By the same token, when the moral Judge of the universe judges a parent and that judgment adversely affects his children, God is not the one to blame. In reality, the sinful acts of parents are exposed as even more sinful, as they know full well that because of their own sins, their own innocent children might very well suffer consequences. When innocent children are harmed in a natural disaster, the evil adults are to blame. My main point is that we cannot conclude that God is not responsible for natural disasters because those disasters affect children.

What Then Shall We Do?

We live in a world that is cursed by God, a world that is experiencing the wrath of God all the time. Paul wrote that “the wrath of God is revealed [not “going to be revealed”] from heaven against all ungodliness and unrighteousness of men” (Rom. 1:18). As those who are living among an evil, God-cursed world, we cannot completely escape the effects of God’s wrath upon it, even though that wrath is not aimed specifically at us.

Knowing this, what should we do? First, we should trust God. Jeremiah wrote:

Blessed is the man who trusts in the Lord and whose trust is the Lord. For he will be like a tree planted by the water, that extends its roots by a stream and will not fear when the heat comes; but its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit (Jer. 17:7-8).

Notice Jeremiah did not say that the man who trusts in the Lord will never be faced with a drought. No, when the heat and the famine come, the man who trusts in the Lord is like a tree that extends its roots by a stream. He has another source of supply, even while the world languishes around him. The story of Elisha being fed by ravens during the famine in Israel comes to mind as an example (see 1 Kings 17:1-6). David wrote of the righteous, “In the days of famine they will have abundance” (Ps. 37:19).

But aren’t famines caused by the devil? No, not according to Scripture. God always takes the responsibility, and famine is often spoken of as a consequence of His wrath upon deserving people. For example:

Therefore, thus says the Lord of hosts, “Behold, I am about to punish them! The young men will die by the sword, their sons and daughters will die by famine” (Jer. 11:22, emphasis added).

Thus says the Lord of hosts, “Behold, I am sending upon them the sword, famine, and pestilence, and I will make them like split-open figs that cannot be eaten due to rottenness” (Jer. 29:17)

“Son of man, if a country sins against Me by committing unfaithfulness, and I stretch out My hand against it, destroy its supply of bread, send famine against it, and cut off from it both man and beast…” (Ezek. 14:13, emphasis added).

“You look for much, but behold, it comes to little; when you bring it home, I blow it away. Why?” declares the Lord of hosts, “Because of My house which lies desolate, while each of you runs to his own house. Therefore, because of you the sky has withheld its dew, and the earth has withheld its produce. And I called for a drought on the land, on the mountains, on the grain, on the new wine, on the oil, on what the ground produces, on men, on cattle, and on all the labor of your hands” (Hag. 1:9-11, emphasis added).

In the fourth example above, we read that the Israelites were given the blame for the drought because of their sin, but still, God claimed responsibility for sending it. For additional references to God causing famine, see Deut. 32:23-24; 2 Sam. 21:1; 24:12-13; 2 Kin. 8:1; Ps. 105:16; Is. 14:30; Jer. 14:12,15-16; 16:3-4; 24:10; 27:8; 34:17; 42:17; 44:12-13; Ezek. 5:12,16-17; 6:12; 12:16; 14:21; 36:29; Rev. 6:8; 18:8). Jesus Himself said that God “sends rain on the righteous and the unrighteous” (Matt. 5:45). God controls the rain.

If God sends a famine upon evil people, and we happen to live among those evil people, then we should trust that He will provide for our needs. Paul affirmed that famine cannot separate us from the love of Christ!: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” (Rom. 8:35, emphasis added). Notice Paul did not say that Christians will never be faced with a famine, but rather implied that they might, even though he, as a student of the Scriptures, knew that famines can be sent by God to judge the wicked.

Obey and Insure

Second, we should be obedient and use godly wisdom to avoid being caught in any of God’s wrath that is aimed at the world. Noah had to build his ark, Lot had to head for the hills, the Jerusalem Christians had to flee from their city; all of these had to obey God in order to avoid getting caught in His judgment upon the wicked.

If I lived in a hurricane zone, I’d make sure I had hurricane insurance. If I lived near a fault in the earth I’d either move or have earthquake insurance. And I’d pray. Every Christian should pray and remain sensitive to the One whom Jesus promised would “disclose to you what is to come” (John 16:13) so that he can avoid God’s wrath upon the world.

We read in Acts 11 of the prophet Agabus who warned of an impending famine that could have been potentially disastrous to Christians living in Judea. Consequently, an offering was received by Paul and Barnabas for their relief (see Acts 11:28-30).

Can such things happen today? Certainly, because the Holy Spirit hasn’t changed, nor has God’s love waned. It is unfortunate, however, that some in the body of Christ are not open to such gifts and manifestations of the Holy Spirit, and thus, because they “quench the Spirit” (1 Thes. 5:19) miss out on some of God’s best.

In his autobiography, the late president and founder of the Full Gospel Businessmen, Demos Shakarian, recounts how God spoke through an illiterate boy-prophet to the Christians living in Armenia in the late 1800’s. He warned them of an impending holocaust, and as a result, thousands of Pentecostal Christians who believed in such supernatural manifestations fled the country, including Shakarian’s own grandparents. Shortly thereafter, a Turkish invasion of Armenia resulted in the slaughter of over a million Armenians, including those Christians who refused to heed God’s warning.10

We would be wise to remain open to the Holy Spirit and be obedient to God, or else it is quite possible that we might experience a dose of God’s wrath that He really doesn’t want us to experience. Elisha once instructed a woman: “Arise and go with your household, and sojourn wherever you can sojourn; for the Lord has called for a famine, and it shall even come on the land for seven years” (2 Kin. 8:1). What if that woman hadn’t listened to the prophet?

In the book of Revelation we read an interesting warning to God’s people to come out of “Babylon” lest they be caught in God’s judgment upon her:

And I heard another voice from heaven, saying, “Come out of her [Babylon], my people, that you may not participate in her sins and that you may not receive of her plagues; for her sins have piled up as high as heaven, and God has remembered her iniquities….For this reason in one day her plagues will come, pestilence and mourning and famine, and she will be burned up with fire; for the Lord God who judges her is strong” (Rev. 18:4-5,8, emphasis added).

In summary, God is sovereign over the weather and natural disasters. God has repeatedly proven Himself as Lord over nature in the Bible, from His causing forty days of rain during Noah’s day, to His raining hailstones as well as sending other natural plagues upon Israel’s enemies, to His stirring up the wind against Jonah’s boat, to His rebuking the storm in the Sea of Galilee. He is, as Jesus said, “Lord of heaven and earth” (Matt. 11:25). For additional specific scriptural proof of God’s lordship over nature, see Josh. 10:11; Job 38:22-38; Jer. 5:24; 10:13; 31:35; Ps. 78:45-49; 105:16; 107:33-37; 135:6-7; 147:7-8,15-18; Matt. 5:45; Acts 14:17.

Doesn’t the Original Language Actually Say That God “Permitted” These Things?

A common explanation that is designed to “defend” God’s loving character is that the original language of the Bible has been mistranslated. They would like us to believe that when the Bible states God “sent a famine,” the Hebrew really says that He “permitted a famine” and so on.

Even if this were true, again, it really doesn’t “let God off the hook” as some hope it will. If God permits a famine, then He obviously still bears some responsibility, as it could not have happened without His permission.

We need to wake up to the fact that we don’t need to “let God off the hook.” He is who He is, and He always acts in accordance with His perfect character. The real problem is that too many Christians do not understand God’s character at all, thinking that He is all love and thus is never angered or wrathful. The fact is, however, that God is not only perfect in love, but also in holiness, justice and judgment, which are attributes that stem from His perfect love. The Bible is packed with examples of God’s righteous wrath. In fact, unless we understand that God is wrathful, we cannot comprehend what Jesus did on the cross for us. Jesus paid the penalty for our sins, suffering the wrath of God that we deserved.

Have the many Hebrew and Greek verbs which speak of God’s actions been mistranslated in the Bible? Does the ancient Hebrew or Greek language actually say that God did certain things in the permissive rather than causative sense? Actually, no, and if you ask any Hebrew or Greek language scholars those questions, they will give you the same answer. God unapologetically does what He does, and there is no need for us to try to make Him look better by claiming that He is really not responsible for certain things for which He claims responsibility. Additionally, even in cases when God permits Satan to bring harm to deserving people, God wants us to know that it isn’t the devil who is punishing them, but He Himself. God is the holy one; Satan is the original sinner.

A Few Questions Answered

If God is judging people through famines, floods, and earthquakes, then is it wrong for us, as God’s representatives, to assist and relieve the suffering of those whom God is punishing?

No, absolutely not. We should realize that God loves everyone, including people He judges. As strange as it may seem to our ears, His judgment through natural disasters is actually an indication of His love. How can that be? Through the hardship and difficulties that natural disasters cause, God is warning people whom He loves that He is holy and judgmental, and that there is a consequence for sin. God allows temporal suffering in order to help people wake up to see their need for a Savior—in order that they might escape eternal suffering. That is love!

As long as people are still breathing, God is still showing them undeserved mercy and there is time for them to repent. Through our compassion and assistance, we can demonstrate God’s love for people who are experiencing His temporal wrath, but who can be saved from His eternal wrath. Natural disasters are opportunities to reach out to the world for which Jesus died. I know of a church that won scores of people to Christ as they demonstrated His sacrificial love in practical ways during the aftermath of a hurricane.11

Isn’t reaching people with the gospel the most important thing in this life? When we have an eternal perspective, the suffering of those caught in natural disasters is nothing in comparison to the suffering of those who will spend eternity in hell.

It is a fact the people generally become more receptive to the gospel when they are suffering. There are numerous biblical examples of this phenomena, from the repentance of Israel during the oppression of neighboring nations, to Jesus’ story of the prodigal son. Christians should view natural disasters as times when the harvest is potentially very ripe.

Let’s Tell the Truth

But what should our message be to those picking up the pieces of their lives after a hurricane or earthquake? How shall we answer if they ask for a theological answer to their predicament? We should tell them the truth, the truth found in the Bible, not someone’s theory. Can you see how inconsistent our message sounds when we tell suffering people,

“God did not send this hurricane, because God loves you. He would never send something that would cause so many people to suffer so much. He does, however, want you to repent of your sins and receive Jesus.”

“What will happen to me if I don’t receive Jesus?”

“God will to send you to hell where you and everyone like you will spend an eternity suffering as you burn in a lake of fire.”

Why is it so difficult for us to believe that God would send a hurricane when we believe that He will incarcerate millions of people in hell to suffer forever?

Let’s be honest with what the Bible teaches, and tell people that God is holy and that their sin does have consequences. Let’s tell them that the ferocious roar of the hurricane is but a small sampling of the power that the almighty God possesses, and the fear they felt as their house shook is nothing in comparison to the terror that will grip them in hell. And let’s tell them that even though we all deserve to spend eternity in hell, God so loved the world that He sent Jesus to pay the penalty for our sins on the cross, and through Him, we can be saved from God’s wrath.

“But we shouldn’t scare people about God, should we?” some ask. The answer is found in Scripture: “The fear of the Lord is the beginning of knowledge” (Prov. 1:7). Until people fear God, they really don’t know anything.

I think that many of us have failed miserably in conveying the true gospel to the world around us.12 God’s judgment is falling around us everyday, and we tell people a lie about why such things happen—that it is the devil’s work. And Oh how “the father of lies” loves for Christians to help him spread his lies!

What if People Become Angry With God?

But might not people become angry at God because of their suffering? Perhaps they will, but we gently need to help them see their pride. None have a right to complain at God for His treatment of them, because we all deserve to be in hell right now. Rather than cursing God for their calamity, people should be praising Him for loving them so much to warn them. God has every right to ignore everyone, leaving them to follow their selfish paths to hell. But God loves people and is calling out to them every day. He quietly calls them through the flowering of apple trees, the songs of birds, the majesty of mountains, and the twinkling of a myriad of stars. He calls to them through their consciences, through His body the church, and through His Holy Spirit. But they ignore His call.

Certainly it is not God’s will for people to have to suffer, but when they keep ignoring Him, He loves them enough to use more drastic measures to get their attention so that they won’t spend eternity in hell. Hurricanes, earthquakes, floods, and famines are some of those more drastic measures.

Is God Unfair in His Judgment?

When we look at God and our world from a biblical perspective, then and only then are we thinking rightly. The biblical perspective is that everyone deserves to be in hell right now, but that God is merciful. When suffering people say they deserve better treatment from God, surely He must groan.

Once we understand God’s perspective, we no longer question His fairness. Everyone is receiving much more mercy than he or she deserves. The person whose home has been destroyed in an earthquake has no right to be angry at God. He should be thanking God that he is still alive. Those whose homes are still standing should be twice as thankful for the even greater mercy they’ve been shown.

In keeping with this theme, Jesus once commented on two contemporary calamities. We read in Luke’s gospel:

Now on the same occasion there were some present who reported to Him [Jesus] about the Galileans, whose blood Pilate had mingled with their sacrifices. And He answered and said to them, “Do you suppose that these Galileans were greater sinners than all other Galileans, because they suffered this fate? I tell you, no, but unless you repent, you will all likewise perish. Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them, were worse culprits than all the men who live in Jerusalem? I tell you, no, but unless you repent, you will all likewise perish” (Luke 13:1-5).

The Galileans who died at Pilate’s hand could not say, “God has treated us unfairly by not saving us from Pilate!” No, they were sinners who deserved to die. And, according to Jesus, those Galileans who survived would be wrong to jump to the conclusion that they were less sinful than their murdered neighbors. They had not earned greater favor from God—they had been granted greater mercy.

Christ’s message was clear: “You are all sinners. Sin has consequences. For now, you live because of God’s mercy. So repent before it is too late for you as well.”

Jesus concluded His comments on those tragedies with a parable about God’s mercy:

And He began telling this parable: “A certain man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it, and did not find any. And he said to the vineyard-keeper, ‘Behold, for three years I have come looking for fruit on this fig tree without finding any. Cut it down! Why does it even use up the ground?’ And he answered and said to him, ‘Let it alone, sir, for this year too, until I dig around it and put in fertilizer; and if it bears fruit next year, fine; but if not, cut it down'” (Luke 13:6-9

Here are the justice and mercy of God illustrated. God’s justice cries out, “Cut down the worthless tree!” But His mercy pleads, “No, give it more time to bring forth fruit.” Every person who is without Christ is like that tree.

Can We Rebuke Hurricanes and Floods?

One final question about natural disasters. Is it not true that if we have enough faith, we can rebuke and stop natural disasters from occurring?

To have faith means to believe God’s revealed will. Faith, therefore, must be founded upon God’s own word, or it is not faith at all, but rather hope or presumption. There is no place in the Bible where God gives us the promise that we can rebuke and calm hurricanes, and so there is no way a person could have faith to do so (apart from God sovereignly granting him faith).

Let me explain further. The only way a person could have faith to rebuke a hurricane is if he was certain God did not want that hurricane to strike a certain geographical area. As we have learned from Scripture, God is the one who controls the wind and is thus responsible for hurricanes. Therefore, it would be impossible for someone to have confident faith that he could stop a hurricane when God Himself has decreed its occurrence. The only exception to this would be if God changed His mind about the hurricane, which He might do in response to someone’s prayer that He show mercy, or in response to the repentance of the people whom He was about to judge (the story of Nineveh in Jonah’s day comes to mind as an example). Yet even if God changed His mind, still no one could have faith to rebuke and calm a hurricane unless that person knew God had changed His mind and also knew that God wanted him to rebuke and calm the storm.

The only person who ever rebuked and calmed a great wind was Jesus. The only way any of us could do it would be if God gave us the “gift of faith,” (or the gift of “special faith” as it is sometimes called), one of the nine gifts of the Spirit listed in 1 Corinthians 12:7-11. As with all the gifts of the Spirit, the gift of faith operates not as we might will, but only as the Spirit wills (1 Cor. 12:11). Therefore, unless God gives you special faith to rebuke an oncoming hurricane, you should not remain in its path, supposedly acting in faith. You should get out of the way! I would also suggest that you pray for God’s protection, and ask Him to have mercy upon the people He was judging, asking Him to spare their lives that they might have more time to repent.

Notice that when Paul was bound for Rome on a boat that was driven for two weeks by gale-force winds, he did not calm it by a rebuke (see Acts 27:14-44). The reason he didn’t is because he couldn’t. Also notice that God did have mercy upon every person on board, as all 276 of them survived the resulting shipwreck (see Acts 27:24,34,44). I would like to think that God had mercy upon them because Paul prayed for God to have mercy on them.

Myth #4: “Satan, as ‘the god of this world’ has control over everything on the earth, including human governments, natural disasters, and the weather.”

No, God, who is “Lord of heaven and earth,” has sovereign control over the entire universe and earth, including human governments, natural disasters, and the weather. Satan only has God’s permission to rule over the kingdom of darkness, which includes evil spirits upon the earth and unsaved human beings. As soon as a person receives Christ as Lord and Savior, he is taken out of Satan’s kingdom and authority and placed into God’s kingdom, because on the cross, Jesus paid the penalty for our sin and broke Satan’s power over us.

Footnotes

7. Does this mean that we should not pray for governmental leaders, or vote in elections, knowing that God exalts whoever He wants over us? No, in a democracy, God’s wrath is practically built in. We get whom we vote for, and wicked people usually elect other wicked people. For this reason, the righteous should cast their vote. (And we should realize and thank God that He has allowed us to live under a democratic form of government. That in itself is an indication of His mercy upon us.) Additionally, in both Old and New Testaments, we are instructed to pray for our governmental leaders (Jer. 29:7; 1 Tim. 2:1-4), which indicates that we can influence God as He determines who will be put into office. Because God’s judgment sometimes comes in the form of wicked governmental leaders, and because our nation is presently so deserving of judgment, we can ask for and obtain some mercy from Him, so that our country does not get everything it deserves.

8. This is not to say that Satan could not be described as a thief or as one who kills, steals, and destroys, or that false teachers are not motivated by Satan, but simply that, when Jesus made His statement about the thief in John 10:10, He was not thinking of Satan or evil spirits—He was thinking of false human teachers.

9. For further exploration of this often-neglected topic, see my book God’s Tests.

10. There are, unfortunately, plenty of self-proclaimed prophets who are always predicting that California is going to slide into the ocean on a certain date, or some other such disaster. I wouldn’t pay a bit of attention to any prophet unless he had a proven prophetic ministry with an accurate track-record, or unless God validated his ministry by some convincing accompanying sign, as He did in the case of the illiterate boy-prophet of whom Demos Shakarian wrote. See his book, The Happiest People on Earth, pp. 19-22 for the details.

11. And it seems that here in the United States, we have many opportunities to minister to people in the aftermath of natural disasters. Richard Hallgren, executive director of the American Meteorologist Society, says that “the United States has more severe weather and flooding than any other nation of the world.” According to statistics gathered by the National Oceanic and Atmospheric Administration, in the average year “the United States can expect some 10,000 violent thunderstorms, 5,000 floods, more than 800 tornadoes and several hurricanes.” (Source: Why All the Crazy Weather?, Reader’s Digest, December, 1993, p. 96.) Is God sending the United States a message?

12. I have authored two other books, titled Christ’s Incredible Cross, and The Great Gospel Deception, that address the issue of the many unscriptural “gospels” that are proclaimed today.

 

Myth #3

"When Adam Fell, Satan Got Adam's Lease to Control the World."

What exactly did happen to Satan at the fall of humanity? Some think that Satan gained a big promotion when Adam fell. They say Adam was originally “the god of this world,” but at his fall Satan gained that position, thus giving him the right to do whatever he wanted on the earth. Even God was powerless to stop him from then on, because Adam had the “legal right” to give his position to Satan, and God had to honor His agreement with Adam which now belonged to Satan. Satan supposedly now possesses “Adam’s lease,” and God can’t stop Satan until “Adam’s lease runs out.”

Is this theory true? Did Satan gain “Adam’s lease” at the fall of humanity? Absolutely not. Satan gained nothing at the fall of humanity except a curse from God’s own mouth and a divine promise of his total demise. He was already a supreme loser as one who previously possessed a place in heaven but was expelled. Then, at Adam’s fall, God cursed him, promising him that one day his head would be crushed by the “seed of the woman,” that is, Christ. Satan was an outcast-loser who became a cursed and doomed outcast-loser!

Let’s examine, in the light of scripture, the commonly-believed myth that Satan won an upper hand in controlling the world at the fall of man and even gained an authority that was outside God’s jurisdiction.

First, the Bible never says that Adam was the original “god of this world.” Second, the Bible never says that Adam had a legal right to give anyone else his supposed authority over the world. You won’t find such an idea taught by Paul, Peter, James, John, Jude, or Jesus. Third, the Bible never says that Adam had a lease that would one day expire. All of these ideas are unscriptural.

What authority did Adam originally possess? We read in Genesis that God told Adam and Eve to “be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky, and over every living thing that moves on the earth” (Gen. 1:28, emphasis added).

God said nothing to Adam about being a “god” over the earth, or that he could control everything, such as the weather, and all the future people who would be born, and so on. He simply gave both Adam and Eve, as the first humans, dominion over the fish, birds and animals and commanded them to fill the earth and subdue it.

When God pronounced judgment upon the man, He said nothing about Adam losing his supposed position as “god of this world.” Moreover, He said nothing to Adam or Eve about losing their dominion over fish, birds and cattle! In fact, I think it is obvious that humanity is still ruling over the fish and birds and “every creeping thing.” The human race is still filling the earth and subduing it. Adam lost none of his original, God-given authority at the fall.

Isn’t Satan “God of This World”?

But didn’t Paul refer to Satan as the “god of this world,” and Jesus refer to him as “ruler of this world”? Yes they did, but neither made any intimation that Adam was formerly “the god of this world” or that Satan gained the title from Adam when he fell.

Additionally, Satan’s title as “god of this world” does not prove that Satan can do anything he wants on the earth and that God is powerless to stop him. Jesus said, “All authority has been given to Me in heaven and on earth” (Matt. 28:18, emphasis added). Was He telling the truth? If He was, then that should be the end of any theory that God would like to stop Satan, but can’t because Satan has “Adam’s lease.” If Jesus has all authority on the earth, then Satan can operate only with His permission.

Who gave Jesus all authority in heaven and on earth? It must have been God the Father, who possessed it Himself in order to give it to Jesus. That is why Jesus spoke of His Father as “Lord of heaven and earth” (Matt 11:25; Luke 10:21, emphasis added). These two scriptures alone should be enough to convince us of the fallacy of thinking that Satan has authority outside of God’s jurisdiction.

God has had all authority over the earth since He created it. He gave a little authority to humans at the beginning, and humanity has never lost what God originally gave. Man is still filling the earth and subduing it; he is still ruling over the animal kingdom.

When the Bible speaks of Satan being the god or ruler of this world, it simply means that the people of the world (who are not born again) are following Satan. He is the one they are serving, whether they realize it or not. He is their god.

The Bible informs us that there are only two families of people from a spiritual perspective, the children of God and the children of the devil (1 Jn. 3:10). Satan is the god and spiritual father of all unsaved people (Jn. 8:44, Eph. 2:2). He is only ruling the kingdom of darkness, and that with God’s permission. Just because Satan is called “the god of this world” does not mean that he can do anything he wants to do on the earth, or that he is not under God’s authority.

Satan’s Real-Estate Offer?

Much of the Satan-Gained theory is built upon the story of Satan’s temptation of Jesus in the wilderness, recorded by Matthew and Luke. Let’s examine Luke’s account to see what we can learn:

And he [Satan] led Him [Jesus] up and showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, “I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish. Therefore if You worship before me, it shall all be Yours.” And Jesus answered and said to him, “It is written, ‘You shall worship the Lord your God and serve Him only'” (Luke 4:5-8).

Does this incident prove that Satan has control over everything in the world, or that Adam handed it over to him, or that God is powerless to stop the devil? No, it does not, for a number of good reasons.

First of all, we should be careful about basing our theology upon a statement made by someone whom Jesus called “the father of lies” (John 8:44). Satan sometimes does tell the truth, but in this case, our warning flag should be waving furiously, because what Satan said apparently contradicts something that God has said.

In the fourth chapter of the book of Daniel, we find the story of King Nebuchadnezzar’s humiliation. Nebuchadnezzar, full of pride over his position and accomplishments, was told by the prophet Daniel that he would be given the mind of an animal until he recognized that “the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes” (Dan. 4:25, emphasis added). Four times this same declaration is made in connection with this story, underscoring its importance (see Dan. 4:17, 25, 32; 5:21). God wanted Nebuchadnezzar to know that he was a ruler only because God had exalted him, and thus he had no valid reason to be proud.

Notice that Daniel said that “the Most High is ruler over the realm of mankind.” That indicates God has some control on the earth, doesn’t it?

Notice also that Daniel’s claim seems to be a direct contradiction of what Satan said to Jesus. Daniel said God “bestows it on whomever He wishes,” and Satan said, “I give it to whomever I wish” (Luke 4:6).

So who are you going to believe? Personally, I’m going to believe Daniel.

There is, however, a possibility that Satan was telling the truth—if we look at what he said from a different angle.

Satan is “the god of this world,” which, as I have already stated, means that he is ruling over the kingdom of darkness, which includes people in every nation who are in rebellion against God. The Bible states that “the whole world lies in the power of the evil one” (1 John 5:19). When Satan claimed he could give authority over the kingdoms of the earth to whomever he wished, he could very well have been speaking only of his own domain, the kingdom of darkness, which is made up of sub-kingdoms that roughly correspond to geopolitical kingdoms. We are informed by Scripture that Satan has several ranks of evil spirits through which he rules his kingdom (see Eph. 6:12), and could assume that he is the one who promotes or demotes those spirits within his ranks, as he is the top dog. In that case, Satan was legitimately offering Jesus the position of number two evil spirit—after himself—to help him rule his dark kingdom. All Jesus had to do was fall before Satan and worship him. Thankfully, Jesus passed that opportunity for “advancement.”

Who Gave Satan His Authority?

But what about Satan’s claim that the authority of those kingdoms had been “handed over” to him?

Again, there is the very real possibility that Satan was lying. But let’s give him the benefit of the doubt and assume he was telling the truth.

Notice Satan did not say that Adam had handed it over to him. As we have already seen, Adam couldn’t have handed it over to Satan because Adam never had it to give. Adam ruled fish, birds, and cattle, not kingdoms. (There were, in fact, no kingdoms of people to rule when Adam fell.) Additionally, if, as I have described, Satan was offering Jesus rule over the kingdom of darkness, which consisted of all evil spirits and unsaved people, then there is absolutely no way that Adam could have handed that jurisdiction over to Satan. Satan was ruling over fallen angels before Adam was created.

Satan may have meant that all the people of the world had handed him authority over them, as they were not submitted to God and thus were, knowingly or unknowingly, submitted to him.

An even better possibility, which may seem strange to you at this point, but which will make much more sense when we later learn why God permits Satan to do anything on the earth, is that God handed it over to him. It is very possible, in the light of Scripture, that God said to Satan, “You and your evil spirits have My permission to rule over everyone who is not submitted to Me.” Again, that may seem hard for you to swallow now, but you will see later that is probably the best explanation of Satan’s claim that his authority had been handed over to him. If God truly is “ruler over the realm of mankind” (Dan. 4:25), then any authority Satan has over mankind must have been granted by God.

Satan is only ruling the kingdom of darkness, which could also be called the “kingdom of rebellion.” He was ruling over that kingdom since the day he was expelled from heaven, which was prior to Adam’s fall. Up until Adam’s fall, the kingdom of darkness consisted only of angelic rebels. But when Adam sinned, he joined the kingdom of rebellion, and Satan’s kingdom ever since then has included not just rebellious angels, but rebellious humans.

Satan had rule over his dark domain before Adam was even created, and so let us not think that when Adam fell, Satan gained something that Adam previously possessed. No, when Adam sinned, he joined a kingdom of rebellion that had existed for some time, a kingdom ruled by Satan.

Was God Surprised by the Fall?

Another flaw in the “Satan’s-Gain theory” is that it makes God look rather stupid, as if He was caught off-guard by the events of the fall and as a result found Himself in a sad predicament. Did God not know that Satan would tempt Adam and Eve and that the fall of man would result? If God is all-knowing, and He is, then He must have known what was going to happen. That is why the Bible informs us that He made plans to redeem humanity even before He created humanity (see Matt. 25:34; Acts 2:2-23; 4:27-28; 1 Cor. 2:7-8; Eph. 3:8-11; 2 Tim. 1:8-10; Rev. 13:8).

God created the devil knowing he would fall, and He created Adam and Eve knowing they would fall. There is absolutely no way that Satan could have tricked God and gained something that God would rather he not have!

Am I saying that God wants Satan to be “the god of this world?” Yes, for as long as it suits His divine purposes. If God didn’t want Satan to operate, He would simply stop him, as we are told in Revelation 20:1-2 He will one day do.

I am not saying, however, that God wants anyone to remain under Satan’s rule. God wants everyone to be saved and escape the domain of Satan (Acts 26:18; Col. 1:13; 1 Tim. 2:3-4; 2 Pet. 3:9). Yet God permits Satan to rule over everyone who loves darkness (see Jn. 3:19)—those who continue in their rebellion against Him.

But isn’t there anything we can do to help people escape Satan’s dark kingdom? Yes, we can intercede for them and tell them the good news of Jesus Christ (as Jesus has commanded us). If they believe the gospel, they’ll be delivered from Satan’s authority. But to think that we can “pull down” the wicked spirits that hold people in their grasp is erroneous. If people want to stay in darkness, God will let them. Jesus told His disciples that if people in certain cities did not receive their message, they should shake the dust off their feet and go to another city (Matt 10:14). He did not tell them to stay and pull down the strongholds over the city so that the people would become more receptive. God allows wicked spirits to hold in bondage those who refuse to repent and turn to Him.

Further Proof of God’s Supreme Authority Over Satan

There are many other scriptures which abundantly prove that God did not lose any control over Satan at the fall of man. The Bible repeatedly affirms that God always has had and always will have complete control over Satan. The devil can do only what God permits. Let’s first examine some Old Testament illustrations of this fact.

The first two chapters of the book of Job include a classic example of God’s authority over Satan. There we read of Satan, before the throne of God, accusing Job. Job was obeying God more than any other person on the earth at the time, and so naturally, Satan targeted him. God knew Satan had “set his heart” on Job (Job 1:8, see note in margin of NASB), and listened as Satan accused Job of serving God only because of all the blessings he enjoyed:

Then Satan answered the Lord, “Does Job fear God for nothing? Hast Thou not made a hedge about him and his house and all that he has, on every side? Thou hast blessed the work of his hands, and his possessions have increased in the land. But put forth Thy hand now and touch all that he has; he will surely curse Thee to Thy face.” Then the Lord said to Satan, “Behold, all that he has is in your power, only do not put forth your hand on him.” So Satan departed from the presence of the Lord (Job 1:9-12).

Satan said that God had put a hedge around Job and requested that He take away Job’s blessings. God then permitted Satan to afflict Job to a limited degree. Initially, Satan could not touch Job’s body. Later, however, God did allow Satan to afflict Job’s body, yet forbade Satan to kill him (Job 2:5-6).

This one passage of scripture clearly proves that Satan cannot do anything he wants. He couldn’t touch Job’s possessions until God permitted him. He couldn’t steal Job’s health until God permitted him. And he couldn’t kill Job because God would not allow it.5 God has control over Satan, even since the fall of Adam.

Saul’s Evil Spirit “From God”

There are several examples of God using Satan’s evil spirits as agents of His wrath in the Old Testament. We read in 1 Samuel 16:14: “Now the Spirit of the Lord departed from Saul, and an evil spirit from the Lord terrorized him.” This situation obviously occurred because of God’s discipline upon disobedient King Saul.

The question is, what is meant by the phrase “an evil spirit from God”? Does it mean that God sent an evil spirit who lived with Him in heaven, or does it mean that God sovereignly permitted one of Satan’s evil spirits to afflict Saul? I think that most Christians would tend to accept the second possibility in light of the rest of what the Bible teaches. The reason the scripture says that the evil spirit was “from God” was because that evil spirit’s harassment was a direct result of God’s divine discipline of Saul. Thus we see that evil spirits are under God’s sovereign control.

In Judges 9:23 we read that “God sent an evil spirit between Abimelech and the men of Shechem,” in order that divine judgment might come upon them for their wicked deeds. Again, this evil spirit was not from God’s heaven, but from Satan’s realm, and was divinely permitted to work evil plans against certain deserving persons. Evil spirits cannot successfully work their evil plans against anyone without God’s permission. If that is not true, then God is not all-powerful. Thus we can once more safely conclude that when Adam fell, Satan did not gain authority that was beyond God’s control.

The Devourer of Malachi

In the final book of the Old Testament, God rebuked Israel for withholding their tithes and offerings, but promised that if they would repent, He would “rebuke the devourer” so that “it may not destroy the fruits of the ground; nor will your vine in the field cast its grapes” (Mal. 3:11).

Apparently, the Israelites were suffering crop failure as a result of “the devourer.” Who was the devourer? No one can say with certainty. Some think the devourer was a swarm of locusts or something similar. Others suspect that the devourer was the devil or an evil spirit. If it was Satan or an evil spirit, then this indicates that God had the ability to put a stop to Satan’s evil workings.

New Testament Examples of God’s Power Over Satan

The New Testament provides additional evidence that refutes the Satan-Gained theory.

For example, we read in Luke 9:1 that Jesus gave His twelve disciples “authority over all the demons.” Additionally, in Luke 10:19, Jesus told them, “Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy, and nothing shall injure you” (emphasis added).

It Jesus gave them authority over all the power of Satan, then He first must have had that authority Himself. Satan is under God’s authority.

Later in Luke’s gospel we read of Jesus saying to Peter, “Simon, Simon, behold, Satan has demanded permission to sift you like wheat” (Luke 22:33). According to a note in the margin of my Bible, an alternate translation of the original Greek would read, “Satan has obtained by asking to sift you like wheat.” Either way the text indicates that Satan could not sift Peter without first obtaining permission from God. Again, Satan is under God’s control.

God Controls Temptations

Paul tells us in 1 Corinthians 10:13,

No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it.

Here we are promised that God will not allow us to be tempted beyond what we are able. God controls the degree of temptation that we face. Therefore, He must have control over the tempter, Satan.

Satan’s Thousand-Year Prison Term

When we read of the binding of Satan by one angel in Revelation 20, there is no mention of Adam’s lease expiring. The reason given for his incarceration is simply “that he should not deceive the nations any longer” (Rev. 20:3).

Interestingly, after Satan is imprisoned for 1,000 years, he will be released and “will come out to deceive the nations which are in the four corners of the earth” (Rev. 20:8). Those deceived nations will then muster their armies to attack Jerusalem, where Jesus will be ruling. When they have surrounded the city, fire will come down from heaven and “devour them” (Rev. 20:9).

Would anyone be so foolish as to say that Adam’s lease included one more short period of time after those 1,000 years, and so God was obligated to release Satan for that reason? Such an idea is absurd.

No, what we learn once more from this section of Scripture is that God has complete control of the devil and permits him to work his deception only to fulfill His own divine purposes.

During the future 1,000 year rule of Jesus, Satan will be out of operation, unable to deceive anyone. There will be, however, people on the earth who are only outwardly obedient to Christ’s rule, but who inwardly would love to see Him overthrown. Yet they will not attempt a coup knowing that they have no chance to overthrow the one who will “rule with a rod of iron” (Rev. 19:15).

But when Satan is released, he will be able to deceive those who, in their hearts, hate Christ, and they will foolishly attempt the impossible. As Satan is allowed to deceive potential rebels, the condition of people’s hearts will be revealed, and then God can righteously judge those who are unfit to live in His kingdom.

That, of course, is one of the reasons God permits Satan to deceive people today. We will investigate God’s full purposes for Satan in a later chapter, but suffice it for now to say that God does not want anyone to remain deceived. He does, however, want to know what is in people’s hearts. Satan can’t deceive those who know and believe the truth. But God allows the devil to deceive those who, because of their callous hearts, reject the truth.

Speaking of the time of the anti-Christ, Paul wrote;

And then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming; that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. And for this reason God will send upon them a deluding influence so that they might believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness (2 Thes. 2:8-12, emphasis added).

Notice that God is the one given the credit for sending a “deluding influence so that they might believe what is false.” But also notice that these people who will be deluded are people who “did not believe the truth,” indicating they had an opportunity, but still rejected the gospel. God will allow Satan to empower the anti-Christ with false signs and wonders so that Christ-rejecters will be deceived, and God’s ultimate purpose is that “they may all be judged.” For that same reason, God permits Satan to deceive people today.

If God had no reason to permit Satan to operate upon the earth, He could have easily banished him to some other place in the universe when he fell. We are told in 2 Peter 2:4 that there are certain sinful angels whom God has already cast into hell and committed “to pits of darkness, reserved for judgment.” Our omnipotent God could have done the same thing to Satan and to any of his angels if it suited His divine purposes. But, for a while longer, God has good reasons to permit Satan and his angels to operate on the earth.6

The Demons’ Fear of Torment

As we close our study of this particular myth, one final scriptural example to consider is the story of the Gadarene demoniacs:

And when He [Jesus] had come to the other side into the country of the Gadarenes, two men who were demon-possessed met Him as they were coming out of the tombs; they were so exceedingly violent that no one could pass by that road. And behold, they cried out, saying, “What do we have to do with You, Son of God? Have You come here to torment us before the time?” (Matt. 8:28-29, emphasis added).

This story is often used by the proponents of the Satan-Gained theory to support their ideas. They say, “You see, those demons appealed to Jesus’ justice. They knew He had no right to torment them before the time when Adam’s lease expires, the time when they and Satan will be cast into the lake of fire to be tormented day and night forever.”

But actually just the opposite is true. They knew Jesus had the power and every right to torment them any time He desired, which is why they begged Him for mercy. They obviously were very afraid that the Son of God might send them to be tormented much sooner. Luke tells us they entreated Him “not to command them to depart to the abyss” (Luke 8:31). If Jesus didn’t have that right because of some supposed legal right of the devil, they wouldn’t have been concerned at all.

Those demons knew they were completely at the mercy of Jesus, as illustrated by their plea not to be sent out of the country (Mark 5:10), their entreaty to be permitted to enter the nearby herd of pigs (Mark 5:12), their begging to not be cast into “the abyss” (Luke 8:31), and their imploring Christ not to be tormented before “the time.”

Myth #3: “When Adam fell, Satan got Adam’s lease to control the world.”

No, Adam never had a lease to control the world. All he had was the authority to rule the animal kingdom. When he fell he didn’t lose that authority. Satan gained nothing at the fall of Adam except a curse from God and a promise of his ultimate, complete demise. Satan was ruling over the kingdom of darkness before Adam was created, and when Adam sinned, he enrolled himself in Satan’s already-existing kingdom. God always has and always will have total and complete authority over the devil. Jesus referred to His Father as “Lord of heaven and earth” (Matt. 11:25). Jesus said, “All authority has been given to Me in heaven and on earth” (Matt 28:18). He is, as Paul said, “the head over all rule and authority” (Col. 2:10).

