The Italian Memorandum

In an attempt to deflect the New Testament teaching regarding Christian baptism, some will introduce the conversion of Cornelius, with its irregular circumstances. But, when the ubject of Christian baptism is studied (Matt. 28:18-20; Jn.3:5; Acts 2:38;22:16; Rom. 6:3-5,17; Gal. 3:26,27; Tit. 3:4-6; 1 Pet. 3:20,21) apart from human “tenets” and “cardinal doctrines,” it is plain to see how it is essential to the plan of salvation. Then, why do some fail to understand the conversion of Cornelius in Acts 10? Well, to begin with, a bias is already in place when one’s church creed presupposes to tell its members what the Bible says on any subject, including baptism. (Mk. 7:8,9). Those supported by a particular church organization receive their salaries from these institutions. When these ministers cease representing the tenets of these organizations, they will cease being remunerated.

THREE FAULTY ASSUMPTIONS ABOUT ACTS 10:

Assumption 1—Acts 10 may be isolated from Acts 11 without any consequences. Assumption 2—Cornelius was saved when he spoke in tongues (10:46).
Assumption 3—Luke’s main point—inclusion of the Gentiles (see 10:15,22,28,34, 35,45; 11:12) may be marginalized; while the Holy Spirit is made to appear as the primary subject of the chapter.

THREE SCRIPTURAL CORRECTIONS ABOUT ACTS 10:

1. Assumption 1 is refutable because Acts 11 contains relevant information not mentioned in Acts 10. 11:14, for example, clearly places salvation in the message of the Holy Spirit, not in the manifestation (Compare10:22, 33 with 11:15).
2. Assumption 2 is refutable because it dismisses the command of 10:48. It is based upon the presupposition that Acts 2:4 (“the beginning,” Acts 11:15) was the moment of salvation; but, in fact, the command of Acts 2:38 and 10:48 remains to be obeyed as a divine condition for the moment of salvation from sin.
3. Assumption 3 is certainly refutable because the Holy Spirit “fell on them,” in a special manifestation (Acts 11:15); whereas, salvation (in the New Testament) is always based upon faith, repentance, confession, and baptism in the name of Jesus (see Acts 11:18; 43, 48).

The Acts 10 error is only believable by ignoring Acts 11; the command to be baptized for the forgiveness of sin; and, changing the primary subject of Acts 10.

Robert M. Housby

“Verily, verily, I say unto you”

(John 1:51; 3:3,5,11; 5:19,24,25,26,32,47,53;8:34,51,58;
10:1,7;12:24; 13:16,20,21,38;14:12;16:20,23;21:18)

The “verily, verily” statements of Jesus express certainty in simplicity. Although the older English, “verily” is not conversational any longer, the Greek,“…AMEN, AMEN…” is translated: “Most assuredly” (NKJV); “Truly, truly” (NASB); and, “In truth, in very truth, I tell you” (NEB) (e.g. John 1:51). It appears that the largest concentration of this idiom occurs in the Gospel of John (Matthew – second; Mark – third and Luke – last).

We live in a willy-nilly, shilly-shally, dilly-dally world. From so-called Christian churches (which waffle on the word of God) to humanistic agencies, and societies (which provide transportation to the ancient cities of Sodom and Gomorrah), our times are under-going pervasive indecision, careless and wrong decision-making.

1. Shilly-shally – indecision (from a reduplication of shall-I?) = to hesitate.
2. Willy-nilly – (contraction from, will I, nill I.) = either way is okay.
3. Dilly-dally – a preoccupation with trifles.

Jesus did not hesitate; was not apathetic; and, was not a trifle with trivia. His way was resolute, purposeful, and significant. Do you live with a “Verily, verily I say unto you” or, do you live with contractions of confusion?

– Robert Housby

“He went on his way through towns and villages, teaching and journeying toward Jerusalem. And someone said to him, Lord, will those who are saved be few? And he said to them, Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, Lord, open to us, then he will answer you, I do not know where you come from. Then you will begin to say, We ate and drank in your presence, and you taught in our streets. But he will say, I tell you, I do not know where you come from. Depart from me, all you workers of evil! In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.”

(Luke 13:22-30)

Through the years, we have seen people both elated and disappointed with their various  experiences in the kingdom of God. Some have expectations of being served, instead of serving; others work themselves into a burn-out and wind up becoming bitter; and, yet others serve with no other agenda than being well-pleasing to God their Father. The story of Luke 13:22-30 uses the phrase, “the kingdom of God” twice. Those seeking to enter, but who are unable to enter, start to present a false picture of their association with the master. The best light they could spin, however, was to say, we know who you are. We saw you teaching in our streets while we dined. All of a sudden, the kingdom becomes gravely important.

The time for seeking is now.

– Robert M. Housby