The Italian Memorandum

(Rev. 19:10; Eccl. 7:2,3; Gen. 6:6; Rom. 8:26; 12:15; Eph. 4:30; Acts 20:19,31; 2 Cor. 2:4; Phil. 3:8; Matt. 5:4; Ps. 42:3; 126:5,6; Jn. 11:35)

 

“Keep your voice from weeping, and your eyes from tears, for
there is a reward for your work, declares the LORD”

(Jeremiah 31:16,ESV)

“They that sow in tears shall reap in joy. He that goeth forth and
weepeth, bearing seed for sowing, shall doubtless come again with
joy, bringing his sheaves with him”

(Psalm 126:5,6, ASV)

Yes, Jeremiah has come to be known as “the weeping prophet” of God (Lamentations 1;16; Jeremiah 9:1,10; 13:17; 22:10; 31:15,16); and, that he was. Those who work in the role of a servant of God, as Jeremiah did, soon realize that people can wear you out. And, Jeremiah was stressed to the limit with the obstinate and obnoxious people of his day. It is written concerning this people: “…I have become a laughing stock all the day; everyone mocks me”(Jeremiah 20:7). And, then, something happened. God told Jeremiah, “Keep your voice from weeping, and your eyes from tears, for there is a reward for your work” (Jeremiah 31:16). It is this certainty that our labor is not in vain in the Lord (1 Corinthians 15:58), which causes us to continue to care and to continue to carry the message of our God (Matthew 28:18-20).

The “Confessions” of Jeremiah remind us of his constant struggle (10:23,24; 11:18-12:6; 15:10-21; 17:9-11,14-18; 18:18-23; 20:7-18). But, the reminder of the value of the work itself is its own reason for being. Yes, the value of the work itself.

So, the work has value. The only question is, Do we value the work? Never give up; never give in! For, “They that sow in tears shall reap in joy!”

–Robert M. Housby

“…Behold, I will extend peace to her like a river…”

(Isaiah 66:12)

“And the fruit of righteousness is sown in peace,
for them that make peace”

(James 3:18)

The Lord calls us to a life of peace (Psalm 34:14; 119:165; Psalm 46:4; Proverbs 12:20; Isaiah 26:3; 48:18,22; 66:12; 1 Corinthians 7:15; Philippians 4:7; 1 Timothy 2:2; Hebrews 12:14; 2 Peter 3:14). And, what is this peace? this shalom of the ancient patriarchs and prophets?

1. What this peace is not – This peace is not false optimism. Isaiah (Isa. 57:19-21), Jeremiah (Jer. 6:14; 8:11) and Ezekiel (Ezek. 13:10) all affirm this very point. Jesus, himself, cautioned against unreal expectations of this world (John 14:27). This peace is not the absence of war, nor of tribulation, but the blessed security of having the Lord as our God (Isaiah 26:3).

2. This peace is a gospel peace – When the gospel is preached, a certain peace is proclaimed (Nahum 1:15; Isaiah 52:7; Romans 10:15). This peace derives especially from the prophecy that Messiah (Christ) would bring a peace by the chastisement of himself (Isaiah 53:5; Colossians 1:20). This we understand to be accomplished through the cross of Christ (Romans 5:1). The message of the gospel preached serves to publish this peace to the world (Acts 10:36-39).

3. This peace is for those “in Christ Jesus” – The scriptures are clear and exact about who the recipients of this peace are: “Peace to you all who are in Christ Jesus” (1 Peter 5:14, NKJV). To be “in Christ Jesus,” is to be in relationship with God through baptism (Matthew 28:19; Galatians 3:27). There is this line from Shakespeare, “Smooth runs the water where the brook is deep” (2 Henry VI, 3.1.53). Is there such a depth in your life today?

–Robert M. Housby

“…So Absalom stole the hearts of the men of Israel”

(2 Samuel 15:6)

The conspiracy of Absalom, against King David, serves to remind us that God’s kingdom is not immune from plots to transfer power and lead men astray.(2 Sam. 15:1-12).

A. 2 Sam. 14:33 – The story unfolds with a touching scene of David receiving Absalom with a kiss of reconciliation.
B. 2 Sam. 15:1 – Absalom then got himself a following.
C. 2 Sam. 15:2-6 – Absalom began campaigning for himself privately.
D. 2 Sam. 15:7-12 – Absalom instigated an open plot to make himself king.