Footnotes

5. This entire passage is also proof that Job did not “open the door to Satan through his fear” a myth believed by some. God Himself said to Satan concerning Job in 2:3: “And he [Job] still holds fast his integrity, although you incited Me against him, to ruin him without cause” (emphasis added). I discuss this in detail in my book, God’s Tests, pp. 175-181.

6. Additional proof of God’s sovereignty over Satan is found in Matthew 18:23-35, the parable of the unforgiving servant. Jesus concluded the parable by saying the the unforgiving servant was handed over to the torturers by his master until he should repay his debt. Then Christ warned, “So shall My heavenly Father also do to you, if each of you does not forgive his brother from your heart” (Matt. 18:35). Who are “the torturers”? It seems reasonable to conclude that they are evil spirits. We read in 1 Corinthians 5:5 Paul’s instructions for disciplining a church-member by delivering him to “Satan for the destruction of his flesh.” Here is another example of divine discipline though the agency of Satan.

 

Myth #2

"There are constant battles in the spiritual realm between God's angels and Satan's angels. The outcome of those battles is determined by our 'spiritual warfare'."

In the previous chapter, we learned from the book of Revelation that there will one day be a war in heaven between Michael and his angels and Satan and his angels. Other than that, there is only one other angelic battle which Scripture mentions, found in the tenth chapter of Daniel.3

Daniel tells us that he had been mourning for three weeks during the third year of the reign of Cyrus, king of Persia, when an angel appeared to him by the Tigris River. The purpose of the angel’s visit was to impart to him understanding concerning Israel’s future. During their conversation, the unnamed angel said to Daniel:

“Do not be afraid, Daniel, for from the first day that you set your heart on understanding this and on humbling yourself before your God, your words were heard, and I have come in response to your words. But the prince of the kingdom of Persia was withstanding me for twenty-one days; then behold, Michael, one of the chief princes, came to help me, for I had been left there with the kings of Persia” (Dan. 10:12-13, emphasis added).

Daniel learned that his prayer had been been heard three weeks prior to his encounter with this angel, but that it had taken the angel three weeks to get to him. The reason for the angel’s delay was because “the prince of the kingdom of Persia” had withstood him. He was able to break through, however, when Michael, “one of the chief princes,” came to help him.

When the angel was about to depart from Daniel, he said to him,

“Do you understand why I came to you? But I shall now return to fight against the prince of Persia; so I am going forth, and behold, the prince of Greece is about to come. However, I will tell you what is inscribed in the writing of truth. Yet there is no one who stands firmly with me against these forces except Michael your prince” (Dan. 10:20-21).

Several interesting facts can be learned from this passage of Scripture. Again we see that God’s angels are not all-powerful, and that they can actually be involved in fighting wicked angels. (It would be interesting to know just how spirit-beings fight, wouldn’t it? Frank Peretti’s fictional works certainly have supplied us with vivid images to fill our imaginations.)

Second, we learn that some angels (such as Michael) are more powerful than others (such as the one who spoke with Daniel).

We may ask “Why didn’t God send Michael with the message for Daniel in the first place so that there would not have been a three-week delay?” We don’t know that answer to that question. Perhaps there was something God wanted that particular angel to learn. Angels are not all-knowing, and thus would have the capacity to gain more knowledge if God so willed it. Scripture tells us they are curious (see 1 Pet. 1:12).

Or, perhaps God wanted Daniel to learn perseverance in prayer.

The fact is, however, that the Bible doesn’t tell us why God sent an angel whom He undoubtedly knew would not be able to break past the “prince of Persia” without the help of Michael. In fact, we have no idea why God would use any angel to deliver a message to someone! Why didn’t He go personally, or speak to Daniel audibly, or bring Daniel temporarily to heaven to tell him? We just don’t know the answers.

But does this passage prove that there are constant battles in the spiritual realm between God’s angels and Satan’s angels? No, it only proves that, several thousand years ago, there was one three-week struggle between one of God’s weaker angels and one of Satan’s angels named “the prince of Persia,” a battle, which, if God had so willed, would never have occurred. The only other angelic battle mentioned in all of the Bible is the one future war in heaven, recorded in the book of Revelation. That’s it. There may have been other angelic battles that have occurred, but it would be an assumption on our part to so conclude.

Quite obviously, the subject of angelic battles in the spiritual realm is not nearly as important as some make it out to be, as proven by the fact that there is so little reference to the subject in the Bible. How this could become the primary focus of a church or someone’s ministry is difficult to understand.

A Myth Based Upon a Myth

Does this story of Daniel and the prince of Persia prove that our spiritual warfare can determine the outcome of angelic battles? Again, this idea assumes (based upon a few scriptures) that there are regular angelic battles! But let’s take a leap in the dark and say that, yes, there are regular angelic battles. Does this story about Daniel prove that our spiritual warfare can determine the outcome of angelic battles that perhaps do occur?

The question is often asked by those who promote this particular myth, “What if Daniel had given up after one day?” The answer to that question, of course, no one actually knows, because the fact is that Daniel didn’t stop seeking God in prayer until the unnamed angel arrived. The implication in asking it, however, is to convince us that Daniel, through continued spiritual warfare, was the key to the unnamed angel’s breakthrough in the heavenlies. If Daniel had quit doing spiritual battle, supposedly the angel would never have made it past the prince of Persia. They want us to believe that we, like Daniel, must continue in spiritual battle, or else some evil angel may triumph over one of God’s angels.

First, may I point out that Daniel was not “doing spiritual warfare”—he was praying to God. There is no mention of him saying anything to any demonic angels, or binding them, or “warring” against them. Daniel, in fact, had no knowledge that there was any on-going angelic battle until three weeks had passed and the unnamed angel appeared to him. He spent those three weeks fasting and seeking God.

So let us rephrase the question: If Daniel had quit praying and seeking God after one or two days, would that unnamed angel have failed to get God’s message through to him? We don’t know. May I point out, however, that the unnamed angel never said to Daniel, “It’s a good thing you kept praying, or else I would never had made it.” No, the angel gave credit to Michael for his breakthrough. Obviously it was God who sent the unnamed angel and Michael, and He sent them in response to Daniel’s prayer for understanding of what was to take place in Israel’s future.

It would be an assumption to think that if Daniel had stopped fasting or seeking God, God would have said, “O.K. you two angels, Daniel has stopped fasting and praying, so even though I sent one of you to take a message to him on the first day he started praying, forget about getting that message to Daniel. It looks like there never will be an eleventh or twelfth chapter in Daniel’s book.”

Daniel obviously did persevere in prayer (not “spiritual warfare”), and God responded by sending angels. We, too, should persevere in prayer to God, and if God so wills, our answer could come by the agency of an angel. Angels exist, at least in part, to assist God and us (see Heb. 1:13-14). But don’t forget that there are plenty of examples of angels delivering important messages to biblical people where no mention is made of anyone praying a single prayer, much less praying for three weeks.4 We need to stay balanced on this. Furthermore, there are scores of instances of angels who gave messages to biblical people that include no mention of those angels having to fight demonic angels on the way from heaven. Those angels may have had to fight evil angels in order to deliver their messages, but if they did, we don’t know about it, because the Bible doesn’t tell us.

A scripture quite worthy of our remembrance is also one that is very appropriate in ending this chapter: “The secret things belong to the Lord our God, but the things revealed belong to us and to our sons forever…” (Deut. 29:29). Let’s walk in the light of what God has revealed to us in His Word and let Him keep His secrets. Battles between God’s angels and Satan’s angels make for great fiction, but you shouldn’t base your prayer-life upon fiction.

Myth #2:”There are constant battles in the spiritual realm between God’s angels and Satan’s angels. The outcome of those battles is determined by our ‘spiritual warfare.'”

The truth is that we know of only one angelic battle in the past and one that will occur in the future. If there are any others, there is no biblical evidence that we can do “spiritual warfare” and help God’s angels win their battles. When our prayers are in accordance with God’s will, they can, of course, make a big difference as to what happens on this earth. And if in answering our prayers God decides to use angels, that is His business. From the very limited amount of Scripture dedicated to the subject, it is obvious that God does not want our focus to be on angelic warfare.

Footnotes

3. Two possible objections answered: (1) Jude mentions a dispute between Michael and Satan about the body of Moses, but there is no mention of an actual battle. In fact, Jude tells us that Michael would “not dare pronounce against him [Satan] a railing judgment, but said, ‘The Lord rebuke you'” (Jude 1:9). (2) When Elisha and his servant were surrounded by a Syrian army in the city of Dothan, Elisha prayed for God to open his servant’s eyes (2 Kings 6:15-17). Consequently, his servant saw “horses and chariots of fire” which we assume were mounted and occupied by an army of angels in the spiritual realm. This is not, however, a definite indication that these angels had been or were about to be involved in a battle with demonic angels. Angels are used at times by God to execute His wrath against wicked human beings, an example being the slaughter of 185,000 Assyrian soldiers by one angel, recorded in 2 Kings 19:35.

4. See, for example, Matt. 1:20; 2:13,19; 4:11; Luke 1:11-20, 26-38.

 

Myth #1

"In eternity past, God and Satan engaged in a great battle. Today, the cosmic struggle still rages between them."

This particular myth contradicts one of the most well-established, fundamental truths about God that is revealed in Scripture—the truth that He is all-powerful, or omnipotent, to use the theological term. From cover to cover the Bible affirms God’s omnipotence.

On page one we learn that God created everything. He spoke the universe into existence. How much power did that require? Whatever amount was necessary, God had it!

Has God’s power diminished since then, now that He has grown so much older? No, Jesus told us that all things are possible with God (see Matt. 19:26). Jeremiah affirmed that there is nothing too difficult for Him (see Jer. 32:17). No person or force can stop Him from fulfilling His plans (see 2 Chron. 20:6; Job 41:10; 42:2). Through Jeremiah God asks, “For who is like Me….And who then…can stand against Me?” (Jer. 50:44). The answer is no one, not even Satan.

Speaking through the prophet Isaiah, the Holy Spirit said, “Do you not know? Have you not heard? The Everlasting God, the Lord, the creator of the ends of the earth does not become weary or tired” (Is. 40:28). Paul wrote that God is able to do “exceeding abundantly beyond all that we ask or think” (Eph 3:20).

If God is truly all-powerful as the above-mentioned scriptures affirm, then to say that God and Satan were or are in a battle is to imply that He is not all-powerful. If God lost even a single round, was slightly overcome by Satan even to a small degree, or had to struggle against him for even a short time, then He is not all-powerful as He declares Himself to be.

Jesus once said something concerning Satan’s fall from heaven that will help us understand how much power Satan has in comparison to our omnipotent God:

And the seventy returned with joy, saying, “Lord, even the demons are subject to us in Your name.” And He said to them, “I was watching Satan fall from heaven like lightning” (Luke 10:17-18).

When Jesus sent out seventy of His disciples to preach and heal, they returned exuberantly to report that even the demons were subject to them in His name. They should not have been so surprised, however. Jesus informed them that in His preincarnate state, He had witnessed a very revealing demonstration of the Father’s supreme power over Satan: When the all-powerful God decreed Satan’s expulsion from heaven, Satan could not resist. Jesus chose the metaphor, like lightning, to emphasize the speed with which Satan fell. He fell, not like molasses, but like lightning. He didn’t fall like a leaf from a tree or a rock from a cliff. Oh no. Satan was in heaven one second, and in the next—BOOM!—he was gone!

If God can so quickly and easily expel Satan himself, it should have been no surprise that His commissioned servants could also quickly and easily expel demons.

Previously, those disciples possessed great respect for the horrible power that demons exercised over their victims, but now they had witnessed a far greater power, causing their joyful amazement. How some of us need this same revelation. Too many Christians have a great respect for the power of the devil and have not yet grasped that God’s power is far, far, far greater. God is the Creator, and Satan is only a creation.

Satan is no match for God. There is no comparison between God’s power and Satan’s power. Satan cannot even struggle against God’s great power, as Jesus so aptly put it.

The War That Never Was

As strange as it may seem to some of our ears, we need to understand that God and Satan are not, have never been, and never will be in a battle. Yes, they do have differing agendas, and perhaps it could be cautiously said that they are in opposition. But when two parties are in opposition to one another, and one is immensely more powerful than the other, their conflicts are not considered battles. Could an earthworm fight with an elephant? An earthworm might make a very feeble attempt to oppose an elephant, but their contention could hardly be described as a fight.

Satan, like that earthworm, made a feeble attempt to oppose One who was immensely more powerful. His opposition was quickly dealt with, and he was expelled from heaven “like lightning.” There was no battle—there was only an expulsion.

If God is all-powerful, then Satan doesn’t have a ghost of a chance at slightly hindering God from doing what He wants to do. And if God does permit Satan to do something, ultimately it is only to accomplish His own divine will. This truth will become abundantly clear as we continue to examine the Scriptures in later chapters.

Obviously, God permitted Satan to make a choice regarding obedience or disobedience, which is what we call free will. But the only reason Satan possessed the authority to make a choice was because God gave him that authority.

The Future Binding of Satan

God’s supreme authority over Satan was not only demonstrated in eternity past, but will also be demonstrated in the future. We read in Revelation that one solitary angel will bind Satan and incarcerate him for a thousand years:

And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years, and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time (Rev. 20:1-3).

This future incident could not be considered a battle between God and Satan any more than Satan’s original expulsion from heaven could be considered a battle between God and Satan. This unnamed angel will simply lay hold of Satan and put him out of operation for a thousand years. There is no mention of any skirmish.

Notice also that Satan will not have the power to break out of his prison and will only be released when it suits God’s purposes (see Rev. 20:7-9).

God could easily bind Satan right now if He desired. To say that He could not is to say that He is not more powerful than Satan.

Then why doesn’t God put a stop to Satan right now? Simply because it doesn’t suit His purposes at this time. There are reasons why God permits Satan to function upon the earth, reasons which we will explore in later chapters.1

What About the Future “War in Heaven”?

If it is true that God and Satan are not, have never been, and never will be in a battle, then why do we read in the book of Revelation of a future war in heaven that involves Satan? That’s a good question, and one that can be easily answered. Let’s first read about that future heavenly war in Revelation 12:7-9:

And there was war in heaven, Michael and his angels waging war with the dragon. And the dragon and his angels waged war, and they were not strong enough, and there was no longer a place found for them in heaven. And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him (Rev. 12:7-9).

If you will read the verses which immediately precede and follow those quoted above, you will see that this incident of which John wrote is not a description of Satan’s original expulsion from heaven, when he “fell like lightning.” Rather, it is a description of a future expulsion.2 Other scriptures indicate that Satan, even since his original expulsion, may still have some limited access to God’s heaven (see Job 1:6; 2:1; Zech. 3:1-2, Luke 22:31; Rev. 12:10).

Notice that this war will be between Michael and his angels and Satan and his angels. God Himself is not mentioned as being involved in the battle. If He were, the conflict could hardly be described as a war, because God, being all-powerful, could easily squelch any opposition in a flash of time as He has already proven.

Angels, including Michael, are not all-powerful, and thus their conflict with Satan and his angels can be described as a war because there will be some actual conflict for a portion of time. Still, they, being more powerful, will overcome Satan and his hordes.

Why would God not become personally involved in this particular battle, leaving it to His angels? I have no idea. Certainly God, being all-knowing, knew that His angels could win the war, and so perhaps He figured there was no need for Him to be involved personally. And I suppose that if God did everything Himself, the angels would have nothing to do!

I have no doubt that God could have easily and quickly annihilated the wicked Canaanites in the days of Joshua, but He chose to give the Israelites the task. What God could have done effortlessly in seconds He required them to do, expending great efforts over a period of months. Perhaps this was more pleasing to God as it required faith on the part of the Israelites. Perhaps that is the reason He will not be personally involved in that future war in heaven. The Bible, however, does not tell us.

Just because there is going to be a war someday in heaven between Michael and his angels and Satan and his angels is no reason for us to think that God is not all-powerful—any more than Israel’s battles in Canaan are reason for us to think that God is not all-powerful. Remember, God’s angels are not all-powerful—God is.

Was Not Satan Defeated by Jesus on the Cross?

In regard to this first myth of God and Satan’s reputed battles, I would like to conclude this chapter by considering the commonly-used statement: Jesus defeated Satan on the cross.

In years past, I had often stated that Jesus defeated Satan on the cross until I realized that what I was saying was not entirely biblical. Scripture never actually states that Jesus defeated Satan on the cross.

Am I, perhaps, splitting theological hairs? No, there is good reason to be so particular. When we say that Jesus defeated Satan, we make it sound as if Jesus and Satan were in a battle, which implies that God is not all-powerful and that Satan was not already under the complete authority of God. That is why I no longer say that Jesus defeated Satan on the Cross. There are more biblical ways of describing what happened to Satan when Jesus gave His life on Calvary.

Hebrews 2:14-15 tells us: “Since then the children [that’s us, the children of God] share in flesh and blood [that is, we have physical bodies], He Himself [Jesus] likewise also partook of the same [a physical body], that through death He might render powerless him who had the power of death, that is, the devil; and might deliver those who through fear of death were subject to slavery all their lives” (emphasis added).

Note that Jesus, through His death, rendered Satan powerless. To what extent did He render Satan powerless? Obviously, Satan is not completely powerless, or else the apostle John would never have written that “the whole world lies in the power of the evil one” (1 John 5:19, emphasis added). Neither would James and Peter have told us to resist the devil, because if Satan had no power, there would be nothing for us to resist (see James 4:7; 1 Pet. 5:8-9). Nor would Paul have written, “And the God of peace will soon crush Satan under your feet” (Rom. 16:20).

If you overheard me say to someone, “I’m powerless,” you probably wouldn’t conclude I meant that I was incapable of doing anything. You would assume that I meant I was powerless to change a certain situation, or that I had lost some jurisdiction over something I had previously controlled. If you had heard the context of my comment, you would probably know exactly what I meant. That is why it is so important to read verses of the Bible within their context, otherwise, we can wrongly interpret what God is trying to communicate to us.

We’ve already determined from other scriptures that Satan was not rendered totally powerless or inoperable by Jesus’ death. Thus we need to know in what area or to what extent Satan was rendered powerless. Hebrews 2:14-15 tells us. It says that through His death, Jesus rendered “powerless him who had the power of death, that is, the devil; and might deliver those who through fear of death were subject to slavery all their lives” (emphasis added). Satan was rendered powerless in regard to “the power of death.” What, exactly, does that mean?

This question is answered by looking at what other parts of the New Testament have to say about death.

Three Kinds of Death

Scripture makes reference to three kinds of death: spiritual death, physical death, and the second death.

The second death (or eternal death) is referred to in Revelation 2:22; 20:6,14; 21:8, and is described as the time when unbelievers will be thrown into the lake of fire.

Physical death occurs when a person’s spirit departs from his body, and his body then ceases to function.

Scripture teaches that we are tripartite in nature: spirit, soul, and body (see 1 Thes. 5:23). Our body is our physical person, the flesh and bones and blood. Our soul is often considered to be our emotions, intellect and will. Our spirit is referred to in Scripture as “the inward man” (2 Cor. 4:16), or “the hidden man of the heart” (1 Pet. 3:4). In both cases, the spirit is called a “man.” The spirit is a person who is made of spiritual material, rather than physcial material, just like angels, for example. The spirit has been described by some as the “real you.” Your spirit is eternal.

With this in mind we can better understand the third kind of death of which the Bible speaks—spiritual death.

Being spiritually dead describes the condition of a human spirit which has not been born again by the Holy Spirit. A spiritually dead person has a spirit that is alienated from God, a spirit that possesses a sinful nature, a spirit that is, to some degree, joined to Satan. Ephesians 2:1-3 paints for us a picture of the spiritually dead person:

And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.

Paul said the Ephesian Christians were dead in their trespasses and sins. Obviously he was not referring to physical death because he was writing to physically alive people. Therefore, he must have been saying that they were dead, spiritually speaking.

What killed them, spiritually? It was their “trespasses and sins.” Remember God told Adam that in the day he disobeyed, he would die (see Gen. 2:17). God was not speaking of physical death, but spiritual death, because Adam did not die physically on the day he ate the forbidden fruit. Rather, he died spiritually that day, and did not die physically until hundreds of years later.

Paul continued by saying that the Ephesians, as spiritually dead people, had walked in (or practiced) those trespasses and sins, following the “course of the world” (that is, doing what everyone else was doing) and following “the prince of the power of the air.”

Who is “the prince of the power of the air”? He is Satan, who rules his dark domain as commander-in-chief over other evil spirits who inhabit the atmosphere. Those evil spirits are listed by various ranks in a later chapter of Ephesians (see Eph. 6:12).

Paul said that dark prince is a “spirit that is now working in the sons of disobedience.” The _expression, “sons of disobedience,” is just another description for all unbelievers which emphasizes that their nature is sinful. Paul later said that they “were by nature children of wrath” (Eph. 2:3, emphasis added). Additionally, he said that Satan was working in them.

The Devil for a Dad

Whether unsaved people realize it or not, they are following Satan and are his subjects in the kingdom of darkness. They have his evil, selfish nature residing in their spiritually dead spirits. Satan is actually their spiritual lord and father. That is why Jesus once said to some unsaved religious leaders: “You are of your father the devil, and you want to do the desires of your father” (John 8:44).

This is the bleak picture of the person who has not been born again! He is walking through life spiritually dead, full of Satan’s nature, heading for an inevitable physical death which he greatly fears; and, whether he realizes it or not, he will one day experience the worst death of all, eternal death, as he is cast into the lake of fire to suffer there forever.

It is extremely important that we understand that spiritual, physical, and eternal death are all manifestations of God’s wrath upon sinful humanity, and that Satan has a part in all of it. Satan has been permitted by God to rule over the kingdom of darkness and over all those who “love the darkness” (John 3:19). In effect, God said to Satan, “You may hold in captivity through your power those who are not submitted to Me.” Satan became a subordinate instrument of God’s wrath upon human rebels. Because all have sinned, all are under Satan’s power, filled with his nature in their spirits and held captive to do his will (see 2 Tim. 2:26).

The Ransom for Our Captivity

We can thank God, however, that He had mercy upon humanity, and because of His mercy, no one has to remain in that pitiful condition! Because Jesus’ substitutionary death satisfied the claims of divine justice, all those who believe in Christ can escape from spiritual death and Satan’s captivity because they are no longer under God’s wrath. When we put our faith in Jesus, the Holy Spirit comes into our spirits and eradicates Satan’s nature from it, causing our spirits to be born again (see John 3:1-16) and allowing us to become partakers of God’s divine nature (see 2 Pet. 1:4).

Now back to our original question. When the writer of Hebrews stated that Jesus, through His death, rendered “powerless him who had the power of death, that is, the devil,” he meant that the power of spiritual death, which Satan holds over every unsaved person, has been broken over all those who are “in Christ.” We are made spiritually alive because of Christ; He has paid the penalty for our sins.

Moreover, because we are no longer spiritually dead and under Satan’s dominion, we no longer have to fear physical death, since we know what awaits us—a glorious inheritance in heaven. Some of us may even escape physical death—if we are alive when Jesus returns (see 1 Cor. 15:51; 1 Thes. 4:13-18).

Finally, because of Jesus, we have been delivered from suffering the second death, being cast into the lake of fire.

Did Jesus defeat the devil on the cross? No, He did not, because there was no battle between Jesus and Satan. Jesus did, however, render Satan powerless in regard to Satan’s power over spiritual death, by which he holds unsaved people captive in sin. Satan still holds the power of spiritual death over unsaved people, but as far as those who are in Christ are concerned, Satan is powerless over them. This is why in Revelation 12:11, we read, “And they [the believers] overcame him [Satan] because of the blood of the Lamb.” It was because Jesus shed His blood on the cross that we have overcome Satan.

The Disarming of the Powers

This also helps us understand Paul’s statement about the “disarming of rulers and authorities” found in Colossians 2:13-15:

And when you were [spiritually] dead in your transgressions…He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us and which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him (emphasis added).

Paul uses obvious metaphorical language in this passage. In the first part, he compares our guilt to a “certificate of debt.” What we could not pay was paid for us by Christ, who took our sin-debt to the cross. There our account was paid in full.

In the second part, just as ancient kings stripped their defeated foes of their weapons and triumphantly paraded them through their city streets, so Christ’s death was a triumph over “rulers and authorities,” the lower ranks of demons who rule over rebellious humans, holding them captive.

Could we not say, based upon this passage, that Christ defeated Satan? Perhaps, but with some qualification. We must keep in mind that, in this passage, Paul was writing metaphorically. And every metaphor, whether written or spoken, has a point where the similarities turn to dissimilarities.

For example, if I say to my wife, “Your eyes are like pools,” I mean that her eyes are deep, dark, blue, and inviting. But I mean nothing more, because those are the only similarities between my wife’s eyes and pools of water. I do not mean that fish swim in her eyes, or that they freeze over in the winter, or that ducks might want to land on them. Every metaphor is like that. It reaches a point where, if pushed beyond the intended similarities, would darken understanding rather then enlighten it, as metaphors are supposed to do. (This very thing is often done by people trying to find some significance in every minor detail of Jesus’ parables, when Jesus was usually only trying to make one major point.)

In interpreting Paul’s metaphors in Colossians 2:13-15, we must be equally cautious. Obviously, there wasn’t an actual “certificate of debt” that had all our sins written on it that was nailed to the cross. That is, however, symbolic of what Jesus accomplished.

Similarly, the demons who ruled over unsaved humanity were not literally disarmed of their swords and shields and paraded publicly through the streets by Jesus. The language Paul uses is symbolic of what Jesus accomplished for us. We were held captive by those evil spirits. By dying for our sins, however, Jesus released us from our captivity. Jesus didn’t literally fight against those evil spirits and they were not at war with Him. They, by God’s righteous permission, held us in their power all of our lives. Their “armaments,” as it were, were pointed, not at Christ, but at us. Jesus, however, “disarmed” them. They can’t keep us captive any longer.

Let us not think that there was some age-long fight between Jesus and Satan’s evil spirits, and finally, Jesus won the battle on the cross. If we are going to say that Jesus defeated the devil, let us be certain we understand that He defeated the devil for us, and not for Himself. He didn’t need to overcome the devil for Himself.

In my front yard I once chased away a small dog who was terrifying my baby daughter. I might say I defeated that little dog, but I hope you understand that dog was never any threat to me, only to my daughter. It was the same with Jesus and Satan. Jesus chased away a dog from us that never bothered Him at all.

How did He chase away that Satan-dog? He did it by bearing the punishment for our sins, thus releasing us from our guilt before God, thus delivering us from God’s wrath, and thus the evil spirits whom God righteously permits to enslave human rebels no longer had any right to enslave us. Praise God for that!

Myth #1: “In eternity past, God and Satan engaged in a great battle. Today, the cosmic struggle still rages between them.”

No, we can thank God that in eternity past Satan was expelled from heaven without a fight. God will someday, through one powerful angel, bind Satan and render him inoperable for a thousand years. In the meantime, Satan’s power in holding people captive through spiritual death has been broken over all those who are in Christ. Satan is no longer our spiritual father and lord. God Himself is not, never has been, and never will be in a battle with Satan. God is all-powerful.

This leads us to an appropriate place to examine a second related myth.

Footnotes

1. Some claim that God cannot stop Satan right now because Satan usurped Adam’s authority and now possesses Adam’s former right to rule the earth, a right that God cannot revoke. This is a myth about Satan we will examine in the third chapter.

2. For example, 12:10 reads, “And I heard a loud voice in heaven, saying, ‘Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, who accuses them before our God day and night’” (emphasis added). When Satan was originally expelled from heaven, there were no brethren to accuse.

 

The Disciple-Making Minister in Malayalam

The Disciple-Making Minister in Malayalam

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

Chapter Nine

Chapter Ten

Chapter Eleven

Chapter Twelve

Chapter Thirteen

Chapter Fourteen

Chapter Fifteen

Chapter Sixteen

Chapter Seventeen

Chapter Eighteen

Chapter Nineteen

Chapter Twenty

Chapter Twenty-One

Chapter Twenty-Two

Chapter Twenty-Three

Chapter Twenty-Four

Chapter Twenty-Five

Chapter Twenty-Six

Chapter Twenty-Seven

Chapter Twenty-Eight

Chapter Twenty-Nine

Chapter Thirty

Chapter Thirty-One

Chapter Thirty-Two

Chapter Thirty-Three

Amabanga Y’Ivugabutumwa

Igice Cya Mirongo Itatu Na Gatatu

Abrahamu amaze kugaragaza ubushake bwe bwo gutamba umwana we akunda cyane Isaka, Imana yamuhaye isezerano:

Kandi mu rubyaro rwawe ni mo amahanga yose yo mu isi azaherwa umugisha kuko wanyumviye (Itang. 22:18).

Intumwa Pawulo avuga ko iri sezerano ryahawe Aburahamu n’urubyaro rwe, mu buke si imbyaro, mu bwinshi, kandi ko urwo rubyaro ruvugwa mu buke ari Kristo (reba Gal. 3:16). Amahanga yose, cyangwa se nk’uko byanditse neza, amoko yose yo mu isi yasezeraniwe guherwa umugisha muri Kristo. Iri sezerano rya Aburahamu ryavugaga n’ibihumbi by’abanyamahanga mu isi yose bizinjira muri iyo migisha yo kuba muri Kristo. Ayo moko atandukanye mu buryo bw’uko atuye mu bice bitandukanye by’isi, bakaba ari imiryango itandukanye, imico itandukanye bakavuga n’indimi zitandukanye. Imana ishaka ko bose baherwa umugisha muri Kristo, ari yo mpamvu Yesu yapfiriye ibyaha by’ab’isi bose (reba 1 Yohana 2:2).

Nubwo Yesu yavuze ko inzira ijya mu bugingo ifunganye, kandi ko abayicamo ari bacye (reba Mat. 7:14), intumwa Yohana yaduhaye kumva ko hari abantu bazaturuka mu moko yose yo mu isi bakinjira mu bwami bw’Imana:

Hanyuma y’ibyo mbona abantu benshi umuntu atabasha kubara, bo mu mahanga yose n’imiryango yose n’amoko yose n’indimi zose, bahagaze imbere ya ya ntebe n’imbere y’Umwana w’Intama, bambaye ibishura byera kandi bafite amashami y’imikindo mu ntoki zabo, bavuga ijwi rirenga bati, “Agakiza ni ak’Imana yacu yicaye ku ntebe n’ak’Umwana w’Intama” (Ibyah. 7:9-10).

Nuko rero abana b’Imana bategerezanyije amatsiko menshi umunsi bazateranyirizwa hamwe imbere y’intebe y’Imana ari ibihumbi byinshi biturutse mu moko yose!

Abamisiyoneri benshi muri iki gihe mu ngamba zabo bitaye cyane ku kugera ku bihumbi by’abantu “basigaye inyuma” mu moko yo mu isi, bafite ibyiringiro byo kuba bashinga itorero ryiza muri buri bwoko bwo muri yo. Ibi rwose ni ibyo gushimwa, kuko Yesu yatubwiye kujya mu isi yose “tugahindura amahanga yose abigishwa (cyangwa, amoko yose)” (Mat. 28:19). Imigambi y’abantu ariko, n’ubwo yaba igamije ibyiza ite, cyane cyane iyo itarimo kuyoborwa n’Umwuka Wera, ishobora akenshi guteza ibibi kurusha ibyiza yazana. Ni ngombwa cyane gukurikiza ubwennge bw’Imana igihe dushaka kubaka ubwami bwayo. Yaduhaye ubundi buryo bw’uko dukwiye kubyifatamo duhindura abantu abigishwa kurusha ibyo tubona gusa muri Matayo 28:19.

Birashoboka ko ikintu gikunze kwirengagizwa cyane n’abo baharanira gusohoza Inshingano Nkuru ari uko Imana ari yo muvugabutumwa mukuru kuruta abandi bose, kandi ko ari gukorana na yo, atari ukuyikorera. Yitaye cyane ku kugeza ubutumwa bwiza ku isi yose kurusha umuntu uwo ari we wese, kandi ibyo ibikorana umwete cyane kurusha uwo ari we wese. Ibyo yarabyitangiye cyane kandi n’ubu irabyitangiye ku buryo yabipfiriye, kandi itararema umuntu n’umwe yari ibifite mu bitekerezo byayo, kandi n’ubu ibifite ku mutima wayo! Ibyo ni byo kwiyemeza ikintu ukakitangira!

“Gufata Isi Ku bwa Kristo”

(“Winning the World For Christ”)

Biratangaje kubona ukuntu iyo dusoma inzandiko zo mu Isezerano Rishya, tudasangamo amagambo yo kwinginga cyane abizera (nk’uko dukunze kubyumva muri iki gihe) basabwa “guhaguruka bakagenda bakageza ubutumwa bwiza mu isi yose ku bwa Kristo!” Abakristo n’abakozi b’Imana ba mbere bumvaga neza ko Imana ihagurukiye cyane gucungura isi, kandi ko umurimo wabo ari ugufatanya na yo bakajya aho ibayoboye. Nta muntu wari usobanukiwe ibi bintu nka Pawulo, we “utararakirijwe agakiza” n’umuntu n’umwe.” Ahubwo yahinduwe no gukora kw’Imana ubwayo nta muntu ikoresheje ubwo yari ari mu nzira ijya Damasiko. Kandi mu gitabo cy’Ibyakozwe cyose tugenda tubona ukuntu itorero rikura biturutse ku bantu buzuye Umwuka Wera bafatanyaga na We akabayobora. Igitabo cy’Ibyakozwe, nubwo gikunze kwitwa “Ibyakozwe n’Intumwa,” mu byukuri cyari gikwiye kwitwa “Ibyakozwe n’Imana.” Luka atangira igitabo cy’Ibyakozwe, yavuze ko inkuru ye ya mbere (Ubutumwa bwiza bumwitirirwa) yavugaga ibyo “Yesu yatangiye gukora byose no kwigisha” (Ibyak 1:1). Biragaragara ko Luka yumvaga ko igitabo cy’Ibyakozwe yari inkuru y’ibyo Yesu yari akomeje gukora no kwigisha. Yakoreraga mu bagaragu be buzuye kandi bayobowe n’Umwuka Wera kandi bemera gufatanya na we.

Niba se abakristo bo mu itorero rya mbere batarahatirwaga cyane “guhaguruka ngo bajye kubwiriza abaturanyi babo kandi bafate isi ku bwa Kristo,” inshingano yabo yari iyhe mu kubaka ubwami bw’Imana? Abatarabaga barahamagariwe by’umwihariko kubwiriza ubutumwa bwiza mu ruhame kandi ngo babe barabiherewe impano (intumwa n’abavugabutumwa) bahamagarirwaga kubaho ubuzima bwejejwe kandi bagandukira Imana, no guhora biteguye kuba bahinyuza umuntu uwo ari we wese wakerensa ibyo gukizwa kwabo. Urugero, Petero yaranditse ati,

Icyakora nubwo mwababazwa babahora gukiranuka, mwaba muhiriwe. Ntimugatinye ibyo babatinyisha kandi ntimuhagarike imitima, ahubwo mwubahe Kristo mu mitima yanyu ko ari we Mwami, kandi mube mwiteguye iteka gusubiza umuntu wese ubabajije impamvu z’ibyiringiro mufite, ariko mufite ubugwaneza, mwubaha kandi mufite imitima itabacira urubanza, kugira ngo nubwo babasebya batuka ingeso zanyu nziza zo muri Kristo bamware (1 Pet. 3:14-16).

Urabona ko Abakristo Petero yandikiraga banyuraga mu bihe byo kurenganywa. Ariko abakristo badahindutse rwose ngo batandukane n’ab’isi, ab’isi (birumvikana) ntibabatoteza. Iyo ni yo mpamvu imwe mu zituma hari ukurenganywa guke cyane mu bice bitandukanye by’isi muri iki gihe–kuko ibyo abitwa abakristo bakora ntaho bitandukaniye n’ibyo abandi bose bakora. Ntabwo mu byukuri ari abakristo na gato, bityo rero ntawe ubatoteza. Nyamara abenshi muri bene abo “bakristo” nib o ku cyumweru bahugurirwa guhaguruka bakajya “gusangira kwizera kwabo n’abaturanyi babo.” Iyo agiye kubwiriza abaturanyi babo, abo baturanyi babo batungurwa no kumva ko (ngo) bavutse ubwa kabiri. Ikirushijeho kuba kibi, “ubutumwa bwiza” babwiriza abaturanyi babo ntaho bitandukaniye no kubabwira “inkuru nziza” ko bibeshya niba bibwira yuko ibikorwa byiza no kubaha Imana hari aho bihuriye n’agakiza. Icy’ingenzi gusa ni uko “bakira Yesu nk’Umukiza wabo.”

Aho bitandukaniye, abakristo ba mbere (abo Yesu yari abereye Umwami koko) bari nk’amatara mu mwijima, bityo rero ntibari bakeneye gukurikira amasomo y’ukuntu bashobora guhamya Yesu cyangwa ukuntu bashira amanga bakabwira abaturanyi babo ko ari abayoboke ba Kristo. Bari bafite amahirwe menshi yo kubwiriza ubutumwa bwiza iyo babaga babajijijwe cyangwa basebejwe ku byerekeranye no gukiranuka kwabo. Icyo bakoraga gusa ni ukwimika Yesu nk’Umwami mu mitima yabo kandi bakaba biteguye gusubiza neza, nk’uko Petero yavuze.

Birashoboka ko itandukaniro ry’ibanze hagati y’abakristo b’iki gihe n’ab’itorero rya mbere ari iri: Abakristo b’ubu basa n’abibwira ko umukristo arangwa n’ibyo azi kandi yizera–tubyita “imyizerere,” bityo tukibanda cyane ku kubyiga. Naho abakristo ba mbere bizeraga ko umukristo arangwa n’ibyo akora–bityo rero bo bibandaga ku gukurikiza amategeko ya Kristo. Biratangaje iyo ubonye ukuntu nta mukristo wagiraga Bibiliya ye bwite mu binyejana cumi na bine bya mbere, bityo bikaba bitarashobokaga ko “basoma Bibiliya buri munsi,” ari cyo kintu cyahindutse imwe mu nshingano z’ingenzi z’umukristo muri iki gihe. Rwose simvuga ko abakristo b’iki gihe badakwiye gusoma Bibiliya buri munsi. Icyo mvuga gusa ni uko abakristo benshi cyane bahinduye kwiga Bibiliya ikintu cy’ingenzi kuruta kuyikurikiza. Nuko tukirata ko ari twe dufite imyizerere isobanutse (tutameze mbese nka ba bayoboke b’andi matorero agera ku 29,999 atari ku rwego rwacu mu myizerere) nyamara tukigendera mu mazimwe kandi tugwiza ubutunzi bwacu mu isi.

Niba dushaka koroshya imitima y’abantu ngo barusheho kwakira ubutumwa bwiza, dukwiye kubikora mu buryo bw’ibikorwa si mu nyigisho.

Imana Ni Yo Muvugabutumwa Mukuru

(God, the Greatest Evangelist)

Reka turebe twitonze umurimo w’Imana mu kubaka ubwami bwayo. Uko turushaho kumva uko ikora, ni ko turushaho kuba twashobora gufatanya na yo.

