CALL TO GOSPEL MINISTRY

THE MEANING OF MINISTRY:

When the disciples were arguing on the subject of greatness, Jesus asked them: “Who is greater, the one who sits down to eat or the one who serves him?” To most people, it is the one who sit down. But Jesus said “ I am among you as the one who serves. Lk.22: 24-27. His disciples knew that he was their master, and they were his disciples, yet he was serving them.

The Greek word used here is the verb “DIAKONE” meaning to “to serve”. A “Diakones” is a servant; “Diakonia “ a closely related word sometimes translated “Services” is the word which t5he New Testament rightly used for ministry. CHRISTAIN OFFICIALS ARE “ SERVANT OR MINISTERS”

THE CHRISTAIN FAITH IS THE ONLY RELIGIOUS TRADITION IN THE WORLD. In which religious officials are described as servant or ministers. This is because Jesus, Who is the Master, made Himself a servant. He demonstrated this when he washed the feet of his disciples, (Jn.13: 13-16). He took the role of a servant and told his disciples to do the same.

All Christians are call to the ministry. This is because the command of Jesus to do likewise does not apply only to the leaders in the Church of Christ but to all Christians. Paul explained this to the Corinthians. (Cor.3: 5; 4: 5).

A. We are servant of God.

B. We are servants of our fellow Christians.

C. We are servant of the world.

We are in every relationship to follow the examples of our Lord Jesus who thought He always had the nature of God…gave it all up and took the nature of servant. He became like man…He was humbled and walked the path of obedience to death. (Phlip.2: 6-8). All God’s people are to be prepared for the work of Christian services to build up the Body of Christ. (Eph.4: 12). But within the body of Christ which is the Church, different people are given different services or ministries to perform so that all God’s people may be prepared for Christian services.

INTRODUCTION TO CALL

Call or the call of God has its root in almost all the books of the Bible. If it is critically considered, call or call of God can be divided into two broad ways

General call
Special call

This is the first and basic experience available for everybody in the world. After the creation of man by God, the devil came to tempt man and man fell into the hand of the devil. Since this fall, man has been following the attractive deceit of the devil and thus sold out the purpose of God for his (Man’s} life, the condition which led man out of the presence of God. This situation brought Jesus Christ into the world to die for the sins of humanity on the cross God is holy and man is essentially sinful. This sinful nature of man created a mighty “GULF” between God and man.

This gulf made it practically impossible for the sinful man to go to Holy God. But Jesus on the cross-stood in the gap (gulf) and stretch forth one of His hand to man and the other to God, creating a bridge in

between and said, “ I am the way, the truth and the life: no one cometh unto the Father but by Me”(Jn.14: 16). Therefore, General Call implies the call to the kingdom of God: Repentance from and out of the world of sin. Acts.3: 19; 2 Cor.5: 19.

As it is very important to give our children primary education before they can proceed to other institutions higher learning, so also is the general call. It is the foundation on which the word of God stands.

Looking at the lives of Levites who work in the temple as a test case, we will discover that they have a record called GENEAOLOGY.

This is the record of their birth. Before anyone is ratified as qualified to work in the temple, his name must be properly checked in the birth record n ad found there. Those whose names were not found in this record were counted or regarded as polluted. Ezra7:16; 2:58-63.

Therefore, before anyone could receive the special call from God, he or she must have been called initially into the glorious light of the gospel of Jesus Christ. His name must have been written in the book of life

It is important for all to know that all believers irrespective of his or her age, sex, and educational or social status are called to what are tagged general duties. For example, sharing one’s faith in Christ with another person is the work of soul winning and it is for every Christian. The fact that we are called generally to work for God does not mean each individual does not have his\her unique task to accomplish for God.

It is a fact that we can not all be pastors, evangelist and so on, but it is completely wrong altogether to think or say that if one is not called to be a pastor or a preacher then it means it is not called into the work of God.

