The Italian Memorandum

(1 Thessalonians 4:13-18)

“For the Lord himself will descend from heaven

with a cry of command…”

(1 Thessalonians 4:16)

Introduction: The doctrine of the second coming of Christ is the primary subject of this section.

A. 4:13 – 2 concerns

1. …we do not want you _____________

2. …that you may not _______________

B. 4:14-15 – propositions of the faith

1. ______________________________

2. ______________________________

3. ______________________________

C. 4:16-17 – What will this look like?

Conclusion: “Mine eyes have seen the glory of the coming of the Lord” (Julia Ward Howe, Battle Hymn of the Republic). Ethics are grounded in the His coming. Be encouraged and be strengthened (4:18).

(1 Thessalonians 4:1-12)

“…how you ought to live…”

(1 Thess. 4:1)

Introduction: 4:1-12 is an exhortation (v.1) about “your sanctification” (v. 3).

I. Sancta -What?

A. 4:1

B. 4:2

II. Why?

A. 4:3 ___________________

B. 4:4-5 ___________________

C. 4:6 ___________________

D. 4:7-8 ___________________

III. “More and More” (also 4:1)

Conclusion: The Lord’s people are capable of being exhorted; and, exhorted people do live for their Lord.

“Blessed are you, O LORD, the God of Israel”

(1 Chronicles 29:10)

Christians should bear in mind that they are recipients of the gospel plan of salvation which came through Abraham (Gal. 3:14,29; Rom. 11:18). Gentiles (non-Jews), therefore, share in the rich history and scriptural foundations of Israel (Rom. 15:4,27). The Hebrew blessings are a part of this illustrious heritage.

The Hebrew Blessings are precisely that-blessings which come through the Hebrew language and theological format (Gen. 14:13; 40:15; Ex. 3:15,18). The apostle Paul is an example of how this Hebrew style was perpetuated through the centuries (Acts 22:2; Phil. 3:5). Modifications and deviations from this were noted as pejorative (negative) according to Nehemiah 13:23-24. While the gospel has no one accepted language today (Acts 10:46), we are privileged, indeed, to have access to the Hebrew blessings.

The Hebrew Blessings often appear in simple Hebraic words: brief, pointed, and powerful. These attest to the God of heaven as Daniel 2:19-20 records-“Then Daniel blessed the God of heaven. Daniel answered and said: Blessed be the name of God forever and ever…”

-Robert M. Housby

“…with bells of gold between them, a golden bell and a pomegranate, a golden bells and a pomegranate, around the hem of the robe…and its sound shall be heard when he goes into the Holy Place…”

(Exodus 28:34,35)

“…and in the midst of the lampstands one like a son of man, clothed in a long robe”

(Revelation 1:13)

The ringing of bells has been associated with deep joy and deep sorrow (Hemingway’s, For Whom the Bell Tolls; Longfellow’s, The Bell of Atri; Poe’s, The Bells; and, of course, Daniel A. Marbelle’s, When they Ring Those Golden Bells, 1887). But, when it comes to the Bible, the reference to Bells brings one to the classic passage of Exodus 28:31-35 (see also, Ex. 39:22-26).

The interpretation of this passage by Andrew Bonar (A Commentary On the Book of Leviticus (1852), pp. 153-54 appears helpful in establishing the significance of the ringing of those golden bells:

“And these bells , like the bells of Zech. 14:20, speak to the ear, giving notice of approach. The pomegranates speak to the eye, telling that he comes laden with Canaan-fruit for those who hunger and thirst for righteousness. This robe, so peculiarly characteristic of the high priest, the poderes of Rev. 1:13, on which our Lord appears…Besides being “all of blue,” it had a heavenly tinge-the sky tinctured grain pointing to the firmament”

Jesus as high priest, having passed through the heavens, intercedes now for his own (Hebrews 9:11-14; 4:14). Can’t you hear the bells a-ringing?

-Robert M. Housby

“…that you always remember us kindly and long to see us,

as we long to see you…”

(1Thessalonians 3:6)

Introduction: 1 Thessalonians 3 is about, the next best thing. Once again. Longing to Be Together (B), like 2:17-20, is grounded doctrinally in the second coming (3:13).

I. Review –

1:1 – __________________________________________

2:19 – _________________________________________

II. Background (Acts 17:10-15)

= Interdependence over independence!

II. “The Next Best Thing“

A. Re: in view of Timothy’s return

B. Re: in view of the coming (parousia) of Jesus

C. Re: in view of what’s lacking in your faith

Conclusion: A central part of what Paul is doing in Ch. 3 is urging the Thessalonian Christians to practice their faith in the very situations in which they find themselves. Shall we do less?

“…we endeavored the more eagerly and with great desire
to see you …”

(1 Thessalonians 2:17)

Introduction: 1Thessalonians 2:17-19 is about having Christian relationships.

I. Relationships come with _________________ (2:17-18)
(see Acts 17:5-10)

II. Christian relationships possess the sweetness of being—

A. ____________, ___________, ___________ (2:19)

B. and _________________________________ (2:19)

Conclusion: As Paul discusses a second visit, he cannot forget the second coming of Jesus in history. May your own longings in relationship be fulfilled today and tomorrow.

“…but as what it really is, the word of God”

(1 Thessalonians 2:13)

Introduction: 1 Thessalonians 2:13-16 is Thanksgiving (B). In this second Thanksgiving of Paul and his associates toward the church of the Thessalonians, we see two groups of people who face the word of God and respond in vastly different ways. The one with tremendous receptivity—the other with antagonistic obstinacy.

I. Receptivity (2:13-14)

II. Obstinacy (2:15-16)

III. 3 Applications today –

1. Re: “what it really is,” 2:13 – _______________

2. Re: “For you…became,” – _________________

3. Re: “God’s wrath,” 2:16 – __________________

Conclusion: It’s time to face the word. How are you receiving the word of God?

“What! Do you not have houses to eat and drink in?”

(1 Corinthians 11:22)

From time to time, the subject of eating in the church building arises. Invariably, to study 1 Corinthians is to encounter the passage. Some have read Paul, here, to mean simply that one should never eat in the church building, period and, to do so is a sin. But, is that precisely what Paul intended to convey to the churches of Christ? We think that this position is in error and has caused a definite division.

1. The so-called, “Non-Institutional” group is responsible for advocating the no-eating-in the-church-building position. Also known as, “Anti-Churches,” due to their opposition to Bible classes and congregational support of orphan homes through collective church offerings. This group also often insists upon using one cup to distribute the fruit of the vine.

2. They have forced 1 Corinthians 11:34 into a proverb type. But, it is definitely not a proverb! 11:34 is a historical narrative remark by Paul to meet a specific Corinthian problem, where the Lord’s Supper was being confused with the common meal (1 Cor. 11:20). In 11:21, he states the problem. Then, Paul asks in order to teach-“What! Do you not have houses to eat and drink in?” (11:22). Paul cannot commend this practice (11:22). He proceeds to cite how the communion was initiated and meant to be perpetuated (11:22-26). To do otherwise is to engender a profane practice (11:27-33). His solution is to avoid mixing the common meal with the Lord’s Supper.

3. Acts 20:11 should studiously be consulted in conjunction with Acts 20:7. Notice that after they had worshipped together at Troas, they shared a time of food and conversation. This Christian tradition is known as the “love feast” (see Jude 12-tais agapais).

-Robert M. Housby