Iyo abantu bizeye Yesu, ni ikintu baba bakoresheje imitima yabo (reba Rom. 10:9-10). Bizera Umwami Yesu hanyuma bakihana. Bimura ubushake bwabo ubwabo bakimika Yesu ku ntebe yo gushaka kwabo. Kwizera bituruka ku guhinduka k’umutima.

N’iyo kandi abantu banze kwizera Yesu, na bwo ni ikintu bakoresha imitima yabo. Barinangira bakananira Imana, bityo ntibihane. Biturutse ku cyemezo cyo mu mutima wabo, bima Yesu intebe y’ubwami mu mitima yabo. Kutizera bituruka ku cyemezo gihoraho cy’umuntu kwanga guhindura umutima we.

Yesu yavuze ko imitima y’abantu bose inangiye ku buryo ntawamuzaho atari Data umumujyanyeho (reba Yohana 6:44). Imana mu mbabazi zayo ikomeza gukurura buri muntu wese imujyana kuri Yesu mu buryo bunyuranye, kandi bwose bukora ku mutima, kandi muri ubwo buryo bwose barakomeza bakoroshya imitima yabo cyangwa bakayinangira.

Ni ubuhe buryo Imana ikoresha ngo ikore ku mitima y’abantu ishaka kubakururira kuri Yesu?

Ubwa mbere ikoresha ibyaremwe byayo. Pawulo yaranditse ati,

Umujinya w’Imana uhishurwa uva mu ijuru, ubyukirijwe ubugome no gukiranirwa kw’abantu byose, bashikamiza ukuri gukiranirwa kwabo kuko bigaragara ko bazi Imana, Imana ubwayo ikaba ari yo yabahishuriye ubwo bwenge, kuko ibitaboneka byayo ari bwo bubasha bwayo buhoraho n’ubumana bwayo, bigaragara neza uhereye ku kuremwa kw’isi, bigaragazwa n’ibyo yaremye kugira ngo hatagira icyo kwireguza (Rom. 1:18-20).

Urabona ko Pawulo avuga ko abantu “bashikamiza ukuri” ni ukuvuga ngo “kumvikana cyane muri bo.” BIvuga ko, ukuri guhaguriuka muri bo kugahangana na bo, ariko bakagucinyiza bakagusubiza hasi bakanga kwemera iryo jwi ry’imbere ribemeza.

Uko ni ukuhe kuri kugaragarira buri wese mu mutima we? Pawulo yavuze ko uko kuri ari “ibitaboneka byayo, ububasha bwayo buhoraho n’ubumana bwayo,” bigaragazwa n’ “ibyo yaremye.” Abantu iyo barebye ibyaremwe n’Imana bamenya neza muri bo ko Imana iriho,[1] bakamenya ko ifite imbaraga zitangaje, ko itangaje mu kurema kandi ifite ubwenge butagereranywa, tubaye tuvuzemo bicye.

Pawulo yanzura avuga ko abantu nk’abo “nta cyo kwireguza bafite,” kandi ni byo. Imana ikomeza gutera ijwi hejuru ihamagara buri wese, yihishura kandi igerageza ngo irebe ko imitima yabo yakoroha, ariko abenshi biziba amatwi. Nyamara Imana ntirekera aho ikomeza kuvuga cyane mu bugingo bwayo, idatuza gukorera ibitangaza imbere yabo–mu ndabo, inyoni, abana bavuka, kureka k’urubura, imbuto nk’imineke na za “pome,” n’ibindi byinshi bitabarika.

Niba Imana iriho kandi ikaba ari igihangange nk’uko ibyo yaremye bibigaragaza, rwose ikwiriye kubahwa. Kandi iryo hshurirwa ry’imbere mu mutima ubutumwa bw’ingenzi rikomeza gusakuza ryamamaza ni ubu: Nimwihane! Ku bw’iyo mpamvu Pawulo ahamya ko buri wese yamaze kumva Imana imuhamagarira kwihana:

Ariko ndabaza nti ntibumvise? Yee, rwose barumvise; “ndetse ijwi ryabo ryasakaye mu isi yose, amagambo yabo agera ku mpera z’isi” (Rom. 10:18).

Mu byukuri Pawulo yavugaga iby’umurongo uzwi cyane wo muri Zaburi 19, aho mu buryo burambuye haravuga ngo,

Ijuru rivuga icyubahiro cy’Imana, isanzure ryerekana imirimo y’intoke zayo. Amanywa abwira andi manywa ibyayo, ijoro ribimenyesha irindi joro. Nta magambo cyangwa ururimi biriho, nta wumva ijwi ryabyo. Umugozi ugera wabyo [Ijwi] wakwiriye isi yose, amagambo yabyo yageze ku mpera z’isi (Zaburi 19:1-4a).

Ibi na none birerekana ko Imana ivugana na buri muntu, ijoro n’amanywa, iciye mu byo yaremye. Abantu bumvise ubutumwa bw’ibyaremwe by’Imana, bakwikubita hasi bubamye basakuza cyane bavuga amagambo nk’aya ngo, “Muremyi Ukomeye, ni wowe wandemye, kandi ikigaragara ni uko wandemeye kugira ngo nkore ubushake bwawe. None ndakwiyeguriye!”

Ubundi Buryo Imana Ivugamo

(Another Means by Which God Speaks)

Irindi hishurirwa ry’imbere mu mutima rishingiye ku biboneka ni irindi hishurirwa ry’imbere, ni ihishurirwa ritangwa n’Imana na ryo, kandi ntirishingiye ku kuba umuntu yabonye ibitangaza by’ibyaremwe. Iryo hishurirwa ry’imbere ni umutimanama wa buri muntu, ijwi rihora ryerekana amategeko y’Imana. Pawulo yaranditse ati,

Abapagani badafite amategeko y’Imana, iyo bakoze iby’amategeko ku bwabo baba bihindukiye nubwo batayafite, bakagaragaza ko umurimo utegetswe n’amategeko wanditswe mu mitima yabo, ugahamywa n’imitima ihana ibabwiriza, igafatanya n’ibitekerezo byabo kubarega cyangwa se kubaregura. Kandi ni nabyo Imana izatangaho umugabo ku munsi izacirira abantu ho iteka muri Yesu Kristo ku byahishwe byabo, nk’uko ubutumwa bwiza nahawe buri (Rom. 2:14-16).

Bityo, buri muntu wese azi gutandukanya ikibi n’icyiza. Cyangwa se tubivuze mu buryo bwumvikana neza, buri muntu wese azi ibinezeza Imana n’ibitayinezeza, kandi ku munsi w’urubanza buri wese izamuhanira ko yakoze ibyo yari azi neza ko bitayinezeza. Uko abantu bagenda basaza, bagenda barushaho kumenya kwihagararaho basobanura impamvu z’ibyaha byabo bakitsindishiriza kandi birengangiza ijwi ry’umutima uhana wabo, ariko Imana ntihwema kurangurura amategeko yayo muri bo.

Uburyo Bwa Gatatu

(A Third Means)

Ariko si ibyo gusa. Imana, umuvugabutumwa mukuru ukomeza gukora kugira ngo igeze buri wese ku kwihana, ifite ubundi buryo na none ivugana n’abantu. Dusome n’ubundi amagambo ya Pawulo:

Umujinya w’Imana uhishurwa uva mu ijuru, ubyukirijwe ubugome no gukiranirwa by’abantu byose, bashikamiza ukuri gukiranirwa kwabo (Rom. 1:18).

Urabona ko Pawulo yavuze ko umujinya w’Imana uhishurwa, ntabwo avuga ko hari umunsi uzahishurwa. Umujinya w’Imana ugaragarira buri wese mu makuba y’uburyo bwinshi ateye agahinda, ayoroshye n’akomeye, ajya atera abari mu isi. Niba Imana ishobora byose, igashobora gukora no kuburizamo icyo ishatse cyose, ibintu nk’ibyo, iyo byadutse ku birengagiza Imana, nta kindi biba byerekana uretse umujinya wayo. Abanyatewolojiya batagira umutima n’abiyita abanyabwenge (philosophers) b’abapfapfa ni bo gusa badashobora kubibona. Nyamara no mu mujinya w’Imana urukundo n’imbabazi byayo birerekanwa, kuko abo yahagurikirije umujinya wayo akenshi ubageraho ni mucye cyane kurusha uwo bari bakwiye, bityo bakaba baburiwe mu rukundo ko hari umujinya w’iteka utegereje abanga kwihana iyo bamaze gupfa. Ubu ni ubundi buryo Imana ikoresha kugira ngo ikomange imitima y’abakeneye kwihana.

Uburyo Bwa Kane

(A Fourth Means)

Hanyuma, Imana ntinyura gusa mu byaremwe, mu mutima uhana no mu makuba igerageza kwigaruriraho abantu, ahubwo inyura no mu guhamagara k’ubutumwa bwiza. Uko abagaragu bayo bagenda bayumvira kandi bakamamaza ubutumwa bwiza, bwa butumwa bumwe n’ubw’ibyaremwe, n’ubw’ijwi ryo mu mutima hamwe n’ubw’amakuba bwongera gushimangirwa: Nimwihane!

Urabona ko ibyo dukora mu ivugabutumwa ubigereranije n’ibyo Imana ikora nta mahuriro. Ibwiriza ubutumwa ubudahwema buri muntu ubuzima bwe bwose buri munsi, mu gihe umuvugabutumwa w’igihangange mu isi ashobora kuba yabwiriza ubutumwa amagana macye y’ibihumbi by’abantu mu gihe cy’imyaka nka makumyabiri mirongo itatu. Kandi abo bavugabutumwa ubusanzwe babwiriza itsinda runaka ry’abantu incuro imwe gusa mu gihe kigufi gusa. Mu byukuri iryo rimwe ni yo mahirwe abo bavugabutumwa baba bemerewe guha abantu ukurikije ibyo Yesu yategetse by’uko bakunkumura umukungugu wo mu birenge byabo mu gihe umudugudu runaka cyangwa urugo runaka banze kubakira (reba Mat. 10:14). Ibi byose biravuga gusa ko iyo tugereranyije ivugabutumwa ry’Imana ridahwema, ry’isi yose, ritangaje, ryemeza umutima n’ivugabutumwa ryacu rifite imipaka ritarenga usanga nta mahuriro.

Iyi myumvire idufasha gusobanukirwa neza kurushaho inshingano zacu mu ivugabutumwa no mu kubaka ubwami bw’Imana. Ariko mbere y’uko tureba uruhare rwacu by’umwihariko, hari ikindi kintu cy’ingenzi tutagomba kwirengagiza.

Nk’uko twabivuze mbere, kwihana no kwizera ni ibintu abantu bakoresha imitima yabo. Imana yifuza ko buri muntu wese yakwicisha bugufi, akoroshya umutima we, akihana akizera Umwami Yesu. Ku bw’iyo mpamvu, Imana ikomeza gukora ubudahwema ku mitima y’abantu mu buryo bwinshi nk’uko tumaze kubusobanura.

Kandi na none birumvikana ko, Imana izi umutima wa buri muntu. Imenya aboroshya imitima yabo ikamenya n’abayinangira. Imenya utega amatwi ubutumwa bwayo budahwema ikamenya n’ubwirengagiza. Imenya ufite umutima uteye mu buryo haramutse hagize amakuba runaka atera byatuma akingura umutima we akihana. Imenya n’abafite imitima inangiye cyane ku buryo nta byiringiro byo kwihana kwabo. (urgero yabwiye Yeremiya incuro eshatu zose ngo ntiyirirwe asengera Isirayeli kuko imitima yabo yabaye akahebwe itagishobora kwihana; reba Yer. 7:16; 11:14; 14:11.)[2] Imenya n’abafite imitima yoroshye cyane ku buryo Umwuka Wera wayo abemeje akandi gato gusa bahera ko bihana.

Hamwe n’ibi byose se, ni iki dushobora kwiga ku ruhare rw’itorero mu ivugabutumwa no kubaka ubwami bw’Imana?

Ihame#1

(Principle #1)

Ubwa mbere, mbese ntibyumvikana ko Imana, Umuvugabutumwa Mukuru ukora 95% by’umurimo wose w’ivugabutumwa kandi ukomeza gushyira ijwi hejuru adahwema abwira buri muntu buri munsi, yakohereza abakozi bayo kubwira ubutumwa bwiza abantu bafite imitima yoroshye yakwakira ubutumwa itaruhanyije aho kubohereza ku bantu badashobora kubwakira? Ni ko mbyumva.

Mbese na none ntibishoboka ko Imana, Umuvugabutumwa Mukuru wabwirije abantu bose ubutumwa bwiza buri gihe cyose cy’ubuzima bwabo, yahitamo no kutirushya igira uwo yohereza kubwiriza abantu bagaragaje ko batitaye ku byo ibabwira kumara imyaka myinshi? Kuki yakwirushya ibwira abantu 5% by’ibintu yari isigaje kubabwira niba baravuniye ibiti mu matwi bakirengagiza 95% yamaze imyaka igerageza kubabwira? Ndibwira ko igishoboka cyane ari uko Imana yakoherereza abantu nk’abo ibyago bikaba byatuma imitima yabo yoroha. Bigenze bityo kandi na bo bakoroshya imitima yabo, noneho byaba bifite ishingiro gutekereza ko yakohereza abagaragu bayo bakabwiriza ubutumwa bwiza.

Hari ushobora kuvuga ko Imana yakohereza abakozi bayo kubwiriza ubutumwa bwiza abantu izi neza ko batazihana kugira ngo bazabure icyo bireguza ku munsi w’amateka. Nyamara wibuke ko, ukurikije uko Bibiliya ivuga, abo bantu n’ubundi batagifite icyo bireguza imbere y’Imana kuko idahwema kubihishurira ibinyujije mu byaremwe byayo (reba Rom. 1:20). Bityo rero iyo Imana yohereje umwe mu bakozi bayo ku bantu nk’abo si ukugira ngo batazagira icyo bireguza, ahubwo biba ari ukugira ngo barusheho kugira ibyo bazabazwa.

Niba rero ari ukuri ko Imana yohereza abakozi bayo ku bantu ibona bafite imitima yakwakira ubutumwa bwiza, twe nk’abakozi bayo dukwiye gusenga tugasaba ubwenge bwayo kugira ngo tumenye abo izi ko ari ibisarurwa byeze bikeneye gusarurwa tukaba ari bo dusanga.

Urugero Rwo Muri Bibiliya

(A Scriptural Example)

Iri hame rigaragara neza cyane mu murimo wa Filipo umubwirizabutumwa nk’uko byanditse mu gitabo cy’Ibyakozwe. Filipo yari yabwirije i Samariya abantu bafite imitima yakira, ariko nyuma yaje kuyoborwa na marayika kujya guca mu nzira runaka. Aho yayobowe ku muntu washakaga Imana bitangaje:

Bukeye marayika w’Umwami Imana abwira Filipo ati, “Haguruka ugane ikusi, ugere mu nzira imanuka iva i Yerusalemu ikajya i Gaza, ya yindi ica mu butayu.” Arahaguruka aragenda. Nuko haza Umunyetiyopiya w’inkone, umutware w’umunyabyuma w’ibintu byose bya Kandake, umugabekazi w’Abanyetiyopiya. Yari yaragiye i Yerusalemu gusenga. Yasubiragayo yicaye mu igare rye, asoma igitabo cy’umuhanuzi Yesaya. Umwuka abwira Filipo ati, “Sanga ririya gare ujyane na ryo.” Filipo arirukanka yumva asoma igitabo cy’umuhanuzi Yesaya, aramubaza ati, “Ibyo usoma ibyo urabyumva?” Undi ati, “Nabibasha nte ntabonye ubinsobanurira?” Yinginga Filipo ngo yurire bicarane. Ibyo yasomaga mu byanditswe byari ibi ngo:

Yajyanywe nk’intama bajyana mu ibagiro, kandi nk’uko umwana w’intama ucecekera imbere y’uwukemura ubwoya, ni ko atabumbuye akanwa ke. Ubwo yacishwaga bugufi, urubanza rwari rumukwiriye barumukuyeho. Umuryango we uzamenyekana ute? Ko ubugingo bwe bukuwe mu isi?”.

 

Iyo nkone ibaza Filipo iti, “Ndakwinginga mbwira, ayo magambo umuhanuzi yayavuze kuri nde? Yayivuzeho cyangwa yayavuze ku wundi?” Filipo aterura amagambo, ahera kuri ibyo byanditswe amubwira ubutumwa bwiza bwa Yesu. Bakigenda mu nzira bagera ku mazi, iyo nkone iramubaza iti, “Dore amazi, ikimbuza kubatizwa ni iki?” Filipo arayisubiza ati, “Niba wizeye mu mutima wawe wose birashoboka.” Na yo iti, “Nizeye Yesu Kristo ko ari Umwana w’Imana.” Itegeka ko bahagarika igare, baramanuka bajya mu mazi bombi Filipo n’inkone, arayibatiza. Bavuye mu mazi Umwuka w’Imana ajyana Filipo inkone ntiyasubira kumubona, nuko ikomeza kugenda inezerewe (Ibyak. 8:26-39).

Filipo yayobowe n’Imana kujya kwigisha umuntu wari ushonje cyane mu mwuka ku buryo yari yagombye gufata urugendo rwo kuva muri Afrika akaza i Yerusalemu gusenga Imana kandi yari yaguze nibura umwe mu mizingo y’ibitabo by’ubuhanuzi bwa Yesaya. Agisoma Yesaya 53, igice cyo mu Isezerano rya Kera gisobanutse cyane kivuga mu buryo burambuye kwitanga kwa Kristo nk’impongano y’ibyaha,akinibaza uwo Yesaya yandikagaho, Filipo aba arahageze, yiteguye gusobanura ibyo inkone yasomaga! Uwo yari umuntu weze rwose ugeze igihe cyo gukizwa! Imana yari izi umutima we hanyuma yohereza Filipo.

Uburyo Bwiza Kurushaho

(A Better Way)

Mbega ukuntu ari byiza kuyoborwa n’Umwuka ku bantu biteguye kwakira aho gukwira mu bantu badashobora kwakira ubutumwa kuko tuba twishinja ko niba tutababwirije batazigera bagira amahirwe yo kugerwaho n’ubutumwa bwiza. Ntiwibagirwe–umuntu wese uhura na we aba arimo abwirizwa n’Imana ubudahwema. Byaba byiza kurushaho tugiye tubanza kubabaza uko umutima wabo uhana ubamereye hanyuma tukamenya niba bakira iby’Imana cyangwa batabyakira, kuko buri wese aba arwana n’ijwi rimushinja mu buryo bumwe cyangwa ubundi.

Urundi rugero rw’iryo hame ni ugukizwa kwa Koruneliyo n’ab’urugo rwe babwirijwe na Petero, wari wayobowe n’Imana mu buryo bw’igitangaza ngo ajye kubwiriza ubutumwa bwiza iri tsinda ry’abanyamahanga rifite imitima yiteguye cyane kwakira. Nta gushidikanya Koruneliyo yari umuntu utega amatwi umutima- nama we kandi ushaka Imana cyane, nk’uko bigaragazwa no gufasha abakene kwe n’ubuzima bwe bwo gusenga (reba Ibyak 10:2). Imana yamuhuje na Petero, atega amatwi ubutumwa bwa Petero n’umutima ukunze kandi akizwa mu buryo bushimishije cyane.

Mbega ukuntu byaba birimo ubwenge tugiye dusenga tugasaba Umwuka Wera akatuyobora ku bantu bakinguye imitima yabo aho guta umwanya tugerageza gufata ingamba zo kugabanya imijyi yacu mo ibice dushyiraho amatsinda y’abantu bajya kubwiriza ubutumwa muri buri gice inzu ku nzu, n’urugo ku rundi. Iyo Petero icyo gihe aza kuba ari mu nama y’abamisiyoneri i Yerusalemu bashyiraho ingamba z’ivugabutumwa cyangwa Filipo agakomeza kubwiriza ubutumwa i Samariya, urugo rwa Koruneliyo na ya nkone y’Umunyetiyopiya ntibaba baragezweho n’agakiza.

Birumvikana ko ababwirizabutumwa n’intumwa bashobora kuyoborwa kujya kubwiriza ubutumwa bwiza mu ruhame rw’abantu benshi barimo abafite imitima yoroshye ishobora kwakira, n’abafite imitima inangiye itakira. Ariko na bwo bagomba gusenga bakabaza Imana aho ishaka ko bajya kubwiriza. Na none dusanga mu gitabo cy’Ibyakozwe aho abantu basizwe amavuta y’Imana kandi bayobowe n’Umwuka Wera bafatanya na we yubaka ubwami bw’Imana. Mbega ukuntu uburyo ab’itorero rya mbere bakoreshaga butandukanye n’ubw’iry’ubu. Mbega ukuntu umusaruro utandukanye! Kuki tutakwigana ibintu byarimo ubutsinzi bungana butyo?

Ihame #2

(Principle #2)

Ni mu bundi buryo buhe amahame ya Bibiliya twabanje kubona mu ntangiriro z’iki gice adufasha uruhare rwacu mu ivugabutumwa no kubaka ubwami bw’Imana?

Niba Imana yarashyizeho ityo ko ibyaremwe, umutima – nama hamwe n’amakuba byose bifatanyiriza hamwe guhamagarira abana b’abantu kwihana, nuko rero ababwiriza ubutumwa bwiza bagomba kumenya neza niba batarimo kubwiriza ubutumwa buvuguruzanya n’ubwo. Nyamara abenshi ni bwo babwiriza! Ubutumwa bwabo buvuguruza mu buryo butaziguye buri kintu cyose Imana irimo igerageza kubwira abanyabyaha! Ubutumwa bwabo bw’ubuntu budashingiye kuri Bibiliya bushyigikira igitekerezo cy’uko gukiranuka no kugandukira Imana bitari ngombwa kugira ngo umuntu ahabwe ubugingo buhoraho. Mu kutavuga ko ari ngombwa kwihana kugira ngo umuntu abone agakiza, mu gushimangira ko agakiza kadaturuka ku bikorwa (mu buryo Pawulo atigeze ashaka ko ari ko byumvikana), mu byukuri ahubwo barwanya Imana, bagatuma abantu binjira kurushaho mu buyobe bubi buzana kurimbuka kwabo, kuko icyo gihe noneho baba bibwira rwose badashidikanya ko bakijijwe kandi mu byukuri badakijijwe. Mbega ibyago, igihe abitwa intumwa z’Imana ari bo ahubwo barwanya Imana kandi bavuga ko ari yo bahagarariye!

Yesu yadutegetse kwigisha “kwihana kugira ngo abantu bababarirwe ibyaha” (Luka 24:47). Ubwo butumwa buba bushimangira ubwo Imana iba yaragiye ikomeza kubwira abanyabyaha ubuzima bwabo bwose. Ubutumwa bwiza busatura imitima y’abantu bugakomeretsa abafite imitima yinangiye. Ariko ubutumwa bw’iki gihe busiga abantu amavuta bubabwira uburyo Imana ibakunda cyane (ikintu nta ntumwa n’imwe yigeze ivuga igihe babaga babwiriza ubutumwa nk’uko tubibona mu gitabo cy’Ibyakozwe), butuma bibwira ko Imana itabarakariye kandi ko rwose imyifatire yabo ntacyo iyitwaye. Bahora babwirwa ko icyo bakeneye gukora gusa ari “ukwakira Yesu.” Ariko Umwami w’abami kandi Umutware w’abatware ntakeneye ko tumwakira. Ikibazo si ukuvuga ngo, “Wemeye kwakira Yesu?” Ahubwo ni, “Mbese Yesu yemeye kukwakira?” Igisubizo ni, nutihana ngo umukurikire, umuteye isoni, kandi imbabazi ze icyo zikora gusa ni uguhamya ko ukwiye umuriro utazima.

Nkurikije ubutumwa bwiza bw’iki gihe bupfobya cyane ubuntu bw’Imana, sinabura gutangazwa n’ukuntu ibihugu bimwe, biyobowe n’abantu bahawe n’Imana ubutware bwo gutegeka ibyo bihugu (kandi ibi ntawabijyaho impaka; reba Dan. 4:17, 25, 32l 5:21; Yohana 19:11; Ibyak 12:23; Rom. 13:1), bifungira imipaka yabyo abamisiyoneri baturuka mu bihugu by’i Bulayi n’Amerika. Aho impamvu ntiyaba ari uko Imana igerageza kurinda ibyo bihugu ngo bitagerwamo n’ubwo butumwa bupfuye?

Ihame #3

(Principle #3)

Amahame twabanje kubona muri iki gice anadufasha kurushaho kumva neza uko Imana ibona abantu bakurikira amadini y’ibinyoma. Mbese n’abantu bari mu bujiji bakwiriye kugirirwa impuhwe kuko batigeze bagira amahirwe yo kumva ukuri? Mbese amakosa yose ni ukuyashyira ku itorero kuko ritegeze rijya kubabwiriza ubutumwa?

Oya, abo bantu ntibayobewe ukuri. Bashobora kuba batazi ibintu byose nk’ibyo umukristo wizera Bibiliya azi, ariko bazi ibintu byose Imana yihishuraho ibinyujije mu byaremwe, mu mutima- nama no mu makuba. Ni abantu Imana iba yarakomeje guhamagarira kwihana mu buzima bwabo bwose, nubwo baba batarigeze babona umukristo cyangwa ngo babe barumvise ubutumwa bwiza. Ikindi kandi baba baragiye boroshya imitima yabo cyangwa bakayinangira ku ijwi ry’Imana.

Pawulo yanditse ku bujiji bw’abatizera ahishura n’impamvu yo kujijwa kwabo:

Ni cyo gituma mvuga ibi, nkabihamya mu Mwami yuko mutakigenda nk’uko abapagani bagenda, bakurikiza ibitagira umumaro byo mu mitima yabo, ubwenge bwabo buri mu mwijima kandi ubujiji buri muri bo no kunangirwa kw’imitima yabo, byabatandukanije n’ubugingo buva ku Mana. Kandi babaye ibiti biha ubusambanyi bwinshi, gukora iby’isoni nke byose bifatanije no kwifuza (Ef 4:17-19).

Urabona yuko impamvu abapagani bari mu bujiji ari “ukubera kunangirwa kw’imitima yabo.” Pawulo kandi avuga ko “babaye ibiti.” Birumvikana ko yavugaga uko imitima yabo imeze. Mbese nk’amabavu; amabavu aza ku biganza by’abantu bakunze gukoresha ibintu bikomeye bikagenda bikuba uruhu rwabo. Uruhu rwajeho amabavu, nk’inkokora z’ihene, ntiruba rucyumva cyane, ushobora gukoraho umuntu ntiyumve. Ni ko bimeze no ku bantu bakomeza kunangira imitima yabo ku muhamagaro w’Imana ukorera mu byaremwe, mu mutima – nama no mu makuba, imitima yabo ihinduka ibiti, bigatuma itagishobora kumva iryo jwi ry’Imana. Ni yo mpamvu ubushakashatsi bwerekana ko muri rusange uko abantu basaza imitima yabo igenda yinangira. Uko umuntu agenda asaza ni ko amahirwe y’uko yakwihana agenda agabanuka. Abavugabutumwa b’abanyabwenge bibanda ku bantu bakiri bato.

Icyaha cy’Abatizera

(The Guilt of the Unbelieving)

Ikindi kimenyetso cyerekana ko Imana ibara abantu ho icyaha n’ubwo baba batarigeze bumva ubutumwa bwiza ni uko ibaha ibihano. Iyo Imana iza kuba itababaraho ibyaha bakora ntiyabahana. Ariko kuko ibahana, bituma tudashidikanya ko ibabaraho icyaha, kandi niba ibabaraho icyaha, bagomba kuba baba bazi ko ibyo bakora bitayishimisha.

Uburyo bumwe Imana ikoresha ihana abinangira ku ijwi ry’Imana ribahamagarira kwihana ni “ukubareka” ngo bakurikize ibyo imitima yabo irarikiye maze babe imbata z’ibyangiza byimbitse kurushaho. Pawulo yaranditse ati:

Kuko ubwo bamenye Imana batayubahirije nk’Imana, habe no kuyishima, ahubwo bahinduka abibwira ibitagira umumaro, maze imitima yabo y’ibirimarima icura umwijima. Biyise abanyabwenge bahinduka abapfu, maze ubwiza bw’Imana idapfa babuhindura ibishushanyo by’abantu bapfa, n’iby’ibiguruka, n’iby’ibigenza amaguru ane, n’iby’ibikururuka.

 

Ni cyo cyatumye Imana ibareka ngo bakurikize ibyo imitima yabo irarikiye, bakore ibiteye isoni bononane imibiri yabo, kuko baguraniye ukuri kw’Imana gukurikiza ibinyoma, bakaramya ibyaremwe bakabikorera kubirutisha Imana Rurema, ari yo ishimwa iteka ryose. Amen.

 

Ni cyo cyatumye Imana ibarekera ibyonona, ndetse bigeza ubwo abagore babo bakoresha imibiri yabo uburyo bunyuranye n’ubwo yaremewe. Kandi n’abagabo ni uko, bareka kugirira abagore ibyo imibiri yabo yaremewe, bashyushywa no kurarikirana. Abagabo bagirirana n’abandi bagabo ibiteye isoni, bituma mu mibiri yabo bagarurirwa ingaruka mbi ikwiriye kuyoba kwabobabo.

 

Kandi ubwo banze kumenya Imana, ni cyo cyatumye Imana ibareka ngo bagire imitima yabaye akahebwe bakora ibidakwiriye. Buzuye gukiranirwa kose n’ububi, no kurarikira n’igomwa, buzuye n’ishyari n’ubwicanyi, n’intonganya no gusebaniriza mu byongorerano, n’abatukana, n’abanga Imana n’abanyagasuzuguro, n’abirarira n’abahimba ibibi, n’abatumvira ababyeyi n’indakurwa ku izima, n’abava mu masezerano n’abadakunda ababo n’intababarira, nubwo bamenye iteka ry’Imana yuko abakora ibisa bityo bakwiriye gupfa, uretse kubikora ubwabo bashima n’abandi babikora. (Rom. 1:21-32).

Urabona uburyo Pawulo ashimangira ukuntu umuntu ahamwa n’icyaha imbere y’Imana. Abapagani “bamenye Imana,” ariko “ntibayubahirije nk’Imana, cyangwa ngo bayishime.” “Baguraniye ukuri kw’Imana gukurikiza ibinyoma,” ni ukuvuga ko bahuye n’ukuri kw’Imana. Bityo rero Imana “yarabaretse” ngo bararikire ibyonona, kugeza ubwo abantu bakora ibintu biteye isoni, by’amahano kandi byo kuyoba kuko barushijeho gushayisha mu byaha. Ni nk’aho Imana ivuga iti, “Mbese murashaka kuba imbata z’ibyaha aho kuba imbata zanjye? Ngaho nababwira iki. Simbabujije, kandi muzagenda murushaho kuba imbata z’iyo mana mukunda.”

Ndibwira ko umuntu yanavuga ko ubu buryo bwo guhana kw’Imana bwerekana imbabazi zayo, kuko umuntu ashobora gutekereza ko uko abantu barushaho gushayisha mu byaha no kuba babi cyane, bashobora kugeraho bagakanguka bakabona ko ibyo barimo bidakwiye. Umuntu yibaza impamvu abatinganyi batibaza ikibazo bati, “Kuki ndarikira kugira imibonano n’umuntu duhuje igitsina kandi tudashobora gukora imibonano mpuzabitsina nyayo koko? Ibi biteye isoni!” Mu buryo bumwe umuntu yavuga ati Imana koko “ni ko yabaremye” (nk’uko ubwabo bakunze kubyitwaza iyo bashaka gushyigikira uko kuyoba kwabo), mu buryo gusa bwo kuvuga ko Imana yemera bikababaho, kandi bitewe gusa n’uko yiringira ko igihe kimwe izabakangura kugira ngo bihane bamenye imbabazi zayo zitangaje.

Ntabwo ari abatinganyi gusa bakwiriye ibyo bibazo. Pawulo yashyize ku rutonde ibyaha byinshi bibata abantu bigaragara nk’igihano Imana ihaye abanze kuyikorera. Miliyari z’abantu bakagombye kwibaza ku myifatire yabo mibi. “Kuki nanga umuryango wanjye bwite?” “Kuki nshimishwa no gukwiza amazimwe?” “Kuki ntajya nigera na rimwe nyurwa n’ibyo mfite?” “Kuki nkomeza kumva mpatwa cyane kureba sinema z’ubusambanyi?” Imana abo bose yarabaretse ngo babatwe n’iyo mana yabo.

Nta gushidikanya ko umuntu uwo ari we wese igihe icyo ari cyo cyose ashobora koroshya umutima we, akihana akizera Yesu. Bamwe mu banyabyaha bakomeye mu isi b’imitima inangiye cyane bagiye babikora, kandi Imana ikababohora ikabezaho ibyaha byabo! Igihe cyose umuntu agihumeka, Imana iba ikimwongera amahirwe yo kwihana.

Nta kintu Bakwireguza

(No Excuses)

Pawulo avuga ko abanyabyaha badafite icyo kwireguza. Iyo bacira abandi urubanza baba bagaragaza ko bazi gutandukanya ikibi n’icyiza, bityo bakaba rwose abo gucirwaho iteka n’Imana:

Ni cyo gituma utagira icyo kwireguza, wa muntu we ucira abandi urubanza. Ubwo ucira undi urubanza uba witsindishirije, kuko wowe umucira urubanza ukora bimwe n’ibyo akora. Ariko tuzi yuko iteka Imana izacira ku bakora bene ibyo ari iry’ukuri. Wowe muntu ucira urubanza abakora bene ibyo nawe ukabikora, mbese wibwira yuko uzakira iteka ry’Imana, kandi usuzugura ubutunzi bwo kugira neza kwayo, n’ubw’imbabazi zayo n’ubwo kwihangana kwayo? Ntuzi yuko kugira neza kw’Imana ari ko kukurehereza kwihana? (Rom. 2:1-4).

 

Pawulo yavuze ko gutegereza kw’Imana no kwihangana kwayo ari uguha abantu amahirwe yo kwihana. Ikindi kandi, nk’uko Pawulo akomeza kuvuga, yagaragaje ko abihana bakagendera mu buzima bwo gukiranuka ari bo bonyine bazaragwa ubwami bw’Imana:

 

Ariko kuko ufite umutima unangiwe utihana, wirindirije umujinya uzaba ku munsi w’uburakari, ubwo amateka y’ukuri y’Imana azahishurwa, kuko Imana izitura umuntu wese ibikwiriye ibyo yakoze. Abashaka ubwiza n’icyubahiro no kudapfa babishakisha gukora ibyiza badacogora, izabitura ubugingo buhoraho. Ariko abafite imitima ikunda kwirema ibice ntibumvire iby’ukuri ahubwo bakumvira gukiranirwa, izabitura umujinya n’uburakari n’amakuba n’ibyago. Ni byo izateza umuntu wese ukora ibyaha, uhereye ku Muyuda ukageza ku Mugiriki. Ariko ubwiza n’icyubahiro n’amahoro, ni byo izitura umuntu wese ukora ibyiza, uhereye ku Muyuda ukageza ku Mugiriki (Rom. 2:5-10).

Mu buryo bugaragara neza, Pawulo ntuiyemeranya n’abigisha ko abantu bapfa gusa “kwemera Yesu nk’Umukiza” ubugingo buhoraho bukaba bubaye ubwabo. Ahubwo, ni abihana kandi “ntibacogore gukora ibyiza bashaka ubwiza n’icyubahiro no kudapfa.”

Ariko se ibi ntibivuga ko abantu bashobora gukomeza gukurikira andi madini atari ubukristo bagakizwa niba gusa bihannye kandi bakumvira Imana?

Oya, nta gakiza kariho atari muri Yesu bitewe n’impamvu nyinshi; imwe muri zo ni uko ari Yesu gusa ushobora kubatura abantu mu bubata bw’ibyaha.

Ariko se igihe bashatse kwihana, bazamenya bate kwambaza Yesu batarigeze bamwumva?

Imana, yo imenya imitima y’abantu bose, izihishurira umuntu wese uyishakana umutima ukunze. Yesu yarasezeranye ati, “Mushake muzabona” (Mat. 7:7), kandi Imana ishaka ko buri muntu ayishaka (reba Ibyak 17:26-27). Iyo ibonye umuntu ufite umutima wumva kubwiriza kwayo kudahwema, imwoherereza ubutumwa bwiza, nk’uko yabikoreye ya nkone y’Umunyetiyopiya n’urugo rwa Koruneliyo. Imana nta n’ubwo igendera ku kuba Itorero ryakoze cyangwa ritakoze, nk’uko yabigaragaje mu gukizwa kwa Pawulo w’i Taruso. Iyo hatagize uboneka ngo ashyire ubutumwa bwiza umuntu ushaka Imana nta buryarya, Imana ubwayo irihagurukira! Maze kumva ubuhamya bwinshi mu bihugu bitemera ubutumwa bwiza, bw’abantu bakizwa babonye Yesu mu iyerekwa.

Kuki Abantu Ari Abanyedini?

(Why People Are Religious?)

Impamvu ni uko abakurikira amadini y’ibinyoma baba atari abantu bashaka ukuri koko. Ahubwo baba abanyedini kuko gusa bashaka ikintu cyo kwitsindishiriza cyangwa guhisha ibyaha byabo. Kuko bakomeza kwica amategeko y’umutima – nama wabo, bashaka uburyo bihisha inyuma y’idini. Ku bwo gukora imihango y’idini ryabo bakihumuriza biyumvisha ubwabo ko batazajya mu muriro. Ibi ni kimwe ku banyedini bose, baba “abakristo” b’ibinyoma (harimo na babandi babwiriza iby’ubuntu budasobanutse) baba Ababudha, Abayisilamu n’Abahindu. Nubwo baba bakora iby’idini ryabo, umutima – nama wabo ubacira urubanza.

Iyo Umubuda yunama aramya ibigirwamana bye cyangwa imbere y’umukuru w’idini ryabo aho yicaye aho nk’ikigirwamana, umutima – nama we ukomeza kumubwira ko ibyo akora ibyo ari bibi. Iyo umuhindu yiburanira agerageza gushaka kuvuga ko ikimubujije kugirira impuhwe umushonji umutegeye amashyi amusaba mu muhanda ngo amufashe ari uko uwo mushonji arimo arababazwa kubera ibyaha yakoze mu buzima bwe bwabanjirije ubwo, umutima – nama we uramushinja. Iyo umuyisilamu w’intagondwa aciye “umukafiri” umutwe mu izina rya Allah, umutima – nama we umuvugiriza induru umwereka uburyarya bwe bwuzuye ubwicanyi. Iyo “umukristo” yirundaniriza ubutunzi mu isi, ahora mu mashusho y’ubusambanyi kuri televiziyo, asebya abakristo bagenzi be mu byongorerano, kandi akomeza kwiringira ko ubuntu ari bwo bwamukijije, umutima we umucira urubanza. Izi zose ni ingero z’abantu bashaka gukomeza gukora ibyaha bakaba barabonye ibinyoma by’idini bizera bikabafasha gukomeza gukora ibyaha. “Gukiranuka” kw’abapagani nyamara b’abanyedini kuri kure, kure, kure cyane y’uko Imana ibashaka.