If we all live to the expectation of God and we have a stead walk and relationship with the Holy Ghost, we shall discover that every believer has his \her unique work he\she is called to do for God in order to fulfill the general assignment. All we need to do in order to discover this fact about our lives, is to sit back, check our lives and pray to God asking Him to tell us which area does He wants us to work or function in His vineyard.

SPECIAL CALL

Special call is a particular call to do a particular work, which no one else can do. This is no other thing but the expectation of heaven concerning a particular Christian. The record of heaven is what we know as SPECIAL CALL.

Mark 3:13-15. The people that were called in this passage were not called out of the world but out of the congregation. Jesus went up into the mountain and he called those He would and He chose twelve; that they may be closer to Him than the multitude that might send them forth- out to preachy and that they may have power to heal the sick and drive out demons.

Therefore, special call is the call out of the general call to fulfill a unique purpose in the body of Christ. His call always comes with specific instruction or with what we can call “TERMS OF REFERENCE”.

Special call comes to fulfill a specific purpose of God. God is not of anyhow, He is a God of purpose.Eph.3: 11-12.
To take over from a man who has retired or about to retire.
To fill a gap or rescue some lives
To do a new thing with unique dimension. (1Cor.2: 9)
For the work of ministry: For the perfecting of the saints,

for the edification of the Body of Christ. (Eph.4: 11-12)

DEFINITION OF CALL: Webster defines call as summon to a particular duty, office or employment. We can therefore define call as the inner conviction about a particular assignment which heaven has prepared down for a particular man\woman.Gal.1: 15-16.

THOSE WHO ARE NOT CALLED BY GOD: Those who are not called by God usually recognized by one or more of these traits:

1.Inability to endure hardship as good soldier.

2.Demostration or manifestation of rivalry or competition

3.Starting a ministry as a result of parental pressure.

4.using the ministry as a retirement engagement.

5.Unchecked passion for money.

6.Taking the work as a professional engagement.

7.Starting a ministry or working for God as a result of ambition or emotion.

The first step to fulfillment of God’s call on our lives is the understanding of it. Many ministers\ministries have missed it here. Missing it here is missing it forever. The Call of God becomes more effective in our live the moment we understand what exactly the heaven demands concerning our lives. All the live Jesus lived was to fulfill what heaven has written concerning Him. Matt.26: 22-24.

HOW CAN ONE KNOW THAT HE IS CALLED OF GOD INTO CHRISTIAN SERVICE?

Call into God’s service is a spiritual conception. Therefore, only the regenerated ones can hear the inaudible voice of God clearly. (1Cor.2: 14;Jn.10: 27; 1kg.19: 12; Lk.22: 31-32)

The Lord Himself takes the initiative in a call to service. (Jn.15: 16;Eze.34: 23-24)

3. The approach, manner and method the Lord uses in calling to service may be different.

a. Elijah cast his mantle upon Elisha. (1Kg.19: 19).

b. Samuel anointed David with oil. (1Sam.16: 11-13)

c. Amos heard the commission of God (Amos 7:14-15)

d. Paul received his call through a heavenly vision. (Acts.26: 15-19)

e. God called Timothy and Titus through the instrumentality of the Apostle Paul. (Acts.16: 1-3,Tim.1: 3; 2Cor.8: 16-17; Titus 1:5)

The Lord call each person as He deems fit. We should not therefore seek to receive or confirm our call according to certain standards or patterns used before. Each person is a distinct creature of God and may be called by God in a way, which is distinctively His.

STEPS TO DISCOVER CALL INTO THE MINISTRY

Through the impression of the Holy Spirit, one may become conscious or aware of an interest in and having affection towards God’s service.

This desire will soon be overshadowed by the sense of our own unworthiness.

(2 Cor.3: 5,Phlip.4: 13)

However, a high estimate of the office will dawn on us and we will be persuaded that the life and work of the ministry are the most important ones to us. (Phlip.3:7-11).
These gifts and ministry will later find their means of development will begin to manifest. (1 Tim.4: 14, 2 Tim.1:6, Acts.13:1-37)

The Lord will confirm our call in numerous ways and there will be a general approval of our longing to serve as the minister of the Lord.

