The Italian Memorandum

“For whatever was written in former days was written for our instruction, that through endurance and the encouragement of the Scriptures we might have hope.” (Romans 15:5, ESV)

Before we provide some major thinking about why one would (and should) desire to learn Genesis, we wish to point out something about Romans 15:4, within the very context of Romans. Let it be said and settled that Romans 15:4 includes the book of Genesis. By consulting the United Bible Societies’ The Greek New Testament (eds. Aland, Black, Martini, Metzger, and Wikgren) Second Edition, Index of Quotations (pp. 897-98) we have counted not less than 22 references to Genesis in Romans.

Why Study Genesis?

1. It is Scripture (Matt. 19:4-6).

2. It gives us a past perspective, increasing our sacred memory.

3. It reminds us that the Lord God is not detached from the world, but active in universal history.

4. It develops a Theology of Blessing (barak , see 5:2; 9:1,26; 12;1-3); which unifies the pre-patriarchal narrative (1-11).

5. It develops the Theme of Seed (see 1:29; 3:15;4:25; 7:3; 9:9,27!; 12:3/Gal. 3:16); this will involve suffering, “bruised heel”.

6. It develops a Theology of Covenant ( 6:18; 9:9-17; 15:18; Ch. 17); contributing significantly toward a unifying center of Genesis.

7. It develops a Theology of Promise (17:7; 28:21; and, another formula: 15:7). Note a three-fold (tripartite) promise in the former formula). 2 Cor. 1:20 is important.

-Robert M. Housby

“The world is too much with us; late and soon,

Getting and spending, we lay waste our powers…

We have given our hearts away, a sordid boon!”

(Wordsworth, The World is Too Much with Us)

Introduction: How will recovering the doctrine of the kingdom with power help us today? (see Matthew 6:13).

1. Settling the issue of ________________

2. Settling the issue of _________________

3. Settling the issue of _________________

Conclusion: “Power is always necessary to bring unity and order to a community” (Reinhold Niebuhr). Romans 1:16 remains relevant! Ephesians 3:20 will only be overlooked to the detriment of one’s soul.

controversy, n. [L. controversia, from controversus, turned in an opposite

direction; contra, against, and versus, to turn] 3. a discussion of a question in

which opposing opinions clash

“…the LORD has a controversy with the inhabitants of the land…”

(Hosea 4:1)

Introduction: There is controversy about the kingdom of heaven.

The Gospel of Matthew makes this explicit (esp. Matthew 1-7).

1. Matthew 1

2. Matthew 2

3. Matthew 3

4. Matthew 4

5. Matthew 5-7

Conclusion: Jesus is still at the center of a controversy because his kingdom is a controversial kingdom. Now, where do you stand in this controversy?

Models in Pilgrimage for the People of God

“For here we have no lasting city, but we seek the city that is to come”

(Hebrews 13:14)

Years ago, we learned that the Psalms were classified into categories.  Among these categories are the so-called, “Songs of Ascent” (Ps. 120-134); a total of 15.  We are composing this brief church bulletin article in the hope that the joy and appreciation which we have lately found from associating these Songs of Ascent with our own pilgrimage to the heavenly city may equally come your way (see 1 Peter 2:11; Ps. 119:19).

The old British literary critic, Matthew Arnold, said something about poetry at large, that certainly applies to the Hebrew poetry of the Psalms: “The best poetry will be found to have a power of forming, sustaining, and delighting us, as nothing else can. A clearer, deeper sense of the best in poetry, and of the strength and joy that can be drawn from it, is the most precious benefit which we can gather from a poetical collection”

(“The Study of Poetry,” 1880). The Songs of Ascent , we are persuaded, have this very power of forming, sustaining, and delighting us.

We can almost hear these songs being sung by the ancient pilgrims of faith, enroute to Jerusalem. This grouping opens with a worshiper far from the holy city and among a pagan people (Ps. 120). The final song is a blessing upon the pilgrims as they return to their homes- changed and reaffirmed in their faith that Zion is with them wherever they go (Ps. 134). Here, then, is a model for Christians, today, who seek the city to come.

-Robert M. Housby

“…your own eye…your own eye…your own eye…”

(Matthew 7:3,4,5)

Introduction: Jesus wants to instill a difference by teaching (not robotics, Matt. 5:1). Matthew 7 concentrates on living with that difference in your life.

I. Review –

A. Ch. 5 ________________________________

B. Ch. 6 ________________________________

II. Now, Ch. 7 ________________________________

A. The importance of 21:43 (Rom. 11:26-27)

B. Emphasis on the Difference –

1. A personal difference 7:3,4,5

2. A rewarded difference 7:7-11

3. A vast difference 7:13-14

4. A recognizable difference 7:15-23

5. A measurable difference 7:24-27

Conclusion: “Why bother?” [A modern question!] Most won’t (see 7:13-14). Will you (8:1)?

I. The Greek Classical View of Heaven (Acts 14:8-18)

A. “The word always has a double reference” (Kittel, 497).

1. Cosmological sense (starry heavens)

2. Theological view (habitation of the gods/myth)

=>”The gods have come down to us” (Acts 14:11)

B. Ouranos meant both physical and metaphysical in Greek culture, and eventually came to denote by the New Testament period a guiding principle (as astrology in the Roman World). This concept of heaven became a flurry of philosophical activity from Homer, Pythagoras, Aristotle, and Plato, and others. In fact, Plato taught that heaven (ouranos) was the starting point for absolute knowledge (Phaedrus, 247b).