Ibi byose ni ukuvuga ko Imana idafata abantu bo mu madini y’ibinyoma nk’injiji zo kugirirwa impuhwe ngo bitewe n’uko batigeze bumva ukuri. Nta n’ubwo ubujiji bwabo bubarwa ku Itorero ngo ntryabwirije ubutumwa nk’uko bikwiriye.

Mbisubiremo, nubwo tuzi ko Imana ishaka ko Itorero ribwiriza ubutumwa bwiza ku isi yose, tugomba gukurikira ubuyobozi bw’Umwuka Wera akatuyobora aho “imirima yeze igeze gusarurwa” (reba Yohana 4:35), aho abantu biteguye kwakira kuko imitima yabo bayorohereje Imana idahwema kubasanga.

Ihame #4

(Principle #4)

Ihame rya nyuma dushobora kwiga mu kuri kwa Bibiliya twabonye mbere muri iki gice ni iri: Niba Imana ihana abanyabyaha ishaka ko bakoroshya imitima yabo, tugomba kumva ko abanyabyaha bamwe, nyuma yo kunyura mu bihano by’Imana cyangwa bamaze kwitegereza aho abandi banyabyaha bahanwa, bazoroshya imitima yabo. Bityo rero nyuma y’amakuba haba hari amahirwe yo kugeza ubutumwa bwiza ku bantu utashoboraga kugeraho mbere.

Abakristo bakwiye gushakisha bakamenya aho amahirwe yo kujyana ubutumwa bwiza ari; aho abantu bari mu bibazo. Urugero nk’ahantu abantu baba baheruka gupfusha ababo, baba bashobora kuba bakingura imitima yabo bakumva icyo Imana ishaka ko bumva. Nkiri umupastori, igihe cyose habaye gushyingura umuntu witabye Imana ntabwo ayo mahirwe yancagaho ntabwirije ubutumwa bwiza, nibuka ko Bibiliya ivuga ngo, “Kujya mu rugo rurimo imiborogo biruta kujya mu rugo rurimo ibirori, kuko ibyo ari byo herezo ry’abantu bose, kandi ukiriho azabihorana ku mutima we (Umubw 7:2).

Iyo abantu bahuye n’ibibazo by’uburwayi, igihombo n’ubukene, gutana kw’abakundanaga, ibiza n’ibindi by’ingaruka n’ibihano by’ibyaha, baba bakeneye kumenya ko iyo mibabaro ari akanyafu ko kubakangura ngo bahindukirire Imana. Mu buryo bw’imibabaro y’akanya gato Imana iba igerageza gukiza abanyabyaha gucirwaho iteka by’iteka ryose.

Incamake

(In Summary)

Imana ni yo igira uruhare runini cyane mu kubaka ubwami bwayo. Twe inshingano yacu ni ukugira ubwenge bwo kumenya kugendana na yo.

Abizera bose bahamagarirwa kubaho ubuzima bwejejwe kugira ngo bamurikire abari mu mwijima, kandi bagomba guhora biteguye gusubiza umuntu wese ubabajije iby’ibyiringiro byabo.

Imana iteka iba ikora ku bugingo bwa buri muntu ngo ashobore koroshya umutima we yihane, ivugana n’abantu ubudahwema ibinyujije mu byaremwe, mu mutima – nama no mu makuba, kandi ubundi ikabinyuza mu ivugabutumwa.

Abanyabyaha baba bazi neza ko barimo bacumura ku Mana, kandi bahamwa n’ibyaha byabo nubwo baba batarigeze bumva ubutumwa bwiza. Icyaha cyabo ni ikimenyetso cyo kwinangira kw’imitima yabo. Gukomeza kugenda bononekara mu ngeso zabo no kuba imbata z’icyaha bigaragaza umujinya w’Imana kuri bo.

Abanyedini si ukuvuga ko iteka baba bashaka ukuri. Ahubwo akenshi baba bagerageza gushyigikira ibyaha byabo mu kwizera ibinyoma by’idini ryabo.

Imana izi umutima wa buri muntu. Nubwo ishobora kudutuma kujya kubwiriza ubutumwa bwiza abantu bafite imitima yinangiye, ariko cyane cyane abo itwoherezaho ni abafite imitima yoroshye yiteguriye kwakira ubutumwa bwiza.

Uko Imana ikora ku bugingo bw’abantu ngo yoroshye imitima yabo biciye mu mibabaro, tugomba gusingira ayo mahirwe yo kubabwiriza ubutumwa bwiza ntaducike.

Imana ishaka ko tujyana ubutumwa bwiza ku isi yose, ariko ishaka ko tugendera ku ijwi ry’Umwuka Wera mu gihe dusohoza Inshingano Nkuru yacu, nk’uko bigaragara mu gitabo cy’Ibyakozwe.

Imana yihishurira buri muntu wese ushaka kuyimenya nta buryarya.

Imana ishaka ko ubutumwa tubwiriza buhuza n’ubwayo.

Umunsi umwe hazaboneka abantu bavuye muri buri bwoko bahagarare imbere y’intebe y’Imana baramya, kandi tugomba gukora uruhare rwacu tugafatanya n’Imana kugera kuri iyo ntego. Bityo rero abantu b’Imana bagomba kwerekana urukundo rwa Kristo ku bantu ba buri bwoko bwo mu isi bahuye na bo. Imana ijya ikoresha bamwe mu bakozi bayo kugera by’umwihariko ku bwoko runaka badahuje umuco, biciye mu kohereza no gushyigikira abashinga amatorero, cyangwa bo ubwayo bakigirayo. Aboherejwe bagomba guhindura abantu abigishwa, bakagaragaza koko ko ari abakozi b’Imana bahindura abantu abigishwa!

Amagambo y’Umusozo

(Final Words)

Ndashima Imana cyane yanshoboje gusohora iki gitabo mu rurimi rwanyu maze nawe ugashobora kugitunga ukacyisomera. Ndizera ko cyakubereye umugisha. Mbese niba cyaragufashije, ushobora kunyandikira ukabimbwira? Numva icyongereza gusa, ubwo rero bizagusaba ko unyandikira mu cyongereza cyangwa ukareba abagufasha gushyira urwandiko rwawe mu cyongereza mbere y’uko urunyoherereza!

Uburyo bwiza cyane bwo kungeraho ni ukunyandikira kuri e-mail, aderesi yanjye ya e-mail ni: tdmm@shepherdserve.org. Niba udashoboye uburyo bwa e-mail, ushobora no kunyandikira ukoresheje aderesi ya minisiteri yanjye, ariko bitewe n’igihe iki gitabo kikugereyeho, iyo aderesi ishobora no kuzaba yarahindutse. Ibyo ari byo byose, uyu mwaka wa 2010 aderesi yacu ni: Shepherd Serve, P.O. Box 12854, Pittsburgh, PA 15241 USA.

Amagambo Yo ku Gifuniko Inyuma

(Back Cover Text )

Mbese uri umukozi w’Imana uhindura bantu abigishwa?

Ushobora kumuba.

David Servant amaze imyaka irenga makumyabiri n’itanu yigisha abakozi b’Imana mu mahugurwa hirya no hino mu isi. Abifashijwemo n’inararibonye yakuye mu kwigisha ibihumbi mirongo by’abapastori mu bihugu birenga mirongo ine, yateguye inyigisho za Bibiliya muri iki gitabo zivuga ku bibazo bikomeye cyane abakozi b’Imana b’abakristo bahura na byo muri iki gihe.

Servant avuga ku ngingo zitandukanye nko gukura kw’itorero, intambara y’umwuka, gutandukana kw’abashakanye no kongera gushaka kwabo, gusobanura Bibiliya, itorero ryo mu rugo, umwanya w’umugore mu murimo w’Imana, ubuyobozi bw’itorero, impano z’umwuka, ivugabutumwa n’ibindi byinshi. Akunze gukemanga ibyo abantu bakunze kuvuga, ahubwo iteka agahagarara ku byo Bibiliya ivuga. Imyanzuro ye rimwe na rimwe ishobora kugutangaza ikagutungura. Icyo Servant yizera cy’ibanze ni uko buri mukozi w’Imana w’umukristo akwiye kuba umuntu uhindura abantu abigishwa bakurikiza ibyo Kristo yategetse byose.

Umukozi w’Imana Uhindura Abantu Abigishwa ni igitabo kimaze guhindurwa mu ndimi zirenga makumyabiri, kirimo kirafasha cyane abakozi b’Imana hirya no hino mu isi kurushaho gusohoza Inshingano Nkuru.

 


[1] Ni yo mpamvu Bibiliya ivuga ngo, “Umupfapfa ajya yibwira ati, “Nta Mana iriho” (Zaburi 14:1). Abapfapfa ni bo bonyine gusa birengagiza uko kuri kugaragara cyane.

[2] Uretse ibi, Bibiliya ivuga ko Imana ishobora no kurushaho kunangira imitima y’abantu bakomeza kunangira imitima yabo banga kuyumvira (nka Farawo). Ntabwo bishoboka cyane ko abantu nk’abo hari ibyiringiro by’uko bakwihana.

Kinyarwanda

Kuba Umwizerwa/Igisonga (Stewardship)

Igice Cya Mirongo Itatu Na Kabiri (Chapter Thirty-Two)

Mu gice twabonye mbere cy’Inyigisho ya Yesu yo ku Musozi, twabonye amagambo amwe Yesu yabwiye abigishwa be ku byerekeye ubwizerwa. Yababwiye kutabika ubutunzi bwabo mu isi, ko ahubwo bakwiye kububitsa mu ijuru. Ntiyerekanye gusa ubupfapfa bw’abantu bashora ubutunzi bwabo mu bintu by’akanya gato bishiraho, ariko yerekanye n’umwijima uri wo mu mitima yabo (reba Mat. 6:19-24).

Amafaranga ni yo mana nyakuri y’abantu birundaniriza ubutunzi bw’isi, kuko barayakorera akaba ari yo atwara ubugingo bwabo. Yesu yavuze ko bidashoboka gukorera Imana n’amafaranga, mu buryo bugaragara yerekanaga ko igihe Imana ari yo Mwami wacu koko, iba inafite ubutware ku mafaranga yacu. Nta kindi kitu kirwana n’Imana barwanira imitima y’abantu nk’amafaranga. Nta gushidikanya ko ari yo mpamvu Yesub yavuze ko tudashobora kuba abigishwa be tutaretse ibyo dutunze byose ngo tumukurikire (reba Luka 14:33). Abigishwa ba Kristo ntacyo bagira. Baba ari ibisonga gusa babikijwe iby’Imana, kandi Imana ikunda gukoresha amafaranga yayo mu bintu bigaragaza kamere yayo kandi biteza imbere ubwami bwayo.

Yesu yavuze byinshi ku byerekeye kuba igisonga, ariko bisa nk’aho amagambo ye kenshi yirengagizwa n’abitwa ko ari abayoboke be. Icyamamaye cyane ni ukugoreka Ibyanditswe kugira ngo baremangatanye “inyigisho z’ubutunzi” mu buryo bwazo bunyuranye, ubwiyorobetse n’ubweruye. Nyamara umukozi w’Imana uhindura abantu abigishwa we, ikimushishikaza ni ukwigisha abantu kwitondera ibyo Kristo yategetse byose. Nuko rero yigisha mu bikorwa no mu magambo, uburyo bwa Bibiliya bwo kuba igisonga cyiza.

Reka turebe icyo Bibiliya yigisha ku byerekeye ibyo kuba igisonga cyiza, kandi tunabonereho gushyira ahabona zimwe mu nyigisho z’ibinyoma zamamaye z’ubutunzi. Ntabwo riri bube isomo rinonosoye rwose. Nanditse igitabo kihariye kuri izi nyigisho ushobora kubona mu Cyongereza ku rubuga rwacu rwa interineti (ShepherdServe.org). Ugisanga ku izina rya”Biblical Topics (Ibyo Bibiliya yigisha)” irindi zina ryacyo riri munsi y’iryo ni, “Jesus on Money (Yesu avuga ku Mafaranga).”

Nyirukumara ubukene

(The Supplier of Needs)

Turibuka amagambo Pawulo yanditse, ahumekewe n’Umwuka Wera, agatangira neza ati, “Kandi Imana yanjye izabamara ubukene bwanyu bwose, nk’uko ubutunzi bw’ubwiza bwayo buri muri Kristo Yesu” (Fili. 4:19). Iryo sezerano tumenyereye cyane, akenshi rikunze gukoreshwa nabi n’abakristo barigira iryabo, ariko se mu byukuri ryatanzwe mu ruhe rwego? Iyo turebye ibyo Byanditswe muri rusange biri kumwe n’iryo sezerano, ntidutinda gusobanukirwa impamvu Pawulo yari ashize amanga cyane avuga ko Imana izamara ubukene bwose bw’abakristo b’i Filipi:

Ariko mwagize neza ubwo mwese mwafatanije imibabaro yanjye. Kandi mwa Bafilipi mwe, namwe ubwanyu muzi yuko ubutumwa bwiza bugitangira kubwirizwa ubwo navaga i Makedoniya, nta rindi Torero ryafatanije nanjye mu byo gutanga no guhabwa, keretse mwebwe mwenyine. Ndetse n’i Tesalonike mwoherejeyo ibyo kunkenura, si rimwe risa ahubwo ni kabiri. Nyamara burya si impano nshaka, ahubwo nshaka ko impano zongerwa kuri mwe. Dore mfite ibinkwiriye byose ndetse mfite n’ibisaga, ndahaze ubwo maze guhabwa na Epafuradito ibyo mwohereje, bimbereye nk’umubabwe uhumura neza n’igitambo cyemewe gishimwa n’Imana. Kandi Imana yanjye izabamara ubukene bwanyu bwose, nk’uko ubutunzi bw’ubwiza bwayo buri muri Kristo Yesu (Fili. 4:14-19).

Pawulo yari azi neza adashidikanya ko Yesu azamara Abafilipi ubukene bwabo bwose kuko bujuje icya ngombwa Yesu asaba: Bashakaga mbere na mbere ubwami bw’Imana, kandi byaragaragariraga mu mpano zabo batanze bitanga kugira ngo Pawulo akomeze umurimo wo gushing amatorero. Wibuke ko mu Nyigisho ya Yesu ku Musozi yavuze ati,

Kandi So wo mu ijuru azi ko mubikwiriye byose. Ahubwo mubanze mushake ubwami bw’Imana no gukiranuka kwayo, ni bwo ibyo byose muzabyongerwa (Mat 6:32-33).

Bityo rero tubona ko iryo sezerano rya Pawulo mu gitabo cy’Abafilipi 4:19 atari iry’umukristo wese urivuga akaryiyitirira. Ahubwo ni iry’abashaka mbere na mbere ubwami bw’Imana.

Ni Iki Dukeneye Mu Byukuri

(What Do We Really Need?)

Hari ikindi kintu dushobora kubona muri iri sezerano rya Yesu muri Matayo 6:32-33. Rimwe na rimwe bijya biturushya gutandukanya ibyo dukeneye n’ibyo twifuza. Nyamara Yesu yasobanuye neza ibyo dukeneye. Yaravuze ati, “Kandi So wo mu ijuru azi ko mubikwiriye byose.”

Ibyo ni “bintu” ki Yesu yavugaga avuga ko bizongererwa abashaka mbere na mbere ubwami bw’Imana no gukiranuka kwayo? Ni ibyo kurya, ibyo kunywa hamwe n’imyambaro. Ibyo ntawabijyamo impaka kuko ibyo ni byo Yesu yavuze mbere y’iri sezerano tuvuga (reba Mat. 6:25-31). Ibiribwa n’ibinyobwa n’imyambaro mu byukuri ni byo by’umubiri dukeneye. Kandi koko ni byo byonyine Yesu n’abigishwa be bagendanaga na we bari batunze.

Pawulo na we ku buryo bugaragara yemeranya na Yesu kuri iyo nsobanuro y’ibyo dukeneye, nk’uko tubona yandikiye Timoteyo:

Icyakora koko kubaha Imana iyo gufatanije no kugira umutima unyuzwe kuvamo inyungu nyinshi, kuko ari nta cyo twazanye mu isi kandi nta cyo tuzabasha kuyivanamo. Ariko ubwo dufite ibyo kurya n’imyambaro biduhagije tunyurwe na byo, kuko abifuza kuba abatunzi bagwa mu moshya no mu mutego, no mu irari ryinshi ry’ubupfu ryangiza, rikaroha abantu mu bibahenebereza bikabarimbuza. Kuko gukunda impiya ari umuzi w’ibibi byose, hariho abantu bamwe bazirarikiye barayoba, bava mu byo kwizera bihandisha imibabaro myinshi (1 Tim. 6:6-10).

Pawulo yumvaga ko icyo dukeneye mu buryo bw’umubiri ari ibyo kurya n’imyambaro gusa, naho ubundi ntaba yaravuze ko dukwiye kunyurwa n’ibyo gusa. Ibyo bituma tugira indi myumvire itandukanyeho gato kuri iryo sezerano yahaye Abafilipi yuko Imana izabamara ubukene bwabo bwose! Uburyo abavugabutumwa bamwe basobanura uwo murongo, wakwibwira ko ahubwo uvuga ngo, “Imana yanjye izahaza irari ryanyu ryose!” Ikindi kandi, niba tugomba kunyurwa n’ibyo kurya n’imyambaro gusa, tugomba kunyurwa noneho bingana iki n’ibyo dutunze? Kandi abenshi muri twe ni abafite ibirenze ibyo kurya n’imyambaro gusa.

Kutanyurwa

(Discontentment)

Ikibazo cyacu ni uko twibwira ko dukeneye ibirenze ibyo dukeneye koko. Tekereza ko igihe Imana yaremaga Adamu na Eva nta kintu bari bafite, nyamara babaga muri paradizo. Biragaragara neza ko mu mugambi w’Imana itashakaga ko umunezero wacu uzajya uturuka ku bwinshi bw’ibyo dutunze. Wigeze utekereza ko Yesu atigeze avoma amazi kuri robinet cyangwa ngo yiyuhagirire muri dushe y’ikizungu aho afungura amazi amumanukiraho? Ntiyigeze amesera imyenda ye mu mashini imesa; ntiyigeze akingura umuryango wa firigo. Ntiyigeza atwara imodoka cyangwa se n’igare byibura. Nta na rimwe yigeze yumva radiyo, ntiyigeze agira umuntu n’umwe avugisha kuri telefone, ntiyakoresheje imbabura za kizungu ateka, nta nubwo yigeze abwiriza akoresheje ibyuma by’amajwi nk’imizindaro cyangwa ibindi. Ntiyigeze areba video cyangwa televiziyo, cyangwa ngo acane amatara y’amashanyarazi, ntiyigeze yumva amafu ya vantilateri cyangwa bya byuma bindi bizana akayaga keza byitwa “climatiseur/air conditioner.”. Ntiyigeze yambara isaha ku kaboko. Ntiyagiraga akabati kuzuye imyambaro (garde robe/closet). Mbese ubwo yari kwishima ate?

Muri Leta Zunze Ubumwe z’Amerika (ahari wenda no mu gihugu cyawe), dusukwaho ibihumbi by’ubutumwa bwo kwamamaza butwereka uburyo abantu banezerewe bitewe n’ukuntu bishimiye ibintu bishya runaka baguze. Bityo ubwenge bwacu bakabuyobya (we are brainwashed or “brain-dirtied”) batwumvisha ko ibyishimo by’umuntu bituruka ku kwiyongera kw’ibyo atunze, nyamara kandi nubwo dukomeza kwirundanirizaho ibintu ntitunyurwa. Ibi ni byo Yesu yavugaga avuga “ibihendo by’ubutunzi” (Mat 13:22). Ubutunzi bukubwira ko buzaguha ibyishimo ariko ntibujya bukunda gusohoza isezerano ryabwo. Kandi uko tujya muri iyo nkundura ab’isi barimo yo kubwiruka inyuma, niko mu byukuri duhinduka abasenga ibigirwamana, tukaba imbata za mamoni, zibagirwa Imana n’amategeko yayo asumba ayandi ari yo kuyikunda n’umutima wacu wose no gukunda bagenzi bacu nk’uko twikunda. Imana yihanangirije ibi bintu Abisirayeli:

Wirinde ntuzibagirwe Uwiteka Imana yawe, ngo utitondera ibyo yategetse n’amateka yayo n’amategeko yayo, ngutegeka uyu munsi. Numara kurya ugahaga, ukamara kubaka amazu meza ukayabamo, inka zawe n’imikumbi yawe, n’ifeza zawe n’izahabu zawe n’ibyo ufite byose bikaba bigwiriye, uzirinde umutima wawe we kwishyira hejuru, ngo wibagirwe Uwiteka Imana yawe yagukuye mu gihugu cya Egiputa, mu nzu y’uburetwa (Guteg. 8:11-14).

Ni na ko kandi Yesu yihanangirije avuga ko “ibihendo by’ubutunzi” bishobora kuniga ubugingo bw’umwuka bw’umuntu wizera nyakuri aramutse yemeye gushukwa akarangara (reba Mat. 13:7, 22). Pawulo yatuburiye avuga ko “urukundo rw’impiya ari umuzi w’ibibi byose,” akavuga ati “hariho abantu bamwe bazirarikiye barayoba, bava mu byo kwizera bihandisha imibabaro myinshi” (1 Tim. 6:10). Umwanditsi w’igitabo cy’Abaheburayo araduhugura ati, “Ntimukagire ingeso zo gukunda impiya ahubwo mujye munyurwa n’ibyo mufite, , kuko ubwayo yavuze iti, ‘Sinzagusiga na hato kandi ntabwo nzaguhãna na hato'” (Heb. 13:5). Ibi ni bimwe gusa mu Byanditswe by’ibyitegererezo bituburira ku kaga gaturuka ku butunzi.

Iyo Amafaranga Ahindutse Umutware

(When Money is Master)

Birashoboka ko nta kindi gipimo gipima ubusabane bwacu n’Imana kiruta uburyo twitwara ku mafaranga. Amafaranga–igihe n’uburyo dukoresha ngo tuyagereho, n’ibyo tuyakoresha tumaze kuyashyikira–bigaragaza byinshi ku byerekeye ubuzima bwacu bw’umwuka. Amafaranga, igihe tuyafite ndetse n’igihe tutayafite, ni cyo kintu cya mbere gitera ibigeragezo kurusha ibindi byose. Amafaranga ashobora gutuma umuntu asuzugura mu buryo bworoshye cyane amategeko abiri aruta ayandi yose, kuko ashobora guhinduka ikigirwamana agasumba Imana nyaMana, kandi ashobora gutuma twikunda kurusha uko dukunda bagenzi bacu. Ku rundi ruhande kandi, amafaranga ashobora gukoreshwa nk’uburyo bwo kugaragaza urukundo dukunda Imana na bagenzi bacu.

Yesu yigeze guca umugani w’umuntu waretse agategekwa n’amafaranga aho gutegekwa n’Imana:

Hariho umukungu wari ufite imirima irumbuka cyane, nuko aribaza mu mutima we ati, “Ndagira nte ko ndafite aho mpunika imyaka yanjye?” Aribwira ati, “Ndabigenza ntya: Ndasenya urugarama rwanjye nubake urundi runini, abe ari mo mpunika imyaka yanjye yose n’ibintu byanjye. Ni bwo nzabwira umutima wanjye nti, ‘Mutima, ufite ibintu byinshi bibikiwe imyaka myinshi, ngaho ruhuka, urye unywe, unezerwe.'” Ariko Imana iramubwira iti, “Wa mupfu we! Muri iri joro, uranyagwa ubugingo bwawe. Ibyo wabitse bizaba ibya nde? “Ni ko umuntu wirundaniriza ubutunzi amera, atari umutunzi mu by’Imana (Luka 12:16-21).

Yesu yise uyu mugabo w’umutunzi umupfu. Nubwo yari afite umugisha wo kugira amagara meza ari mutaraga, akagira imirima irumbuka cyane n’ubuhanga bwo guhinga, ntiyari azi Imana, iyo bitaba ibyo ntaba yarirundanyijeho imitungo y’umurengera ngo yirundurire mu buzima bwo kwinezeza no kwidamararira. Ahubwo aba yarashatse mu maso h’Imana akamenya icyo yakoresha iyo migisha yahawe, azi neza ko ari uwaragijwe gusa iby’Imana. Birumvikana ko Imana yifuzaga ko yasangira n’abandi ibyo bintu bye byinshi kandi agakomeza gukora kugira ngo akomeze abone ibyo asangira n’abandi. Cyangwa se ikindi kimwe cyashobokaga cyiza, ni uko yari kureka gukomeza guhinga akiyegurira umurimo w’Imana akoresha ubutunzi bwe, bibaye ari byo Imana yamuhamagariye gukora.

Uwo muhinzi w’umutunzi wo mu mugani wa Yesu yabaze nabi cyane ku byerekeye umunsi wo gupfa kwe. Yibwiye ko agifite imyaka myinshi yo kubaho, mu gihe yari ashigaje amasaha abarirwa ku ntoki akinjira mu buzima bw’ibihe by’iteka. Ibyo Yesu yavuze ahangaha ntushobora kubyibeshyaho: Dukwiye kubaho buri munsi nk’aho ari wo munsi wa nyuma, twiteguye iteka kuba twahagarara imbere y’intebe y’Imana tugacirwa urubanza rw’ibyo twakoze.

Imyumvire y’Uburyo Bubiri

(Two Perspectives)

Mbega uburyo imyumvire y’Imana itandukanye n’iy’umuntu! Uyu mugabo w’umutunzi wo mu mugani wa Yesu yari uwo kwifuzwa na buri muntu wese wari umuzi, buri wese yifuza kuba yaba nka we, nyamara Imana yo yabonaga ari uwo kugirirwa impuhwe. Yari umutunzi mu maso y’abantu, ariko mu maso y’Imana yari umutindi. Yakabaye yaribikiye ubutunzi bwe mu ijuru aho bwari gukomeza kuba ubwe iteka ryose, ariko yahisemo kububika mu isi aho butashoboraga kuba bugifite icyo bumumariye uhereye umunota yapfiriyeho. Kandi turebye ibyo Yesu yavuze ku bantu b’abanyabugugu bagundira ibintu, nta wakeka ko Yesu yashakaga ko twibwira ko uwo mutunzi yagiye mu ijuru amaze gupfa.

Uyu mugani ukwiye kudufasha twese kwibuka ko ibyo dufite byose ari impano y’Imana, kandi ko ishaka ko tuba ibisonga byo kwizerwa. Ntibireba gusa abafite ubutunzi bw’isi, ahubwo bireba buri muntu wese ugeragezwa no iby’isi agaciro kanini cyane. Ibyo Yesu yarabisobanuye neza akomeza kubwira abigishwa be:

Ni cyo gituma [bishatse kuvuga ko ibyo Yesu yari agiye kuvuga aha byari bishingiye ku byo yari amaze kuvuga] mbabwira nti: Ntimukiganyire ngo mutekereze ibyo ubugingo muti ‘Tuzarya iki?’ Cyangwa iby’umubiri muti ‘Tuzambara iki?’ Kuko ubugingo buruta ibyo kurya, n’umubiri uruta imyambaro. Mwitegereze ibikona bitabiba ntibisarure, ntibigire ububiko cyangwa ikigega, nyamara Imana irabigaburira. Mwe se ntimuruta ibisiga cyane? Ni nde muri mwe wabasha kwiyunguraho umukono umwe, abiheshejwe no kwiganyira? Nuko ubwo mutabasha gukora igito rwose, ni iki kibaganyisha ibindi? Mwitegereze uburabyo uko bumera: ntibugira umurimo bukora, ntibuboha imyenda, ariko ndababwira yuko Salomo mu bwiza bwe bwose atarimbaga nka kamwe muri bwo. Ariko Imana ubwo yambika ubwatsi bwo mu gasozi ityo, buriho none n’ejo bakabujugunya mu muriro, ntizarushaho kubambika mwebwe abafite kwizera guke mwe? Ntimugahagarike umutima wo gushaka ibyokurya n’ibyokunywa, kandi ntimwiganyire. Ibyo byose abapagani bo mu isi ni byo bashaka, burya So aba azi ko namwe mubikennye. Ahubwo mushake ubwami bwe, kuko ari ho ibyo muzabyongerwa. Mwa mukumbi muto mwe, ntimutinye kuko So yishimira kubaha ubwami.

 

Mugure ibyo mufite, mutange ku buntu. Mwidodere udusaho tudasaza, ari bwo butunzi budashira buri mu ijuru, aho umujura atabwegera n’inyenzi ntizibwonone, kuko aho ubutunzi bwanyu buri, ari ho n’imitima yanyu izaba (Luka 12:22-34).

Mbega ukuntu amagambo ya Yesu atandukanye cyane n’ayabavugabutumwa b’iki gihe “bigisha iby’ubutunzi”! Muri iki gihe tubwirwa ko icyo Imana ishaka ari uko tugwiza ubutunzi, mu gihe Yesu yabwiraga abigishwa be ko bagurisha ibyo batunze bakabifashisha abakene! Na none yashyize ahagaragara ubupfapfa bw’ababika ubutunzi bwabo mu isi–aho ubwo butunzi bugomba kwangirikira byanze bikunze, kandi akaba ari ho n’imitima ya banyir’ubwo butunzi iba.

Urabona ko Yesu yakoresheje isomo ry’uwo mugani w’umutunzi w’umupfapfa ku bantu bari bafite utuntu duke cyane ku buryo bashoboraga kugeragezwa no guhangayikira ibyokurya n’imyambaro. Guhangayikishwa n’ibintu nk’ibyo byerekana ko duhanze amaso aho tutari dukwiye kuyahanga. Twiringiye koko Data utwitaho ntidushobora guhangayika, kuko uko kutitwararika ibintu gutuma dushobora kwita ku byo kubaka ubwami bw’Imana.

Urugero rwa Kristo

(Christ’s Example)

Yesu yavuze ibindi byinshi ku butunzi. Nyamara cyane cyane, nk’umukozi w’Imana uhindura abantu abigishwa wese, yigishije yitangaho icyitegererezo. Yigishaga ibyo akora. Yesu yabagaho ate?

Ntabwo Yesu yirundanyijeho imitungo y’isi, nubwo yashoboraga kuba yakoresha ibihe yari arimo akigwizaho ubutunzi cyane. Abakozi b’Imana benshi bafite impano z’umwuka bibwira bibeshya ko niba umurimo w’Imana bakora utuma haza amafaranga menshi ubwo ngo Imana igomba kuba ishaka ko na bo ubwabo baba abakire. Nyamara Yesu ntiyigeze akoresha amavuta y’Imana yari ari ku bugingo bwe ku bw’inyungu ze bwite. Ubutunzi yahawe yabukoreshaga ahindura abantu abigishwa. Yanamaraga ubukene bw’abigishwa be yatozaga. [1] Muri iki gihe cyacu, urubyiruko rw’abigishwa bagomba kwiyishyurira kugira ngo bashobore kwigishwa n’abakozi b’Imana babaruta mu mashuri ya Bibiliya. Nyamara Yesu we urugero yatanze ruhabanye n’ibyo cyane!

Yesu kandi yabayeho ubuzima bwo kwizera, yizera ko Se agomba kumumenyera ibimukwiye byose akamuha umugisha kugira ngo na we ashobore gufasha abandi. Rimwe na rimwe yatumirwaga mu birori byo kurya no kunywa, ubundi tukamubona ahekenya ingano mbisi asoromye mu murima (reba Luka 6:1).

Nibura ibihe bibiri yagaburiye ibihumbi by’abantu baje kumwumva yigisha. Mbega ukuntu bitandukanye cyane n’iby’ibiterane by’amahugurwa ya gikristo y’iki gihe aho buri wese agomba kwishyura amafaranga yo kwemererwa kwinjira muri ayo mahugurwa! Twe tugaburira ku buntu abaje gukurikira inyigisho zacu z’abakozi b’Imana baranaduseka rimwe na rimwe ngo “turagurira abantu kugira ngo baze kudutega amatwi.” Ariko mu byukuri icyo dukora ni ugutera ikirenge mu cya Yesu.

Yesu na we yitaga ku bakene, kuko abigishwa be bari bafite agasandugu k’amafaranga bakoragamo bafasha. Yesu yakundaga gufasha abakene cyane ku buryo igihe yabwiraga Yuda ngo agire vuba igihe yari avuye aho basangiriye Ifunguro Rya Nyuma, abandi bigishwa bose bibwiye ko agiye kugura ibyo kurya barya cyangwa ko hari amafaranga ashyiriye abakene (reba Yohana 13:27-30).

Yesu mu byukuri yakundaga mugenzi we nk’uko yikunda, bityo rero yabagaho mu buryo bwiyoroheje kandi agasangira n’abandi. Ntabwo yagombye kwihana yumvise ubutumwa bwa Yohana Umubatiza wavuze ati, “Ufite imyenda ibiri, umwe awuhe utawufite” (Luka 3:11). Yesu yagiraga ikanzu imwe gusa. Nyamara abavugabutumwa bigisha inyigisho z’ubutunzi bamwe bagerageza kutwemeza ko Yesu yari umukire kuko ngo imbere yambaragamo ikanzu itagira uruteranyirizo (reba Yohana 19:23), ngo iyo ikaba yaba yarashoboraga kwambarwa n’abantu b’abakire gusa. Mbega ukuntu umuntu yavugisha Bibiliya ibyo ashaka igihe yaba ashaka kwemeza abantu ibivuguruza ibindi byanditswe byinshi! Noneho dushobora no kuvuga ibindi nk’ibyo bidafite ishingiro tukavuga ko Yesu yashakaga guhisha ubukire bwe kuko inyuma ho atahambaraga imyambaro itagira uruteranyirizo.

Yesu yavuze ibindi byinshi ku mafaranga ku buryo tudafite umwanya wo kubirondora. Ariko reka tugire ibindi bike tureba mu bikunze kuvugwa n’abigisha iby’ubutunzi, ari na bo bakunze kugoreka ibyanditswe bakayobya abantu b’abemeragato.

“Imana Yagize Salomo Umukire”

(“God Made Solomon Rich”)

Iki ni ikintu abavugabutumwa bigisha iby’ubutunzi bakunda gukoresha biyorobeka bahisha irari ryabo. Bibagirwa ko Imana yahaye Salomo ubutunzi kubw’impamvu. Impamvu ni uko igihe Imana yasezeraniraga Salomo ko imuha icyo ayisabye cyose, Salomo yasabye ubwenge bwo gutegeka. Imana yishimiye cyane ko Salomo atasabye ubukire (mu bindi byose yashoboraga gusaba) ku buryo hamwe n’ubwo bwenge yasabye yamuhaye n’ubukire. Nyamara ariko Salomo ntiyakoresheje ubwenge yahawe nk’uko Imana yashakaga, bituma aba umupfapfa kurusha abandi bose babayeho. Iyo aza kugira ubwenge aba yarumviye ibyo Imana yari yarabwiye Abisirayeli mu Mategeko kera mbere y’uko avuka:

 

Numara kugera mu gihugu Uwiteka Imana yawe iguha, ukaba umaze kugihindùra no kugituramo, ukibwira uti, “Ndiyimikira umwami nk’uko ayandi mahanga angose yose ameze,”ntuzabure kwiyimikira uwo Uwiteka Imana yawe izatoranya, uwo muri bene wanyu azabe ari we wiyimikira, ntukwiriye kwimika umunyamahanga utari mwene wanyu. Ariko ye kuzishakira amafarashi menshi, kandi ntazasubizeyo abantu muri Egiputa kugira ngo yigwirize amafarashi menshi, kuko Uwiteka yababwiye ati, “Ntimuzasubira ukundi muri ya nzira.” Kandi ye kuzishakira abagore benshi, kugira ngo umutima we udahinduka ukava ku Uwiteka, kandi ye kuzarushaho kwishakira ifeza n’izahabu byinshi (Guteg. 17:15-17).

 

Iki ni ikindi cyanditswe ababwiriza iby’ubutunzi birengagiza iteka, bagakurikiza urugero rwa Salomo na we wakirengagije bikamuviramo akaga. Kandi kimwe na we bahinduka abasenga ibigirwamana. Wibuke ko umutima wa Salomo wayobye agatangira kuramya ibigirwamana kubera abagore be benshi, kandi abo bagore ntiyashoboraga kubabona adatagaguje bwa butunzi bwe.

Imana yashakaga ko Salomo akoresha ubutunzi yari yamuhaye mu gukunda mugenzi we nk’uko yikunda, ariko Salomo yabukoresheje mu kwikunda gusa wenyine. Yigwirije izahabu n’ifeza, amafarashi n’abagore, bityo yigomeka bitaziguye ku mategeko y’Uwiteka. Amaherezo yaje kurongora abagore maganarindwi n’incoreke maganatatu, bivuga ngo hari abagabo igihumbi yatwaye abagore. Aho gufasha abakene, Salomo yigwijeho ubutunzi. Ni ikintu gitangaje cyane kubona ukuntu abavugabutumwa bigisha iby’ubutunzi baha abakristo bo mu Isezerano Rishya Salomo ho icyitegererezo n’uburyo yishyize imbere yikunda wenyine akanasenga ibigirwamana. Mbese intego yacu si ugusa na Kristo?

“Imana Yagize Aburahamu Umukire, kandi Imigisha ya Aburahamu ni Isezerano Ryacu”

(“God Made Abraham Rich, and Abraham’s Blessings Are Promised To Us”)

Iki cyitwazo bakiremangatanije mu magambo ya Pawulo ari mu gice cya gatatu cy’igitabo cy’Abagalatiya. Ndavuga umurongo bakunze kuvuga, ariko jye ndawuvuga mu mwanya wawo wakoreshejwemo:

Kandi ibyanditswe byamenye bitaraba yuko Imana izatsindishiriza abanyamahanga kuko bizeye, bibwira Aburahamu ubutumwa bwiza bw’ibitaraba biti, “Muri wowe ni mo amahanga yose azaherwa umugisha.” Nuko abiringira kwizera, bahanwa umugisha na Aburahamu wizeraga.

Abiringira imirimo itegetswe n’amategeko bose ni ibivume, kuko handitswe ngo, “Havumwe umuntu wese udahirimbanira ibyanditswe mu gitabo cy’amategeko byose ngo abikore.” Biragaragara yuko ari nta muntu utsindishirizwa n’amategeko imbere y’Imana, kuko,” Ukiranuka azabeshwaho no kwizera.” Nyamara amategeko ntagira icyo ahuriyeho no kwizera, ariko rero “Uyakomeza azabeshwaho na yo.” Kristo yaducunguriye kugira ngo dukizwe umuvumo w’amategeko, ahindutse ikivume ku bwacu–kuko byanditswe ngo, “Havumwe umuntu wese umanitswe ku giti”–kugira ngo umugisha wa Aburahamu ugere no ku banyamahanga bawuheshejwe na Yesu Kristo, kwizera kubone uko kuduhesha wa Mwuka twasezeranijwe (Gal. 3:8-14).