The ordination of the church through its appointed leaders will only confirm the initial ordination, which the He has given us. (Acts.9: 15, 13:2). There is a time for ordination\anointing and also a time of sending forth\coronation, after your discovery about the call of God on your life, you need to wait till God sends you. Remember these people:

DAVID
JOSEPH
ABRAHAM

Do not forget that disobedience to God’s call is a sin.

Understand that you will not only fail God, but you would have also disappointed your generation.

SOME OF THOSE WHO UNDERSTOOD THEIR CALL

1.Jesus our lord. (Mk.8: 31-33, Lk.23: 12,18)

2. Samson. (Judg.13: 1-5)

3.Paul (Acts.9: 3-16, Gal.1: 15-16)

If you do not diligently find out, what exactly the divine administration assigned to you to do, you will become a borrowed vessel in the hand of a master who is not the original one.

Mr. Judas Iscariot did not understand his call, he forgot his Bishopric, Apostleship and the anointing to cast out devil. He valued money more than all these things. And just because of 30 pieces of silver, the money he never spent, he gave out our Lord Jesus and a long with it he gave out his heavenly call. If you do not prayerfully tail your call and face it, you will become a borrowed vessel in the hand of the devil and it will be said concerning you that “ It were better you are not born”. In Nehemiah 7:62-65,some of the children of the priest went and polluted themselves with the women, therefore they were put aside from priesthood.

GOD’S PROVISION FOR HIS CALL

To every great vision there is a “Pro-vision”. The word “Pro” means support or assistance t6o that vision. If your call is a genuine one, God will never deny or starve it with resources. No soldier goes to war at his own expenses.

Genuine call needs not to beg for money or other material things. Unfortunately many ministers have turned to beggars today, instead to wait upon He who called them. The problems of many ministers today are:

What they call ministry is found out to be ordinary ambition or emotion and God will never sponsor your ambition or emotion.

1. Many people are not ready to bear responsibilities and after the call there is

responsibility. When God called Abraham, He gave him promises and

responsibilities. (Gen.17: 13, 18:16-19). God is not ready to mobilize you except you

are ready to bear the responsibilities.

Another one is planning. God will never give out His resources, if there is no adequate preparation. Before any government can award contract to a contractor, the contractor will first give his estimate and time to finish his job. The same thing happened in Nehemiah 2:1-8,when the king asked him two questions, which you also need to answer if you have a genuine call, and if God is going to mobilize you:

I. Vs 4 The King asked, “For what doest thou make request?”

II. Vs 6 The King asked, “For how long shall thy journey be?”

The call of God can never be a taken away; you must give detailed plan before He provides for your ministry. Don’t just go into ministry without receiving God’s mobilization. This is why many ministers become beggars before they can live and that is why their ministries are not progressing.

One thing is to be called by God and another one is to be sent by God. If you go without been sent by God, soon you will turn your back. Please settle this before you go.

After Ezra the Prophet and the teacher of the law has got all these requirement, he did not ask for money before God gave it to him. (Ezra 7:10-27)

1. Ezra did not gain freedom until he was ready to do the work.

2 When Ezra was ready, the king gave out letter to support the work financially.

The King released those who desired to go to Jerusalem with him.
He gave out money and other things to mobilize Ezra.

5. The King made decree to all treasurers to release money to Ezra anytime he needed it.

If your call is genuine, the support of the work by God will be by decree, not by begging, advice or by pledging, it shall be by decree.

In 1 Kg.17: 2-4,8-9, God told Elijah to go eastward for: “I have commanded the ravens…”.After that .He said, “go to Zarephath for I have commanded a window to sustain you”.

In conclusion, wait for God to send you before you go, and don’t forget to answer all the above questions. God will never mobilize you until you have found answer to the questions .God bless you as you go to pray.

MEASUREMENT OF FULFILMENT

If we are to talk about being successful in the ministry, some may be looking at their achievements. But the fact is, achievement is not success and cannot be success. But you are a successful man when you fulfill your call i.e. the things the heaven is demanding concerning your life. When you do it to the satisfactory of He who called you, then and only then you are successful. 1Kg.10: 30.

