The Italian Memorandum

“There is none like God, O Jeshurun, who rides through the heavens

to your help, through the skies in his majesty. The eternal God is

your dwelling place, and underneath are the everlasting arms”

(Deuteronomy 33:26-27)

Deuteronomy chapter 33 contains the final words of Moses, “the man of God,” to the Israelites, before his death. The chapter is set in a literary format of blessing (33:1). These blessings are pronounced upon Jeshurun (a poetic description of the Israelites, emphasizing their upright (yashar) status through Yahweh (see vv. 6; 7; 8; 12;13; 18; 20; 22; 23; 24). The blessing of Asher is given in 33:24-29. While this passage lends itself to numerous considerations, we shall point out several of the most theological of these.

1. 33:26 – The incomparable God.

2. 33:26 – Jeshurun (God’s people) are the true recipients of his speedy help.

3. 33:27 – God is here poetically depicted as a dwelling place.

4. 33:27 – Even more intimate are his arms as, safe places forever.

May the blessing of Asher commend itself to you today.

-Robert M. Housby

“It is not good to have zeal without knowledge, nor to be hasty and miss the way”

(Proverbs 19:2, NIV)

The apostle Paul said, “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree and that there be no divisions among you, but that you be united in the same mind and the same judgment” (1 Corinthians 1:10). Jesus, himself, said, while on earth-“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one…” (John 17:20).

1 Corinthians 1:10 and John 17:20 are just some of the New Testament exhortations to base unity upon the name of Christ and the apostolic word. This admonition, however, has been set aside by a celebration of doctrinal diversity. But, one might ask, what’s wrong with doctrinal diversity? After all, we celebrate diversity within college circles and Olympic venues from London to Beijing. The main problem with doctrinal diversity is that it is not built upon a base of approved biblical knowledge. Paul uses this same critique in Romans 10:2, “I bear them witness that they have a zeal for God, but not according to knowledge.” To base one’s religion upon zeal without knowledge has long been wrong (Proverbs 19:2; Hosea 4:1,6; 1 Timothy 6:20).

Doctrinal diversity should definitely not be celebrated nor commended. Celebration should be based upon zeal with knowledge.

-Robert M. Housby

“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

“…For she [Gomer] said, I will go after my lovers…”

(Hosea 2:5)

The Old Testament Minor Prophet book of Hosea contains many  messages for God’s people.  However, there is one message which is so obvious that it may be neglected overall.  That message is contained in the very name of the prophet himself-“Hosea”.  According to J. B. Hindley (TNBC, revised, 705), “Hosea” is a variant of Joshua (Numbers 13:16), meaning Yahweh saves.”  Furthermore, we may note with literary confidence, “Jesus” (Yeshua in Aramaic) is a variation of Joshua; see (Matthew 1:21).    So, when Hosea’s wife Gomer rejected Hosea (salvation) and resorted to other lovers, she essentially rejected salvation (Yahweh saves).

Truly, the book of Hosea is a reminder to God’s people in particular, and to all men in general, that to refuse Jesus is to refuse salvation.  The Hebrew writer exhorts-“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” (Hebrews 12:25).

Do not reject Hosea (salvation); neither in book; nor in plan; nor in the person of the Lord himself (Eph. 5:32).

-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

“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

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

“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

The following outline includes material that brother David Young
Presented May 14, 2008 at the Cape Girardeau Church of Christ.

“But as for me and my house, we will serve the Lord”

(Joshua 24:15)

Introduction:    Joshua’s final words to the Lord’s people after the Exodus out of Egypt and Settlement in the Promised Land, were meant to pass on the torch of faith to future generations (Josh. 24:14-15).

I. Choices Do Exist (Joshua 24)

A. “the Lord” (24:14,15)
B. “gods that your fathers served beyond the River” (24:14)
C. “gods that your fathers served in Egypt” (24:14)
D. “gods of the Amorites” (24:15)

II. The Promised Land and the tendency toward Generational Degeneration (Judges 2)

A. Joshua dies (2:6-9)
B. Joshua’s generation dies (2:10a)
C. The next generation (2:10b-15)
D. Examples of Torch Passers:

1. 1st generation – A Strong hard back chair (faith fighters)
2. 2nd generation – A LA-Z-BOY recliner (faith feigners)
3. 3rd generation – A floppy lattice chair (faith-less)

Conclusion:   Have we taken care to pass on the torch of faith? Will Joshua 24:15 reflect your own commitment from this day forward? Are you first chair or second? The choice is yours.