So, the scheming actions of Absalom worked: “And a messenger came to David, saying, The hearts of the men of Israel have gone after Absalom.” ( 2 Sam. 15:13, 6). It seems that God allows certain things to happen in the world even when those things may bring harm and hurt. This must have something to do with free-will, evil, chance, and, sometimes, an opportunity for God’s grace and the power of Christ to rest upon us (Rom. 7:19; 21; Eccl. 9:11; 2 Cor. 12:8,9).

If Joseph of Genesis, David of the Psalms, Paul of Acts, and Jesus of the Gospels, had plots against them, we shouldn’t think it strange that we, ourselves, may be in the sights of the adversary (Eph. 6:11,12,16; Acts 20:30). This is what we know for sure: All men are sinners, and there is none righteous (Rom. 3:23,10); blessed is the man against whom the Lord will not count sin (Rom. 4:8); but the free gift of God is eternal life in Christ Jesus our Lord (Rom. 6:23; John 16:33).

Stolen hearts are nothing new. Nevertheless, sincere and pure devotion to Christ is possible today (2 Corinthians 11:3). Guard your heart (Proverbs 4:23).

–Robert M. Housby

“…And call no man your father on the earth: for
one is your Father, even he who is in heaven”

(Matthew 23:9-11)

The apostle Paul said, “…And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17). The expression, “in the name of the Lord Jesus,” is equivalent to Jesus’ personal authorization, approval, and acceptance of that which is done in his name (Compare Matt. 18:5,20). When it comes to evaluating the practice of religious titles, such as: “Father,” “Reverend,” “Cardinal,” “Pope,” etc., two important questions deserve answers:

1. Are “Religious Titles” Authorized in Scripture? No. Anyone who answers in the affirmative will be hard pressed to produce any such authorization. That is why you never read in the Bible of: “Father John,” or “The Reverend Paul,” etc. The only references coming close to this notion of religious titles appear in the humble sense of “servant,” “brethren,” etc. And, of course, the original apostles and prophets appear within the context of their first-century roles–fulfilled and final (Eph. 2:10; Acts 1:21,22; Rev. 21:14; 2:2; 18:20).

2. Are “Religious Titles” Ever Discouraged in Scripture? Yes. Jesus spoke ever so plainly against religious leaders who broke the servant model of church leadership (Matthew 23:8-12). The Bible lifts up the Fatherhood of God (2 Corinthians 6:18); while condemning any religious rivals (Exodus 34:14). The Bible uses the term “reverend” only once (Psalm 111:9), and
that in reference to God himself. In the light of such evidence, who can legitimately, scripturally, and morally continue to call human beings with titles reserved for God himself? “But as for me and my house, we will serve the Lord” (Joshua 24:15; Matt. 12:36,37).

Religious titles not authorized in Scripture should be avoided, if not condemned.

–Robert M. Housby

“…I in them and you in me…”

(John 17:23)

It would be easy enough to think that we were somebody special if we were selected for the Olympics, some professional sport, or pageant. But, what if (just what if), we were not socially selected first, or genetically engineered for some magnificent success? In his book, The Sensation of Being Somebody, Dr. Maurice Wagner explains three essential components to a healthy self-image:

1. A sense of belongingness which is aware of being wanted, accepted, enjoyed and loved.
2. A personal sense of worth and value.
3. A sense of personal competence.

With all due respect to Dr. Wagner’s work, anyone versed in Jesus’ Sermon On the Mount will not fail to see that these three components are very much expressed there. For example, the Beatitudes, themselves, commence with the English translation of makarios as, “Blessed” (with a view toward personal wellbeing). Such blessedness reinforces the idea that God embraces: “the poor in
spirit,” “those who mourn,” and “the peacemakers” (Mat. 5:2-12). In a word, these find belonging with God. As for a sense of worth and value, Jesus speaks of the birds of the air and says, “Are you not of more value than they?” (Matt. 26,27). And, Jesus, in expecting “fruits” from his disciples, most certainly infers personal competence to produce these fruits (Matt. 7:16-20).