KNOWING THE MARK: Knowing the mark means knowing where to start and to stop.

When to start and to stop. It is very important for a good contractor to know what to do and where to do it. If the Government wants to tar a road, a good contractor will ask for the

kilometers involved, the starting and ending point. It has breadth, length, height and depth. This is what is known as DIVINE BOUNDARY, which God has preplanned. Therefore, as a minister, you will be foolish if you don’t know it.

HINDRANCES TO FULFILMENT

1.SATAN

2.DOMESTIC NEEDS

3.BRETHREN

SOME PROTO TYPE:

1.JESUS

2.SAMSON

3.PAUL

4.JOSHUA

In conclusion, you need to wait for God’s approval before you start the work. Jesus and John the Baptist waited for about thirty years before they started.

God bless you.

IPE SINU ISE IRANSE IHINRERE.

ITUMO ISE IRANSE

Nigbati awon omo eyin nse ariyanjiyan lori oro yi pe tani o tobi ju. Jesu bi won lere pe “Tani o tobi ju, eni ti o joko lati jeun tabi eni tio nse iranse fun un”? Si opo eniyan eni ti o joko ni, sugbon Jesu wipe “Emi nbe larin yin bi onise {Lk.22: 24-27}. Awon omo eyin re mo pe oga awon ni Jesu nse, ati wipe awon ni omo eyin re, sugbon sibe o tun nse ise iranse fun won. Oro Giriki ti a lo nibiyi je oro (Diakoni), ti o tumo si “Lati se ise iranse”. (DIAKONES) Eyi ni iranse ti o si je oro ti awon oluko Majemu titun fun ise iranse.

AWON OLORI ONIGBAGBO JE “Iranse” tabi OJISE: Esin onigbagbo nikan ni esin kan soso ni gbogbo aye ti a npe awon olori won ni iranse tabi ojise. Idi ni pe, Jesu ti oje olori won ti se ara Re ni iranse tabi ojise. O fi eyi han ni gba ti o we ese fun awon omo eyin Re,{Jn.13: 13-16}O mu awo iranse wo, o si so fun awon omo eyin re lati se bee gege. Gbogbo onigbagbo ni a npe sinu ise iranse, nitori ase ti o wipe ki a se bee gege ko wa fun awon olori nikan bikose gbogbo onigbagbo. Eyi ni Aposteli Paulu salaye fun ijo Korinti ninu .1 1Kor.3:5; 4:1,2 Kor.4:5. Aje iranse ni orisi ona meta:

1. A je iranse fun Olorun.

2. A je iranse fun Onigbagbo elegbe wa.

3. A je iranse fun awon eniyan agbaye.

Ni gbogbo ona ni a gbodo tele apeere Jesu Oluwa, Eni ti oni iwa Olorun, ti osi fi gbogbo re sile ti O si mu awo iranse. Ore ara re sile O si gbe igbe aye igboran de oju iku. (Filipi 2:6-8) “Gbogbo awon eniyan Olorun ni o ye ki won mura sile fun ise isin onigbagbo lati ko ara Kristi. (Efesu 4:12) sugbon larin ara Kristi ti ise ijo, Orisirisi eniyan ni a fun ni Orisirisi ise tabi ise iranse lati se, ki eniyan Olorun ba lee mura sile fun ise iranse.

ITOKA SI IPE: Ipe tabi ipe Olorun ni gbongbo re ninu Olorun ati gbogbo iwe Bibeli. Ti a ba woo daadaa, ipe tabi ipe Olorun pin si ipa meji gbooro:

1.IPE GBOGBOGBOO
2. IPE PATAKI

IPE GBOGBOGBOO

Eyi ni akoko ati ipinle ti o wa fun gbogbo eniyan inu aye loni. Leyin dida eniyan, esu wa lati dan eniyan wo, eniyan si subu si owo esu. Lati igba isubu yi ni eniyan ti ntele itanje esu ti eniyan si ta eto Olorun fun aye re. Eyi ni o si le eniyan kuro niwaju ati ninu eto Olorun. Eyi lowa mu Jesu wa sinu aye yi lati wa ku fun iran eniyan lori abgbelebu. Olorun je mimo, eniyan si je elese julo. Ipo ese buburu yi ni o da ogbun nla saarin eniyan ati Olorun, ti eniyan elese ko lee de odo Olorun mimo. Sugbon Jesu ni ori igi abgbelebu duro si aarin ogbun na osi na owo Re kan si eniyan ati okan to ku si odo Olorun ti osi wipe “Emi ni ona ati otito ati iye: Ko si eni ti o le lo si odo Baba bi kose nipase mi” (Jn.14:6) Nitori idi eyi, ipe gbogbogboo:Eyi je ipe sinu ijoba Olorun ,ani ipe si ironupiwada kuro ninu ese. (Ise A.A.3: 19, IIKor.5: 19).

PATAKI IPE GBOGBOGBOO: Gege bi o ti se pataki fun awon omo wa lati ni eko alakobere ki won to le tesiwaju de ibi giga, bee na ni ipe gbogbogboo. Eyi je. ipinle lori eyi ti ise Oluwa duro le lori Bi a ba wo aye awon Leefi fun apeere, ao ri ohun kan ti a npe ni akosile-ibi (GENEAOLOGY), Ki enikeni ninu

won to le ye lati sise ninu Tempili, oruko re ni a o farabale wo ninu akosile, sugbon awon ti a ko ba ri oruko re ni a pe ni awon Odibaje. (Ezra 7:1-6;2;58-63,Mat.1:1-17).Nitori idi eyi, enikeni ti Olorun yio ba pe fun ise pataki yio koko dahun ipe ti o logo yi, ki a si ti ko oruko won sinu iwe iye.

: O se pataki fun wa lati mo pe gbogbo onigbagbo,lai ko ka ojo ori tabi eya, eko, ati ipo awujo si ni a pe sinu ohun ti a npe ni “Ojuse gbogbogboo”. Fun apeere, pinpin ihinrere Kristi pelu elomiran je ise gbogbo onigbagbo. Otito pe a ni ojuse gbogbogboo ko so wipe a ko ni ojuse pataki kan fun Olorun.

O je otito pe gbogbo wa ko le je Oluso-Aguntan tabi Ajihinrere ati bee-beelo, sugbon o je ohun ti o lodi lati ro wipe bi eniyan o ba je Oluso-Aguntan tabi Oniwasu a je wipe Olorun ko pe iru eni bee.

Bi a ba gbe igbe aye wa de oju osuwon Olorun, a o ri wipe gbogbo onigbagbo ni won ni ojuse ototo ti a pe wa fun lati se fun Olorun ki a ba le mu ojuse gbogbogboo se. Eyi je ohun ti a le se, lati se awari otito yi ninu aye wa ni lati joko, ki a si ye aye wa wo, ki a si gbadura si Olorun pelu ibeere pe agbegbe wo ni O ti fe ki a ti sise ninu ogba ajara Re?.

IPE PATAKI

Ipe Pataki je pipeni si ojuse pataki kan ti elomiran ko le se. Eyi kii se ohun miran bikose ireti orun nipa onigbagbo kan. Akosile orun fun enikan yi ni a npe ni IPE PATAKI.

Maaku 3:13-15 awon ti a npe nibi yi kii se pe a pe won kuro ninu aye nikan, sugbon a pe won larin awujo. Jesu lo sori oke, O si pe awon ti O pe ni Aposteli ki won le maa ba gbe ki o si le ma ko won, ki o si le maa ran won lo lati le emi esu jade ati lati mu alaisan larada. Awon wonyi ni won sun mo ju awon ogooro lo. Nitori idi eyi, Ipe pataki ni pipeni jade kuro ninu Ipe gbogbogboo lati mu ise pato kan se ninu ara Kristi, eyi si ma nwa pelu itoni.

