The Italian Memorandum

“The crucible is for silver, and the furnace is for gold,
and the Lord tests hearts”

(Proverbs 17:3)

Introduction: What is this gold standard?

I. Why does Moses speak of gold in Genesis 2:10-12?

II. Why does the Bible end with gold in Revelation 21:15,18?

III. The Gold Standard reveals ______ ______ ______

Conclusion: When you and I have gone the last mile of the way, and it’s the end of the day, will you be able to say, I have given the Lord my best (Prov. 17:30)?

“Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself”

(Hebrews 9:26, NIV)

William R. Newell said of Hebrews 9:26, “All previous ages led up to this; all succeeding ages are governed by this!” (Hebrews Verse by Verse, p. 323). Edward Fudge wrote concerning 9:26, “The singularity of Christ’s offering is expressed here in three ways. It is once for all; it is the consummation of the ages; and, it is to abolish sin. If sin is abolished, there is no need for another sacrifice. If the consummation of the ages has come, there is no time for another. And, if Christ’s offering is once for all, there can be no other” (Our Man in Heaven: An Exposition of the Epistle to the Hebrews, pp. 101-02).

Johannes Schneider, former professor of New Testament at Berlin University during the Nazis surge (1933-39), said about 9:26—“ [This] section shows the three great perspectives by which the Church of Christ has oriented herself in all times. It calls attention to the finished work of redemption; the present reality of redemption; and the promised future realization of redemption. Before her spiritual eye stands the crucified Christ, the eternal high priest, and the coming Savior” (The Letter to the Hebrews, p. 91).

Not only has Christ died, he died for you.

– Robert M. Housby

“…the Lamb at the center…”

(Revelation 7:17, NRSV)

Introduction: Judas missed the Christian center (mesos, Rev. 7:17) by his own egocentric lifestyle.

I. The “Center” in Scripture

A. Genesis 2:9 – The center is about ___________ .

B. Daniel 4:10 – The center is about ___________.

C. Revelation 7:17 – The center is about ________.

II. Egocentric Judas (5 observations)

A. Judas was a ________________.

B. Judas was a ________________.

C. Judas was a ________________.

D. Judas was in _______________.

E. Judas’ center could not hold (Acts 1:16-20)

Conclusion: Does your center hold? (The Second Coming, W.B. Yeats—“the center cannot hold”). The center will heave yet once more. Is the Lord your center today?

[A sermon about proselytes will be delivered in May, 2008]

“Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Baranbas, who, speaking to them persuaded them to continue in the grace of God”

(Acts 13:43)

The term “proselyte” or “proselytes” may be found once in the Gospels (Matthew 23:15) and three times in Acts (2:10; 6:5; and, 13:43); for a total of four references. The Greek term for proselyte is used in each of these references. A working definition of a proselyte is—“a convert from one religious belief or party to another” (Nelson’s Illustrated Bible Dictionary, p.881). Perhaps, the greatest Jewish example of a proselyte is in Ruth, the Moabitess (see Ruth 1:16-17).

There appear to be two kinds of proselytes during New Testament times. The first group are sometimes referred to as “proselytes of the gate;” the second group, “proselytes of righteousness.” The difference between the two groups are degrees of commitment. Proselytes of the Gate seem to have preferred the monotheism and high ethics of Judaism in stark contrast with their former idolatrous heathen backgrounds. Proselytes of Righteousness, on the other hand, wholeheartedly accepted all of the Judaic commands, including circumcision. The Law of Moses did make reference to Gentiles who would come to embrace Judaism (Ex. 20:10; Deut. 5:14). The meaning of the English “proselyte” (proselytos) derives from proserchomai, meaning “to come unto.”

In this sense, therefore, both Jewish proselytes and Christians are Messiah focused (Matt. 11:28); God-fearing (Acts 13:16); and, resident aliens (1 Pet. 2:11).

– Robert M. Housby

“Go therefore and make disciples of all the nations”

(Matthew 28:19)

“And in Antioch the disciples were first called Christians”

(Acts 11:26)

Introduction: From time to time, the church needs to return to its roots and re-examine what it means to be a Christian.

I. Matthew 28:19 – What does Jesus want all men to become? Note what he does not say. ________________

II. Acts 11:23-26 – If you’re not a Christian you cannot be saved (Acts 4:12), but if you’re not a disciple you cannot be a Christian!

III. Gospel of Luke – Letting Jesus define discipleship

A. 6:40 A disciple is ___________________

B. 5:1-11 A disciple has __________________

C. 9:18-20 A disciple is ____________________

D. 14:25-33 A disciple ______________________

Conclusion: Baptism is meant for disciples (Matt. 28:19). And, discipleship is meant to be ongoing (Matt. 28:20).

“If the God of my father, the God of Abraham and the fear of Isaac,
had not been on my side…”

(Genesis 31:42)

E. Stanley Jones sees in Genesis 31:42 a generational progression away from God. “The thing that has happened to this generation has happened to the three generations of Abraham, Isaac, and Jacob. Jacob could say, “my father’s God, the God of Abraham, the Awe of Isaac” (Genesis 31:42, Moffatt). God was God to Abraham; he had ventured forth with him, his “Friend”; He was intimate firsthand and real. But in the next generation God was not “the God of Isaac,” but only the Awe of Isaac.” He had faded and become secondhand. Still Isaac stood in “Awe” of his father’s God. In the third generation—in Jacob—the result of this gradual fading of God began to shown in the decaying morals of Jacob; moral rottenness appeared. He stole his brother’s birthright. He was ready to take the main chance without regard to God.

Jones goes on to say that we also, like Jacob, often involve ourselves in a secondhand type of faith. “We have lost God…[but] Jacob met God on Jabbok’s banks in his midnight wrestle and emerged a new man. Unless we, like Jacob, find a moral renewal in finding God [afresh, RMH], we are done for” (“God Fading Out,” Abundant Living (New York: Abingdon Press, 1952), p. 3).

Still, God was on Jacob’s side. But, things were scary for a time. Will you yourself find God afresh in your own life? Can you say this is “the Lord my God”?

– Robert M. Housby

“And John left them and returned to Jerusalem”

(Acts 13:13)

Introduction: The renowned Scottish commentator, Barclay, calls him “The Deserter” (William C. Barclay, The Acts of the Apostles, revised edition, p. 100). Is this assessment too harsh?

1. The __________ John Mark

2. The __________ John Mark

3. The __________ John Mark

4. The __________ John Mark

5. The __________ John Mark

Conclusion: There hangs in the church building of San Vitale in Ravenna, Italy a mosaic of John Mark depicted in the courageous symbolism of a lion. Whatever happened to you?