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

“…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

“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

[Involvement Depends on Interest]

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called …”

(Ephesians 4:1)

There will be little involvement in the Christian faith, if there is but meager interest in the program of the gospel. Greater involvement as service to Christ and his church (Ephesians 3:21) will only happen when Christians are captivated by “the calling.” (Ephesians 4:1). In other words, minimal interest equals minimal involvement.
Ephesians 4:1 speaks of “the calling to which you have been called.” Certainly, the apostle Paul is urging the Ephesians to walk in a worthy manner. Yet, in order to bring this about, Paul knew that he had to get through to the Ephesians. He must break into their thinking (Eph. 4:23). He does this by appealing to the common Christian call— the gospel call (2 Thess. 2:14); the kingdom call; the glory call (1 Thess. 2:12); and, “the upward call” (Phil. 3:14).
If the Christian’s call is not personalized, Christ will only be marginalized, and minimized. Only when there is interest in the gospel, will there be involvement in the gospel. The gospel is captivating enough to both interest and involve you today: “Taking every thought captive to the obedience of Christ” (2 Cor. 10:5).

-Robert M. Housby

(Jeremiah 49:36; Ezekiel 37:9; Daniel 7:2; 8:8; 11:4;
Zechariah 2:6; 6:4,5; Mark 13:27; Revelation 7:1)

“Then I answered and said unto the angel that talked with me, What are these my lord? And the angel answered and
said unto me, These are the four winds of heaven, which go forth from standing before the Lord of all the earth.”

(Zechariah 6:4,5)

Sometimes the people of God need a reminder that their work really matters. The apostle Paul said, “Wherefore, my beloved brethren, be ye stedfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (1 Corinthians 15:58). The Bible communicates that God, himself, is very interested in what happens on earth. One such figure of speech expressing God’s interest and participation in what happens on earth is, “the four winds of heaven”. This is a universal expression of cosmological vastness.

“Wind” is from the biblical word, ruach. The wind is a creation of God (Amos 4:13). The Spirit of God uses physical breath and wind to fulfill his great purposes for mankind (Genesis 1:2; 2:7; Ezekiel 37:5,6, 14).
1. The north wind (ruach tsawphon) – is associated with cold conditions (Job 37:9)
2. The south wind (ruach darom) – is often destructive, sultry and withering (James 1:11; Job 37:9)
3. The east wind (ruach qadim) – is portrayed as strong, gusty and scorching (Jeremiah 18:17; Hosea 13:15).
4. The west wind (ruach yam) – associated with storm and rain (1 Ki. 18:44,45).

The churches of Christ are involved in a universal mission (Eph. 3:10,11). This universal sense may be seen in Acts 2:2,5,6,17. Although difficult to conceive (John 3:9), Jesus is reassuring about this kingdom (John 3:8). May the four
winds of heaven, which loom large in Scripture and in Space, find their place in us as well. The church must see herself as involved in the awesome and universal power of God

–Robert M. Housby