The Italian Memorandum

(Why Christians May Live in Joy)

“To console those who mourn in Zion,
To give them beauty for ashes,
The oil of joy for mourning,
The garment of praise for the spirit of heaviness”

(Isaiah 61:3, NKJV, emphasis mine, RMH)

When the old Jerusalem gospel was preached on the Day of Pentecost (Acts 2), the promises of the Old Testament were opened up for all men (Acts 2:39; 3:24).
Included in this theology of promise were the words of the prophet Isaiah in Isaiah 61:3 (quoted above).
The statement of Isaiah 61:3 declares that there would be consolation for those who mourn. This consolation would come in the form of something given, as bestowed by God himself, through Jesus Christ (Isaiah 61:1; Lk. 4:16-21; 7:22).

1. Beauty for ashes – The downtrodden would be the recipients of this lovely expression of promise, “beauty for ashes.” This play on words reminds one of man’s lowly origin, from ordinary chemical composition, and his/her often mournful emotional state (Gen. 18:27; 2 Sam. 13:19; Job 2:8; Jer. 6:26). The replacement here is that of God’s dignity for man’s indignity. A head-turban may well be meant in the text.
2. The oil of joy for mourning – Olive oil had cosmetic and curative properties (Ps. 23:5; 104:15). Oil is used also as a symbol for the Holy Spirit (see Exodus 30:22-38; Ps. 18:28; etc.).
3. The garment of praise for the spirit of heaviness – The New English Bible reads, “a garment of splendor for the heavy heart.”

When everything seems to be going wrong–Enter, Beauty for ashes; oil of joy;
garment of praise! Put on the promised turban today for your tomorrow.

-Robert M. Housby

“And if any place will not receive you and they will not listen to you, when you leave,
shake off the dust that is on your feet as a testimony against them”

(Mark 6:11)

The word “dust” occurs seven times in the New Testament (Strong’s 286). Most of these uses are about moving on after attempting to communicate the gospel where it was not welcomed. For example, in Acts 13, Paul and Barnabas were harshly treated in Antioch in Pisidia. They actually drove them out of the city (13:50). It was at this point that they [Paul and Barnabas] actually carried out the Lord’s directive to “shake off the dust…as a testimony against them.” Acts 13:51 records: “But they shook off the dust from their feet against them and went to Iconium.” Notice in the next verse, Acts 13:52, that “the disciples were filled with joy and with the Holy Spirit.”
Active Christians know what it is like to invest in people, only to have those same individuals show ingratitude or simply not respond to the gospel. It is important, therefore, that Christians understand that those who reject them are actually rejecting the Lord (see Ex. 16:8; 1 Sam. 8:7; Lk. 10:16; Jn. 12:48). We mustn’t stop investing in people; believing in the best, while being prepared for the worst. We might recommend that every Christian take to heart the words of Paul in 1 Corinthians 15:58: “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the
Lord your labor is not in vain.”
The Bible plainly teaches that not all will be interested in the gospel; and even those who are curious may never become committed (Matthew 7:14,21). So, remember to dust off, look up, and move on. The Lord is with you (Matthew 28:20).

-Robert M. Housby

(Reminiscences of the Gospel in the English Alphabet)

A – Abba: the intensive form of Father (Gal. 4:6).
B – Balm: of Gilead; Christian healing (Jer. 8:22; 1 Pet. 2:24).
C – Calvary: Latin for kranion; place of the skull, Golgatha (Matt. 27:33; Jn. 19:17).
D – David: the royal model of the Messiah (Acts 2:29-31).
E – Evangelism: the world class message and spread of the gospel (Lk. 24:47).
F – Faith: drawing near to God; access (Heb. 11:6).
G –Galilee: the great Galilean ministry set among the beauty of Palestine (Mk. 1:37-39).
H – Heaven: heaven came down; incarnation (Col. 1:5).
I – Immanuel: with us is God (Matt. 1:23).
J – Jerusalem: a city with fascination like none other (Lk. 2:43; Matt. 23:37).
K – Kingdom: Jesus preached it and died with it above his dying head (Lk. 23:38).
L – Lamb: An innocent and winsome lamb; a sacrifice to God for man (Acts 8:32-35).
M –Miracles: the gospel is a confirmed message (Heb. 2:3,4).
N – Nazareth: the boyhood home and early years of Jesus (Lk. 2:51,52).
O – Omega: the ultimate reality that Jesus is Lord of the universe (Rev. 1:8).
P – Palms: laid before the young prince on his journey; Hosanna (Matt. 21:8,9).
Q – Quotations: about 250 O.T. quotes in N.T. ; Jesus came to fulfill (Lk. 24:44-46).
R – Resurrection: there is power and newness for today and tomorrow (Rom. 1:4; 6:4).
S – Salt: reminding us that all Christians are responsible on earth (Matt. 5:13).
T – Transformation: the renewal of the Christian mind; life changing joy (Rom. 12:2).
U –Upper room: a reminder that there is a time to wait on the Lord (Acts 1:13).
V – Verse: Jesus was versed in the scriptures (Matt. 4:4,6,7,10; 19:4).
W -Wages: a man cannot live on the wages of sin (Rom. 3:23; 6:23).
X – Unknown: to many the Savior is yet unknown (Acts 17:23).
Y – Yesterday: Christ is timeless and yet timely (Heb. 13:8).
Z – Zechariah: the Lord remembers (Phil. 4:3).
When we think of the gospel, our minds are carried far away to a distant land; and yet, “…he is not far from each one of us…” (Acts 17:27). Make the gospel our immediate spiritual oasis today.