“Umugisha wa Aburahamu” Pawulo yanditse ku murongo wa 14 ryari isezerano ry’Imana kuri Aburahamu ko izahera amahanga yose umugisha muri we (ari wo Pawulo yavuze ku murongo wa 8), cyangwa ku buryo bwumvikana neza, nk’uko Pawulo yabisobanuye mu mirongo ikurikiraho, mu rubyaro rwa Aburahamu, nko kuvuga umwe, Yesu (Gal. 3:16). Dukurikije ibyo tumaze gusoma, Yesu yatanze uwo mugisha wasezeranijwe avumwa n’Imana, apfira ibyaha by’ab’isi ku musaraba. Nuko rero “kuza k’umugisha wa Aburahamu ku banyamahanga” ntabwo ari uko Imana iha abanyamahanga ubutunzi bw’isi nka Aburahamu, ahubwo ni isezerano ry’Imana yagiriye Aburahamu ko izahera abanyamahanga umugisha mu rubyaro rwe–no kurisohoresha Yesu apfira ku musaraba ku bwabo. (Icyo Pawulo yari agamije cyane cyane kuvuga ahangaha ni uko abanyamahanga bashobora gukizwa no kwizera, kimwe n’Abayuda, babiheshejwe no kwizera Yesu.)

Ukundi Kugoreka

(Another Twisting)

Aha na ho hajya hakoreshwa cyane mu bundi buryo n’abavugabutumwa bigisha iby’ubutunzi bashyigikira inyigisho zabo. Baravuga ngo kuko amategeko avuga ko utayakomeza azagibwaho n’umuvumo w’ubukene (reba Guteg. 28:30-31, 33, 38-40, 47-48, 51, 68), ngo kandi kuko Pawulo yanditse ngo, “Kristo yaducunguriye kugira ngo dukizwe umuvumo w’amategeko” mu gitabo cy’Abagalatiya 3:13, ngo twe turi muri Kristo twarakijijwe umuvumo w’ubukene.

Ubwa mbere, kuba Pawulo yaba yaravugaga by’umwihariko imivumo ivugwa mu Gutegeka Kwa Kabiri 28 igihe yandikaga iby’ “umuvumo w’amategeko” Kristo yadukijije, ni ibyo kugibwaho impaka. Urabona ko Pawulo atavuze ngo Kristo yadukijije “imivumo” (mu bwinshi) y’amategeko, ahubwo yavuze “umuvumo” w’amategeko, mu buke, bishatse ahari kuvuga ko amategeko yose uko yakabaye ari umuvumo ku bagerageza gukizwa ku bwo kuyakomeza. Iyo tumaze gucungurwa na Kristo, ntituba tukigerageza kwikiza ubwacu mu gukomeza amategeko, bityo rero tuba “dukijijwe umuvumo w’amategeko.”

Iyo Pawulo aza kuba koko avuga ko Kristo yaducunguriye kugira ngo dukizwe buri cyago cyose kiri mu Gutegeka Kwa Kabiri 28, bityo bikaduhesha uburenganzira ku butunzi bw’isi, twakwibaza impamvu Pawulo yanditse yivugaho ati, “Kugeza na n’ubu twishwe n’inzara n’inyota kandi twambaye ubusa, dukubitwa ibipfunsi turi inzererezi” (1 Kor. 4:11). Twakwibaza kandi icyatumye Pawulo yandika ati,

Ni nde wadutandukanya n’urukundo rwa Kristo? Mbese ni amakuba, cyangwa ni ibyago, cyangwa ni ukurenganywa, cyangwa ni inzara, cyangwa ni ukwambara ubusa, cyangwa ni ukuba mu kaga, cyangwa ni inkota? Nk’uko byanditswe ngo,

“Turicwa umunsi ukira bakuduhora, twahwanijwe n’intama z’imbagwa” (Rom. 8:35-36).

Birumvikana ko Pawulo atari kwandika aya magambo iyo abakristo bose baza kuba badafite guhura no kurenganywa, inzara, kwambara ubusa, akaga n’inkota kuko Kristo yaducunguriye kugira ngo adukize umuvumo w’amategeko.

Dushobora no kwibaza impamvu Yesu yaba yaravuze uko mu ijuru bizagenda nk’uko tubibona mu nkuru ikurikira,

Umwami azabwira abari iburyo bwe ati, “Nimuze mwebwe abo Data yahaye umugisha, muragwe ubwami bwabatunganirijwe uhereye ku kuremwa kw’isi, kuko nari nshonje mukamfungurira, nari mfite inyota mumpa icyo nywa, nari umushyitsi murancumbikira, nari nambaye ubusa muranyambika, nari ndwaye muransura, nari mu nzu y’imbohe muza kundeba.” Abakiranutsi bazamubaza bati, ‘Mwami, twakubonye ryari ushonje turagufungurira, cyangwa ufite inyota tuguha icyo unywa? Kandi twakubonye ryari uri umushyitsi turagucumbikira, cyangwa wambaye ubusa turakwambika? Kandi twakubonye ryari urwaye cyangwa uri mu nzu y’imbohe tuza kugusura?” Umwami azabasubza ati, “Ndababwira ukuri yuko ubwo mwabikoreye umwe muri bene Data aba boroheje bari hanyuma y’abandi, ari jye mwabikoreye.” (Mat. 25:34-40).

Bityo rero nta gushidikanya ko abakristo bamwe “bacunguwe kugira ngo bakizwe umuvumo w’amategeko” bazisanga bari mu bihe bitari iby’ubukire. Nyamara urabona ko muri ibyo bihe biruhije Yesu yavuze, Imana yagiye ikemura ibibazo by’abizera, kandi ikabikorera mu bandi bizera bafite ibirenze ibyo bakeneye. Dushobora kwiringira iteka ko Imana izatumara ubukene bwacu bwose, nubwo ibihe turimo biba bitwereka ibitandukanye n’ibyo.

Hanyuma ikindi, abo bamamaza iby’ubutunzi bashaka kuba abakire nka Aburahamu bakwiye kwibaza mu byukuri niba bashaka kuba mu ihema ubuzima bwabo bwose nta mashanyarazi nta n’amazi mu nzu! Abo Imana yari yarahaye umugisha w’ubukire runaka mu Isezerano rya Kera bagombaga gukoresha ubutunzi bwabo ku bw’icyubahiro cy’Imana, basangira n’abandi ibisaga byabo. Ibyo ni byo Aburahamu yakoraga, aha akazi amagana y’abantu bityo akamara ubukene bwabo (reba Itang. 14:14). Ni na byo Yobu yakoraga, na we yahamije ko ubukire bwe yabukoreshaga afasha imfubyi n’abapfakazi (Yobu 29:12-13, 31:16-22). Abafite impano mu guteza imbere iby’ubucuruzi bakwiye kumenya ko icy’ingenzi mu bucuruzi bwabo ari ukubaha Imana no gukunda mugenzi wabo nk’uko bikunda.

“Ibyanditswe Bivuga Ko Yesu Yisize Ubusa Kugira Ngo Adutungishe” “

“Scripture Says That Jesus Became Poor So That We Could Become Rich”

Koko Bibiliya iravuga ngo,

Kuko muzi ubuntu bw’Umwami wacu Yesu Kristo uko yari umutunzi, maze agahinduka umukene ku bwanyu kugira ngo ubukene bwe bubatungishe (2 Kor. 8:9).

 

Bavuga ko ngo bitewe n’uko iki cyanditswe kigaragaza neza ko Yesu yari afite ubutunzi bw’ibintu bwinshi mu ijuru hanyuma agahinduka umukene mu isi, ngo ubwo rero ubutunzi bw’ibintu ni bwo Pawulo yavugaga igihe yabwiraga abo yandikiraga ko bagomba gutungishwa n’ubukene bwa Kristo. Bakavuga bati ntibishoboka niba Pawulo mu gice cya mbere cy’uwo murongo yaravugaga ubutunzi bw’ibintu ko mu gice cya kabiri cyawo bwaba ubutunzi bw’umwuka avuga.

Nyamara koko niba Pawulo duhinduka abatunzi b’ibintu ku bw’ubukene bwa Kristo mu buryo bw’umubiri, twakagombye kwibaza impamvu nyuma yaho gato yanditse muri urwo rwandiko nyine ngo,

Mu miruho n’imihati. Mba maso kenshi, ngira inzara n’inyota, nirirwa ubusa kenshi, nicwa n’imbeho, nambara ubusa (2 Kor. 11:27).

 

Niba Pawulo mu 2 Abakorinto 8:9 yaravugaga ko Kristo yahindutse umukene w’ibintu kugira ngo twebwe tube abatunzi b’ibintu, ubwo rero ntabwo umugambi wa Yesu wasohozwaga mu buzima bwa Pawulo! Bityo rero mu buryo bugaragara ntabwo Pawulo yavugaga ko Kristo yabaye umukene w’ibintu kugira ngo twebwe duhinduke abatunzi b’ibintu hano ku isi. Yavugaga ko tugomba kuba abakire mu buryo bw’umwuka, “abatunzi mu by’Imana,” dukoresheje imvugo Yesu yakoresheje (reba Luka 12:21), n’abakire mu ijuru aho ubutunzi bwacu n’imitima yacu biri.

Ariko se koko haba harimo ubwenge kwibwira ko ngo kuko Pawulo yavugaga ubutunzi bw’isi mu gice kimwe cy’uwo murongo ngo ntibyashoboka ko yavuga ubutunzi bw’umwuka mu kindi gice cy’uwo murongo nyine, nk’uko ababwiriza iby’ubutunzi bavuga? Tekereza kuri aya magambo akurikira Yesu yabwiye bamwe mu bayoboke be b’i Simuruna:

Nzi amakuba yawe n’ubukene bwawe (ariko rero uri umutunzi)…(Ibyah. 2:9a).

 

Biragaragara neza ko Yesu yavugaga ubukene bw’ibintu abizera b’i Simuruna bari bafite, hanyuma nyuma yahoo gato gusa yavugaga ubutunzi bw’umwuka abo bizera bari bafite.

“Yesu Yasezeranyije Kuzadukubira Incuro Ijana Ku Gutanga Kwacu”

” Jesus Promised a Hundred-Fold Return on Our Giving”

Yesu ntiyasezeranye incuro ijana ku bantu bagira ibyo batanga runaka. Reka turebe uko yavuze mu byukuri:

Ndababwira ukuri yuko ntawasize inzu, cyangwa bene se, cyangwa bashiki be, cyangwa nyina, cyangwa se, cyangwa abana, cyangwa amasambu ku bwanjye no ku bw’ubutumwa bwiza, utazahabwa ibibiruta incuro ijana muri iki gihe cya none, ari amazu, ari bene se, ari bashiki be, ndetse na ba nyina, n’abana n’amasambu, hamwe no kurenganywa, maze mu gihe kizaza akazahabwa ubugingo buhoraho (Mariko 10:29-30).

Urabona ko iri atari isezerano kuri bamwe baha abavugabutumwa amafaranga, nk’uko bikunze kuvugwa cyane n’ababwiriza iby’ubutunzi. Ahubwo iri ni isezerano ry’abasiga ingo zabo, bagasiga amasambu bagasiga n’ababo bakajya kure gukwiza ubutumwa bwiza. Abo Yesu yabasezeraniye kuzabashumbusha “incuro ijana ibibiruta muri iki gihe cya none.”

Ariko se yavugaga ko bene abo bantu bazatunga koko amazu ijana cyangwa amasambu ijana nk’uko ababwiriza iby’ubutunzi bamwe bavuga? Oya, kimwe nk’uko atashakaga kuvuga ko abo bantu koko bazagira ba nyina ijana n’abana ijana koko. Icyo Yesu yavugaga gusa ni uko abo bantu basiga ingo zabo n’imiryango yabo bazahura n’abizera bagenzi babo biteguye kubakingurira inzu zabo bakabakira iwabo nk’abavandimwe babo rwose.

Urabona kandi ko Yesu yasezeranyije abo bantu kurenganywa hamwe n’ubugingo buhoraho. Ibi bitwibutsa icyo aya magambo yari aturutseho muri rusange, aho abigishwa bitegerezaga umusore w’umutunzi akaba n’umutware washakaga ubugingo buhoraho maze akagenda ababaye nuko Yesu akavuga ati, “Icyoroshye ni uko ingamiya yanyura mu zuru ry’urushinge, kuruta ko umutunzi yakwinjira mu bwami bw’Imana” (Mariko 10:25).

Abigishwa batangajwe cyane n’ayo magambo ya Yesu, nuko bibaza noneho bo ku mahirwe yabo yo kujya mu bwami bw’Imana. Bibutsa Yesu ibyo basize ngo bamukurikire. Ubwo ni bwo Yesu yavuze ibyo gushumbushwa “incuro ijana.”

Nubwo ari uko bimeze, biratangaje ukuntu buri muntu ubwiriza iby’ubutunzi ashaka kwemeza abantu ko Yesu yadusezeranyaga koko kudukubira incuro ijana z’ibintu maze mu gihe gito cyane tukaba abatunzi bakomeye, cyane cyane ko mu masegonda macye abanziriza ibyo Yesu yari amaze kubwira wa mutunzi ngo agurishe ibyo atunze byose maze abifashishe abakene niba ashaka ubugingo buhoraho!

Hari n’ibindi byanditswe byinshi, uretse ibi tumaze kubona, ababwiriza iby’ubutunzi bagoreka, ariko byose ntitwabibonera akanya muri iki gitabo. Murabe maso!

“Amagambo y’Igiciro Dukwiye Kwibuka”

(“A Maxim to Remember”)

John Wesley, watangije umuryango w’abametodisiti mu Itorero ry’Ubwongereza, yasize amagambo atagira uko asa ku byerekeye uko tugomba gufata amafaranga. Ni aya, “Unguka ibyo ushoboye byose; uzigame ibyo ushoboye byose; utange ibyo ushoboye byose.”

Ni ukuvuga ngo, abakristo bagomba gukoresha amaboko yabo, bagakoresha ubushobozi Imana yabahaye n’uburyo Imana ibahaye bwo gukorera amafaranga, ariko bakabikorana ubunyangamugayo kandi bakirinda kugira itegeko na rimwe rya Kristo bica.

Icya kabiri, bagomba kubaho mu buzima bworoheje budahenze cyane, bagakoresha amafaranga macye ku buryo bushoboka bwose, bityo bikababashisha “kuzigama ayo bashoboye yose.”

Hanyuma, bamaze gukurikiza izo ntambwe ebyiri za mbere, bagomba “gutanga ayo bashoboye yose,” batagarukira ku cyacumi gusa, ahubwo bakigomwa ku buryo bushoboka bwose kugira ngo bashobore kugaburira imfubyi n’abapfakazi kandi n’ubutumwa bwiza bugakomeza kubwirizwa hirya no hino mu isi.

Ab’itorero rya mbere babyitwaragamo neza batyo, kandi gusangira n’abakene muri bo icyo cyari ikintu cyarangaga ubuzima bw’abo mu Isezerano Rishya. Abo mu itorero rya mbere bitonderaga cyane itegeko Yesu yahaye abayoboke be avuga ati, “Mugure ibyo mufite, mutange ku buntu. Mwidodere udusaho tudasaza, ari bwo butunzi budashira buri mu ijuru, aho umujura atabwegera n’inyenzi ntizibwonone” (Luka 12:33). Dusoma mu nkuru ya Luka iby’abo mu itorero rya mbere:

Abizeye bose babaga hamwe bagasangira ibyabo byose, ubutunzi bwabo n’ibintu byabo barabiguraga, bakabigabanya bose nk’uko umuntu wese akennye. Abizeye bose bahuzaga umutima n’inama, kandi nta n’umwe wagiraga ubwiko ku kintu, ahubwo byose barabisangiraga….nuko rero Ubuntu bw’Imana bwinshi bukaba kuri bo bose. Nta mukene wababagamo, kuko abari bafite amasambu bose cyangwa amazu barabiguraga, bakazana ibiguzi by’ibyo baguze, bakabishyira intumwa, na zo zikabigabanya abantu, umuntu wese agahabwa icyo akennye (Ibyak 2:44-45; 4:32-35).

Kandi Bibiliya igaragaza neza ko ab’itorero rya mbere bagaburiraga abapfakazi bakennye bakamara n’ubukene bwabo bwose (reba Ibyak 6:1; 1 Tim. 5:3-10).

Pawulo, intumwa ikomeye cyane mu zabayeho zindi zose, watumwe n’Imana kubwiriza abanyamahanga ubutumwa bwiza, akaba ari we wanditse inzandiko nyinshi zo mu Isezerano Rishya, yabonaga ko gufasha abakene ari cyo kintu cy’ingenzi mu murimo we. Mu matorero Pawulo yatangije, yakusanyaga amafaranga menshi yitangishije ku bwo gufasha abakristo b’abakene (reba Ibyak 11:27-30; 24:17; Rom. 15:25-28; 1 Kor. 16:1-4; 2 Kor. 8-9; Gal. 2:10). Nyuma y’imyaka cumi n’irindwi nibura amaze gukizwa, Pawulo yafashe urugendo ajya i Yerusalemu ashyiriye Petero, na Yakobo na Yohana ubutumwa bwiza yari yahawe ngo babusuzume barebe ko ari bwo. Nta n’umwe muri bo wigeze agira inenge abona kuri ubwo butumwa yabwirizaga, Pawulo yibuka iby’icyo gihe yanditse mu rwandiko rwe yandikiye Abagalatiya ati, “Ariko hariho kimwe banyongereyeho, ni uko twibuka abakene–kandi ibyo narinsanzwe mfite umwete wo kubikora (Gal. 2:10). Ku bwa Petero, Yakobo, Yohana na Pawulo, gufasha abakene, ni cyo cyari ikintu cya kabiri nyuma yo kubwiriza ubutumwa bwiza.

Mu Ncamake

(In Summary)

Kuri ibi, inama nziza umuntu yagira abakozi b’Imana bahindura abantu abigishwa itangwa na Pawulo, we wamaze kuburira Timoteyo ati “gukunda impiya ni umuzi w’ibibi byose,” kandi ati “hariho abantu bamwe bazirarikiye barayoba, bava mu byo kwizerwa bihandisha imibabaro myinshi,” akamuhugura ati,

Ariko wehoho muntu w’Imana ujye uhunga ibyo, ahubwo ukurikize gukiranuka, kubaha Imana , kwizera,, urukundo, kwihangana n’ubugwaneza (1 Tim. 6:11).

 


[1] Abavugabutumwa bigisha iby’ubutunzi akenshi ibi bakunda kubivuga bashaka kwemeza ko Yesu akora umurimo we hano mu isi yari afitemo ubukire. Nta gushidikanya ko Imana yahaga Yesu ibyo akeneye byose kugira ngo abashe gusohoza inshingano ze. Itandukaniro hagati ya Yesu n’abavugabutumwa bamamaza iby’ubutunzi ni uko Yesu we atari we wirebagaho gusa, kandi ntiyakoresheje amafaranga y’umurimo mu kwigwizaho imitungo ubwe.

Ibitekerezo by’Iki Gihe Byerekeye Intambara Yo Mu Mwuka, Igice Cya 2

Igice Cya Mirongo Itatu na Rimwe (Chapter Thirty-One)

Turakomeza iki gice tureba izindi nyigisho zipfuye ariko zamamaye cyane zerekeye Satani n’intambara yo mu mwuka. Dusoza turi buze kureba icyo Bibiliya ivuga koko ku ntambara yo mu mwuka buri mwizera wese akwiriye kurwana.

Igitekerezo #5: “Dushobora gufata ibihome by’abadayimoni byo mu kirere tukabikubita hasi dukoresheje intambara yo mu mwuka.”

(Myth #5: “We can pull down demonic strongholds in the atmosphere through spiritual warfare.”)

Dushingiye kuri Bibiliya, nta gushidikanya ko Satani ategeka inzego zitandukanye z’imyuka y’abadayimoni ikorera mu kirere cy’isi kandi imufasha gutegeka ubwami bw’umwijima. Kandi kuba iyo myuka igiye ifite uturere igenzura dufite imbibe na cyo ni ikintu kiri muri Bibiliya (reba Dan. 10:13, 20-21; Mariko 5:9-10). Kuba kandi abakristo bafite ubutware bwo kwirukana abadayimoni mu bandi bantu bakagira n’inshingano yo kurwanya Satani na byo ni ibintu Bibiliya itangira ubuhamya (reba Mariko 16:17; Yak. 4:7; 1 Pet. 5:8-9). Ariko se Abakristo bashobora gukubita hasi imyuka y’abadayimoni ikorera mu birere by’imijyi y’ibihugu? Igisubizo ni oya, kandi kugerageza kubikora baba batakaza igihe cyabo.

Kuba gusa dushobora kwirukana abadayimoni mu bantu, ntibigomba gutuma twibwira ko dushobora no gukubita hasi ibihome by’abadayimoni bakorera mu birere by’imijyi. Hari ingero nyinshi z’aho abadayimoni birukanwa mu bantu mu butumwa bwiza no mu gitabo cy’Ibyakozwe n’intumwa, ariko se wabona ahantu na hamwe mu butumwa bwiza cyangwa mu gitabo cy’Ibyakozwe havuga aho umuntu yakubise hasi dayimoni ukorera mu kirere cy’umujyi cyangwa akarere runaka? Ntibishoboka kuko ntahahari. Hari aho waba uzi mu nzandiko zo muri Bibiliya duhabwa amabwiriza yo guhanantura abadayimoni mu kirere? Oya, kuko hadahari. Ku bw’ibyo ntaho twashingira muri Bibiliya twizera ko dushobora cyangwa tugomba gushoza “urugamba rwo mu mwuka” tukarwanya abadayimoni mu kirere.

Guha Imigani Insobanuro Zirenze Urugero

(Pushing Parables Too Far)

Kubona ibisobanuro muri Bibiliya birenze ibyo Imana yashakaga kuvuga ni ikosa Abakristo bakunze gukora kenshi igihe basoma ibice bya Bibiliya birimo imvugo ngereranyo. Urugero rwiza rw’ukuntu imvugo ngereranyo isobanurwa nabi ni ukuntu abantu benshi basobanura amagambo ya Pawulo avuga “gubita hasi ibihome”:

Nubwo tugenda dufite umubiri w’abantu ntiturwana mu buryo bw’abantu, kuko intwaro z’intambara yacu atari iz’abantu, ahubwo imbere y’Imana zigira imbaraga zo gusenya ibihome no kubikubita hasi. Dukubita hasi impaka n’ikintu cyose kishyiriye hejuru kurwanya kumenya Imana, dufata mpiri ibitekerezwa mu mitima byose ngo tubigomōrere Kristo. Kandi twiteguye guhōra kutumvira kose, ubwo kumvira kwanyu kuzasohora (2 Kor. 10:3-6).

Bibiliya The King James Version, aho kuvuga ngo “dukubita hasi impaka,” iravuga ngo “dusenya ibihome.” Abantu bamwe bashingiye kuri iyi nteruro ikoresha imvugo ngereranyo, bashyizeho imyizerere ishyigikira igitekerezo cyo kurwana “intambara yo mu mwuka” kugira ngo “basenye ibihome” by’abadayimoni mu kirere. Ariko nk’uko Bibiliya the New American Standard Version ibivuga mu buryo busobanutse neza, Pawulo icyo avuga si imyuka mibi yo mu kirere, ahubwo ni ibihome by’imyizerere y’ibinyoma iba mu bitekerezo by’abantu. Impaka ni zo Pawulo yakubitaga hasi, ntabwo ari imyuka mibi y’ahantu ho mu kirere.

Ibi binarushaho gusobanuka iyo turebye igihe Pawulo yabivugiyemo. Pawulo yaravuze ati, “Dukubita hasi impaka n’ikintu cyose kishyiriye hejuru kurwanya kumenya Imana, dufata mpiri ibitekerezwa mu mitima byose ngo tubigomōrere Kristo”. Intambara Pawulo avuga mu buryo bwo kugereranya ni intambara yo kurwanya ibitekerezo, cyangwa ibyo abantu bibwira, bitandukanya no kumenya Imana nyakuri.

Pawulo akoresha imvugo ya gisirikare, aravuga ukuntu turi mu ntambara, intambara ku bitekerezo by’abantu bizeye ibinyoma bya Satani. Intwaro yacu y’ingenzi muri iyi ntambara ni ukuri. Ari yo mpamvu twategetswe kujya mu mahanga yose tukabwiriza ubutumwa bwiza, tugatera ubwami bw’umwanzi twitwaje ubutumwa bubohora imbohe zikagira umudendezo. Ibihome tuba dusenya biba byarubakishijwe amatafari y’ibinyoma afatanyijwe na sima y’uburiganya.

Intwaro Zose z’Imana

(The Whole Armor of God)

Ahandi hantu mu nyandiko za Pawulo hakunze kenshi gusobanurwa nabi ni mu gitabo cy’Abefeso 6:10-17, aho yanditse avuga ko tugomba gutwara intwaro z’Imana. Nubwo koko aha havuga ku rugamba Abakristo barwana na Satani n’abadayimoni, ibyo gukubita hasi abadayimoni mu birere by’imijyi nta birimo. Uko dukomeza kwiga neza twitonze aho hantu, tugenda turushaho gusobanukirwa neza ko Pawulo mbere na mbere yandikaga avuga ku nshingano buri muntu afite yo kurwanya uburiganya bwa Satani mu buzima bwe akoresha ukuri kw’Ijambo ry’Imana.

Uko dusoma by’umwihariko iki gice, urabona ya mvugo ngereranyo igenda igaragara cyane. Biragaragara ko mu byukuri Pawulo atavuga ko Abakristo bakwiye kwitwaza intwaro zisanzwe. Ahubwo intwaro yavugaga ni mu buryo bwo kugereranya. Intwaro zitandukanye zishushanya amahame atandukanye ya Bibiliya Abakristo bagomba gukoresha birinda Satani n’imyuka y’abadayimoni. Mu kumenya Ijambo ry’Imana, kuryizera no kurikoresha, Abakristo, mu buryo bwo kugereranya, baba bafite intwaro.

Reka turebe icyo gice mu gitabo cy’Abefeso umurongo ku wundi, ari na ko twibaza icyo Pawulo yageragezaga kutubwira koko.

Is ko y’Imbaraga zacu z’umwuka

(The Source of Our Spiritual Strength)

Mbere na mbere tubwirwa “gukomerera mu Mwami, no mu mbaraga z’ubushobozi bwe bwinshi” (Ef. 6:10). Icyibanzweho cyane hano ni ukuvuga ko tutagomba kugendera ku mbaraga zacu ubwacu ahubwo ko tugomba kugendera ku z’Imana. Ibi na none biri mu byo Pawulo yakurikijeho kuvuga ati: “Mwambare intwaro zose z’Imana” (Ef. 6:11a). Ni intwaro z’Imana, si izacu. Pawulo ntabwo ashaka kuvuga ko Imana yitwaza intwaro, ahubwo aravuga ko dukwiriye kugira intwaro Imana yaduhaye.

Kuki dukeneye izi ntwaro zose Imana yatanze? Igisubizo ni, “Kugira ngo mubashe guhagarara mudatsinzwe n’uburiganya bwa Satani” ( Efh. 6:11b). Izi ntwaro mbere na mbere ni izo kwirwanaho, ntabwo ari izo kugaba ibitero. Ntabwo ari izo kugenda tugakubita hasi imyuka mibi iri hejuru y’imijyi y’ibihugu; ni izo kugira ngo tubashe guhagarara tudatsinzwe n’uburiganya bwa Satani.

Iyo tumenye ko Satani afite imigambi mibisha yo kudutera, hanyuma ntitwitwaze intwaro Imana yadushyiriyeho, ashobora kutunesha. Urabona kandi ko ari inshingano yacu gutwara intwaro. Ntabwo ari Imana izitwara.

Reka dukomeze:

Kuko tudakirana n’abafite amaraso n’umubiri, ahubwo dukirana n’abatware n’abafite ubushobozi n’abategeka iyi si y’umwijima, n’imyuka mibi y’ahantu ho mu ijuru (Ef. 6:12).

Aha biragaragara rwose cyane ko Pawulo atavugaga iby’umubiri, intambara isanzwe igaragarira amaso y’umubiri, ahubwo ni iy’umwuka. Duhanganye n’uburiganya bw’imyuka mibi yo mu nzego zitandukanye nk’uko Pawulo ayishyira ku rutonde. Abasomyi benshi bakeka ko Pawulo yahereye ku rwego rwo hasi ajya hejuru, “abatware” ari rwo rwego rwo hasi cyane hanyuma “imyuka mibi y’ahantu ho mu ijuru” rukaba ari rwo rwego rwo hejuru cyane.

None se twarwanya dute ibiremwa by’umwuka? Icyo kibazo umuntu yagisubiza abaza ati, ibiremwa by’umwuka bidutera bite? Bidutera mbere na mbere mu kutugerageza, mu bitekerezo, mu kutwongorera mu bitekerezo byacu bitubwira ibyo twakora, biduha n’ibitekerezo bivuguruza Ijambo ry’Imana n’ubushake bwayo. Bityo rero kubirwanya ni ukumenya Ijambo ry’Imana, kuryizera, no kurikurikiza.

Nuko rero mutware intwaro zose z’Imana, kugira ngo mubashe gukomera ku munsi mubi, kandi murangije byose mubashe guhagarara mudatsinzwe (Ef. 6:13).

Urabona ko na none intego ya Pawulo ari ukugira ngo ari ukugira ngo adutegurire kurwanya no guhangana n’ibitero bya Satani. Intego ye si ukudutegura ngo tugende tujye kugaba ibitero kwa Satani dukubite hasi abadayimoni tubahananture mu kirere. Muri iki gice Pawulo atubwira incuro eshatu guhagarara dushikamye. Twe ni uguhagarara tukarwanya umwanzi uje kudutera ntabwo ari ukugaba ibitero ngo tumusange iyo ari.

Ukuri–Intwaro yacu y’Ibanze Yo Kwirwanaho

(Truth–Our Primary Defense)

Muhagarare mushikamye mukenyeye ukuri (Ef. 6:14a).

Iki ni cyo gituma intwaro zacu zigira ireme–ukuri. Ukuri ni iki? Yesu yabwiye Se ati, “Ijambo ryawe ni ryo kuri” (Yohana 17:17). Ntidushobora guhagarara tudatsinzwe na Satani keretse tuzi ukuri, ari ko dushobora kurwanisha tugasubiza inyuma ibinyoma bya Satani. Yesu yabyerekanye mu buryo bwiza cyane igihe Satani yamugeragerezaga mu butayu, kuri buri gishuko cya Satani agasubiza ati, “Haranditswe ngo.”

Pawulo arakomeza:

Mwambaye gukiranuka nk’icyuma gikingira igituza (Ef. 6:14b).

Abakristo, tugomba kuba dufite gukiranuka k’ubwoko bubiri. Ubwa mbere twahawe gukiranuka kwa Kristo nk’impano (reba 2 Kor. 5:21). Abizera Yesu babazweho gukiranuka kwe, we wishyizeho ibyaha byabo ku musaraba. Uko gukiranuka kwadukijije ububata bwa Satani.

Ubwa kabiri, tugomba kubaho mu gukiranuka, twumvira amategeko ya Kristo, kandi Pawulo agomba kuba ari byo yari afite mu bitekerezo avuga gukiranuka nk’icyuma gikingira igituza. Iyo twumvira Kristo tuba twima urwaho Satani (reba Ef. 4:26-27).

Gushikama Mu Nkweto z’Ubutumwa Bwiza

(Firm Footing in Gospel Shoes)

Mukwese inkweto, ari zo butumwa bwiza bw’amahoro bubiteguza (Ef. 6:15)

Kumenya ukuri k’ubutumwa bwiza, tukakwizera kandi tukagushyira mu bikorwa biduha guhagarara tudatsinzwe n’ibitero bya Satani. Inkweto abasirikare b’Abaroma bamabaraga zabaga zifite ibintu bimeze nk’amenyo imbere ku kizuru byatumaga bahagarara bashikamye igihe bari ku rugamba. Iyo Yesu ari Umwami wacu, tuba dushobora guhagarara dushikamye tukanesha ibinyoma bya Satani.

Kandi ikigeretse kuri byose mutware kwizera nk’ingabo, ari ko muzashoboza kuzimisha imyambi ya wa mubi yose yaka umuriro (Ef. 6:16).

Na none urabona hano ko Pawulo yibanda ku kintu cyo guhagarara tukirwanaho. Ntabwo avuga ko tugenda tugakubita hasi abadayimoni bari mu birere by’imijyi. Aravuga uburyo tugomba gukoresha kwizera Ijambo ry’Imana kwacu tukarwanya ibinyoma bya Satani. Iyo twizera kandi tukumvira ibyo Imana yavuze, bimera nk’ingabo idukingira ibinyoma byose bya Satani bishushanywa n’ “imyambi yaka umuriro ya wa mubi.”

Inkota yacu y’Umwuka–Ijambo ry’Imana

(Our Spiritual Sword–God’s Word)

Mwakire agakiza kabe ingofero, mwakire n’inkota y’Umwuka ari yo Jambo ry’Imana (Ef 6:17).

Agakiza, nk’uko Bibiliya ikavuga, gakubiyemo no kubaturwa mu butware bwa Satani. Imana “ni yo yadukijije ubutware bw’umwijima, ikadukuramo ikatujyana mu bwami bw’Umwana wayo ikunda” (Kolo. 1:13). Ibyo kubimenya ni nko kugira ingofero irinda ibitekerezo byacu kuba byakwakira ikinyoma cya Satani ushaka kugerageza kutwumvisha yuko tukiri mu butware bwe. Satani ntakidutwara–Yesu ni we Databuja.

Ikindi kandi tugomba kwitwaza “inkota y’Umwuka” ari yo, nk’uko Pawulo abisobanura, Jambo ry’Imana mu buryo bw’ikigeranyo. Nk’uko namaze kubivuga, Yesu ni we cyitegererezo nyacyo cy’intwari ku rugamba rw’umwuka wari uzi cyane kurwanisha inkota ye y’umwuka. Mu gihe cyo kugeragezwa kwe mu butayu buri gihe yasubizaga Satani akoresha Ijambo ry’Imana nk’uko ryanditse neza neza. Nuko rero natwe niba dushaka kunesha Satani mu ntambara y’umwuka, tugomba kumenya kandi tukizera icyo Imana yavuze, kugira ngo tutagushwa n’ubushukanyi bw’uwo mubi.

Kandi urabona ko Yesu yakoresheje “inkota y’umwuka” yirwanaho. Bamwe bakunze kuvuga, babwira abantu nkatwe twemeza ko intwaro Pawulo yavugaga ari izo kwitabara, ngo biragaragara cyane ko inkota ari intwaro ikoreshwa mu kugaba igitero. Nuko bakoresheje ingingo nk’iyo y’intege nke cyane, bakagerageza gushyigikira imitekerereze yabo bavuga ko iki gice cy’Abefeso 6:10-12 ngo kigaragaza inshingano dufite yo kugaba ibitero “tugakubita hasi ibihome” by’imyuka mibi y’ahantu ho mu ijuru.

Biragaragara neza, ushingiye ku byo Pawulo yivugira ubwe nk’impamvu Abakristo bagomba gutwara intwaro z’Imana (kugira ngo “babashe guhagarara badatsinzwe n’uburiganya bwa Satani”), ko yavugaga mbere na mbere ko izo ntwaro zigomba gukoreshwa mu buryo bwo kwirwanaho. Ikindi kandi nubwo inkota ishobora gutekerezwa nk’intwaro yo kugaba ibitero, nyamara ishobora no gukoreshwa mu kwirwanaho, kuko ishobora gukinga inkota y’umwanzi ntikugereho.

Byongeye kandi, tugomba kwitonda cyane kugira ngo tudahindura ubusobanuro bw’ikigereranyo tugerageza gusobanura kuri buri ntwaro. Iyo dutangiye kujya impaka ku kuba inkota ari iyo kwitabara cyangwa ari iyo gutera/kugaba igitero tuba dushobora cyane “kuvugisha umugani icyo utavuga” uko tugenda tugerageza gucagaguramo uduce imvugo ngereranyo itagombaga gucagagurwamo gutyo.

Ariko se Yesu Ntiyatubwiye Ko Tugomba “Kuboha Umugabo

w’umunyamaboko”?

(But Didn’t Jesus Instruct Us to “Bind the Strong Man”?)

Incuro eshatu mu butumwa bwiza tubona aho Yesu yavuze “kuboha umugabo w’umunyamaboko.” Nyamara muri izo ncuro uko ari eshatu, ntaho Yesu yigeze abwira abayoboke be ko “kuboha umugabo w’umunyamaboko” ari ikintu bagomba gukora. Reka turebe neza ibyo Yesu yavuze koko, hanyuma turebe n’igihe yabivugiye n’amagambo abiherekeje:

Kandi abanditsi bavuye i Yerusalemu na bo bati, ” Afite Belizebuli,” kandi bati, “Umukuru w’abadayimoni ni we umuha kwirukana abadayimoni.” Arabahamagara abacira imigani ati, “Satani abasha ate kwirukana Satani? Iyo ubwami bwigabanije ubwabwo, ubwo bwami ntibubasha kugumaho. Inzu iyo yigabanyije ubwayo ntibasha kugumaho, cyangwa Satani iyo yihagurukiye akigabanya, ntabasha kugumaho ashiraho. Kandi nta muntu wabasha kwinjira mu nzu y’umunyamaboko, ngo amusahure ibintu atabanje kumuboha, kuko ari bwo yabona uko asahura inzu ye. Ndababwira ukuri yuko abantu bazababarirwa ibyaha byabo byose, n’ibitutsi batuka Imana, ariko umuntu wese utuka Umwuka Wera ntabwo azabibabarirwa rwose, ahubwo aba akoze icyaha cy’iteka ryose. Icyatumye avuga atyo ni uko bavuze ngo afite dayimoni (Mariko 3:23-30).

Urabona ko Yesu nta muyoboke we yarimo yigisha kuboha umuntu w’umunyambaboko. Ahubwo yakoresheje imitekerereze itavuguruzwa mu mvugo ngereranyo asubiza abanditsi b’i Yerusalemu bamuharabikaga.

Bamushinjaga ko yirukana abadayimoni akoresheje imbaraga z’abadayimoni. Yabashubije ababwira ko Satani yaba abaye ikigoryi aramutse yisenyeye. Nta muntu ufite ubwenge wahakana ibyo.

Niba se atari imbaraga za Satani Yesu yakoreshaga yirukana abadayimoni, ni imbaraga za nde noneho? Zigomba kuba zari imbaraga ziruta iza Satani. Zigomba kuba zari imbaraga z’Imana, imbaraga z’Umwuka Wera. Nuko rero Yesu yakoresheje imvugo ngereranyo avuga Satani, amugereranya n’umuntu w’umunyamaboko urinze ubutunzi bwe. Umuntu umwe gusa ufite ubushobozi bwo gusahura ubutunzi bw’umunyamaboko agomba kuba ari umuntu umurusha imbaraga, ni ukuvuga Yesu ubwe. Iyi ni yo yari insobanuro nyakuri y’uburyo yirukana abadayimoni.

Iki gice kivuga umuntu w’umunyamaboko, kimwe no muri Matayo no muri Luka, ntigishobora gukoreshwa umuntu ashyigikira igitekerezo cy’uko tugomba “kuboha abantu b’abanyamaboko” mu birere by’imijyi. Ikindi kandi iyo twitegereje neza ibindi byanditswe by’Isezerano Rishya, nta muntu n’umwe tubonaho ikitegererezo cy’uko “yaboshye umuntu w’umunyamaboko” mu birere by’imijyi cyangwa ngo tubone ahatangwa amabwiriza yo kubikora. Nuko rero dushobora gushira amanga tukanzura tuvuga ko nta shingiro bifite muri Bibiliya kuba umukristo uwo ari we wese yagerageza kuboha no guca intege ibyo bavuga ngo “dayimoni yitwa umuntu w’umunyamaboko” mu kirere cy’umujyi runaka cyangwa akarere runaka.