Ipe Pataki wa lati mu eto Olorun kan pato se. Olorun kii se bo ba ti wu ki ori, sugbon o je Olorun eto (Efesu 3:1-11).

Lati gba ise lowo enikan to ti f’eyinti tabi ti o fe f’eyinti.

Lati di awon alafo ati lati yo awon eniyan kan ninu ewu.

Lati da ohun titun kan sile pelu akanse ona (Ikor.2:9)

Fun ise iranse, fun apeere awon eniyan mimo ati imudagba ara Kristi.

(Efesu 4:11-12).

ALAYE ITUMO IPE

Alagba “Webster” salaye Ipe gege bii pipeni sinu ojuse, tabi si ibi ise, tabi igba-ni s’ise kan pato. Nitori idi eyi a le tumo Ipe gegebi idaniloju atinuwa nipa ise pato kan ti orun ti pese sile fun okunrin tabi obinrin pato kan.(Gal.1:15-16)

Awon ti Olorun ko pe ni a nda mo nipase awon nkan wonyi:

Aiko le fi ara da iponju gege bi ogun rere ti ti Kristeni.

Ifarahan ifagagbaga tabi idije.

Bibere ise iranse gegebi abajade iyolenu awon obi..

Sise ise iranse gegebi ise ti o ku leyin ifeyinti.

Nitori ife tabi ipongbe fun owo.

Sise ise iranse gegebi ise ti a ko fun ise asela.

Bibere ise iranse fun Olorun lati itara tabi ewu (wi wu)

LILOYE IPE OLORUN

Igbese akoko si sise aseyori ninu ise iranse fun aye wa ni liloye ipe naa. Opo iranse ati ise iranse ni won kuna nibi yi.

Kikuna nibi yi tumo si kikuna laelae. Ipe Olorun yio bere si munadoko ni kete ti a ba ti loye ohun ti orun nreti lori aye wa.. Gbogbo aye ti Jesu gbe ni o je lati mu ohun ti a ti kowe nipa Re se. (Matt.26:22-24).

BAWO NI ENIYAN SELE MO WIPE OLORUN NPE OUN SINU ISIN ONIGBAGBO

Ipe sinu ise isin Oluwa je idaniloju ti Emi, nitori idi eyi, kiki awon eni irapada ni o le gbo ohun Oluwa yekeyeke. (II Kor.2:14,I Oba.19:12)

Olorun funra re ni o maa lo npe eniyan sinu ise isin. (Johan.15:16, Esk.34:23-25)

Ona ati ogbon ti Oluwa fi npe sinu ise isin le yato si ara won:

Elijah da agbada re bo Elisha. II Oba.19:19.
A fi ororo yan Dafidi lati owo Samueli. (II Oba.16:11-13)
Amosi gbo ohun iranni-nise Olorun. (Amosi 7:14-15)
Paulu gba ipe re nipase iran orun. (Ise A.A. 26:15-19)
Timotiu ati Titu ni a pe nipase ohun elo Paulu. (Ise A.A.16:1-3,Itim.1:3, II Kor.8;16-17,Titu 1:5).

Oluwa npe olukuluku gegebi o ti ye. A ko gbodo ma wo apeere ti elomiran lati fi idi ipe tiwa mule, tabi ka seto ise iranse wa gegebi ilana kan ti eni kan ti o lo tele. Olukuluku eniyan ni o se pataki. Olorun si lee fun enikookan ni ilana pataki ninu ipe re.

Nipase itenumo Emi Mimo, eniyan yio bere si ni fura pe oun naa ni inu didun si ise isin fun Olorun.

Ipongbe yi, ni oro aikopeye lati inu wa yio bo mole.(Fili.4:13)

Bi o ti wu kori, ebun isise wa yio wa di eru wuwo fun wa de bii pe yio maa rowa pe; “aye ati ise iranse ni se pataki julo ti eniyan lee ni.”