-Robert M. Housby

The content for this article was presented in sermon format by Robert M. Housby
on January 30, 2005 at the Cape Girardeau, Missouri Church of Christ.

“…and I shall dwell in the house of the LORD forever”

(Psalm 23:6)

The prophet Isaiah said, “It shall come to pass in the latter days that the mountain of the house of the LORD shall be established… and all nations shall flow to it, and many peoples shall come, and say: Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths. For out of Zion shall go the law, and the word of the LORD from Jerusalem” (Isaiah 2:2). This section of scripture speaks of “the house of the LORD.” Some definite points may be taken from this passage:

(1) The “house of the LORD” shall be established in the latter days.
(2) All nations shall flow to it (excitement and motivation).
(3) This house is identified with the will of God and the word of God.

Furthermore, in the book of Isaiah, “the house of the Lord” occupies a triple function:

1. A House (Beth) of Teaching (Isa. 2:2,3)
2. A House (Beth) of Assembly (Isa. 2:2,3)
3. A House (Beth) of Prayer (Isa. 56:7)

We know, today, that “the house of God” is the Lord’s church (1 Timothy 3:16). We are also aware that the church meets regularly; teaches consistently, and prays effectually. Yes, it all happens in the church!

– Robert M. Housby

(Judges 16:26; Song of Solomon 8:5; Micah 3:11; John 13:23; 21:20; Hebrews 11:21)

“Learning to lean / learning to lean”

(John Stallings, Learning to Lean, 1977)

We are all learning to lean on the Lord, to some degree and on some level. The Hebrew term, Adonai means, “my Lord.” If ever we’re going to learn to lean on the Lord, it must happen in a personal way. The point is, Adonai is the personal Lord of his people. It is this confidence that enables the believer to say with Psalmist: “Bless the LORD, O my soul, and all that is within me, bless his holy name” (Psalm 103:1).

Learning to lean is a life with characteristics:

1. Adonai (“my Lord”) – Deuteronomy 4:35 read: “…that you might know that the Lord Himself is God; there is none other besides him.” This LORD is a personal God, and faith in this God is monotheistic. This is why it is even possible to lean on the Lord— He is God and He personally cares.
2. Jesus is Lord (John 20:28; Philippians 2:11).

3. This Lorship is the faith for all that would become a “Christian” (Acts 22:16).

Jacob, when dying, leaned upon his wooded staff in worship (Hebrews 11:21). Jesus, in dying, leaned upon the wooden tree in agony (1 Peter 2:24). The gospel of Christ encourages all men to lean on the Lord.

– Robert M. Housby

R.S.V.P. – repondez s’il vous plait

(“please answer”)

“… when I called, you did not answer”

(Isaiah 65:12)

The calling of God, and man’s answer to that call, is a great theme of the Bible. Many times throughout the Scriptures, we read of God’s calling out to man: “But the Lord God called to the man and said to him, Where are you?” (Genesis 3:9); “…God called to him out of the bush, Moses, Moses!” (Exodus 3:4); “…even us whom he has called” (Romans 9:24; 8:28,30; 11:29). But, whenever God calls to man, that call contains an R.S.V.P., “please answer.”
It is customary for occasions of formal gatherings, such as a wedding, or a social event–by invitation only–that the recipient of the invitation reply with a decision of attendance or non-attendance of the event. We may refer to this custom as etiquette. This etiquette is a type of ticket, entrance or admissibility. But, in the Bible, the call of God’s is never mere etiquette. The call of God goes beyond human conventions; it enters a sacred domain.

1. The call of God involves God’s expectations for man (see Isaiah 42:6).
2. But, human choice is never abolished (see Isaiah 65:12; 66:4).
3. God’s calling is never mere etiquette, but a momentous privilege (Romans 8:30; Hebrews 3:15).

With every assembly, we have opportunity to RSVP. With every opportunity to serve, to worship, to live, we give answer. What will be your answer today? R.S.V.P. while you can: “Please Answer!”

-Robert M. Housby

“Don’t Stop Now!”

“Do not look back or stop anywhere in the valley”

(Genesis 19:17)

The December heavens of 2004 dropped over 10 inches of snow on our City of Roses recently. It was a cold gray afternoon, with temperatures dropping fast. I was enroute to the church building and approaching the south entrance. As I came up the little hill the car began to bog down and slide in the deep snow. I hesitated briefly to reassess my position; the tires began to spin; and I knew that to stop now would surely get me stuck. So, I gunned the engine! The back-end swerved and the engine roared, but we made our way through it.
In the Bible story of the Rescue of Lot (Genesis 19), we may observe that Lot’s wife, “looked back, and she became a pillar of salt” (Genesis 19:26). In the New Testament, it is related that Demas stopped too soon (2 Timothy 4:10). In these examples, and others, certain characteristics seem to appear:

1. Too much hesitation.
2. Too much concern with the cost of going on.
3. Too much concern with leaving the safety of what’s behind.
4. Too little determination to give-it-all for the cause.