Naho Se ibyo “Guhambira mu Isi no mu Ijuru”?

(What About “Binding on Earth and in Heaven”?)

Ni ahantu habiri gusa mu butumwa bwiza dusanga amagambo ya Yesu ngo, “Icyo muzahambira cyose mu isi no mu ijuru kizahambirwa cyangwa [kizaba gihambiriwe], kandi icyo muzahambura mu isi cyose no mu ijuru kizahamburwa cyangwa [kizaba gihambuwe].” Aho hombi tuhasanga mu butumwa bwiza bwa Matayo.

Mbese Yesu yatubwiraga ko dushobora kandi ko tugomba “kuboha” imyuka y’abadayimoni mu kirere?

Reka tubanze turebe amagambo ye, kuboha no kubohora. Uburyo Yesu yakoresheje ayo magambo biragaragara ko ari uburyo bwo kugereranya, kuko nta gushidikanya ko atashakaga kuvuga ko abayoboke be bagomba kujya bafata imigozi koko bakagira ikintu icyo ari cyo cyose bahambira cyangwa bakagira ikintu bahambura cyari kiboshywe n’imigozi koko ifatika. None se Yesu yashakaga kuvuga iki?

Kugira ngo tubone igisubizo, dukwiriye kureba uburyo yakoresheje ayo magambo kuboha no kubohora dukurikije icyo yavugaga muri rusange muri icyo gihe. Mbese yarimo avuga iby’imyuka y’abadayimoni? Niba ari byo yavugaga twakwanzura tuvuga ko amagambo ye yo kuboha yarebaga abadayimoni.

Reka tubanze turebe ahantu ha mbere Yesu yavuze kuboha no kubohora:

Arababaza [Yesu] ati, “Ariko mwebwe ubwanyu mugira ngo ndi nde?” Simoni Petero aramusubiza ati, “Uri Kristo, Umwana w’Imana ihoraho.” Yesu aramusubiza ati, “Urahirwa Simoni wa Yona, kuko umubiri n’amaraso atari byo byabiguhishuriye, ahubwo ni Data wo mu ijuru. Nanjye ndakubwira nti ‘uri Petero, kandi nzubaka Itorero ryanjye kuri urwo rutare, kandi amarembo y’ikuzimu ntazarishobora. Nzaguha imfunguzo z’ubwami bwo mu ijuru, kandi icyo uzahambira mu isi kizaba gihambiriwe mu ijuru, n’icyo uzahambura mu isi kizaba gihambuwe mu ijuru.” (Mat. 16:15-19).

Nta gushidikanya ko icyatumye aya magambo abantu bayasobanura mu buryo bwinshi butandukanye ari uko harimo imvugo ngereranyo zigera nibura kuri eshanu: (1) “umubiri n’amaraso,” (2) “urutare,” (3) “amarembo y’ikuzimu,” (4) “imfunguzo z’ubwami bwo mu ijuru,” no (5) “guhambira/guhambura.” Aya magambo yose ni imvugo ngereranyo ivuga ku bindi bintu.

Amarembo y’ikuzimu

(Hades’ Gates)

Utitaye ku nsobanuro nyayo y’izi mvugo ngereranyo, urabona ko, muri iki gice, Yesu atigeze avuga abadayimoni. Aho yabaye nk’uwegereza cyane kubavugaho ni igihe yavuze “amarembo y’ikuzimu,” kandi biragaragara ko icyo ari ikigereranyo, kuko nta buryo mu byukuri amarembo y’ikuzimu yagira icyo akora cyabera Itorero inzitizi.

“Amarembo y’ikuzimu” ashushanya iki? Birashoboka ko ashushanya imbaraga za Satani, hanyuma Yesu akaba yaravugaga ko imbaraga za Satani zitazabuza Itorero rye gukomeza. Yesu kandi ashobora kuba yaravugaga ko Itorero azubaka rizakiza abantu ibyago byo gukingiranirwa ikuzimu.

Urabona ko mu byukuri Yesu yavuze ku bwoko bubiri bw’amarembo: amarembo y’ikuzimu n’amarembo y’ijuru yavuzeho avuga guha Petero “imfunguzo z’ijuru.” Iri tandukaniro kandi rishyigikira igitekerezo cy’uko amagambo ya Yesu avuga amarembo y’ikuzimu ari ukwerekana uruhare Itorero rifite mu kurinda abantu kujya ikuzimu.

Nubwo Yesu yaba yaravugaga ko “ububasha bwose bwa Satani butazashobora gutangira itorero rye,” ntidushobora kwihutira ku mwanzuro wo kuvuga ko amagambo ye yo guhambira no guhambura ari amabwiriza adutegeka uko dukwiye kujya tugenza abadayimoni mu birere by’imijyi, bitewe gusa n’uko ntaho tubona urugero mu bitabo by’ubutumwa bwiza byose cyangwa Ibyakozwe n’intumwa hagira umuntu n’umwe uboha abadayimoni mu kirere cy’umujyi runaka, cyangwa ngo tubone amabwiriza mu nzandiko zanditswe muri Bibiliya atubwiriza gukora ibintu nk’ibyo. Uburyo ubwo ari bwo bwose dusobanuramo amagambo ya Kristo ku byo guhambira no guhambura, insobanuro yacu igomba kuba ishyigikiwe n’ibindi byanditswe byo mu Isezerano Rishya.

Urebye ukuntu nta cyanditswe na kimwe kibitangaho urugero, biratangaje kubona ukuntu abakristo kenshi bakunze kuvuga ibintu nk’ibi ngo, “Ndahambira Satani mu izina rya Yesu,” cyangwa ngo “Ndarekura abamarayika kuri uyu muntu ” n’ibindi. Mu Isezerano Rishya nta hantu na hamwe wabona umuntu avuga ibintu nk’ibyo. Ikibandwaho cyane mu gitabo cy’Ibyakozwe n’intumwa no mu nzandiko ntabwo ari ukugira icyo umuntu abwira Satani cyangwa guhambira no guhambura abadayimoni, ahubwo ni ukubwiriza ubutumwa bwiza no gusenga Imana. Urugero igihe Pawulo yakomezaga guterwa igishakwe mu mubiri n’intumwa (bisobanuye mu byukuri, “marayika”) ya Satani, ntabwo yagerageje “kuyihambira.” Yasenze Imana kubw’ibyo (reba 2 Kor. 12:7-10).

Imfunguzo z’Ijuru

(The Keys to Heaven)

Reka turebe na none ibyo Yesu yari arimo kuvuga ako kanya igihe yavugaga ayo magambo yo guhambira no guhambura. Urabona ko mbere gato y’uko avuga ibyo guhambira no guhambura, Yesu yabanje kuvuga ko azaha Petero “imfunguzo z’ubwami bwo mu ijuru.” Petro ntiyigeze ahabwa imfunguzo nyirizina zo gukingura inzugi zo mu ijuru, ubwo rero byumvikane ko ayo magambo ya Yesu yari imvugo ngereranyo. “Imfunguzo” zirashushanya iki? Imfunguzo zishushanya uburyo bwo kugera ku kintu gifungiranye. Ufite urufunguzo aba afite ubushobozi abandi badafite bwo gushobora gufungura inzugi runaka.

Igihe tureba umurimo wa Petero nk’uko byanditswe mu gitabo cy’Ibyakozwe n’intumwa, ni iki tubona akora cyakwitwa gufungura imiryango abandi badashoboye gufungura?

Mbere na mbere tumubona abwiriza ubutumwa bwiza, ubwo butumwa bwiza ni bwo bukingura imiryango y’ijuru ku bizera bose (ubwo butumwa bwiza kandi ni bwo bukinga amarembo y’ikuzimu). Muri ubwo buryo, twese twahawe imfunguzo z’ubwami bwo mu ijuru, nk’uko twese duhagarariye Kristo. Imfunguzo z’ubwami bwo mu ijuru nta kindi kitari ubutumwa bwiza bwa Yesu Kristo, ubutumwa ari bwo bufite ububasha bwo gukingura amarembo y’ijuru.

Noneho rero Ibyo Guhambira no Guhambura

(And Now, Binding and Loosing)

Hanyuma, Yesu amaze gusezeranya Petero imfunguzo z’ubwami bwo mu ijuru, yavuze amagambo yo guhambira no guhambura, ari yo mvugo ngereranyo ya gatanu muri iki gice turimo twiga.

Dushingiye ku nsobanuro y’amagambo twamaze kubona, Yesu yashakaga kuvuga iki? Guhambira no guhambura bya Petero bihurira he n’ibya Yesu byo kubaka Itorero rye, n’ibyo gukiza abantu kujya ikuzimu, n’ibyo kubwiriza ubutumwa bwiza?

Mu byukuri hari uburyo bumwe gusa bushoboka. Yesu yashakaga gusa kuvuga ati, “Nkwemeye nk’itumwa ihagarariye ijuru. Genda wuzuze inshingano zawe mu isi, ijuru rizagushyigikira.”

Umukoresha abwiye umukozi we umuhagarariye mu bucuruzi ati, “Ibyo uzakora i Bangkok byose bizaba bikozwe ku cyicaro gikuru iwacu,” uwo mukozi yakumva ate amagambo ya shebuja? Uwo mukozi yakumva ko bisobanuye ko agiye guhagararira sosiyete ye y’ubucuruzi i Bangkok. Ibyo Yesu yashakaga kuvuga nta bindi ni uko Petero yari ahawe ububasha bwo guhagararira Imana mu isi. Iri sezerano ni ryo ryajyaga kumara amanga cyane Petero atangiye kubwiriza ubutumwa bw’Imana i Yerusalemu imbere y’abanditsi n’Abafarisayo bamuryanira inzara bamunegura–abantu bibwiraga ko ari bo bashyizweho n’Imana kuyihagararira, kandi abo bari abantu koko Petero mbere yakabaye yubaha muri urwo rwego.

Iyi nsobanuro y’amagambo ya Yesu ihuza neza n’uburyo bwa kabiri yakoresheje ayo magambo; tubisanga nyuma y’ibice bibiri uvuye kuri ayo magambo aho ari ha mbere mu butumwa bwiza bwa Matayo:

Mwene so nakugirira nabi, ugende umumenyeshe icyaha cye mwiherereye, nakumvira uzaba ubonye mwene so. Ariko natakumvira umuteze undi umwe cyangwa babiri, ngo ijambo ryose rikomere mu kanwa k’abagabo babiri cyangwa batatu. Kandi niyanga kumvira abo uzabibwire itorero, niyanga kuryumvira na ryo, azakubeho nk’umupagani cyangwa umukoresha w’ikoro. Ndababwira ukuri yuko ibyo muzahambira mu isi bizaba bihambiriwe mu ijuru, kandi ibyo muzahambura mu isi bizaba bihambuwe mu ijuru. Kandi ndababwira yuko ababiri muri mwe nibahuza umutima mu isi wo kugira icyo basaba cyose, bazagikorerwa na Data wo mu ijuru. Kuko aho babiri cyangwa batatu bateraniye mu izina ryanjye, nanjye mba ndi hagati yabo. (Mat. 18:15-20).

Aha ha kabiri havuga ku byo guhambira no guhambura, nta na kimwe cyanditsemo cyatuma twumva ko Yesu yavugaga guhambira abadayimoni. Ahangaha Kristo yavuze ku byo guhambira no guhambura akimara kuvuga ku by’imyitwarire ikwiye gukurikizwa mu itorero.

Ahubwo ibi byerekana ko Yesu avuga ibyo guhambira no guhambura yashakaga kuvuga ibintu nk’ibi ati, “Mbahaye inshingano zo kugena umuntu ukwiye kuba mu Itorero n’utabikwiye. Uwo ni umurimo wanyu. Ubwo muzaba musohoza izo nshingano ijuru rirabashyigikiye..”

Mu buryo bwagutse, Yesu yashakaga kuvuga ati, “Mushyizweho mu isi nk’abantu bemewe bahagarariye ijuru. Mufite inshingano, kandi iteka uko muzaba mwuzuza inshingano zanyu ijuru rizaba ribashyigikiye.”

Guhambira no Guhambura Ubirebeye Hamwe n’Andi Magambo Biri Kumwe

(Binding and Loosing in Context)

Iyi nsobanuro ijyana neza n’ibikurikiraho ako kanya ndetse n’ibindi byose bivugwa mu Isezerano Rishya.

Ku bijyanye n’ibikurikiraho ako kanya, tubona ko Yesu akimara kuvuga ibyo guhambira no guhambura, yahereyeko avuga ati: “Kandi ndababwira yuko ababiri muri mwe nibahuza umutima mu isi wo kugira icyo basaba cyose, bazagikorerwa na Data wo mu ijuru” (Mat. 18:19).

Na none harumvikanamo ya nsanganyamatsiko y’uko “icyo muzakora mu isi no mu ijuru kizaba gishyigikiwe.” Twebwe mu isi twemerewe gusenga kandi ni inshingano yacu. Nitubikora, ijuru rizatwumvira. Amagambo ya Yesu ngo, “Kandi ndababwira…” arasa nk’ayerekana ko Yesu avuga mu buryo bwagutse ibyo yari yavuze mbere byo guhambira no guhambura.

Amagambo Yesu yashojerejeho muri iki gice avuga ati, “Kuko aho babiri cyangwa batatu bateraniye mu izina ryanjye, nanjye mba ndi hagati yabo,” na yo aragaruka kuri ya nsanganyamatsiko y’uko “ijuru rizaba ribashyigikiye.” Iyo abizera bateraniye hamwe mu izina rye, uwo mu ijuru yigaragaza muri bo.

Nubwo waba utemeranya nanjye na gato kuri iyi nsobanuro y’aya magambo tureba, bizakugora cyane kubona icyanditswe kizima cyumvikana kivuga ko Yesu ibyo yashakaga kuvuga ari uguhambira abadayimoni hejuru y’imijyi y’ibihugu!

Mu Mugambi W’Imana Harimo na Satani

(God’s Divine Plan Includes Satan)

Satani n’aamarayika be ni ingabo zigometse, ariko si ingabo Imana idafiteho ububasha. Izi ngabo zigometse zaremwe n’Imana, (uretse ko zitaremwe ari ibyigomeke). Pawulo yaranditse ati:

Kuko muri we [Kristo] ari mo byose byaremewe, ari ibyo mu ijuru cyangwa ibyo mu isi, ibiboneka n’ibitaboneka, intebe z’ubwami n’ubwami bwose, n’ubutware bwose n’ubushobozi bwose–ni we wabiremye byose kandi rero ni nawe byaremewe (Kolo. 1:16).

Yesu yaremye buri mumarayika wo mu rwego urwo ari rwo rwose, na Satani arimo. Yari azi se ko hari abazigomeka? Cyane rwose yari abizi. None se kuki yabaremye? Kuko yari kuzakoresha abo bigometse kugira ngo bafashe mu isohozwa ry’umugambi we. Iyo ataza kuba abafitiye gahunda azabakoresha, aba yarabashyize mu ibohero ako kanya, nk’uko tubona ko ari ko yamaze kugira bamwe mu bamarayika bigometse (reba 2 Pet. 2:4) kandi nk’uko umunsi umwe azagira Satani (reba Ibyah. 20:2).

Imana ifite impamvu ireka Satani n’imyuka mibi bagakorera mu isi. Iyo bitaba ibyo ntibakabaye bashobora kugira icyo bakora na gito. None impamvu z’Imana ni izihe zo kugira ngo ireke Satani akore mu isi? Sinibwira ko hari umuntu n’umwe wamenya izo mpamvu zose, ariko hari zimwe Imana yahishuye mu Ijambo ryayo.

Ubwa mbere, Imana irareka Satani agashobora gukora mu isi ku buryo bufite aho bugarukira ku bw’umugambi wayo wo kugerageza abantu. Satani ni undi mutware abantu bafite bashobora kuba bahitamo kuyoboka. Abantu babimenya batabimenya, utari umuyoboke w’Imana aba ari umuyoboke wa Satani. Imana yemereye Satani ajya kugerageza Adamu na Eva, abantu babiri bari bafite umudendezo Imana yabahaye wo kwihitiramo, kugira ngo ibagerageze. Abafite umudendezo wo kwihitiramo bose bagomba kugeragezwa kugira ngo ibiri mu mitima yabo bijye ahagaragara, ari ukumvira cyangwa kutumvira.[1]

Ubwo kabiri, Imana irareka Satani agakora mu isi ku buryo bufite aho bugarukira nk’igikoresho cy’umujinya wayo isuka ku nkozi z’ibibi. Ibi namaze kubyerekana ntanga ingero nyinshi muri Bibiliya aho Imana yagiye ihana abantu babikwiriye ikoresheje imyuka mibi. Byonyine kugira ngo Imana ibe yararetse Satani akagira ubutware ku b’isi badakijijwe ni ikigaragaza umujinya wayo kuri bo. Imana ijya icira iteka ku bantu b’ahantu runaka mu kureka abantu babi akaba ari bo baba abategetsi babo, no mu kureka imyuka mibi ikabategeka, igahindura ubuzima bwabo bubi kurushaho.

Ubwa gatatu, Imana irareka Satani agakorera mu isi ku buryo bufite aho bugarukira ku bwo kugira ngo yiheshe icyubahiro. “Ibyo Umwana w’Imana yerekaniwe ni ibi: ni ukugira ngo amareho imirimo ya Satani” (1 Yohana 3:8). Buri gihe cyose Imana isenye kimwe mu bikorwa bya Satani, iba ishyize hejuru gukomera kwayo n’ubwenge bwayo.

Yesu ni we Mutwe w’Ubutware bwose n’Imbaraga Zose

(Jesus is the Head Over Principalities and Powers)

Nk’abakristo, inshingano yacu Bibiliya ivuga y’uko tugomba kwitwara kuri Satani n’abadayimoni iri mu buryo bubiri: kumurwanya mu bugingo bwacu (Yak. 4:7), no kubirukana mu bugingo bw’abandi bantu bakeneye kubaturwa (Mariko 16:17). Umukristo wese wigeze kwirukana abadayimoni arabizi neza, nk’itegeko rusange, ko udashobora kwirukana dayimoni mu muntu, keretse uwo muntu ashaka kubohorwa.[2] Imana yubahiriza guhitamo kwa buri muntu, kandi igihe umuntu ashatse kwiyegurira abadayimoni, Imana ntimubuza.

Iyi na none ni indi mpamvu tudashobora gukubita hasi abadayimoni batwara ikirere cy’ahantu runaka. Iyo myuka mibi iba ibase abantu b’aho hantu kubera ko abo bantu ari byo baba barahisemo. Iyo tubabwiriza ubutumwa bwiza, tuba tubaha amahirwe yo guhitamo. Iyo bahisemo neza bibazanira umudendezo bakava mu bubata bwa Satani n’abadayimoni. Ariko iyo bahisemo nabi, bagahitamo kwanga kwihana, Imana ireka Satani akababata.

Yesu muri Bibiliya avugwa nk’ “Umutwe w’ubutware bwose n’ubushobozi bwose” (Kolo. 2:10). Nubwo amagambo y’Ikigiriki avuga ubutware (arche) n’ubushobozi (exousia) ajya akoreshwa bavuga ubutegetsi bw’abantu, mu Isezerano Rishya aya magambo akoreshwa bavuga ubutware bw’imyuka y’abadayimoni. Igice kivuga neza ku ntambara y’abakristo barwana n’abatware (arche) n’abafite ubushobozi (exousia) cy’Abefeso 6:12 ni urugero rumwe.

Iyo dusomye ibyo Pawulo yanditse avuga ko Yesu ari umutwe w’ubutware bwose n’ubushobozi bwose mu Abakolosayi 2:10 tubihuza n’ibyo yavugaga muri rusange muri icyo gice, byumvikana neza ko yavugaga ubushobozi bwo mu buryo bw’umwuka. Urugero muri icyo gice, imirongo ine uvuye aho, Pawulo yanditse kuri Yesu ati, “Kandi imaze kunyaga abatware n’abafite ubushobozi, ibahemura ku mugaragaro, ibīvuga hejuru ku bw’umusaraba” (Kolo. 2:15).

Niba Yesu ari we mutwe w’abatware n’abafite ubushobozi bo mu buryo bw’umwuka, ubwo rero abafiteho ubutware. Iri ni ihishurirwa ryiza cyane ku bakristo baba mu bihugu bigendera ku mico n’imigenzo bya gipagani, baba barabayeho kera basenga ibigirwamana ku bwo gutinya imyuka mibi babaga bazi ko ibafiteho ubutware.

Uburyo Bumwe Gusa Bwo Gukira

(The Only Way of Escape)

Uburyo bumwe gusa buhari bwo gukira ingoyi y’abadayimoni ni ukwihana no kwizera ubutumwa bwiza. Ubwo ni bwo bukiriro Imana yashyizeho. Nta muntu n’umwe washobora guhambira imbaraga z’abadayimoni hejuru y’igihugu ngo akuvane mu bubata bwa Satani cyangwa ngo nibura akubatureho gato. Umuntu atarihana ngo yizere ubutumwa bwiza, umujinya w’Imana uba ukimuriho (reba Yohana 3:36), kandi ibyo bikubiyemo no kuba mu bubata bw’imbaraga z’abadayimoni.

Niyo mpamvu nta mpinduka ushobora kubona mu mijyi yabereyemo ibiterane n’amasengesho byo kurwana intambara yo mu mwuka, kuko nta kintu kiba cyabaye mu byukuri gishobora kugira icyo gitwara inzego z’ubutware bw’abadayimoni bategeka aho hantu. Abakristo bashobora kwirirwa basakuza bakarara basakuza bavugiriza induru abatware n’abafite ubushobozi; bashobora kugerageza kubabaza Satani bakoresha ibyo bita ngo “kurwana mu ndimi”; bashobora kuvuga incuro miliyoni ngo “Ndabahambira mwa badayimoni mwe mukorera mu kirere cy’uyu mujyi”; bashobora no gukora ibi byose bari mu ndege mu kirere cyangwa bari hejuru y’amagorofa y’imiturirwa maremare cyane (nk’uko bamwe mu bukuri babigenza); icyo bishobora gutwara abadayimoni ni ukubasetsa gusa bakigaragura baseka abo bapfapfa b’abakristo.

Reka tujye ku kindi gitekerezo cyo muri iki gihe cy’intambara y’umwuka.

Igitekerezo #6: “Kurwana intambara y’umwuka turwanya abadayimoni batwara ikirere bituma imiryango yo kubwiriza ubutumwa bwiza ikinguka cyane.”

( Myth #6: “Spiritual warfare against territorial spirits opens the door for effective evangelism.”)

Igikunda gusunika cyane abakristo benshi bari muri ibyo byo kurwana intambara y’umwuka bahambira abadayimoni bo mu kirere ni icyifuzo cyo kubona ubwami bw’Imana bwaguka. Ibyo bakwiye kubishimirwa. Buri mukristo wese yari akwiye kwifuza ko abandi bantu benshi bakomeza kwigobotora ububabata bwa Satani.

Nyamara kandi ni ngombwa ko dukoresha uburyo bw’Imana mu kubaka ubwami bw’Imana. Imana izi igifite imbaraga n’icyo wakora ukaba ari ugutakaza igihe cyawe gusa. Yatubwiye neza icyo tugomba gukora kugira ngo ubwami bwayo bwaguke. Kwibwira ko hari icyo twakora kitari muri Bibiliya kigatuma ivugabutumwa rigira imbaraga, ikintu Yesu cyangwa Petero cyangwa Pawulo batigeze bakoresha, ni ubupfapfa.

Kuki abakristo benshi bibwira ko kurwana intambara yo mu mwuka bishobora gukingura imiryango y’ivugabutumwa? Imitekerereze yabo yumvikana mu buryo nk’ubu: “Satani yahumye ubwenge bw’abantu badakijijwe. Nuko rero tugomba kumurwanya mu mwuka tukamubuza kubahuma amaso. Igihe tuzaba tumaze gukuraho abatezaga ubwo buhumyi, abantu benshi bazizera ubutumwa bwiza.” Ibi se ni ukuri?

Nta gushidikanya ko Satani yahumye ubwenge bw’abantu badakijijwe. Pawulo yaranditse ati:

Ariko niba ubutumwa bwiza twahawe butwikiriwe, butwikiririwe abarimbuka ari bo batizera, abo imana y’iki gihe yahumiye imitima, kugira ngo umucyo w’ubutumwa bw’ubwiza bwa Kristo, ari we shusho y’Imana utabatambikira (2 Kor. 4:3-4).

Ikibazo ni iiki: Mbese Pawulo yamenyesheje ibi abakristo b’i Korinto ashaka ko bashoza intambara y’umwuka bagakubita hasi imyuka yo mu kirere kugira ngo abadakijijwe barusheho kwakira ubutumwa bwiza?

Igisubizo ni Oya kubera impamvu nyinshi zigaragara.

Ubwa mbere, kubera ko Pawulo atakomeje ngo avuge ngo, “Nuko rero Bakorinto, bitewe n’uko Satani yahumye imitima y’abatizera, ndashaka ko murwana intambara y’umwuka mugakubita hasi imyuka mibi yo mu kirere kugira ngo icyateraga ubuhumyi gikurweho.” Ahubwo icyo yahereyeko avuga ni ukubwiriza ubutumwa bwa Kristo kwe, ari bwo buryo ubuhumyi bwo mu mutima bukurwaho.

Ubwa kabiri, nta rwandiko na rumwe mu nzandiko za Pawulo yigeze ahamo abizera amabwiriza yo gukubita hasi ibihome hejuru y’ibihugu byabo kugira ngo umusaruro w’ivugabutumwa wiyongere.

Ubwa gatatu, iyo dusomye inzandiko za Pawulo zose tubona ko atizeraga ko guhuma imitima y’abantu kwa Satani atari yo mpamvu y’ibanze ituma abatizera bakomeza kutizera. Guhuma imitima kwa Satani ni imwe mu mpamvu, ariko si yo mpamvu y’ingenzi cyangwa ngo ibe ari yo mpamvu yonyine. Impamvu y’ibanze ituma abantu badakizwa ni ukwinangira kw’imitima yabo. Ibi birumvikana cyane bitewe n’uko Satani nta bubasha afite bwo kugumisha abantu bose mu buhumyi. Abantu bamwe, iyo bumvise ukuri barakwizera, bityo bakanga ibinyoma byose bari barizeye mbere. Ntabwo ari ubuhumyi cyane cyane Satani ateza butuma batizera, ahubwo cyane cyane ni ukutizera kwabo gutuma Satani abahuma.

Imitima Yabaye ibiti

(Callous Hearts)

Intumwa Pawulo mu rwandiko rwe yandikira Abefeso, yasobanuye neza igituma abapagani bakomeza kutizera:

Ni cyo gituma mvuga ibi, nkabihamya mu Mwami yuko mutakigenda nk’uko abapagani bagenda, bakurikiza ibitagira umumaro byo mu mitima yabo, ubwenge bwabo buri mu mwijima[birashoboka ko yavugaga bwa buhumyi buterwa na Satani] kandi ubujiji buri muri bo no kunangirwa kw’imitima yabo, byabatandukanije n’ubugingo buva ku Mana. Kandi babaye ibiti biha ubusambanyi bwinshi, gukora iby’isoni nke byose bifatanije no kwifuza (Ef. 4:17-19).

Pawulo yavuze ko abadakijijwe batandukanyijwe n’ubugingo buva ku Mana kubera “ubujiji buri muri bo.” Ariko se kuki ari injiji? Kuki se “ubwenge bwabo buri mu mwijima”? Igisubizo ni “ukwinangira kw’imitima yabo.” Imitima yabo yabaye “ibiti.” Uwo ni wo muzi w’ikibazo kandi ni yo mpamvu y’ibanze ituma abantu badakizwa.[3] Amakosa ni ayabo ubwabo. Satani we icyo akora ni ukubagezaho ibinyoma bashaka gukurikira.

Umugani wa Yesu w’umubibyi n’ubwoko bw’ubutaka butandukanye ubisobanura neza cyane:

Umubibyi yasohoye imbuto, akibiba zimwe zigwa mu nzira barazikandagira, inyoni zo mu kirere zirazitoragura….Dore iby’uwo mugani ni ibi: imbuto ni ijambo ry’Imana. Izo mu nzira, abo ni bo bumva ijambo hanyuma umwanzi akaza agakura ijambo mu mitima yabo, kugira ngo batizera ngo bakizwe (Luka 8:5, 11-12).

Urabona ko imbuto, ari byo bishatse gusobanura ubutumwa bwiza, zaguye mu nzira bakazikandagira. Ntabwo zashoboye kwinjira mu butaka bukomeye aho abantu bakunze guca kenshi. Bityo rero byari byoroheye inyoni, zisobanuye Satani, kuza zigatoragura za mbuto.

Icyo uyu mugani ushatse kuvuga muri rusange ni ukugereranya uko imitima y’abantu imeze (n’uburyo yakira Ijambo ry’Imana) n’amoko atandukanye y’ubutaka. Yesu yasobanuraga impamvu abantu bamwe bizera abandi ntibizere: Byose biterwa na bo.

Satani we afitemo uruhe ruhare? Icyo ashoboye gusa ni ukwiba Ijambo ba bandi bafite imitima inangiye. Muri uyu mugani inyoni ziza ubwa kabiri nk’impamvu ibuza imbuto kumera. Ikibazo cy’ibanze ni ubutaka bubi ; kandi koko ni ugukomera k’ubutaka kwatumye inyoni zishobora gutoragura za mbuto.

Ni na ko bimeze ku butumwa bwiza. Ikibazo cy’ingenzi gihari ni ukwinangira kw’imitima y’abantu bafite umudendezo wo guhitamo. Iyo abantu banze ubutumwa bwiza, baba bahisemo kuguma mu buhumyi. Baba bahisemo kuzizera ibinyoma aho kwizera ukuri. Nk’uko Yesu yabivuze, “Umucyo waje mu isi, ariko abantu bakunze umwijima bawurutisha umucyo babitewe n’uko ibyo bakora ari bibi” (Yohana 3:19).

Bibiliya ntitwereka ko abantu ari abanyakuri, bafite umutima mwiza kandi ko rwose bakwizera ubutumwa bwiza iyaba Satani atabahumaga amaso gusa. Ahubwo Bibiliya itwereka ishusho isobanutse neza ya kamere muntu mbi, kandi Imana izashyira buri muntu wese mu rubanza ku bw’ibyaha bye yahisemo gukora. Imana yicaye ku ntebe yayo y’imanza, ntizemera amatakirangoyi y’umuntu n’umwe ngo “ni Satani wabinkoresheje.”

Uburyo Satani Ahuma Imitima y’Abantu

(How Satan Blinds People’s Minds)

Ni ubuhe buryo mu byukuri Satani ahuma abantu imitima? Mbese afite uburyo bw’amayobera asuka imbaraga z’umwuka nk’ifu mu bitekerezo by’abantu agahuma imyumvire yabo? Mbese umudayimoni runaka ashinga ibyara bye mu bwonko bwabo, maze ubwenge bwabo akabuyobya? Oya, Satani ahuma ubwenge bw’abantu mu kubasukaho ibinyoma hanyuma bakabyizera.

Biragaragara neza, abantu baramutse bizeye ko Yesu ari Umwana w’Imana wapfiriye ibyaha byabo, bakizera ko umunsi umwe bazahagarara imbere ye bakabazwa ibyo bakoze mu buzima bwabo, bakwihana bagakurikira Yesu. Ariko ibyo ntibabyizera. Nyamara hari icyo bizera. Bashobora kuba bizera ko nta Mana ibaho, cyangwa ko nyuma yo gupfa nta bundi buzima buhari. Bashobora kuba bizera ko nyuma yo gupfa umuntu yongera akavukira mu kindi kintu nk’inka cyangwa irindi tungo ubuzima bugakomeza butyo, cyangwa bakizera ko nta muntu n’umwe Imana izohereza mu muriro. Bashobora kwizera ko ibikorwa byabo byiza bizabageza mu ijuru. Nyamara icyo bakwizera cyose, niba atari ubutumwa bwiza, ni ibinyoma mu ijambo rimwe. Ntibizera ukuri, bityo bigatuma Satani akomeza kubahumisha ibinyoma. Nyamara bicishije bugufi bakizera ukuri, ntabwo Satani yaba agishoboye gukomeza kubahuma.

Ibinyoma By’Umwijima

(The Lies of Darkness)

Ubwami bwa Satani Bibiliya ibwita “ubwami bw’umwijima” (Kolo. 1:13). Birumvikana umwijima uvuga aho ukuri kutari–ahatari umucyo cyangwa kumurikirwa. Iyo uri mu mwijima, uba ugenza umutima gusa ukurikiye ibitekerezo byawe kandi amaherezo ugwa mu cyobo cyangwa ugasitara utavunika ugakomereka. Uko ni ko bimeze mu bwami bwa Satani bw’umwijima. Ababurimo baba bayobowe n’ibitekerezo byabo, kandi ibitekerezo byabo biba byuzuye ibinyoma bya Satani. Baba bari mu mwijima wo mu buryo bw’umwuka.

Ubwami bwa Satani rero ni bwo busobanurwa neza, ntabwo ari ubwami bushingiye ku mipaka y’ibihugu izwi, ahubwo ni ubwami bushingiye ku myumvire–imyumvire ishingiye ku binyoma. Ubwami bw’umwijima buri aho n’ubwami bw’umucyo buba. Abizera ukuri babana n’abizera ibinyoma.[4] Umurimo wacu w’ibanze ni ukwamamariza ukuri abantu bizera ibinyoma. Iyo umuntu yizeye ukuri, Satani aba atakaje undi muntu mu bo yagize imbata kuko aba atagishoboye kumushuka.

Bityo rero tubatura abantu mu ngoyi ya Satani, “tudahambira” imyuka mibi ibagendaho ahubwo tubabwiriza ukuri. Yesu yaravuze ati, “Muzamenya ukuri, kandi ukuri kuzababatura” (Yohana 8:32). Ubuhumyi bwo mu mwuka bukurwaho n’ukuri.

Muri icyo gice kandi cy’Ubutumwa bwiza bwa Yohana, Yesu yabwiye abantu badakijijwe bari bamuteze amatwi ati:

Mukomoka kuri so Satani, kandi ibyo so ararikira ni byo namwe mushaka gukora. Uwo yahereye kera kose ari umwicanyi, kandi ntiyahagaze mu by’ukuri kuko ukuri kutari muri we. Navuga ibinyoma, aravuga ibye ubwe kuko ari umunyabinyoma, kandi ni se w’ibinyoma. Ariko jyewe kuko mbabwira iby’ukuri, ntimunyizera. (Yohana 8:44-45).

Urabona itandukaniro Yesu yashyize hagati ye na Satani. Avuga ukuri; Satani we ni umunyabinyoma wo mu rwego rwo hejuru.

Urabona kandi ko nubwo Yesu yabwiye abamwumvaga ko ari aba se Satani, akanerekana ku mugaragaro ko Satani ari umunyabinyoma, yabasabye kumva ukuri ababwira. Ntabwo yari amakosa ya Satani kugira ngo babe ari impumyi–yari amakosa yabo ubwabo. Yesu ni bo yabibaragaho. Satani afasha abantu “bakunda umwijima” kuguma mu mwijima abazanira ibinyoma ngo babyizere. Ariko Satani ntashobora gushuka umuntu wizera ukuri.

Ubwo bimeze bityo, uburyo bw’ibanze twakwigiza inyuma ubwami bw’umwijima ni ugukwiza umucyo–ukuri kw’Ijambo ry’Imana. Ni yo mpamvu Yesu atatubwiye ngo, “Nimujye mu isi yose muhambire abadayimoni” ahubwo yaravuze ngo, “Nimujye mu isi yose mubwirize ubutumwa bwiza.” Yesu yabwiye Pawulo ko intego ye yo kubwiriza ubutumwa ari ukugira ngo ahumure abantu amaso bahindukire bave mu mwijima bajye mu mucyo, bave no mu butware bwa Satani bajye ku Mana” (Ibyak 26:18). Ibi byumvikanisha neza ko abantu bava mu butware bwa Satani igihe bahuye n’ukuri k’ubutumwa bwiza hanyuma bagafata icyemezo cyo kuva mu mwijima bakajya mu mucyo, bizeye ukuri aho kwizera ibinyoma. Ibihome byonyine bihari “dukubita hasi” ni ibihome by’ibinyoma byubatse mu bitekerezo by’abantu.

Uyu ni Umugambi w’Imana

(This is God’s Plan)

Ntiwibagirwe ko Imana ari yo yakuye Satani mu ijuru ikamujugunya mu isi. Yashoboraga no kumushyira ahandi hantu nko ku wundi mubumbe cyangwa ikamushyira mu ibohero iteka ryose. Ariko si ko yabigize. Bitewe n’uko Imana yashakaga gukoresha Satani mu gusohoza intego yayo–intego yo kuzabona umunsi umwe hari umuryango munini w’abana bayo bafite amahitamo bazaba bayikunda, barahisemo ubwabo kuyikorera.

Niba Imana yarashakaga umuryango w’abana bayo bayikunda, ni ukuvuga ko hari ibintu bibiri byari bikenewe. Icya mbere, yagombaga kurema abantu bafite kwihitiramo, kuko umusingi w’urukundo ari umudendezo wo guhitamo. Ibipupe bikoreshwa amashanyarazi n’izindi mashini ntibishobora gukunda.

Icya kabiri, yagombaga kubagerageza ibashyira ahantu bagira uburyo bwo guhura no guhitamo kuyumvira cyangwa kutayumvira, kuyikunda cyangwa kuyanga. Ibiremwa bifite umudendezo wo guhitamo bigomba gusuzumwa. Kandi niba hagomba kubaho kugerageza umuntu ngo barebe niba aganduka akanamba kuri shebuja, hagomba kubaho ikigeragezo cyatuma atera shebuja umugongo. Bityo dutangira gusobanukirwa impamvu yatumye Imana ishyira Satani mu isi. Satani yabereyeho kugira ngo abantu bagire undi mutware bahitamo kuyoboka. Agahabwa (ariko ku buryo bufite aho bugarukira) kuba yayobya abantu bashaka kwakira ibinyoma bye. Buri muntu agomba guhura n’aya mahitamo: Nemere iby’Imana cyangwa ibya Satani? Nkorere Imana cyangwa nkorere Satani? Abantu babimenya batabimenya, bose bamaze guhitamo. Umurimo wacu ni ugufasha abantu bahisemo nabi kugira ngo noneho bahitemo neza bihane bizere ubutumwa bwiza.

Mbese si byo byabaye mu busitani bwa Edeni? Imana yashyizeho igiti cyo kumenya ibyiza n’ibibi hanyuma ibuza Adamu na Eva kuzarya imbuto zo kuri cyo. Mbese niba Imana itarashakaga ko bakiryaho kuki yakihashyize? Igisubizo ni uko icyo giti cyari icyo kubagerageza kikabapima.