Awon Ebun Emi Mimo ti won yio waaye idagba fun ara won laipe yio wa bere si fi ara han (II Tim.4:14, II Tim.1:6, Ise A.A. 13:1-37)

Oluwa yio fi idi ipe wa mule ni oniruuru ona, bakan naa ni atileyin gbogbo yio wa fun bi a se nlo sinu ise Oluwa.

Ifororoyan ijo nipase adari ti a yan yio fi idi ifororoyan ti Oluwa funra Re ti fi yan wa mule. (Ise A.A. 9:15;13:2)

Akoko wa fun ifororoyan, bee si ni akoko wa fun idelade. Leyin ti o ba ti ri idaniloju Ipe Olorun ninu aye re, o ye fun o lati mu suuru de asiko iran-jade ti Olorun ati ti ijo. Ranti DAFIDFI, JOSEFU ati ABRAHAMU.

Mase gbagbe pe aigboran si ipe Olorun je ese, masi se tun gbagbe pe nipa iru aigboran bee iwo yio doju ti Olorun bee si ni iwo yio ja iran ti o wa yi kule.

DIE NINU AWON TI OLOYE IPE WON.

Jesu Oluwa wa (Maaku 8:31033, Luku 23:12-18)

Samsoni (Onidajo 13:1-5)

3. Paulu (Ise A.A. 9:3-16, Gal.1:15-16)

Bi o ko ba farabale wadi ohun ti eleda re ati pese sile fun o lati se, ko nipe ti o fi di irinse ayalo lowo Oga ti kii se oga rere (esu). Ogbeni Judasi ko mo pataki ipe re, o gbagbe oye Bishobu ati Aposteli re ati ifororoyan re, osi gba ogbon owo fadaka, owo ti ko ni na ninu re, o si ta Jesu Oluwa, bakannaa ni o si ta ipe re atorunwa pelu re. Neh.7:62-65.

Si gbogbo iran nla ni iranlowo nbe fun. Bi ipe re ba je Ojulowo, Olorun ko ni fi iya iranlowo je o, nitori ti ko si omo ogun ti nlo si ogun ni inawo ara re.

Ojulowo ipe ko nilo lati maa toro baara fun owo tabi ohun elo ti a nilo. Opo iranse Oluwa ni won ti di onibaara, bi o tile je pe nse ni o ye ki won duro de Oluwa ti o pe won, sugbon dipo be nse ni won ngbe apo onibaara kiri. Eyi ni isoro opo iranse Oluwa ti o so won di onibaara.

1.Ohun ti won npe ni ise iranse ki se ise iranse rara bikose itara lasan, bee ni Olorun ko ni pese fun itara.

2.Opo eniyan, ko fe lati gba Ojuse: Ti o si je pe leyin ipe, Ojuse nbe. Nigba ti Olorun pe Abrahamu, O

fun un ni ileri ati ojuse (Gen.17:1-13;18:16-19). Olorun ko setan lati gbaruku ti o, ayafi ti o ba setan

lati gba Ojuse.

3.Omiran ni imurasile tabi eto. Olorun ko ni fi awon ohun ini re sile bi ko ba si eto ti o dara.

Ki ijoba to le gbe ise, fun agbasese kan, ohun akoko ti agbasese naa ni lati se ni pe, yio koko siro ohun elo ti o nilo ati bi yio se se ise naa, yio so asiko ti yio pari ise naa. Iru eyi na ni o sele ninu iwe Nehemiah 2:1-8 nibi ti Oba ti beere ibeere meji ninu eyi ti iwo pelu nilo lati dahun re bi o ba je wipe Ojulowo ipe ni o ni, ati pelu bi Olorun yio ba gbaruku ti o ninu ise naa. Awon ibeere naa wonyi:

a. Ninu ese 4 Oba bere wipe “ Kini ebe tabi ibeere re?

b. Ninu ese 6 Oba bere wipe “Ajo re yio ti peto?