Inactive Christians are lingering in the valley. Now, that may not sound too bad. But, this isn’t just any valley (Joel 3:14). All for Christ, and nothing is lost that shall not be restored. Make your way. Make your way right now (John 14:6).
“Don’t stop now!”

-Robert M. Housby

“For the word of God is living and active…”

(Hebrews 4:12)

Books can be stuffy things. But, the Bible is not one of them. Intelligent men for thousands of years have burned the midnight oil to learn of this unseen God, who proposes to guide men from his inspired word (2 Timothy 3:16,17). There is a sequence that lies embedded in the Book; and, that sequence runs from language to relationship.

1. Psalm 119 begins with biblical language —“the law of the LORD” (119:1); “his testimonies” (119:2); “his ways” (119:3); “your precepts” 119:4);“your statutes” (119:5); “your commandments” (119:6); “your righteous rules”(119:7).
2. Psalm 119, however, from that language, always infers the possibility of a relationship with the living Lord:

a. 119:94 – “I am yours”
b. 119:151 – “But you are near; O LORD”
c. 119:114 – “You are my hiding-place”

As we enter 2005, man is confronted again with the great questions and the ultimate realities: ranging from word to worship; and, from language to living : (John 6:63). Can you say, “I am yours in the New Year?” (See Romans 6:4 on “Newness”). Can you verbalize, mobilize, and glorify in Christ?

– Robert M. Housby

“…I know that none of you will see my face again”

(Acts 20:26)

“Parting is such sweet sorrow…”

–Romeo and Juliet, Act II Scene ii

We are challenged by Newness! Paul told the Roman Christians: “…so we also might walk in newness of life” (Romans 6:4). But, in order for there to be such newness, there must be a saying goodbye to what has become so familiar to us. When Paul said goodbye in Acts 20, we are told how his friends reacted: “And when he had thus spoken, he kneeled down and prayed with them all. And they all wept sore, and fell on Paul’s neck and kissed him, sorrowing most of all for the word which he had spoken, that they should behold his face no more. And they brought him on his way unto the ship” (Acts 20:36-38). The ship of the New Year awaits even us. Of course Paul had to be on that ship. He could have stayed, we suppose, but that would have interfered with the master plan.

1. This Newness challenges us to dynamic, not static, living. The resurrection is the basis of such newness (Rom. 6:3-5)! It is “Westward leading / Still proceeding.” It is emergence from the deadness of the human condition. It is gospel defining and Christian aligning.
2. This Newness trades off instability for permanence and power (Rom. 6:9).
3. With this Newness, comes a life of grace (Rom. 6:13,14).

There’s a ship lies rigged and ready in the harbor. Your name is on the manifest.

-Robert M. Housby

(Matthew 28:16-20; Mark 16:15,16; Luke 24:44-49; Acts 1:3-9)

“Does the Great Commission, as found at the end of the gospels, have legitimate application to members of the Lord’s church today? We were asked this question most recently. What follows is an attempt to demonstrate why we think the Great Commission does have legitimate application to the church today, beyond “the eleven” of Matthew 28:16.

1. The Great Commission is different from the Limited Commission. The Limited Commission is not to “all nations” (Matthew 28:19), but only to “the lost sheep of the house of Israel” (Matthew 10:5). So, to begin with, any legitimate application of the Great Commission must concede this essential point of difference.

2. Second, biblical context and biblical content should harmonize. Does Matthew 28:16, with its reference to “the eleven,” negate any other applications beyond the eleven? While careful exegesis cannot allow all specifics to apply indiscriminately (for example, the miraculous element of the Great Commission, Mark 16:17-20, does not have continuity with the church in all ages), nevertheless, when the content of the message exceeds the immediate recipients of the message, there is then a warrant for a broader application [antecedent and application should agree]. Even the Limited Commission had extended applications beyond “the twelve” of Matthew 10:5 (See Luke 10:1 regarding the “seventy”). On harmonizing context and content, take the example of Genesis 12:1-3. Here, Abraham is the only proper grammatical recipient of the message. Nevertheless, it would be improper to suggest that Genesis 12 had no legitimate application to Israel. Why? Simply because the context and content of Genesis 12 extends beyond Abraham.
3. Third, Matthew 28:20 is a mandate to perpetuate apostolic doctrine; and, the most immediate application of 28:20 is 28:19. To say that 28:20 refers to most everything except 28:19 appears problematic. Matthias, for example, was not one of “the eleven” of Matthew 28:16; still, the Great Commission, as stated in Matthew
28:18-20 would compose the very substance of Matthias’ apostolic ministry. And, if we admit a twelfth, what of those whom Matthias taught (see 2 Tim. 2:2; 2 Thess. 2:15)?

We conclude that the Great Commission applies to the church today.

– Robert M. Housby