Kandi tubona ko Imana ari yo yemereye inzoka kujya kugerageza Eva. Na none turabona ko niba ubwizerwa bugomba gusuzumwa, hagomba kuba ikintu cyatuma umuntu ahinyuka akareka ubwizerwa bwe. Satani yabeshye Eva hanyuma Eva yemera ibinyoma bye, kandi anafata icyemezo cyo kutizera ibyo Imana yavuze. Ingaruka? Abantu ba mbere bafite umudendezo wo guhitamo bagaragaje kutizerwa kwari guhishe mu mitima yabo.

Muri ubwo buryo kandi, buri muntu wese ufite umudendezo wo guhitamo arageragezwa mu minsi ye yo kubaho yose. Imana yihishuye ibicishije mu byo yaremye, bityo buri muntu wese ashobora kureba akabona ko Imana iriho kandi itangaje cyane (reba Rom. 1:19-20). Imana yahaye buri wese muri twe umutima – nama, kandi mu mitima yacu tumenya gutandukanya ikibi n’ikiza (reba Rom. 2:14-16). Satani n’abadayimoni be bemererwa, mu buryo bufite aho bugarukira, kubeshya abantu no kubagerageza. Nuko rero buri muntu wese ufite umudendezo wo guhitamo arageragezwa agasuzumwa.

Ukuri kubabaje muri ibyo ni uko buri muntu wese ufite umudendezo wo guhitamo yigometse agahitamo “kugurana ukuri kw’Imana ibinyoma” (Rom. 1:25). Nyamara dukwiriye gushima Imana ko yashyizeho uburyo bwo kuducungura ikadukiza ibyaha byacu ikadushyiriraho n’inzira yo kuvukira mu muryango wayo. Urupfu rwa Yesu yitangaho igitambo ni cyo gisubizo cyonyine kandi gihagije ku kibazo.

Ubushukanyi Bwa Satani Kuri ubu n’Igihe Kizaza

(Satan’s Deception, Now and Later)

Bityo rero dusobanukirwa nibura impamvu imwe ituma Satani n’ingabo ze zigometse bemererwa gukorera muri iyi si: ni ukugira ngo bayobye abakunda umwijima.

Uku kuri kongera gushimangirwa iyo turebye mu gitabo cy’Ibyahishuwe, ukuntu Satani umunsi umwe azabohwa na marayika akamara imyaka igihumbi muri gereza. Impamvu yo kubohwa kwe? “Kugira ngo atongera kuyobya amahanga” (Ibyah. 20:3). Mu gihe cy’imyaka igihumbi y’ingoma ya Mesiya, Yesu ni we uzaba yitegekera isi ubwe afite icyicaro cye i Yerusalemu.

Ariko iyo myaka igihumbi nishira, Satani azabohorwa kumara igihe gito. Ingaruka? “Azasohoka ajye kuyobya amahanga yo mu mpfuruka enye z’isi” (Ibyah. 20:8).

Niba Imana idashaka ko Satani azayobya abantu icyo gihe, kuki izamubohora? Cyane cyane dukurikije ko ikizaba cyatumye Imana iboha Satani mbere ari “ukugira ngo atongera kuyobya amahanga”?

Birumvikana ko, Imana ubundi yagakunze ko nta muntu n’umwe Satani ashuka. Ariko izi neza ko abantu Satani ashobora kuyobya gusa ari abatizera ibyo yo ubwayo yivugiye. Satani ashobora kuyobya gusa abantu badashaka ukuri, kandi ni yo mpamvu Imana imwemerera gukora muri iki gihe, ni na yo mpamvu izamwemerera n’ubundi agakora icyo gihe. Uko Satani ashuka abantu, ni ko ibyo mu mitima yabo bishyirwa ahabona, hanyuma Imana ikavangura “amasaka n’urukungu” (reba Mat 13:24-30).

Ibi ni byo bizaba neza neza iyo myaka igihumbi y’ingoma ya Mesiya nishira ubwo Satani azaba arekuwe. Azayobya abakunda umwijima bose, hanyuma bazakoranya ingabo zabo bagote Yerusalemu bashaka guhirika ubutegetsi bwa Kristo. Imana izamenya neza uyikunda n’uyanga, hanyuma ako kanya izohereza “umuriro uturutse mu ijuru” “ubatwike” (Ibyah. 20:10). Icyo gihe Satani azaba igikoresho cy’Imana nk’uko n’ubundi ari muri iki gihe. Kubera iyi mpamvu imwe mu zindi zihari, ni ubupfapfa kumva ko dushobora “gukubita hasi imyuka mibi yo mu kirere.” Imana irayireka igakora ku bw’impamvu zayo bwite.

Ivugabutumwa Bibiliya Yemera

( Biblical Evangelism)

Ikiriho kigaragara neza ni uko yaba Yesu cyangwa uwo ari we wese mu ntumwa zo mu Isezerano Rishya nta n’umwe wigeze akora iby’intambara yo mu mwuka bamwe bavuga ko ngo ari cyo kibura kugira ngo ivugabutumwa rigere ku ntego yaryo muri iki gihe. Nta na hamwe tubona Yesu, Petero, Yohana, Sitefano, Filipo, cyangwa Pawulo “bakubita hasi ibihome” cyangwa “bahambira abantu b’abanyamaboko” bo mu kirere cy’aho babwirizaga. Ahubwo tubona ko bakurikiraga ubuyobozi bw’Umwuka Wera bakabwiriza ubutumwa bwiza aho ashaka ko babwiriza; tubabona babwiriza ubutumwa bwiza mu buryo bworoheje–bahamagarira abantu kwihana no kwizera Kristo–kandi tubona bagira umusaruro utangaje cyane. Kandi aho babwirizaga abantu bakinangira ntibakire ubutumwa bwiza, ntitubona “barwana intambara y’umwuka kugira ngo Satani atazashobora gukomeza guhuma abantu imitima.” Ahubwo tubabona “bakunkumura umukungugu wo mu birenge byabo” bakajya mu wundi mudugudu nk’uko Yesu yategetse (reba Mat 10:14; Ibyak 13:5).

Biratangaje kubona hari umuntu wavuga ko “gukubita hasi ibihome” no “guhambira abantu b’abanyamaboko” ari cyo kintu kigomba kubanza gukorwa kugira ngo ivugabutumwa rigende neza kandi hari ingero nyinshi cyane mu mateka y’Itorero z’ahagiye ububyutse bukomeye cyane kandi hatigeze kubaho izo “ntambara zo mu mwuka” na rimwe.

“Ariko tekiniki yacu irakora!” bamwe ni ko bavuga. “Kuva aho dutangiriye kurwana intambara yo mu mwuka, abantu bakizwa bariyongereye cyane kurusha mbere.”

Niba ibyo koko ari ukuri, ndakubwira impamvu. Ni uko muri icyo gihe habaho gusenga kuzima kwa Bibiliya kandi hakaba no kubwiriza ubutumwa, cyangwa kuko hari itsinda ry’abantu bahereyeko barushaho gukingurira imitima yabo ubutumwa bwiza.

Wavuga iki hagize umuvugabutumwa ukubwira ati, “Uyu mugoroba mbere y’uko mbwiriza mu giterane, nabanje ndiherera ndya imineke itatu. Hanyuma maze kubwiriza, abantu cumi na batandatu bakijijwe! Nahise menya ibanga ryo kugira ngo ivugabutumwa rigire imbaraga! Uhereye none, nzajya mbanza ndye imineke itatu mbere y’uko njya kubwiriza ubutumwa!”?

Nta gushidikanya ko wabwira uwo muvugabutumwa uti, “Kurya imineke itatu kwawe ntaho bihuriye no gukizwa kw’abo bantu cumi na batandatu. Ibanga ry’iyo ntsinzi yawe nta rindi ni uko wabwirije ubutumwa bwiza, hanyuma hakaboneka abantu cumi na batandatu bakingura imitima yabo bakakira.”

Imana yubahiriza Ijambo ryayo. Iyo Imana itanze isezerano, hanyuma umuntu akuzuza ibisabwa kugira ngo iryo sezerano risohoze, Imana isohoza icyo yavuze, nubwo uwo muntu yaba arimo akora ibindi bintu bitandukanye n’Ibyanditswe byera.

Ibi ni ko bimeze ku byerekeye intambara yo mu mwuka ikorwa muri iyi minsi. Nutangira gutanga hirya no hino udupapuro twanditseho ubutumwa bwiza “ukanahambira umuntu w’umunyamaboko” mu kirere cy’umujyi wawe, hari umubare runaka w’abantu baho bazakizwa. Kandi nutangira gutanga utwo dupapuro twanditseho ubutumwa bwiza utiriwe ubanza guhambira umuntu w’umunyamaboko, wa mubare w’abakizwa na none ntuzagabanuka ntuziyongera.

Uburyo Bwa Bibiliya bwo Gusenga Kugira ngo Ugere Ku Musaruro Mwiza

(How to Pray Scripturally for a Spiritual Harvest)

Twasengera dute abantu badakijijwe? Mbere na mbere tugomba kumva nta tegeko riri mu Isezerano Rishya ridutegeka gusenga kugira ngo Imana ikize abantu, nta n’aho tubona byanditse ko abakristo ba mbere baba barasenze muri ubwo buryo. Impamvu ni uko ku ruhande rw’Imana, nta kintu na kimwe itakoze mu byo yagombaga gukora kugira ngo ab’isi bose bakizwe. Yifuza cyane ko bose bakizwa ku buryo yatanze Umwana wayo ngo apfe urupfu rwo ku musaraba.

Ariko se kuki buri muntu wese atakijijwe? Ni uko buri wese atizeye ubutumwa bwiza. Kuki se batizeye? Hari impamvu ebyiri gusa: (1) Bashobora kuba batarumva ubutumwa bwiza, cyangwa (2) bumvise ubutumwa bwiza ariko ntibabwakira.

Ni yo mpamvu uburyo bwa Bibiliya bwo gusengera abadakijijwe ari ukubasengera kugira ngo bazagire amahirwe yo kumva ubutumwa bwiza. Urugero Yesu yaratubwiye ati, “Ibisarurwa ni byinshi ariko abasaruzi ni bake, nuko mwinginge nyir’ibisarurwa yohereze abasaruzi mu bisarurwa bye” (Luka 10:2). Kugira ngo abantu bumve ubutumwa bwiza hanyuma bakizwe, hagomba kubaho umuntu ubabwiriza ubutumwa bwiza. Ni yo mpamvu tugomba gusaba Imana ngo iboherereze abantu bababwiriza.

Igihe ab’Itorero rya mbere basabaga ibijyanye n’umusaruro wo mu buryo bw’umwuka, barasenze bati, “Uhe abagaragu bawe kuvuga ijambo ryawe bashize amanga rwose, ukiramburira ukuboko kwawe kugira ngo gukize, gukore n’ibimenyetso n’ibitangaza mu izina ry’Umugaragu wawe wera Yesu” (Ibyak 4:29-30).

Icyo bashobora kuba barimo basaba ni (1) amahirwe yo kubona uburyo bwo kubwiriza ubutumwa bwiza bashize amanga cyangwa (2) ubushizi bw’amanga bwo kubwiriza ubutumwa bwiza mu gihe babonye amahirwe yo kubwiriza babaga bazi ko bari bubone. Kandi bari biteguye ko Imana iri bukomereshe ubutumwa bwiza ibimenyetso n’ibitangaza no gukiza indwara. Uko ni ko gusenga ko mu buryo bwa Bibiliya, kandi urabona ko intego kwari ukugira ngo abantu babone amahirwe yo kumva ubutumwa bwiza. Imana yasubizaga gusenga kwabo: “Bamaze gusenga, aho bari bateraniye haba umushyitsi, bose buzuzwa Umwuka Wera, bavuga ijambo ry’Imana bashize amanga” (Ibyak 4:31).

Pawulo yumvaga ate uburyo abakristo bakwiriye gusenga basaba umusaruro wo mu buryo bw’umwuka? Mbese yabwiye abantu ko bagomba gusaba Imana ngo yongere abakizwa? Oya, reka dusome ibyo yavuze:

Ibisigaye bene Data, mudusabire kugira ngo ijambo ry’Umwami wacu ryamamare vuba rishimishwe nk’uko biri muri mwe (2 Tes. 3:1).

Kandi nanjye munsabire mpabwe kuvuga nshize amanga uko mbumbuye akanwa, kugira ngo menyeshe abantu ubwiru bw’ubutumwa bwiza, ari bwo mbereye intumwa yabwo kandi mbohesherejwe umunyururu, mvuge ibyabwo nshize amanga nk’uko binkwiriye (Ef. 6:19-20).

Gukizwa kw’abantu cyangwa kudakizwa bishingira cyane kuri bo ubwabo kurusha uko bishingiye ku Mana, nuko rero amasengesho yacu akwiye kuba ayo gusabira abantu kugira ngo bashobore kumva ubutumwa bwiza no kugira ngo Imana idufashe kububwiriza. Imana izasubiza amasengesho yacu, ariko ibyo na none ntibivuze ko buri wese azakizwa, kuko Imana irekera abantu uburenganzira bwo kwihitiramo. Agakiza kabo gashingira ku buryo bakira ubutumwa bwiza.

Igitekerezo #7: “Iyo umukristo akoze icyaha, aba akinguriye umuryango dayimoni kugira ngo aze ature muri we.”

(Myth #7: “When a Christian sins, he opens the door for a demon to come and live in him.”)

Ni byo koko igihe umukristo aguye mu cyaha, bishobora kuba byatewe n’uko yakurikiye ibishuko dayimoni yamuteye. Nyamara umukristo kwemerera dayimoni akamushuka ntibivuze ko dayimoni ubwe ashobora kugenda ngo amwinjiremo. Iyo dukoze icyaha nk’abakristo, tuba twishe ubusabane bwacu n’Imana kuko tutayumviye (reba 1 Yohana 1:5-6). Twumva umutima uducira urubanza. Nyamara ariko ntituba twavanyeho ubusabane bwacu n’Imana, kuko tuba tukiri abana bayo.

Ariko nitwatura ibyaha byacu, “Ni yo yo kwizerwa kandi ikiranukira kutubabarira ibyaha byacu no kutwezaho gukiranirwa kwacu kose” (1 Yohana 1:9). Icyo gihe rero ubusabane bwacu na yo buragaruka. Urabona ko Yohana atavuze ko tugomba gukurwamo dayimoni runaka waba warinjiye igihe twaguye mu cyaha.

Buri mukristo ahura buri munsi n’ibigeragezo by’isi, umubiri na Satani. Pawulo yanditse avuga ko mu byukuri dukirana n’imyuka mibi y’uburyo butandukanye (reba Ef 6:12). Bityo rero, ku gipimo runaka, buri mwizera wese, agabwaho ibitero n’abadayimoni. Ibyo ni ibisanzwe, kandi ni inshingano yacu kurwanya Satani n’abadayimoni mu kwizera Ijambo ry’Imana (reba 1 Pet. 5:8-9). Iyo twizeye kandi tugakurikiza ibyo Imana yavuze, uko ni ko kurwanya Satani.

Urugero, igihe Satani akuzaniye ibitekerezo byo kukwihebesha, ugomba gutekereza ku cyanditswe kirwanya kwiheba, kandi ukumvira Ijambo ry’Imana rivuga ngo “Mwishime iteka” (1 Tes. 5:16) kandi ngo “mu bibaho byose muhore mushima” (1 Tes. 5:18). Ni inshingano yacu gushyira Ijambo ry’Imana mu bikorwa kandi tugasimbuza ibitekerezo bya Satani ibitekerezo by’Imana.

Tugomba kumenya ko twebwe nk’abantu bafite umudendezo wo guhitamo, dushobora gutekereza ku kintu icyo ari cyo cyose dushaka gutekereza. Iyo umwizerwa akomeza guhitamo kenshi kumvira ibitekerezo abadayimoni bamuha, nta gushidikanya ko ashobora gukingurira umutima we kwinjira mu kwiheba, kandi ibyo ni ugukingurira umutima kurushaho kwakira ibitekerezo bibi no gutegekwa na byo. Iyo ahisemo kurushaho kumvira ayo majwi, ashobora no guheranwa n’ibitekerezo bibi by’uburyo runaka, kandi ibyo ntibikunze kuboneka ku bakristo, ariko bishobora kubaho. Nyamara kandi n’icyo gihe, iyo umukristo wamaze kubatwa n’ingeso runaka yifuje kubohoka, icyo akwiriye gukora gusa ni ukumaramaza gutekereza ku Ijambo ry’Imana no kurwanya Satani.

Ariko se ashobora na rimwe kwinjirwamo n’abadayimoni bakamubamo? Keretse gusa igihe yihitiyemo gufata icyemezo, abikuye ku mutima we, nta gahato ashyizweho, cyo kuva kuri Kristo akamutera umugongo rwose. Icyo gihe birumvikana ntaba akiri umukristo[5] kandi abadayimoni bashobora kumwinjiramo bakamugira imbata yabo–iyo akomeje kwiyegurira umudayimoni wamukandamizaga. Ariko ibyo bihabanye cyane n’ibyo bavuga ngo iyo ukoze icyaha kimwe uba ukinguriye urugi dayimoni akakwinjiramo.

Ni ibintu bigaragara neza ko nta rugero na rumwe mu Isezerano Rishya rw’umukristo ufite dayimoni. Cyangwa se urugero rw’aho abakristo baburirwa ngo bitonde kuko bashobora kwinjirwamo n’abadayimoni bakabaturamo. Nta n’aho tubona amabwiriza y’uburyo umuntu yakwirukana abadayimoni mu bakristo bagenzi be.

Ukuri ni uko twebwe nk’abakristo tudakeneye ko batwirukanamo abadayimoni–icyo dukeneye ni uko imitima yacu ihindurwa mishya n’Ijambo ry’Imana. Uko ni ko Ibyanditswe bivuga. Pawulo yaranditse ati:

Kandi ntimwishushanye n’ab’iki gihe, ahubwo muhinduke rwose mugize imitima mishya, kugira ngo mumenye neza ibyo Imana ishaka, ari byo byiza bishimwa kandi bitunganye rwose (Rom. 12:2).

Iyo imitima yacu imaze kwezwaho imitekerereze ya kera kandi igahindurwa mishya n’ukuri kw’Ijambo ry’Imana, tubasha kunesha ingeso z’ibyaha kandi ubuzima bwacu bugahora bugaragaza ishusho ya Kristo mu ngeso zacu. Ukuri ni ko kutubatura (Yohana 8:32). Tugenda duhindurwa bitewe n’uko ibitekerezo byacu byahindutse bishya, ntabwo ari ukubera ko batwirukanyemo abadayimoni.

None se ni ukubera iki hari abakristo benshi cyane batanga ubuhamya bw’uko babirukanyemo dayimoni (cyangwa abadayimoni)? Kimwe gishoboka ni uko bishobora kuba ari ibintu bibwiraga mu bitekerezo byabo ko bari bafite dayimoni muri bo waje kubirukanwamo icyo gihe. Abakristo benshi ni abemeragato kandi ntibazi Ijambo ry’Imana, bityo baba iminyago yoroshye gufata ya ba bandi bigize inzobere mu gusengera abantu ngo babakuraho “imikasiro”/imivumo cyangwa se kubakorera “delivuranse” (“ministers of deliverance”) bafata ibitekerezo by’abantu bakabumvisha ko bafite abadayimoni. Iyo umuntu amaze kwemera ko afite dayimoni muri we, birumvikana cyane ko azatangira kwiyegereza umuntu wese ugaragaza ko afite ububasha bwo kwirukana abadayimoni mu bantu.

Ikindi gishoboka cyane ni uko bene abo bantu birukanwemo abadayimoni batari abakristo nyabo icyo gihe birukanwagamo abadayimoni, nubwo bashobora kuba baribwiraga ko ari abakristo. Ubutumwa bwiza bw’iki gihe, butandukanye cyane n’ubutumwa bwiza bwa Bibiliya, bwayobeje benshi butuma bibwira ko ari abakristo nubwo nta tandukaniro riri hagati yabo n’abadakijijwe kandi Yesu akaba atari Umwami wabo. Muri Bibiliya tubona ko abantu bizeraga ubutumwa bwiza bavukaga ubwa kabiri kandi abadayimoni bababagamo bagahera ko babavamo (reba Ibyak 8:5-7). Abadayimoni ntibashobora kuba mu muntu Umwuka Wera atuyemo, kandi Umwuka Wera aba mu bantu bose bavutse ubwa kabiri.

Igitekerezo #8: “Mu kwiga amateka y’umujyi runaka, dushobora kumenya ubwoko bw’abadayimoni bahategeka, ibyo bikadufasha kurwana neza urugamba rw’umwuka no mu ivugabutumwa.”

(Myth 8: “Through studying the history of a city, we can determine which evil spirits are dominating it, and thus be more effective in spiritual warfare and ultimately in evangelization.”)

Iki gitekerezo gishingiye ku bindi byinshi bidafite ishingiro muri Bibiliya. Kimwe muri ibyo bitekerezo kivuga ko abadayimoni bategeka ikirere baguma aho hantu igihe kirekire cyane. Ni ukuvuga ngo, abategekaga icyo kirere mu myaka ijana ishize ngo ni bo baba bagihari n’ubu. Bityo rero ngo niba tumenye ko abashinze uwo mujyi bari abantu b’abanyabugugu cyane, tugafata umwanzuro w’uko ikirere cyaho uyu munsi gitegetswe n’abadayimoni b’ubugugu cyangwa gushaka kwigwizaho imitungo. Niba uwo mujyi warabanje kuba kera utuwe n’Abahindi, ngo tumenye ko imyuka y’ubupfumu no gusenga ibigirwamana ari yo itegetse uwo mujyi muri iki gihe. N’ibindi n’ibindi.

Ariko se ni ukuri koko imyuka mibi yo mu kirere yabaga ahantu mu myaka ijana ishize kugeza na bugingo n’ubu iba igihari? Wenda birashoboka, ariko si na ngombwa ngo ibe igihari.

Ibuka inkuru twabonye mbere yo mu gice cya cumi cy’igitabo cya Daniyeli. Wa mumarayika utavugwa izina Mikayeli yafashije kurwanya “umutware w’u Buperesi” yabwiye Daniyeli ati, “Dore ubu ngiye gusubirayo kurwana n’umutware w’u Buperesi, nimara kugenda umwami w’u Bugiriki araherako aze” (Dan. 10:20). Amateka atubwira ko ubwami bw’Abaperesi bwigaruriwe n’Abagiriki igihe umwami Ukomeye Alekisanderi yigaruriraga ibihugu byinshi. Nyamara uyu mumarayika utavugwa izina yari azi ko hari impinduka zo mu buryo bw’umwuka zigiye kuba zijyanye n’iryo hinduka ry’ubwami bwo mu isi–“umwami w’u Bugiriki” yari aje.

Mbese umwami w’u Bugiriki amaze kuza, yategetse ubwami bw’u Bugiriki mu buryo bw’umwuka nk’uko umutware w’u Buperesi yategekaga ubwami bw’u Buperesi mu buryo bw’umwuka? Umuntu abitekereje atyo yaba ashyize mu gaciro, kandi niba ari uko bimeze, ni ukuvuga ko hari imyuka mibi yo mu rwego rwo hejuru yimuye ibirindiro byayo, kuko ubwami bw’u Bugiriki bwari bukubiyemo ubwami bw’u Buperesi bwose urebye. Iyo hari ibyahindutse mu butegetsi bw’isi, birashoboka ko hari ibiba byahindutse no mu bwami bw’umwijima. Ariko mu byukuri ibyo ntitwabimenya keretse Imana ibiduhishuriye.

Uko biri kose, nta cyo bivuze cyane kumenya ubwoko bw’imyuka itegeka ikirere runaka, kuko ntacyo dushobora kubikoraho mu “kurwana intambara y’umwuka” nk’uko twamaze kubyerekana.

Gukabya Gushyira Imyuka Mibi Mu Byiciro

(Over-Categorizing Evil Spirits)

Ikindi kandi, ni ibintu twibwira gusa kuvuga ko hari imyuka mibi igenewe ibyaha runaka ku buryo bw’umwihariko. Icyo kintu cyo kuvuga ko hari “imyuka y’ubugugu,” “imyuka y’irari,” “imyuka y’idini,” “imyuka y’urugomo,” n’ibindi, nta shingiro bifite muri Bibiliya, nkanswe kuvuga ko ayo moko yose y’imyuka mibi ibarizwa mu nzego zo hejuru z’abadayimoni bategeka ubwami bw’umwijima.

Mu buryo bushobora gutangaza cyane abantu batigeze basoma bitonze ibitabo by’ubutumwa bwiza uko ari bine, hari ubwoko butatu gusa bwihariye bw’abadayimoni Yesu yirukana mu bantu: Havugwa “dayimoni w’uburagi” incuro imwe (Luka 11:14), incuro imwe kandi tubona ahanditse “dayimoni utavuga” (Mariko 9:25), ahandi henshi tubona ahavuga “imyuka ihumanye,” bias nk’ibivugira hamwe abadayimoni bose Yesu yavanaga mu bantu, harimo na dayimoni “utumva kandi utavuga” (reba Mariko 9:25).

Mbese ntibishoboka ko “dayimoni utavuga kandi utumva” ashobora no kugira ikindi yakora ku muntu uretse kumugira ikiragi cyangwa igipfamatwi? Birashoboka cyane nta gushidikanya, kuko uwo mudayimoni yanafataga wa mwana wo muri Mariko 9 akamutigisa, akamutura hasi, akamubirisha ifuro, akamuhekenyesha amenyo akamugagaza. Bityo rero “utavuga kandi utumva” ntibishatse kuvuga ubwoko bwihariye bw’uwo dayimoni ahubwo ni ukuvuga uburyo dayimoni yari yaragize uwo mwana. Bamwe batwawe no gushyira ibintu byose mu byiciro cyane cyane iyo bageze ku badayimoni, barenza urugero bakavuga n’ibitanditse muri Bibiliya.

Mu Isezerano Rya Kera ryose, abadayimoni bavugwa gusa by’umwihariko ni “umwuka w’ibinyoma” (1 Abami 22:22-23), “umwuka wo kuganda no gufudika mu mirimo” (Yes. 19:14), n’ “umwuka w’ubumaraya” (Hos. 4:12; 5:4). Turebye umwuka wa mbere n’uwa kabiri, nta gushidikanya ko abadayimoni bose bashobora kwitwa “imyuka y’ibinyoma” n’ “imyuka yo gufudika.” Uwa gatatu, ijambo “umwuka w’ubumaraya” ntabwo ari ukuvuga ko ari ubwoko bwihariye bwa dayimoni, ahubwo ni ukuvuga imyifatire yagaragaraga cyane aho hantu.[6]

Mu gitabo cyose cy’Ibyakozwe, ahantu hamwe havugwa dayimoni runaka ku buryo bw’umwihariko ni mu Ibyak. 16:16, aho dusoma iby’umukobwa wari ufite “umwuka wo kuragura.” No mu nzandiko zose, aho tubona havugwa umwuka runaka ni ahavuga “imyuka iyobya” (1 Tim. 4:1) kandi na none ibyo bishobora kuvuga dayimoni uwo ari we wese.

Dushingiye ku magambo make ari muri Bibiliya avuga ubwoko runaka bw’imyuka mibi, biratangaje kubona uburyo muri iki gihe hakorwa urutonde rw’amagana y’abadayimoni b’amoko atandukanye.

Ntabwo tugomba kumva ko hari ikiciro runaka cy’abadayimoni bo mu rwego rwo hejuru kuri buri cyaha. Byaba ari ugucyeka gusa umuntu avuze ngo, “Kubera ko muri uriya mujyi bakunda gukina urusimbi cyane, hari abadayimoni b’urusimbi mu kirere cyawo.”

Abadayimoni bo Kunywa Itabi?

(Smoking Spirits?)

Tekereza ukuntu byaba ari ubupfapfa umuntu avuze ngo, “Hagomba kuba hari abadayimoni bo kunywa itabi mu kirere cy’uyu mujyi kubera ko abantu benshi cyane baho banywa itabi.” Mbese abo “badayimoni bo kunywa itabi” bari iki uwo mujyi utarabaho? Abo badayimoni bari he icyo gihe? Bakoraga iki mbere y’uko itabi ritangira kunyobwa? Mbese kuba abantu benshi barimo baragenda bava ku itabi ni ukubera ko abadayimoni bamwe bashaje muri abo bo “kunywa itabi” bagenda bapfa cyangwa bakimukira ahandi?

Urabona ukuntu ari ubupfapfa iyo tuvuga ibintu nk’ibi ngo, “Ikirere cy’uyu mujyi gitegetswe n’imyuka y’irari, ari na yo mpamvu hari amazu menshi akorerwamo uburaya”? Nyamara ukuri ni uko ahantu ahariho hose badakorera Kristo, haba hari ubwami bw’umwijima. Abadayimoni benshi bakorera muri uwo mwijima bakabohera mu byaha abantu bigaruriye, hanyuma bagakomeza kugomera Imana. Abo badayimoni bagerageza gukoresha abantu ibyaha by’uburyo bwose, kandi ahantu hamwe na hamwe usanga abantu bakora cyane icyaha kimwe kurusha ibindi byaha. Icyabatabara gusa ni ubutumwa bwiza twahamagariwe kwamamaza.

Nubwo haba hariho ubwoko runaka bwihariye bw’abadayimoni kuri buri cyaha bategeka ibice runaka by’isi, ntacyo byadufasha kubimenya, kuko ntacyo twakora ngo tuhabakure. Inshingano yacu ni ugusengera (mu buryo bwa Bibiliya) abantu baho bayobye no kubabwiriza ubutumwa bwiza.

Icyiza gusa kiri mu kumenya ibyaha byiganje cyane mu mujyi runaka cyaba kudushoboza gusa kurushaho kubwiriza ubutumwa bwemeza abanyabyaha bahatuye–mu kuvuga mu izina ibyaha bituma bakomeza kumva imbere y’Imana bacirwaho iteka. Ariko si ngombwa gukora ubushakashatsi ku mateka y’uwo mujyi kugira ngo umenye ibyo. Icyo umuntu akeneye gusa ni ukuhasura kandi ugafungura amaso n’amatwi. Ibyaha bihiganje ntibizatinda kugaragara.

Ikindi cya nyuma kandi twavuga ni uko mu Isezerano Rishya nta rugero na rumwe ruhari rw’uwigezagiye “akora ubushakashatsi ku myuka itegetse ikirere cy’ahantu runaka” ( “spiritual mapping”) nk’uburyo kwitegurira urugamba rwo mu mwuka cyangwa ivugabutumwa. Nta n’amabwiriza yo kubikora ari mu nzandiko zandikiwe amatorero. Mu Isezerano Rishya, intumwa zakurikiraga Umwuka Wera ku bijyanye n’aho bagombaga kubwiriza ubutumwa bwiza, bakagira umurava mu kubwiriza bahamagarira abantu kwihana, kandi bakishingikiriza ku Mwami kugira ngo ahamishe ijambo ibimenyetso. Ubwo buryo bwabo bwakoraga neza rwose.

Igitekerezo #9: “Abakristo bamwe bakwiriye kubohorwa imivumo ya karande cyangwa imivumo ya Satani.”

(Myth 9: “Some Christians need to be set free from generational or satanic curses.”)

Icyo gitekerezo cy’ “imivumo ya karande” nta handi gituruka ni ku byanditswe bine byo mu Isezerano rya Kera kandi byose urebye bivuga ikintu kimwe. Ibyo ni Kuva 20:5; 34:7; Kubara 14:8 no Gutegeka kwa Kabiri 5:9. Reka turebe Kubara 14:18:

Uwiteka atinda kurakara, afite kugira neza kwinshi, ababarira gukiranirwa n’ibicumuro, ntatsindishiriza na hato abo gutsindwa, ahōra abana gukiranirwa kwa ba se akageza ku buzukuruza n’ubuvivi.

Mbese icyi cyanditswe twagisobanura dute? Mbese ni ukuvuga ko Imana izashyira umuvumo ku muntu cyangwa izamuhanira ibyaha by’ababyeyi be, abasekuru be, abasekuruza be cyangwa abasekuruza b’abasekuruza be? Mbese twizere ko umuntu igihe yizeye Yesu Imana imubabarira ibyaha bye hanyuma ariko ikamuhanira ibyaha by’abasekuruza be?

Oya rwose, icyo gihe Imana yaba ica imanza zibera kandi yaba ifite uburyarya. Yo ubwayo yivugiye ko guhanira umuntu ibyaha by’ababyeyi be ari bibi:

“Kandi murampakanya [Abisirayeli] ngo, ‘Umwana yabuzwa n’iki kuzira ibibi bya se?’ [Imna igasubiza:] Umwana nakora ibitunganye bihwanye n’amategeko, agakomeza amateka yanjye yose kandi akayakurikiza, ni ukuri azabaho. Ubugingo bukora icyaha ni bwo buzapfa, umwana ntazazira ibyaha bya se, kandi na se ntazazira ibyaha by’umwana we, gukiranuka k’umukiranutsi kuzaba kuri we, kandi ibyaha by’umunyabyaha bizaba kuri we” (Ezek. 18:19-20).

Byongeye kandi, mu mategeko ya Mose, Imana yavuze ko nta mwana cyangwa se w’umwana uzazira ibyaha by’undi:

Ba se b’abana ntibakicwe babahōra abana babo, kandi abana ntibakicwe babahōra ba se, umuntu wese yicishwe n’icye cyaha (Guteg. 24:16).

Ntibishoboka ko Imana y’urukundo kandi ikiranuka yavuma cyangwa ngo ihane umuntu kubera ibyaha by’abasekuruza be.[7] None se Bibiliya iba ishaka kuvuga iki iyo ivuga ko Imana “idatsindishiriza na hato abo gutsindwa, igahora abana gukiranirwa kwa ba se ikageza ku buzukuruza n’ubuvivi”?

Icyo bishobora gusobanura gusa ni uko Imana ishyira umuntu ho urubanza kubera urugero rubi atanga akora ibyaha imbere y’abamukomokaho, bityo rero mu buryo bumwe ibashyiraho urubanza rw’ibyaha bikorwa n’abamukomokaho kuko aba ari we wabanduje. Imana mu ruhande rumwe ibara abantu ho ibyaha, bitewe n’ibibi batumye abandi bakora, n’ibyaha by’abuzukuru babo n’ubuvivi! Uko ni ko Imana ikiranuka. Kandi ntawavuga ko irenganya mu gukora ityo.

Urabona ko aya magambo turimo twigaho avuga ko Imana “ihōra abana gukiranirwa kwa ba se.” Ni ugukiranirwa kwa ba se bacumura ku bana babo guhanwa.

Bityo rero, icyo gitekerezo ngo “imivumo ya karande” ni imigenzo gusa idafite aho ishingiye kandi mibi kuko ituma Imana igaragara nk’irenganya.

Imivumo Ya Satani

(Satanic Curses?

Hanyuma se bite “iby’imivumo ya Satani” byo?

Mbere na mbere, muri Bibiliya uhereye ku ntangiriro ukageza ku musozo nta kintu na kimwe cyerekana ko Satani afite ububasha bwo “kuvuma” umuntu uwo ari we wese, nta n’ahantu na hamwe tubona yigeze abikora. Nta gushidikanya tubona muri Bibiliya aho Satani agirira nabi, ariko nta na rimwe tubona aho “avuma” umuryango hanyuma bikazabaviramo umwaku ubagendaho iteka bikazakurikirana n’abazabakomokaho bose.

Buri mukristo wese abuzwa amahoro na Satani n’abadayimoni ( ku gipimo runaka) ubuzima bwe bwose, ariko ibyo ntibivuze ko hari umuntu muri twe ukeneye ko bamubohoraho “imivumo ya Satani” yakomoye ku babyeyi be. Icyo dukeneye ni uguhagarara ku Ijambo ry’Imana tukarwanya Satani mu kwizera, nk’uko Ibyanditswe bitubwira (reba 1 Pet. 5:8-9).

Muri Bibiliya, Imana ni yo ifite ububasha bwo gutanga umugisha no kuvuma (reba Itang. 3:17; 4:11; 5:29; 8:21 ; 12:3; Kub 23:8; Guteg 11:26; 28:20; 29:27; 30:7; 2 Ingoma 34:24; Zab. 37:22; Imig. 3:33; 22:14; Amag. 3:65; Mal. 2:2; 4:6). Abandi bashobora kutuvumisha indimi zabo, ariko imivumo yabo ntacyo ishobora kudutwara:

Nk’uko igishwi kijarajara, n’intashya uko iguruka, ni ko n’umuvumo w’ubusa utagira uwo ufataho (Imig. 26:2).

Balamu yarabisobanukiwe neza, igihe yagurirwaga na Balaki ngo avume abana ba Isirayeli, yaravuze ati, “Navuma nte abo Imana itavumye? Kandi narakarira nte abo Imana itarakariye?” (Kub. 23:8).

Abakristo bamwe barengeje urugero ku gitekerezo cy’uko abantu bashobora gushyira umuvumo ku bandi bashingiye ku magambo ya Yesu ari muri Mariko 11:23: “Ndababwira ukuri yuko umuntu wese wabwira uyu musozi ati, ‘Shinguka utabwe mu nyanja,’ ntashidikanye mu mutima we, yizeye yuko icyo avuze yakibona.”

Nyamara urabona ko nta mbaraga ziri mu kuvuga amagambo gusa, ahubwo ni mu kuvuga amagambo avuye ku mutima asunitswe no kwizera. Ntibishoboka ko umuntu yakwizera ko umuvumo we avumye undi muntu ushobora kugira icyo umutwara koko, kuko kwizera ni ukumenya neza udashidikanya (Heb. 11:1), kandi kwizera kuzanwa gusa no kumva Ijambo ry’Imana (Rom. 10:17). Umuntu ashobora kwiringira ko umuvumo we yavumye undi muntu uzamuzanira ibyago, ariko ntashobora kubyizera, kuko nta sezerano Imana yigeze itanga ryatanga kwizera umuntu yahagararaho avuma abandi.

Itandukaniro ryaba aha gusa ni igihe Imana yaba ihaye umuntu “impano yo kwizera” hamwe n’ “impano yo guhanura” (ebyiri mu mpano icyenda z’Umwuka), ngo azikoreshe mu buryo bwo gutanga umugisha cyangwa kuvuma, nk’uko tubona rimwe na rimwe yagiye ibikora ku bantu bo mu Isezerano rya Kera (reba Itang. 27:27-29, 38-41; 49:1-27; Yos. 6:26 hamwe na 1 Abami 16:34; Abac. 9:7-20, 57; 2 Abami 2:23-24). N’ubwo kandi, umugisha cyangwa umuvumo byabaga biturutse ku Mana ntabwo ari ku muntu. Bityo rero, icyo gitekerezo cy’uko hari umuntu “wavuma undi bigafata” n’imigenzo gusa idafite aho ishingiye. Ni yo mpamvu Yesu atatubwiye kujya “dusenya imivumo twatongereweho,” ahubwo yatubwiye gusa “guha umugisha abatuvuma.” Ntabwo tugomba guterwa ubwoba n’umuvumo umuntu yatuvuma. Gutinya umuvumo w’umuntu ni ukutizera Imana. Ikibabaje ni uko njya mpura iteka n’abapasitori usanga ari nk’aho bizera imbaraga za Satani kurusha uko bizera iz’Imana. Nubwo nkora ingendo mu bihugu bitandukanye byo ku isi buri kwezi nangiza cyane ubwami bwa Satani, nta bwoba mfite na gato bwa Satani cyangwa ko hari umuvumo navumwa. Nta mpamvu n’imwe yo kugira ubwoba.