Ipe Olorun ko le je gbigba lo patapata lai boju wo eyin, o gbodo so eto re fun un yekeyeke ki o to le pese fun ise iranse re. Mase ku gburu lo sinu ise iranse lai gba igbarukuti Olorun. Eyi lofaa ti opo iranse fi di onibaara ki won to le gbe aye won. Bakan naa ni ise iranse pelu ko ni lee te siwaju. Ohun kan ni pe ki Olorun pe eniyan, omiran ni pe ki Olorun ran eniyan. Bi o ba lo lai je pe a ran o, laipe ni iwo yio pada de. Yanju eyi ki o to lo.

Leyin ti Esra Wolii ati Olukoni ni ofin Olorun ti gba gbogbo awon amuye wonyi, ko tile beere fun owo ki a to fun un lopoloplo (Esra 7:10-27). A o se akiyesi- ohun ti o po ninu ese Bibeli yi:

1. Esra ko gba ominira ayafi igba ti o gba lati se ise Oluwa.

2. Ni gba ti Esra mura tan, Oba kowe lati fi owo ran ise na lowo.

3. Oba yonda fun gbogbo awon ti won fe lati baa lo si Jerusalemu.

4. Oba fi owo ati gbogbo ohun elo sile lati gbaruku ti Esra.

5. Oba pase fun gbogbo akapo lati fun Esra lowo ni gba kugba ti o ba nilo re.

Bi ipe re ba je Ojulowo, iranlowo fun ise Olorun yio wa nipa ase, kii se nipa bibebe, kii se nipa imoran, kii se nipa jije eje, sugbon nipa ase. Ninu 1 Awon Oba 17:2-4,8-9, Olorun ba Elijah soro lati lo si apa ila oorun “ni tori ti mo ti pase fun eye iwo lati ma bo o” leyin eyi O tun wipe “Lo si sarefati Nitori ti mo ti pase fun Obinrin opo kan nibe lati ma bo o”.

Ni ipari, duro de Olorun ki o ran o ki o to lo, ati pelu, mase gbagbe lati dahun awon ibeere wonyi: Olorun ko ni gbaruku ti o, ayafi ti o ba ri idahun fun awon ibeere wonyi. Oluwa yio bukun fun o bi o se nlo ba Olorun ninu adura..

ITOKASI: Bi a o ba soro nipa sise aseyori ninu ise iranse, opo le maa wo awon ohun ti owo won ti te gegebi aseyori. Sugbon otito ti o wa nibe nipe ohun ti owo ti te kii se aseyori, ko tile le duro gegebi aseyori. Sugbon iwo yio je alaseyori ni gba ti o ba pari ipe re. Eyi nipe, ni gba ti o ba se ohun ti Orun ko sile nipa re pari, ti o si dun mo Olorun eni ti o pe o ninu, nigba naa ni o se aseyori. (1 Awon Oba 10:30).

Mimo ami tumo si mimo ibi ibere ati ibi ipari, bakan naa ni mimo asiko ibere ati ipari. Fun agbasese tooto, o se pataki fun un lati mo ohun ti yio se. Fun apeere, bi ijoba ba fe lati da oda si oju ona kan, agbasese tooto yio beere iye ibuso ti oun yio da oda si, ibi ibere ida oda naa ati ibi ti o ni lati pari si.

Gbogbo ipe ti Olorun gbe le eniyan lori ni o ni ibu, oro, fife, jinjin ati giga. O ni ona pato kan, bakan naa o ni aala ti emi, eyi ni ibi ti Eleda fe ki ise naa ko de. Ni tori idi eyi, o je Ojuse gbogbo iranse lati beere lowo Eni ti o ni ise Re. Iwo yio je olori awon ope ti o ko ba mo eyi.

1 SATANI

2. AWON AINI AYIKA

3. AWON ARA NINU OLUWA.

AWON APEERE NINU BIBELI

1. PAULU JESU

2. SAMSONI

3. JOSHUA

Ni ipari, o nilo lati duro de ilowosi Olorun ki o to bere ise naa. Jesu ati Johanu Onitebomi duro dee fun bi ogbon odun ki won to bere ise naa.

Ki Oluwa bukun fun o bi o se nto Olorun lo ninu adura.

Thursday, May 31, 2012