The Italian Memorandum

“the purpose of his will”

(Eph. 1:5)

“the mystery of his will”

(Eph. 1:9)

“the counsel of his will”

(Eph. 1:11)

When we reflect upon what makes life worth living, the words of old Mark Twain come to mind: “Now, that will depend on the liver” (London Punch). In addition to Twain’s pithy and pointed remark, it remains to be said that the life worth living is the life lived out in the will of God.

In referring to Ephesians chapter 1 as Paul’s Magnum Opus, we mean his great literary contribution to the inspired word of God. Many biblical prophets were not literary—Elijah and Elisha, for example. Paul was the Lord’s “chosen instrument” (Acts 9:15); and, as such, he wrote most of the New Testament.

“His will” takes on three dimensions in Ephesians 1: Purpose, Mystery, and Counsel (1:5,9,11). Unlike those who neglect their creator/redeemer, and have no meaning for their existence, Christians know meaning. Christians seek to live in the will of God; and in the will of God, they find their meaning, their power, and their affirmation of what is truly worthy.

-Robert M. Housby

“Therefore I beg you to listen to me patiently”

(Acts 26:3)

Most people today have little understanding of the Bible. They may be fluent and conversant in The Da Vinci Code, Harry Potter, or, pop psychology, but they definitely lack an accurate knowledge of the gospel. One such area where the gospel is surely misunderstood regards the fact that it makes an appeal: it asks something from those who hear it.

In Acts 26, Paul makes his defense before King Agrippa. It is in 26:3 where we find an appeal; an appeal to listen with patience to the message of the gospel. If 26:2,3 was all the information we had of Paul’s appeal, we might think that he was only interested in vindicating his own name. However, a perusal of the rest of his speech shows the substance of his appeal (see 26:6,8,9,18,23).

1. 26:3 – “I beg you [Agrippa]”
2. 26:20 – “that they [Damascus/Jerusalem/Judea/Gentiles]”
3. 26:29 – “all that hear me this day might become as I am”

The older English has the word “beseech” to convey this appeal. Surely, the gospel has been found amusing by those who reject its appeal. But, the gospel makes an appeal; and this appeal has never been repealed.

-Robert M. Housby

“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”

(2 Corinthians 5:17)

Life “in Christ” is about newness (2 Cor. 5:17). When Paul says in 2 Corinthians 5:17, “The old has passed away,” he uses a historical tense, pointing back to a definite moment and event (that is, baptism: see Acts 18:8; 1 Cor. 6:11; Gal. 3:26,27). This newness is constantly new (perfect tense—“…the new has come”). Although the Old Testament speaks of newness from the standpoint of God (Lamentations 3:23 and Isaiah 43:18,19), under the new covenant, newness is extended to the believer himself/herself—“if anyone is in Christ.” Newness changes how the believer looks outward upon the universe:

1. Re: Nature –“This is my Father’s world” (contra randomness; Heb. 1:3; Col. 1:15-17; 2 Cor. 10:5).
2. Re: Knowledge—absolute knowledge (contra sensory and limited; 2 Pet. 1:20,21; 2 Cor. 2:14; 11:6).
3. Re: Ethics—according to the will of God (contra humanistic and situational (Rom. 12:2; 2 Cor. 13:5).
4. Re: History—purpose, meaning, goal (contra chance cycles/ uniformitarianism; Heb. 9:28; 2 Cor. 6:1-3).
5. Re: Death—hope, good courage (contra hopelessness, fatalism, the end; 2 Cor. 5:1-10).

Newness today, newness tomorrow, and newness through eternity! Take time to evaluate where you are on life’s journey. It is never more exciting than being “in Christ”!

-Robert M. Housby

“…according to the riches of his grace which he lavished upon us…”

(Ephesians 1:7,8)

The church sign read: “THOSE WHO FEAR HIM LACK NOTHING.” It is an exact quotation from Psalm 34:9 (NEB). The longer we view this quote the more curious it becomes. We are certain that “the riches,” of which the New Testament speaks, deserves clarification.

Professor of literature at the University of Warsaw, Jan Kott, said of wealth—“In the Middle Ages the clearest image of wealth was a bag full of golden pieces. Each of them could be weighed in hand. For many centuries wealth meant fields, meadows and woods, flocks of sheep, a castle and villages. Later a ship loaded with pepper, or cloves, or big granaries filled with sacks of wheat, cellars full of wines, stores along the Thames emitting a sour smell of leather and the choking dust of cotton. Riches could be seen, handled and smelt. It was only later that they dematerialized, became a symbol, something abstract. Wealth ceased to be a concrete thing and became a slip of paper with writing on it” (Shakespeare Our Contemporary, Doubleday & Company: garden City, New York, 1964) 5,6. Today, we know that wealth is represented on computers as mere numbers, but numbers nevertheless. So, if riches can be represented without concrete equivalence, why not realize that although the Christian faith is not about material acquisitions, they are still valuable spiritual possessions.