Imivumo Ituruka ku Mihango ya Gipagani

(Occult Curses?)

Mbese birashoboka ko umuntu yashobora kugibwaho n’imivumo kubera imihango ya gipagani yaba yaraciyemo kera?

Ntitugomba kwibagirwa yuko igihe tuvutse ubwa kabiri, tuba tubatuwe mu mbaraga za Satani n’ubwami bw’umwijima (reba Ibyak 26:18; Kolo. 1:13). Satani nta burenganzira aba akidufiteho keretse ari twe tubumuhaye. Nubwo Bibiliya yerekana ko abakristo b’i Efeso bari barijanditse cyane mu bintu by’ubukonikoni mbere yo gukizwa kwabo (reba Ibyak 19:18-19), ntaho tubona na hamwe Pawulo ababohoraho “imivumo ya Satani” cyangwa ahambira imbaraga za Satani zibariho bamaze kuvuka ubwa kabiri. Impamvu ni uko kuva bakizera Yesu baherako ako kanya babaturwa mu butware bwa Satani.

Kandi igihe Pawulo yandikiraga abakristo b’i Efeso, nta mabwiriza yigeze abaha yo kubohora ku muntu n’umwe imivumo ya karande cyangwa iya Satani. Icyo yababwiye gusa ni “ukutabererekera Satani” (Ef. 4:27), kandi “bakambara intwaro zose z’Imana” kugira ngo “babashe guhagarara badatsinzwe n’uburiganya bwa Satani” (Ef. 6:11). Izo ni inshingano za buri mukristo wese.

Ariko se kuki, rimwe na rimwe usanga hari icyo bifashije umukristo nyuma y’uko hari umuntu wamusengeye agasenya “imivumo ya karande” cyangwa “iya Satani”? Birashoboka ko biba bitewe n’uko uwo muntu ukeneye ubufasha aba yari afite kwizera ko Satani azahunga bakimara kumusengera bagasenya uwo “muvumo”. Kwizera ni ko gutuma Satani ahunga, kandi buri mukristo wese ashobora ndetse agomba kugira kwizera ko igihe arwanyije Satani, Satani agomba guhunga. Nyamara si ngombwa ko umuntu agomba guhamagaza “inzobere mu guhambura abantu ho imivumo” kugira ngo Satani ahunge.

Bibiliya kandi itubwira ko Kristo “yahindutse ikivume ku bwacu,” kandi ibyo yabikoreye, “kugira ngo aducungure dukizwe umuvumo w’amategeko” (Gal 3:13). Twese kera twari turiho umuvumo kuko twakoze ibyaha, ariko kuva igihe Yesu yishyizeho igihano cyacu, uwo muvumo watuvuyeho. Imana ishimwe! Nta muvumo ukituriho, twishime tunezerwe kuko “muri Kristo twahawe imigisha yose y’umwuka yo mu ijuru” (Ef. 1:3).

Intambara y’umwuka Mu Buryo bwa Bibiliya

(Scriptural Spiritual Warfare)

Tumaze kubona rero ibyinshi mu bitekerezo by’iki gihe ku byerekeye intambara y’umwuka. Ariko se hari intambara y’umwuka Bibiliya ivuga? Yego, kandi icyo ni cyo tugiye kureba.

Ahari ikintu cya mbere tugomba kumenya ku ntambara y’umwuka ni uko atari cyo kintu cy’ibanze tugomba kwibandaho mu buzima bwacu bwa gikristo. Tugomba ahubwo kwibanda kuri Kristo, tumukurikira kandi tumwumvira, uko tugenda dukura mu mwuka turushaho gusa na We. Ni igice gito gusa mu byanditswe byo mu Isezerano Rishya kivuga ku byerekeye intambara y’umwuka, icyo kikatwereka ko tutagomba kubyibandaho cyane mu buzima bwacu bwa gikristo.

Icya kabiri tugomba kumenya kumenya ku by’intambara y’umwuka ni uko Bibiliya itubwira ibyo dukwiye kumenya. Nta bushishozi budasanzwe dukeneye kugira (cyangwa umuvugabutumwa uvuga ko we afite impano idasanzwe yo kurobanura) mu “bintu byimbitse bya Satani.” Intambara y’umwuka mu buryo bwa Bibiliya iroroshye. Uburiganya bwa Satani bushyirwa ahabona mu Ijambo ry’Imana. Inshingano zacu zirasobanutse neza. Umaze kumenya no kwizera icyo Imana yavuze, uba ushyikiriye ubutsinzi muri urwo rugamba rw’umwuka.

Dusubire Ku Itangiriro

(Back to the Beginning)

Reka dusubire mu gitabo cy’Itangiriro, aho tubona Satani ubwa mbere. Mu bice bya mbere byaho, Satani agaragara mu ishusho y’inzoka. Niba hari ugushidikanya kwaba kuriho ko iyo nzoka ari Satani, Ibyahishuwe 20:2 bigukuraho: “Afata cya kiyoka, ari cyo ya nzoka ya kera, ari yo Mwanzi na Satani”.

Itangiriro 3:1 haratubwira ngo, “Inzoka yarushaga uburiganya inyamaswa zo mu ishyamba zose, Uwiteka Imana yaremye.” Iyo utekereje ku mayeli y’ibyaremwe bimwe iyo biharanira kubaho no gushaka ibyo kurya, ubona ukuntuSatani agomba kuba ari umuriganya. Ku rundi ruhande, Satani ntazi byose nk’Imana cyangwa ngo agire ubwenge nk’ubwayo, kandi ntitugomba kwisuzugura ngo twumve ko hari ubwenge aturusha mu rugamba iyo turwana na we. Yesu yatubwiye kugira “ubwenge nk’inzoka” (Mat. 10:16). Pawulo yavuze ko atayobewe imigambi ya Satani (reba 2 Kor. 2:11) kandi akavuga ko dufite “gutekereza kwa Kristo” (1 Kor. 2:16).

Satani yarashe umwambi we wa mbere igihe yabazaga Eva ibyo Imana yavuze. Igisubizo yajyaga kumuha cyagombaga kumwereka niba ari bubone amahirwe yo kumuyobya akagomera Imana. Satani nta buryo agira bwo kuyobya umuntu wizera kandi akumvira ibyo Imana yavuze, ari na cyo gituma mu mikorere ye yose aba ashaka ibitekerezo byavuguruza Ijambo ry’Imana.

Satani yaramubajije ati, “Ni ukuri koko Imana yaravuze iti, ‘Ntimuzarye ku giti cyose cyo muri iyi ngobyi’?” (Itang. 3:1.) Cyumvikana nk’aho ari ikibazo kidafite ikibi kigamije, mbese nk’uwibariza gusa; ariko Satani yari azi neza icyo agamije.

Eva yarashubije ati, “Imbuto z’ibiti byo muri iyi ngobyi twemererwa kuzirya, keretse imbuto z’igiti kiri hagati y’ingobyi ni zo Imana yatubwiye iti, ‘Ntimuzazirye, ntimuzazikoreho, mutazapfa'” (Itang. 3:2-3).

Eva ntiyari yabyumvise neza neza uko biri. Mu byukuri Imana ntiyigeze ibabuza kuzakora ku giti cy’ubwenge bumenyesha icyiza n’ikibi, icyo yababujije gusa ni ukurya imbuto zo kuri cyo.

Nta gushidikanya ko Eva yari azi ukuri bihagije kugira ngo atahure ikinyoma cya Satani mu gisubizo cye ngo: “Gupfa ntimuzapfa!” (Itang. 3:4). Ibyo birumvikana ko ari ukuvuguruza cyane ibyo Imana yavuze, kandi nta wagaketse ko Eva yabyemera. Nuko rero Satani ikinyoma cye yacyambitse umwambaro w’agace k’ukuri, nk’uko akunda kubigenza n’ubundi, kugira ngo byorohe kucyakira. Yarakomeje ati: “Kuko Imana izi neza yuko ku munsi mwaziriyeho, amaso yanyu azahweza mugahindurwa nk’Imana, mukamenya icyiza n’ikibi” (Itang. 3:5).

Mu byukuri Satani yavuze ibintu bitatu by’ukuri amaze kubeshya. Tuzi ko Adamu na Eva bamaze kurya kuri za mbuto babujijwe amaso yabo yahweje (reba Itang. 3:7) nk’uko Satani yababwiye. Kandi Imana ubwayo nyuma yaje kwivugira ko umuntu yahindutse nk’Imana kandi ko yamaze kumenya icyiza n’ikibi (reba Itang. 3:22). Ibi ubimenye: Satani kenshi avanga ukuri n’ibinyoma kugira ngo ayobye abantu.

Kandi urabona na none ko Satani yacuritse imiterere y’Imana. Imana ntiyashakaga ko Adamu na Eva barya ku mbuto yababujije kuko icyo yabifurizaga ari ukugubwa neza no kwishima, ariko Satani yabyumvikanishaga nk’aho Imana hari ibyiza idashaka ko bibageraho. Ibyinshi mu binyoma bya Satani bigoreka kamere y’Imana,ubushake bwayo n’impamvu zayo mu gukora ibyo ikora.

Ikibabaje, umugabo n’umugore ba mbere banze ukuri bakizera ibinyoma, kandi byabagizeho ingaruka. Ariko urabona mu nkuru yabo iby’intambara yo mu mwuka byose: Intwaro imwe rukumbi ya Satani yari ikinyoma cyifubitse ukuri. Abantu bari bari imbere y’amahitamo yo kwizera ibyo Imana yavuze cyangwa bakizera ibyo Satani yavuze. Kwizera ukuri biba byarababereye “ingabo yo kwizera,” ariko ntibigeze bayifata.

Intambara Yo Mu Mwuka ya Yesu

(Jesus’ Spiritual Warfare)

Iyo dusoma uko Yesu yahanganye na Satani mu butayu, ntidutinda kubona ko Satani atigeze ahindura uburyo bwe yakoresheje kuva imyaka ibihumbi. Mu gutera kwe yaje ashaka gutesha agaciro ibyo Imana yavuze, kuko yari azi neza ko uburyo bwe bumwe rukumbi bwo kunesha umwanzi we ari ukumuteza kutizera ibyo Imana yavuze cyangwa kutizera ukuri. Na none Ijambo ry’Imana ni ryo iyo ntambara ishingiyeho. Satani yateye umujugujugu w’ibinyoma bye, Yesu abihindura ubusa akoresheje ukuri. Yesu yizeye kandi yumvira ibyo Imana yavuze. Ubwo ni bwo buryo bwa Bibiliya bwo kurwana intambara yo mu mwuka.

Yesu yari imbere y’amahitamo nk’aya Adamu na Eva n’abandi twese. Yagombaga gufata icyemezo niba yumvira Imana cyangwa Satani. Yesu yarwanishije intambara ye y’umwuka “inkota y’Umwuka,” Ijambo ry’Imana. Reka turebe icyo twakwiga mu ntambara yumwuka yo kurwana na Satani.

Matayo avuga ku kigeragezo cya kabiri cya Yesu aratubwira ati:

Maze umwanzi amujyana ku murwa wera, amuhagarika ku gasongero k’urusengero aramubwira ati, “Niba uri Umwana w’Imana, ijugunye hasi kuko handitswe ngo, ‘Izagutegekera abamarayika bayo, bakuramire mu maboko yabo, ngo udakubita ikirenge ku ibuye.'” Yesu aramusubiza ati, “Kandi handitswe ngo, ‘Ntukagerageze Uwiteka Imana yawe'” (Mat 4:5-7).

Na none ahangaha ikintu gishingiweho muri byose ni ibyo Imana yavuze. Satani yanavuze amagambo yo muri Zaburi ya mirongwicyenda na rimwe, ariko ayavuga ayagoreka kugira ngo agerageze kuyaha insobanuro Imana itayahaye.

Yesu yashubije avuga icyanditswe gituma habaho gusobanukirwa neza isezerano ry’Imana ryo kurindwa riri muri Zaburi 91. Imana iraturinda ariko si no mu gihe dukoze iby’ubupfapfa, “tuyigerageza,” nk’uko insobanuro yanditse muri Bibiliya yanjye ibivuga.

Ni yo mpamvu ari ibyo kwitondera cyane kudaha imirongo ya Bibiliya insobanuro itandukanye n’icyo ibindi bice bya Bibiliya bivuga, kuko byuzuzanya. Buri cyanditswe kigomba gusuzumwa hakurikijwe icyo ibindi byanditswe bivuga.

Kugoreka ibyanditswe ni amwe mu mayeli Satani akunze gukoresha mu ntambara y’umwuka, kandi ikibabaje, yagiye agera ku byo ashaka kenshi akoresheje ubwo buryo ku bakristo benshi bari muri ibyo by’intambara y’umwuka by’iki gihe. Urugero rugaragara rw’uko kugoreka ibyanditswe ni u uryo amagambo yo muri Bibiliya “gukubita hasi ibihome” akoreshwa mu gushyigikira igitekerezo cyo gukubita hasi imyuka mibi yo mu kirere. Nk’uko nabivuze kare, ayo magambo, iyo asomwe neza agahabwa insobanuro ijyanye n’icyo ibindi byanditswe biri kumwe na yo bivuga muri rusange, ntaho ahuriye no gukubita hasi abadayimoni bo mu kirere. Ariko Satani icyamushimisha ni uko twizera ko ari cyo bivuga, maze tugata igihe cyacu tuvuza induru dusakuza ngo turakubita hasi abadayimoni bakomeye bo mu bicu.

Mu nkuru ya Matayo ku kigeragezo cya gatatu cya Yesu dusoma ngo,

Umwanzi arongera amujyana mu mpinga y’umusozi muremure cyane, amwereka ubwami bwose bwo mu isi n’ubwiza bwabwo aramubwira ati, “Biriya byose ndabiguha nupfukama ukandamya.” Yesu aramubwira ati, “Genda Satani, kuko handitswe ngo, ‘Uramye Uwiteka Imana yawe, abe ari yo ukorera yonyine.'” (Mat. 4:8-10).

Iki cyari ikigeragezo cy’ubutegetsi. Iyo Yesu aza kwemera akaramya Satani, Satani na we agakomeza isezerano yamuhaye, Yesu yari kuba igisonga cyungirije cya Satani mu bwami bw’umwijima. Yari gutwara abantu bose badakijijwe hamwe n’abadayimoni bose, akagira ubutware ku isi yose nk’uko Satani yigeze kubugira. Dushobora kwibaza ukuntu byari kuba bibi cyane iyo Yesu aza gutsindwa n’icyo gishuko.

Urabona na none ko Yesu yarwanyije icyo gitekerezo cya Satani akoresheje Ijambo ry’Imana ryanditse. Kuri buri kigeragezo cyose uko ari bitatu, Yesu yagiye anesha avuga ati, “Haranditswe ngo.” Natwe niba tudashaka gushukwa ngo tugwe mu mitego ya Satani, tugomba kumenya Ijambo ry’Imana kandi tukaryizera. Ibyo ni byo ntambara y’umwuka.

Aho Urugamba Rubera

(The Battle Ground)

Ahanini, imbaraga za Satani n’abadayimoni be zishingiye ku kubiba ibitekerezo mu mitima n’ibitekerezo by’abantu (ariko ibyo na byo bifite aho Imana itabyemerera kurenga; reba 1 Kor. 10:13). Hamwe n’ibyo, reba ibi byanditswe bikurikira:

Petero aramubaza ati, “Ananiya, ni iki gitumye Satani yuzuza umutima wawe kubeshya Umwuka Wera, ukisigariza igice cy’ibiguzi by’isambu?” (Ibyak 5:3).

Bakirya ibyokurya bya nijoro, Satani yari yamazew koshya umutima wa Yuda Isikaryota mwene Simoni ngo amugambanire… (Yohana 13:2).

Ariko Umwuka avuga yeruye ati mu bihe bizaza bamwe bazagwa bave mu byizerwa, bite ku myuka iyobya n’inyigisho z’abadayimoni… (1 Tim. 4:1).

Ariko ndatinya yuko nk’uko ya nzoka yohesheje Eva uburyarya bwayo, ko ari na ko intekerezo zanyu zayobywa mukareka gutungana no kubonera bya Kristo (2 Kor. 11:3).

Ntimukimane keretse ahari musezeranye igihe, kugira ngo mubone uburyo bwo gusenga, kandi mwongere guhura Satani atabagerageresha iruba ry’imibiri yanyu (1 Kor. 7:5).

Ni cyo cyatumye mbatumaho mbonye ko ntakibashije kwiyumanganya, kugira ngo menye ibyo kwizera kwanyu yuko wenda umushukanyi yaba yarabashutse, natwe tukaba twararuhiye ubusa (1 Tes. 3:5).

…ari bo batizera, abo imana y’iki gihe yahumiye imitima, kugira ngo umucyo w’ubutumwa bw’ubwiza bwa Kristo, ari we shusho y’Imana utabatambikira (2 Kor. 4:4).

Cya kiyoka kinini kiracibwa, ari cyo ya nzoka ya kera yitwa Umwanzi na Satani, ari cyo kiyobya abari mu isi bose. Nuko kijugunywa mu isi, abamarayika bacyo bajugunyanwa na cyo (Ibyah. 12:9).

Mukomoka kuri so Satani, kandi ibyo so ararikira ni byo namwe mushaka gukora. Uwo yahereye kera kose ari umwicanyi, kandi ntiyahagaze mu by’ukuri kuko ukuri kutari muri we. Navuga ibinyoma, aravuga ibye ubwe kuko ari umunyabinyoma, kandi ni se w’ibinyoma (Yohana 8:44).

Ibi byanditswe hamwe n’ibindi byinshi birerekana neza ko mbere na mbere aho urugamba rw’intambara y’umwuka Bibiliya ivuga ruremera ari mu mitima n’ibitekerezo byacu. Satani atera akoresheje ibitekerezo–inama mbi, ibitekerezo bigoramye, imitekerereze ipfuye, ibishuko, ibinyoma bitandukanye, n’ibindi n’ibindi. Uburyo bwacu bwo kwirwanaho ni ukumenya, kwizera no gukurikiza Ijambo ry’Imana.

Ni iby’ingenzi cyane gusobanukirwa ko buri gitekerezo kikuje mu mutwe atari ngombwa ko kiba giturutse kuri wowe ubwawe buri gihe. Satani afite abavugizi benshi bamufasha kubiba ibitekerezo bibi mu mitima y’abantu. Akorera mu binyamakuru, mu bitabo, muri televiziyo, mu magazeti, muri radiyo, mu nshuti zacu no mu baturanyi, ndetse no mu bavugabutumwa. Ndetse n’intumwa Petero yigeze gukoreshwa atabizi, aba umuvugizi wa Satani abwira Yesu ko atari ubushake bw’Imana ko apfa (reba Mat. 16:23).

Ariko na none Satani n’abadayimoni bakorera mu bitekerezo by’abantu mu buryo butaziguye, nta muntu barinze kugira umuvugizi wabo, kandi abakristo bose hari igihe byanze bikunze basanga ibyo bitero byabagezeho. Icyo ni cyo gihe urugamba ruba rutangiye.

Ndibuka mwene Data w’umukristokazi wigeze kuza kunyaturira ikibazo yari afite. Yarambwiye ngo buri gihe cyose uko agiye gusenga, ibitekerezo bituka Imana n’ibigambo by’indahiro bimuzamo. Yari umwe mu bagore beza cyane bo mu itorero ryanjye, w’ingeso nziza, utagereranywa, witanga cyane, ariko yari afite icyo kibazo cy’ibitekerezo bibi.

Namusobanuriye ko ibyo bitekerezo bidaturuka muri we ubwe, ahubwo ko ari ibitero bya Satani, wageragezaga kumwangiriza ubuzima bwe bwo gusenga. Yahise ambwira ko yarekeye aho gusenga buri munsi kuko yagiraga ubwoba ko bya bitekerezo bibi biri bwongere kuza. Satani yari yarageze ku ntego ye.

Nuko ndamubwira ngo yongere atangire ibihe byo gusenga, ibyo bitekerezo bibi byo gutuka Imana nibyongera kumutera agomba kubirwanya akoresheje ukuri kw’Ijambo ry’Imana. Igitekerezo kiramutse kimujemo kivuga ngo, “Yesu ni ——-gusa, agomba kuvuga ati, “Oya, Yesu yahoze ari Umwana w’Imana uhereye mbere na n’ubu ni ko ari.” Igitekerezo kimujemo niba ari icyo kurahira, agomba kugisimbuza igitekerezo cyo guhimbaza Yesu, bityo bityo.

Kandi namubwiye ko ku bwo gukomeza gutinya ko ari bugire ibitekerezo bibi, ahubwo mu byukuri ko ari uburyo bwo kubikingurira, kuko ubwoba busa nk’aho ari ukwizera gucuramye–kwizera Satani. Iyo ugerageza kudatekereza ku kintu, byanze bikunze ugitekerezaho mu buryo bwo kudashaka kugitekerezaho.

Urugero nkubwiye nti, “Reka gutekereza ku kiganza cyawe cy’iburyo,” ako kanya urahera ko utekereza ku kiganza cyawe cy’iburyo mu rwego rwo gushaka kunyumvira. Uko urushaho kubigerageza, ni ko birushaho kuba bibi. Uburyo bwonyine buhari bwo kudatekereza ku kiganza cyawe cy’iburyo ni uguhitamo gutekereza ku kindi kintu, urugero, nk’inkweto zawe. Igihe ibitekerezo bigiye ku nkweto, ntuba ugitekereza ku kiganza.

Nakomeje uwo mwene Data mukundwa w’umugore mubwira ngo “ntatinye,” nk’uko Bibiliya ibidutegeka. Kandi igihe cyose yumvise ko hari igitekerezo kimujemo gihabanye n’Ijambo ry’Imana, agomba guhita agisimbuza ikindi cyemeranya n’Ijambo ry’Imana.

Nejejwe no kuvuga ko yumviye inama yanjye, kandi nubwo yakomeje guterwa mu bihe bye byo gusenga, ariko yaje kunesha rwose icyo kibazo. Yatsinze intambara y’umwuka yemewe na Bibiliya.

Kandi ikindi cyanshimishije naje kuvumbura, bitewe n’ubushakashatsi nakoze mu matorero atandukanye, ni uko icyo kibazo cy’uwo mushiki wacu ari rusange cyane. Ubusanzwe ku bakristo nakozeho ubushakashatsi, abarenga kimwe cya kabiri bagiye rimwe na rimwe bahura n’ikibazo cyo kugira ibitekerezo bibi byo gutuka Imana mu gihe cyabo cyo gusenga. Satani ntajya ahindura cyane imikorere ye.

“Ujye witondera ibyo wumva”

(“Take Care What You Listen To”)

Ntidushobora kubuza Satani n’abadayimoni gutera ibitekerezo byacu, ariko ntitugomba kwemera ko ibitekerezo byabo bihinduka ibyacu. NI ukuvuga ngo, ntitugomba gutinda ku bitekerezo by’abadayimoni cyangwa ku magambo batwongorera, ngo tubigire ibyacu. Nk’uko bivugwa, “Ntushobora kubuza inyoni kuguruka hejuru yawe, ariko ntushobora kuzireka ngo zarike ibyari byazo mu musatsi wawe.”

Ikindi kandi ntitugomba kureka ngo ibitekerezo byacu bitegekwe n’ibintu bya gipagani dushobora kugiraho imbaraga. Iyo twicaye imbere ya televiziyo isaha yose, cyangwa dusoma ikinyamakuru, tuba dukingura umuryango wo gutwarwa n’ibitekerezo bishobora kuba ari ibya Satani. Yesu akimara kubwira abantu umugani w’umubibyi, avuga ku butaka butandukanye, yarihanangirije ati, “Nimuzirikane ibyo mwumva” (Mariko 4:24). Yesu yari azi uburyo gutega amatwi ibinyoma byangiza cyane, kureka Satani akabiba “imbuto” ze mu mitima n’ibitekerezo byacu. Izo mbuto zishobora gukura zigahinduka “amahwa” maze akaniga Ijambo ry’Imana mu bugingo bwacu (reba Mariko 4:7, 18-19).

Petero avuga ku ntambara y’umwuka

(Peter on Spiritual Warfare)

Intumwa Petero yasobanukiwe neza intambara y’umwuka mu buryo bwa Bibiliya. Nta na rimwe mu nzandiko ze yigeze abwira abakristo gukubita hasi abadayimoni n’imbaraga zo mu kirere hejuru y’imijyi. Ahubwo yabahamagariye kurwanya ibitero bya Satani ku bugingo bwabo ubwabo, kandi ababwira neza uko bagomba kurwana:

Mwirinde ibisindisha mube maso, kuko umurezi wanyu Satani azerera nk’intare yivuga ashaka uwo aconshomera. Mumurwanye mushikamye kandi mufite kwizera gukomeye, muzi yuko bene Data bari mu isi muhuje imibabaro (1 Pet. 5:8-9).

Urabona ko ubwa mbere Petero yerekanaga ko twebwe icyo dukora ari ukwirwanaho, atari ukugaba ibitero. Satani ni we uzerera hirya no hino ntabwo ari twebwe. Aradushakisha, ntabwo ari twe tumushakisha. Umurimo wacu si ugutera ahubwo ni uguhagarara tukirwanaho.

Icya kabiri, urabona ko Satani, nk’intare, ashaka uwo aconshomera. Mbese ashobora guconshomera abakristo mu buhe buryo? Mbese Petero yashakaga kuvuga ko Satani yarya koko imibiri y’abakristo nk’intare? Oya birumvikana ko atari byo. Uburyo bwonyine buhari Satani ashobora guconshomera umukristo ni ukumuyobya agatuma yizera ikinyoma kirimbura ubugingo bwe.

Icya gatatu, urabona ko Petero atubwira kurwanya Satani dukoresheje kwizera kwacu. Kurwana kwacu si uk’umubiri, kandi ntidushobora kurwanya Satani dutera ibipfunsi mu muyaga. Adutera akoresheje ibinyoma, tukamurwanya mu guhagarara dushikamye mu kwizera Ijambo ry’Imana. Na none, urwo ni rwo rugamba rw’umwuka Bibiliya ivuga.

Abakristo Petero yandikiraga barimo banyura mu mibabaro ikomeye yo gutotezwa, bityo rero bageragezwaga no kuba bata kwizera kwabo bakava kuri Kristo. Kenshi na kenshi iyo turi mu bihe by’amakuba ni ho Satani adutera atubibamo ibinyoma no gushidikanya. Icyo ni cyo gihe cyo guhagarara ushikamye mu kwizera kwawe. Uwo ni wo “munsi mubi” Pawulo yanditse avuga ko ukwiriye “kwambara intwaro zose z’Imana, kugira ngo ubashe guhagarara udatsinzwe n’uburiganya bwa Satani (Efe. 6:11).

Yakobo avuga ku ntambara y’umwuka

(James on Spiritual Warfare)

Intumwa Yakobo na we hari icyo yavuze mu rwandiko rwe ku ntambara y’umwuka. Mbese yabwiye abakristo ko gusenga kwabo ari byo bituma abamarayika b’Imana ari bo batsinda mu rugamba barwana n’abadayimoni? Oya. Yababwiye se gukubita hasi imyuka mibi y’irari n’ubusinzi yo mu birere by’imijyi? Oya. Yababwiye se gukora ubushakashatsi bakamenya amateka yaranze imijyi yabo kugira ngo bamenye neza ubwoko bw’abadayimoni bahabaye kuva mu ntangiriro? Oya.

Yakobo yizeraga intambara y’umwuka Bibiliya yemera, ni cyo gituma yanditse ati:

Nuko rero mugandukire Imana ariko murwanye Satani, na we azabahunga (Yakobo 4:7).

Na none, urabona urabona ko abakristo bashinga ibirindiro bakirwanaho–icyo dukora ni ukurwanya umwanzi, ntabwo ari ukumutera. Nitubigenza dutyo, Yakobo yadusezeraniye ko Satani azahunga. Nta mpamvu yabona yo kuguma iruhande rw’umukristo udashobora kwemera ibinyoma bye, ngo akurikize inama ze, cyangwa ngo atsindwe n’ibigeragezo bye.

Urabona na none ko mbere na mbere Yakobo adutegeka kugandukira Imana. Tugandukira Imana mu kugandukira Ijambo ryayo. Kurwanya Satani kwacu bigira imbaraga bitewe n’uburyo twumviye Ijambo ry’Imana.

Yohana avuga ku ntambara y’umwuka

(John on Spiritual Warfare)

Intumwa Yohana na we yanditse ku by’intambara y’umwuka mu rwandiko rwe rwa mbere. Mbese yatubwiye kujya tuzamuka tukajya mu mpinga z’imisozi kugira ngo dukubite hasi ibihome bya Satani? Oya. Mbese yatubwiye uburyo bwo kwirukana dayimoni w’umujinya mu bakristo bajya barakara rimwe na rimwe? Oya.

Ahubwo Yohana, kimwe na Petero na Yakobo, yizeraga gusa intambara y’umwuka mu buryo bwa Bibiliya, kandi n’inama atanga ni imwe n’iyabo:

Bakundwa, ntimwizere imyuka yose ahubwo mugerageze imyuka ko yavuye ku Mana, kuko abahanuzi b’ibinyoma benshi badutse bakaza mu isi. Iki abe ari cyo kibamenyesha Umwuka w’Imana: umwuka wose uvuga ko Yesu Kristo yaje afite umubiri ni wo wavuye ku Mana, ariko umwuka wose utavuga Yesu utyo ntiwavuye ku Mana, ahubwo ni umwuka wa Antikristo, uwo mwumvise ko uzaza kandi none umaze kugera mu isi. Bana bato, muri ab’Imana kandi ba bandi mwarabanesheje, kuko uri muri mwe aruta uri mu b’isi. Abo ni ab’isi; ni cyo gituma bavuga iby’isi ab’isi bakabumvira. Ariko twebweho turi ab’Imana kandi uzi Imana aratwumvira, naho utari uw’Imana ntatwumvira. Icyo ni cyo kitumenyesha umwuka w’ukuri n’umwuka uyobya uwo ari wo (1 Yohana 4:1-6).

Urabona ko aya magambo ya Yohana yose azenguruka ku binyoma bya Satani n’ukuri kw’Imana. Tugomba kugerageza imyuka tukareba niba ituruka ku Mana, kandi igipimo dukoresha nta kindi ni ukuri. Imyuka y’abadayimoni ntiyemera ko Yesu Kristo yaje mu mubiri. Ni iminyabinyoma.

Yohana kandi atubwira ko twanesheje imyuka mibi. Ni ukuvuga ngo twebwe nk’abaturage bo mu bwami bw’umucyo, ntitukiri munsi y’ubutware bwabo. Ukomeye cyane, Yesu, aba muri twe. Abantu bafite Yesu akaba atuye muri bo ntibagomba gutinya abadayimoni.

Yohana kandi yavuze ko ab’isi bumvira abadayimoni, icyo kikerekana ko abo badayimoni bavuga. Tuzi neza ko batavuga mu ijwi ryumvikana, ahubwo babiba ibinyoma mu bitekerezo by’abantu.

Twebwe nk’abayoboke ba Kristo ntitugomba kumvira ibinyoma by’abadayimoni, kandi Yohana avuga ko abazi Imana batwumvira, kuko dufite ukuri; dufite Ijambo ry’Imana.

Na none kandi, urabona ko uburyo Satani akoresha ari ukwemeza abantu kwizera ibinyoma bye. Mu gihe tuzi ukuri kandi tukakwizera Satani ntashobora kutunesha. Ibyo ni byo bivuze intambara y’umwuka Bibiliya yemera.

Kwizera ni rwo Rufunguzo

(Faith is the Key)

Kumenya Ijambo ry’Imana byonyine ntibihagije kugira ngo uneshe urugamba rw’umwuka. Ibanga rishingiye mu kwizera koko icyo Imana yavuze. Iri ni ryo banga haba mu kurwanya Satani haba no mu kwirukana abadayimoni. Urugero, turebe na none urugero twarebye mbere, igihe Yesu yahaga abigishwa be cumi na babiri “ubutware bwo kwirukana abadayimoni” (Mat. 10:1). Hacamo ibice birindwi, tukababona bananiwe kwirukana dayimoni mu mwana wari urwaye igicuri.[8] Yesu abonye ukuntu byabananiye byaramubabaje ati:

“Yemwe bantu b’iki gihe biyobagiza batizera, nzageza he kubana namwe? Nzabihanganira kugeza ryari?” (Mat 17:17).

Ni ukutizera kwabo kwababaje Yesu. Ikindi kandi, igihe abigishwa bamubazaga impamvu batashoboye kwirukana uwo mudayimoni, Yesu yarabasubije ati, “Ni ukwizera kwanyu guke” (Mat. 17:20). Bityo tubona ko ubutware bwabo bwo kwirukana abadayimoni butashoboraga gukora butagendanye no kwizera kwabo.

Imbaraga tugira mu kwirukana abadayimoni no kurwanya Satani zishingira ku buryo twizera Ijambo ry’Imana. Iyo twizera koko ibyo Imana yavuze, imvugo n’ingiro byacu bisa na byo. Imbwa yiruka ku muntu uyihunze, ni ko bimeze no kuri Satani. Iyo wirutse Satani akwirukaho. Nyamara iyo uhagaze ugashikama mu kwizera, Satani araguhunga (reba Yak. 4:7).

Kubura kwizera kw’intumwa byashoboraga kugaragarira umuntu wese ubireba, urebye ukuntu bageragezaga gukiza uwo mwana dayimoni ariko bakananirwa. Niba uwo mudayimoni yarakoreye imbere y’abigishwa nk’ibyo yakoreye imbere ya Yesu, “atigisa uwo mwana” (Luka 9:42) kandi amuzanisha urufuro mu kanwa (Mariko 9:20), birashoboka ko kwizera kw’abigishwa kwahindutse ubwoba. Birashoboka ko bahahamuwe n’ibyo babonye.

Nyamara umuntu ufite kwizera ntagendera ku byo areba ahubwo agendera ku byo Imana yavuze. “Tuyoborwa no kwizera ntituyoborwa n’ibyo tureba” (2 Kor. 5:7). Imana ntibasha kubeshya (reba Tito 1:2), nubwo kandi ibyo tubona byaba bisa n’ibihabanye n’ibyo Imana yavuze, tugomba gukomeza gushikama mu kwizera.

Urabona ko Yesu yakijije wa mwana mu kanya gato nko guhumbya. Yabikoze mu kwizera. Ntabwo yataye umwanya abanza gutinda mu mihango miremire ya “delivuranse.” Abantu bizera ubutware bahawe n’Imana ntibakenera amasaha menshi yo kwirukana umudayimoni.

Byongeye kandi ntaho tubona Yesu yigeze asakuza avuza induru yirukana dayimoni. Abafite kwizera ntibarinda gusakuza. Nta nubwo Yesu yakomezaga gusubiramo kenshi ategeka dayimoni gusohoka. Kuvuga rimwe gusa byabaga bihagije. Kongera gusubiramo itegeko ubwa kabiri byajyaga kuba ari ukugaragaza gushidikanya.

Mu Ncamake

(In Summary)

Umukozi w’Imana uhindura abantu, intambara y’umwuka nk’uko Bibiliya iyivuga, ayigishiriza ku bikorwa bye n’amagambo ye, kugira ngo abigishwa be babashe guhagarara badatsinzwe n’uburiganya bwa Satani kandi bagendera mu byo Kristo yategetse. Ntiyigisha abigishwa be gukurikira “imiyaga y’inyigisho” z’inzaduka zivuga uburyo butari ubwa Bibiliya bw’intambara y’umwuka, kuko azi neza ko abakoresha bene ubwo buryo baba barahushije, ahubwo mu byukuri baba barayobejwe na Satani, ari we bavugana ishema ko barwanya.

 


[1] Ibi bivugwaho mu buryo bunonosoye cyane kurushaho mu gitabo cyanjye cyitwa God’s Tests(“Ibigeragezo by’Imana”), kiboneka mu cyongereza ku rubuga rwacu, www.shepherdserve.org

[2] Iri tegeko aho ridakurikizwa gusa ni igihe umuntu aba yarabaye indiri y’abadayimoni cyane ku buryo atakibasha no kugaragaza ko akeneye kubohorwa. Icyo gihe impano z’Umwuka ni ngombwa kugira ngo uwo muntu abaturwe, kandi impano z’Umwuka zikora uko Umwuka ashaka.

[3] N’uburyo Pawulo avuga abatizera mu gitabo cy’Abaroma 1:18-32 na byo bishyigikira icyo gitekerezo.

[4] Ni byo koko, mu bice bimwe by’isi, usanga hari abantu bake cyangwa benshi ba bumwe muri ubwo bwami bwombi kurusha abo mu bundi.

[5] Ba bandi bavuga ngo “iyo ukijijwe , uba ukijijwe iteka ryose” sinshidikanya ko badashobora kwemeranya na byo. Ndabasaba ngo basome Rom. 11:22; 1 Kor. 15:1-2; Fili. 3:18-19; Kolo. 1:21-23 na Heb. 3:12-14, kandi bitonde cyane basome neza ahantu hose basanga ijambo “niba.”

[6] “Umwuka w’ishyari” uvugwa mu Kubara 5:14-30 n’ “umwuka w’ubwibone” mu gitabo cy’Imigani 16:18 ni ingero nziza z’uburyo ijambo umwuka rikoreshwa bashaka kuvuga ingeso runaka yiganje ahantu, aho kuvuga mu byukuri ubwoko bwa dayimoni. Mu Kubara 14:24 dusoma ko Kalebu we yari afite “undi mutima,” kandi biragaragara ko bishaa kuvuga imyifatire myiza ya Kalebu.

[7]Ibi ntibishatse kuvuga ko abana badahura n’ibibazo kubera ibyaha by’ababyeyi babo, kuko akenshi bibabaho. Ariko iyo bahuye n’akaga ntabwo bivuze ko ari Imana irimo ibahanira ibyaha by’ababyeyi babo, ahubwo bivuga ko abantu ari babi cyane ku buryo bashobora no gukora ibyaha bazi neza ko bizagira ingaruka ku bana babo. Kandi biragaragara neza muri Bibiliya ko Imana mu mbabazi zayo ishobora kureka guhana umuntu ikazahana abazamukomokaho bakwiye guhanwa nka we cyangwa banamurushije kuba abo guhanwa. Na none kandi muri ubwo buryo Imana mu mbabazi zayo ishobora kureka guhana abantu b’urungano runaka bakiranirwa ikazahana ab’urundi rungano ruzakurikiraho ruzaba rumeze nk’urwo cyangwa rururushije kuba rubi (reba Yer. 16:11-12). Ibyo bitandukanye cyane no guhōra abana gukiranirwa kwa ba se.

[8] Tugomba kwitonda cyane tutazibwira ko igihe cyose umuntu arwaye igicuri ari abadayimoni aba afite.