II. Old Testament/shamayim

A. shamayim is identified with raqia (Gen. 1:6-8)

B. a place of fixed references (Gen. 1:14; Ps. 119:89)

C. The Bethel Story and the dwelling place of God (Gen. 28)

D. The God of heaven formula (Deut. 26:15; 32:40; Ex. 9:29,33)

E. Source of all blessing (Gen. 49:25; Deut. 33:13; 1 Ki. 8:35)

F. Especially salvation-history (Dan. 7:17)

III. New Testament/ouranos

A. Jn. 3:9-12; 6:33 Jesus’ source

B. Acts 1:9-11; 2:34 Jesus will come again

C. 2 Cor. 5:1-9 Heaven holds all to me

D. Eph. 1:3 etc. The Christian’s position

Robert M. Housby

(Matthew Ch. 6)

“And your Father who sees in secret will reward you”

                                                (Matthew 6:4,6,18)

Introduction:    In Matthew 5, Jesus spoke of making one’s religion public to glorify the Father (see esp. vv. 13-16).  Now, in chapter 6, he will emphasize hidden discipleship.

I.                   Three hidden devotions –

                   A.            6:1-4                 ____________________

                   B.            6:5-15               _____________________

                   C.            6:16-18             _____________________

II.                Three misdirected devotions –

             A.      6:19-21       ______________________

             B.      6:22-23       ______________________

             C.      6:24            ______________________

III.             How can this be?   (6:25-34)

 

Conclusion:    This chapter will be rejected by the merely curious, but embraced by the more consecrated, seekers of the kingdom of heaven.

“The heavens are the Lord’s heavens,

but the earth he has given to the children of man”

(Psalm 115:16)

“…he has put eternity into man’s heart…”

(Ecclesiastes 3:11)

The Old Testament provides the biblical background for the Christian doctrine of heaven. It is through the Old Testament writings that we read about shamayim, translated “heaven.” A close synonym of shamayim is raqia (Psalm 148:4); raqia, being the more specific term, and shamayim the more comprehensive terminology.

In our presentation (06-08-08), we made three points about heaven:

1. Your deepest reality is that you were meant for heaven and are known as eternal in God’s eyes (2 Cor. 5:1-8).

2. Heaven is expressed in symbolism in the Scriptures (Jn. 3:12,13; Rev. 1:1-2;4:1-2). Crowns; harps, and gold (Rev. 2:10; 14:2; 21:18,21) mean something beyond themselves: victory; joy; festivity (1 Cor. 9:25,27); calming, infinity, ecstasy (1 Sam. 16:14-23); preciousness and timelessness.

3. Revelation 4 and 5 express the relevance of heaven in creation and redemption, respectively.

-Robert M. Housby

“Awake, O sleeper,

and arise from the dead,

and Christ will shine on you”

(Ephesians 5:14)

It is plain from the quotation of Ephesians 5:14 that Paul is drawing from the Old Testament theme of personal awakening, among the Lord’s people.  This theme is especially represented in Isaiah.  Isaiah 51:9 reads-“Awake, awake, put on strength, O arm of the Lord; awake, as in the days of old, the generations of long ago…” Isaiah 51:17 reads, “Wake yourself, wake yourself, stand up, O Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath…” Isaiah 52:1-2 says-“Awake, awake, put on your strength, O Zion…Shake yourself from the dust and arise; be seated, O Jerusalem; loose the bonds from your neck, O captive daughter of Zion…” Isaiah 26:19 is also to be studied in this vein-“Your dead shall live; their bodies shall rise.  You who dwell in the dust, awake and sing for joy!”

“Church History” speaks of “Four Great Awakenings in American History;” the essential characteristic of which is a definite rise in religious interest.

1.    1730s-40s          3.    1880-1900

2.    1800 -1830        4.    1960-1970

May your own life be awakened to the love of God in Christ and the Holy Spirit (Romans 13:11)!  Paul had much more in mind than L-dopa.

-Robert M. Housby

“And the common people heard him gladly”

(Mark 12:37)

Mark 12:37 is translated in the American Standard Version (1901)-“And the common people heard him gladly.” Warrant for translating the crowd as “the common people” is based largely upon the use of the definite article, “the,” in the Greek text (W.E. Vine, Expository Dictionary of New Testament Words, 213).  Furthermore, the American Standard Version even translates John 12:9-“The common people therefore of the Jews…,” where the article is absent.  While John 12:12 has “the common people” in the margin (ASV).    While not all of the scribes were equally bad (see Mark 12:28,34), the general tendency of their professional religious circle had degenerated into ostentation, avarice, and hypocrisy (C.E. Graham Swift, The New Bible Commentary Revised, ed. Donald Guthrie, 878).  Still, we must not rush to conclude that there were no individuals of upper-class drawn to Christ, both during and after his life (John 3:1; Lk. 1:3; Acts 6:7).  These common people, however, nearly all consented to his death when put under pressure (“and the crowd…”Mark 15:8,11).

The backdrop of the Sermon on the Mount remains a shining moment in the life of Christ when “the crowd” followed him with eagerness and hung on his every word (Matt. 4:25; 5:1).  Jesus was a prophet who pronounced blessing upon the common people; and, he did so in such a way that it is written of his style, “no man ever spoke like this Man!” (John 7:46).

-Robert M. Housby