1. Theological “riches” (ploutos) are conditional (Romans 10:12).
2. Theological “riches” (ploutos) are ironical (Proverbs 13:7).
3. Theological “riches” (ploutos) are present and futuristic (Ephesians 1:7,8; 2:7).
4. Theological “riches” (ploutos) are practical and glorious (Ephesians 3:16).

The time has come to realize what we have.

-Robert M. Housby

“Now as they went on their way, Jesus entered a village. And a woman named Martha welcomed him into her house. And she had a sister called Mary, who sat at the Lord’s

feet and listened to his teaching. But Martha was distracted with much serving. And she went up to him and said, Lord, do you not care that my sister has left me to serve alone? Tell her then to help me. But the Lord answered her, Martha, Martha, you are anxious and troubled about many things, but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.”

(Luke 10:38-42)

The story of Mary and Martha offers many valuable insights. We use the term insight because an insight, in addition to being discernment, also means introspection. In other words, this story allows us to see ourselves. Consider some interesting observations about this event:

1. It was Martha, not Mary, who initiated the visit (Lk. 10:38).
2. Mary, by sitting at the Lord’s feet, chose close proximity (Lk. 10:39).
3. Martha makes two pointed statements, not one (Lk. 10:40).
4. Although, Martha is concerned about Mary’s behavior, a closer look reveals that she directs both of her statements to Jesus: “…do you not care…?” and “Tell her…” (question and command) (Lk. 10:40).
5. The doublet, “Martha, Martha” shows Jesus’ tender concern (Lk. 10:41).
6. Since this is a comparative study, “Mary has chosen…” infers that Martha has also chosen (Lk. 10:42).
7. Is Jesus’ last comment, “which will not be taken away from her,” in force today through Bible-Study?

Won’t you sit at the Master’s feet today, and learn while you may?

-Robert M. Housby

“…This same Jesus, who has been taken from you into heaven, will come back in the same way as you have seen him go into heaven.”

(Acts 1:11)

The Second Coming of Jesus is meant in Acts 1:9-11. The late J. W. Roberts, a recognized Greek scholar within the churches of Christ, said of Acts 1:10,11— “This declaration that the Lord will return is a basic tenet of the Gospel proclamation (Acts 3:21; 17:31; 1 Cor. 15:23; 1 Thess. 1:10) (Acts of Apostles, Part 1: Austin, TX: Sweet Publishing, 1967), 15. The respected 19th century scholar, J.W. McGarvey, wrote concerning this passage: “It is a positive announcement of a literal and visible second coming” (Original Commentary On Acts of Apostles. 7th ed. Nashville, Tenn, Gospel Advocate Co 1978), 19.

Unlike many other religions, Christianity is based upon a linear approach to history. That is, we believe that the world had a beginning and shall have an ending (Genesis 1:1; Acts 1:11). We do not believe in superstition, nor circular world-views, such as are found in the Eastern religions (re-incarnation, etc). Furthermore, the second coming of Christ teaches world judgment (Acts 17:31). But, both, the Second Coming of Christ and the judgment of mankind are currently being challenged: Namely, “Thou shalt not be certain about the truth of any one religion; and, Thou shalt not be morally conservative. Sin is often viewed as nothing more than a neurosis caused by socio-economic and psychological factors. And so, some say, the hope of salvation is available only through counseling, psychiatry, and education. Christians know better (Prov. 1:7). May the Second Coming serve to heighten our awareness of his expectations for us.

We await his return (2 Pet. 3:4; Heb. 9:28).

-Robert M. Housby

“In him we have redemption”

(Ephesians 1:7)

The story is told of a young boy who made a boat, sailed it down a stream, and subsequently lost it. Sometime afterwards he was walking among the local shops, when, to his surprise and delight, he spied in the window of one of the shops the very boat which he had lost. He entered the shop and made his case that the boat belonged to him. “That may be,” said the man, “but you’ll not have it until you’ve paid the price.” So, the boy scratched together the monies necessary to acquire the boat. And, as he carried it back home, he said to the boat, “Now you’re twice mine: first, I made you; and then I bought you!”