How we view ourselves, then, will determine how we come across to others, to ourselves, and to our God. Not to belong is to experience isolation and rejection; not to have personal worth is to devalue the work of God in Creation and Redemption; and, not to have personal competence is live in doubt and fear. No wonder that God expresses his will for all men: “That you might know that I am the LORD.”

–Robert M. Housby

“…I in them and you in me…”

(John 17:23)

It would be easy enough to think that we were somebody special if we were selected for the Olympics, some professional sport, or pageant. But, what if (just what if), we were not socially selected first, or genetically engineered for some magnificent success? In his book, The Sensation of Being Somebody, Dr. Maurice Wagner explains three essential components to a healthy self-image:

1. A sense of belongingness which is aware of being wanted, accepted, enjoyed and loved.
2. A personal sense of worth and value.
3. A sense of personal competence.

With all due respect to Dr. Wagner’s work, anyone versed in Jesus’ Sermon On the Mount will not fail to see that these three components are very much expressed there. For example, the Beatitudes, themselves, commence with the English translation of makarios as, “Blessed” (with a view toward personal wellbeing). Such blessedness reinforces the idea that God embraces: “the poor in spirit,” “those who mourn,” and “the peacemakers” (Mat. 5:2-12). In a word, these find belonging with God. As for a sense of worth and value, Jesus speaks of the birds of the air and says, “Are you not of more value than they?” (Matt. 26,27). And, Jesus, in expecting “fruits” from his disciples, most certainly infers personal competence to produce these fruits (Matt. 7:16-20).
How we view ourselves, then, will determine how we come across to others, to ourselves, and to our God. Not to belong is to experience isolation and rejection; not to have personal worth is to devalue the work of God in Creation and Redemption; and, not to have personal competence is live in doubt and fear. No wonder that God expresses his will for all men: “That you might know that I am the LORD.”

–Robert Housby

(Newsbreak: Wednesday August 18, 2004)

“This is he of whom it is written,
Behold, I send my messenger before your face,
Who will prepare your way before you”

(Luke 7:27, ESV)

The Toronto Star (Wednesday August 18, 2004) recently reported, “Archaeologists said Monday they have found a cave where they believe John the Baptist anointed many of his disciples—a huge cistern with 28 steps leading to an underground pool of water. During a tour of the cave, archaeologists presented wall carvings they said tell the story of the fiery New Testament preacher…British archaeologist Shimon Gibson, who supervised the dig… said the cave was carved in the Iron Age, somewhere between 800 and 500 B.C., by the Israelites, who apparently used it as an immersion pool. It apparently was adopted by John the Baptist, who wanted a place where he could bring people to undergo their rituals. Gibson further posited, “…a foot washing stone… also constituted strong circumstantial evidence that John used the cave ” (Karen Laub, Associated Press).

Essentially, then, this discovering speculates that (1) John the Baptist used this cave, and (2) He used the cave for religious ritual purposes. The evidence seems to center around: a. the cave’s proximity to John’s home (Ain Karim) b. carvings which seemingly depict the life of John, and c. that the cistern easily coincides with John’s baptismal ministry. However, Matthew and Mark report that John
baptized, “…in the river Jordan” (Matthew 3:6;Mark 1:5); secondly, near Bethany beyond the Jordan (John 1:28); and, thirdly, “… in Aenon near to Salim, because there was much water there” (John 3:23). If a cave was a part of his ministry we are not told. We are told in Scripture, however, that John “was not the light, but came that he might bear witness of the light” (John 1:8).

As the world media delights in this latest discovery of a cave near Jerusalem, we, as Christians, remember an empty tomb.

–Robert M. Housby

(Newsbreak: Wednesday August 18, 2004)

“This is he of whom it is written,
Behold, I send my messenger before your face,
Who will prepare your way before you”

(Luke 7:27, ESV)

