knowing from whom you have learned it”

(2 Timothy 3:14)

The letters of Paul to Timothy (1 and 2 Timothy) contain the rationale for why churches and individuals today should discover, re-discover, and/or maintain the Christian faith.

1. Paul’s documents are backed up by his apostleship (1 Tim. 1:1; 2 Tim. 1:1); and his apostleship is based upon the “will of God” (2 Tim. 1:11-12). Paul’s writings are inspired scripture (2 Tim. 3:16,17).

2. Different doctrines are discouraged (1 Tim. 1:3); and are contrary to “sound doctrine” (1 Tim. 1:10). The positive command, here, is to “Follow the pattern of sound words” (2 Tim. 1:13).

3. Doctrinal deviations were predicted (1 Tim. 4:1; 2 Tim. 4:3-4).

While many modern Christian churches (and individuals) teach that there is no need to insist upon sound doctrine, conversely, the restoration movement takes seriously Paul’s concluding directives to avoid doctrinal contradictions and false knowledge which results in a swerving from the faith (1 Tim. 6:20-21).

-Robert M. Housby

(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

(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

(1 Corinthians 11:22)

From time to time, the subject of eating in the church building arises. Invariably, to study 1 Corinthians is to encounter the passage. Some have read Paul, here, to mean simply that one should never eat in the church building, period and, to do so is a sin. But, is that precisely what Paul intended to convey to the churches of Christ? We think that this position is in error and has caused a definite division.

1. The so-called, “Non-Institutional” group is responsible for advocating the no-eating-in the-church-building position. Also known as, “Anti-Churches,” due to their opposition to Bible classes and congregational support of orphan homes through collective church offerings. This group also often insists upon using one cup to distribute the fruit of the vine.

2. They have forced 1 Corinthians 11:34 into a proverb type. But, it is definitely not a proverb! 11:34 is a historical narrative remark by Paul to meet a specific Corinthian problem, where the Lord’s Supper was being confused with the common meal (1 Cor. 11:20). In 11:21, he states the problem. Then, Paul asks in order to teach-”What! Do you not have houses to eat and drink in?” (11:22). Paul cannot commend this practice (11:22). He proceeds to cite how the communion was initiated and meant to be perpetuated (11:22-26). To do otherwise is to engender a profane practice (11:27-33). His solution is to avoid mixing the common meal with the Lord’s Supper.

3. Acts 20:11 should studiously be consulted in conjunction with Acts 20:7. Notice that after they had worshipped together at Troas, they shared a time of food and conversation. This Christian tradition is known as the “love feast” (see Jude 12-tais agapais).

-Robert M. Housby

and your old men shall dream dreams…”

(Acts 2:17)

Students of the Bible must be careful to distinguish between first century miraculous abilities and 21^st century belief in and application of the miraculously confirmed biblical word (see Hebrews 2:3-4). Modern-day charismatics are unquestionably involved in a non-equivalent activity, despite their grandiose claims.  The former was obtained only by transference through the “laying on of hands” by one of the original apostles; read the Acts sequence in context: 5:12; 6:5-8; 8:9-19).    That, having been prefaced, leads us to examine one of the ever important and always timely verses of Scripture, Acts 2:17.

Possible interpretations of this section:

A.    The “visions” and “dreams” are actual dream states (see Heb. 1:1).

B.     The v. and d. are meant to be interpreted  figuratively as turning points of inner  resolution for all men-young, old, male, and female.

C.     The v. and d. are apocalyptic symbols depicting the commencement                  of a new and fresh era-the Christian Age.

D.    The v. and d. are a combination of the above possibilities.

Certainly, the age of Christ has dawned; and a turning point of inner resolution is now possible.

-Robert M. Housby

(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

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

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

“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

A. “The word always has a double reference” (Kittel, 497).

1. Cosmological sense (starry heavens)

2. Theological view (habitation of the gods/myth)

=>”The gods have come down to us” (Acts 14:11)

B. Ouranos meant both physical and metaphysical in Greek culture, and eventually came to denote by the New Testament period a guiding principle (as astrology in the Roman World). This concept of heaven became a flurry of philosophical activity from Homer, Pythagoras, Aristotle, and Plato, and others. In fact, Plato taught that heaven (ouranos) was the starting point for absolute knowledge (Phaedrus, 247b).

II. Old Testament/shamayim

A. shamayim is identified with raqia (Gen. 1:6-8)

B. a place of fixed references (Gen. 1:14; Ps. 119:89)

C. The Bethel Story and the dwelling place of God (Gen. 28)

D. The God of heaven formula (Deut. 26:15; 32:40; Ex. 9:29,33)

E. Source of all blessing (Gen. 49:25; Deut. 33:13; 1 Ki. 8:35)

F. Especially salvation-history (Dan. 7:17)

III. New Testament/ouranos

A. Jn. 3:9-12; 6:33 Jesus’ source

B. Acts 1:9-11; 2:34 Jesus will come again

C. 2 Cor. 5:1-9 Heaven holds all to me

D. Eph. 1:3 etc. The Christian’s position

Robert M. Housby