The story of the boy and his beloved boat points out a fundamental concept about Biblical Redemption. Redemption is about economics. The price paid underscores the price due. Leon Morris wrote, “All these words [synonyms of redemption] go back ultimately to lutron, and in all there is to be discerned the fundamental idea of a process involving release by payment of a ransom price.” The Apostolic Preaching of the Cross (p. 10). The term redemption, from lutron, goes back to the verb luo, to loose. “The –tron suffix denotes basically the means whereby an action is performed” (Morris, p. 9). The idea of redemption involves a purchase-price, stemming from such passages as: Numbers 3:51 and Jeremiah 32:6-15.

But, a fascinating feature about the redemption under Christ Jesus comes from Isaiah 52:3, “…you shall be redeemed without money” (See Eph. 1:7,14; 1 Pet. 1:18; Rev. 5:9). The power to deliver (Isa. 50:2) resides with God (Isa. 60:16). Yes, the Christian is “twice mine:” once by the Creation, and second, by the Redemption which is in Christ. “Let the redeemed say so” (Ps. 107:2!).

-Robert M. Housby

How Samson Prefigures Christ

“I can do all things through him who strengthens me.”

(Philippians 4:13)

“And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jepthah, of David and Samuel and the prophets—who through faith conquered kingdoms, enforced justice …”

(Hebrews 11:32,33)

The Hebrew scholar, Dr. John Willis, entitles Judges 13-16, “The True Source of Strength” (The Message of Old Testament History, Vol. 2, p. 81). This is the story of Samson. While Samson does not prefigure Christ in all ways, there are some remarkable Messianic similarities:

1. Both were men of faith (Hebrews 3:2,5; 11:32,33).
2. Both received angelic birth announcements (Judg. 13:3,6,7; Lk. 1:30,31).
3. Both men were empowered by “the Spirit of the Lord” (13:25; 14:6,19; 15:14; Matt. 3:16).
4. Both men were deliverers (Judg. 13:5; Matt. 1:21).
5. Both men were mocked in their last hours (Judg. 16:23,25,27; Lk. 18:32; 23:35-38).
6. Both men died between two verticals, left and right (Judg. 16:25; Lk. 23:32, 33).
7. Both men died in victory (Judg. 16:28-30; Col. 2:15).

The story of Samson, as the story of Christ, mingles tragedy with triumph.

-Robert M. Housby

Our 2005 Fall Semester Theme …

“Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.”

(Hebrews 12:28)

The French have had a long standing concept in their culture, stemming from the saying, Laissez faire, laissez passer – “No interference, and complete freedom of movement.” Though this is traceable to Francois Quesnay’s 18th century view against governmental interference, it is by no means limited to government or French culture. Mankind, in general, when strayed from the God that made them, have invariably taken on this attitude of non-interference and come what may. The Bible is full of examples which verify this statement, from Cain to Diotrephes (1 John 3:12; 3 John 9).
But, the Hebrew writer does not allow this “leave me alone!” attitude to be applied merely to bad people. Oh no, he is careful to warn the entire church against this uncooperative and independent spirit which virtually banishes the Lord God and his church. Hebrews 12:25 reads: “See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven.”
God does not want to leave us alone (compare Hebrews 13:5). Get the fear of God in your life. Begin with fear, and end with fear (Prov. 1:7; Eccl. 12:13). And, then, you will have no fear; by the living word of him who said, “Fear not, for I am with you” (Isa. 41:10; Ps. 23:4; 27:1; 2 Tim. 1;7; 1 Jn. 4:18; Rev. 2:10).

-Robert M. Housby

“But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him.”

(John 4:23)

There are central concepts to Christian worship, as indicated on the pages of the Bible. But, these central concepts have been marginalized. In other words, marginal notes and human ideas have become more important than the text of the Bible. For example, in John 4:20-26 we learn just how far moderns have actually strayed from the original will of God regarding Christian worship:

A. Note, the text says, “true worshipers” (Jn. 4:23). But, in modern religious thinking there are only “worshipers.” What happened to the word “true”?! Furthermore, John 4:24 says, “in spirit and truth;” not just in spirit.

B. John 4:24 reads, “… and those who worship him must worship in spirit and truth” (emphasis mine, RMH). But, in modern religious thinking there is no “must.” What happened to the word “must”?

Jesus’ remarks in John 4 should not be surprising; for, they reflect the monotheistic principles of Deuteronomy 12:

1. There is a way to worship, and a way not to worship (Deut. 12:4,5).
2. Privatized and pluralistic religion is not the way to worship (Deut. 12:8).
3. Popular opinion is not the way to worship (Deut. 12:29,30).
4. Worship carries with it these warnings: “Take care…” and “Be careful…” (Deut. 12:13,28,32).

The pagan garage sale is an option, but not for “the true worshipers” of God!

-Robert M. Housby