The Toronto Star (Wednesday August 18, 2004) recently reported, “Archaeologists said Monday they have found a cave where they believe John the Baptist anointed many of his disciples—a huge cistern with 28 steps leading to an underground pool of water. During a tour of the cave, archaeologists presented wall carvings they said tell the story of the fiery New Testament preacher…British archaeologist Shimon Gibson, who supervised the dig… said the cave was carved in the Iron Age, somewhere between 800 and 500 B.C., by the Israelites, who apparently used it as an immersion pool. It apparently was adopted by John the Baptist, who wanted a place where he could bring people to undergo their rituals. Gibson further posited, “…a foot washing stone… also constituted strong circumstantial evidence that John used the cave ” (Karen Laub, Associated Press).
Essentially, then, this discovering speculates that (1) John the Baptist used this cave, and (2) He used the cave for religious ritual purposes. The evidence seems to center around: a. the cave’s proximity to John’s home (Ain Karim) b. carvings which seemingly depict the life of John, and c. that the cistern easily coincides with John’s baptismal ministry. However, Matthew and Mark report that John baptized, “…in the river Jordan” (Matthew 3:6;Mark 1:5); secondly, near Bethany beyond the Jordan (John 1:28);and, thirdly, “… in Aenon near to Salim, because there was much water there” (John 3:23). If a cave was a part of his ministry we are not told. We are told in Scripture, however, that John “was not the light, but came that he might bear witness of the light” (John 1:8).
As the world media delights in this latest discovery of a cave near Jerusalem, we, as Christians, remember an empty tomb.

–Robert M. Housby

“An athlete is not crowned
unless he competes according to the rules”

(2 Timothy 2:5)

Paul’s style of speaking and writing often reflected familiar things of the Greek world. One such area, in which Paul alluded on numerous occasions were the Greek games (1 Corinthians 9:24,25; 2 Timothy 2:5; Ephesians 6:12; 2 Timothy 4:7). To Paul, these games served to illustrate discipline, rules, personal integrity, and joyous victory. Paul tried to communicate the gospel in terms of this very Greek mentality (1 Corinthians 9:22).

Although the Olympic games are usually associated with Athens, Greece, or the Corinthian Isthmian games, there was a gaming atmosphere fostered even in Palestine by Herod the Great. In a city of Samaria, Sebaste (Acts 6:5), Herod built a stadium out of personal devotion to the Greek games. The New Testament scholar, Merrill F. Unger states that: “Herod supported the Olympic games, and even offered rewards for the 192 Olympiad” (Archaeology and the New Testament, p. 150).

The popular Greek historian, Edith Hamilton, and others, have observed, “The Greeks played, but the Romans watched.” Perhaps, it is this spectator mood versus the participation mode that James had in mind when he wrote: “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life…” (James 1:12).

The crown of the games was a simple garland of olive leaves, or pine needles. The crown (stephanos) of Christians is an imperishable wreath from the thorny brow of Jesus Christ (1 Peter 5:4). Herod did not compete by the rules; while the Romans merely watched. Watch the Summer Games of Athens. But, participate in the eternal gospel of heaven.

— Robert M. Housby

“An athlete is not crowned
unless he competes according to the rules”

(2 Timothy 2:5)

Paul’s style of speaking and writing often reflected familiar things of the Greek world. One such area, in which Paul alluded on numerous occasions were the Greek games (1 Corinthians 9:24,25; 2 Timothy 2:5; Ephesians 6:12; 2 Timothy 4:7). To Paul, these games served to illustrate discipline, rules, personal integrity, and joyous victory. Paul tried to communicate the gospel in terms of this very Greek mentality (1 Corinthians 9:22).
Although the Olympic games are usually associated with Athens, Greece, or the Corinthian Isthmian games, there was a gaming atmosphere fostered even in Palestine by Herod the Great. In a city of Samaria, Sebaste (Acts 6:5), Herod built a stadium out of personal devotion to the Greek games. The New Testament scholar, Merrill F. Unger states that: “Herod supported the Olympic games, and even offered rewards for the 192 Olympiad” (Archaeology and the New Testament, p. 150).
The popular Greek historian, Edith Hamilton, and others, have observed, “The Greeks played, but the Romans watched.” Perhaps, it is this spectator mood versus the participation mode that James had in mind when he wrote: “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life…” (James 1:12).
The crown of the games was a simple garland of olive leaves, or pine needles. The crown (stephanos) of Christians is an imperishable wreath from the thorny brow of Jesus Christ (1 Peter 5:4). Herod did not compete by the rules; while the Romans merely watched. Watch the Summer Games of Athens. But, participate in the eternal gospel of heaven.

— Robert M. Housby