The Italian Memorandum

“Truly, I say to you, all sins will be forgiven the children of man, and whatever blasphemies they utter, but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin—for they had said, He has an unclean spirit”

(Mark 3:28-30)

Mark 3:28-30 is a disturbing passage of Scripture. Often, during Bible-based discussions, someone will ask about this passage and the sin of blasphemy against the Holy Spirit. We have heard many explanations of it; one which even hints at the idea as being antiquated and no longer a possibility. In the pluralistic culture of our times, where all religions are of equal value, and political correctness is quick to point out bigoted statements, a reconsideration of Mark 3:28-30 may very much be in order.

Text         Teaching                Cultural Reaction

Mk. 3:28     “I say to you”          Jesus was just a man.
Mk. 3:28     “all sins”              Sin is nothing but social problems.
Mk. 3:28     “blasphemies”           Do not apply in the modern world.
Mk. 3:29     “the Holy Spirit”       One spirit is as good as another.
Mk. 3:29     “forgiveness”           If there is a God, he will forgive all.
Mk. 3:29     “guilty”                Guilt is just psychological neurosis.
Mk. 3:29     “an eternal sin”        When one dies, life is over.
Mk. 3:30     “an unclean spirit”     Just more religious gibberish.

What do all of the above cultural reactions have in common?

1. Rejection of Jesus as a prophet.
2. Displacement of biblical faith in favor of psychology and sociology.
3. Assuming that the General Theory of Evolution is correct.
4. Reducing Christianity to a non-credible and laughable world view.

Mark 3:28-30 is a disturbing passage—and it should be!

– Robert M. Housby

(Colossians 1:21-23)

“…if indeed you continue in the faith, stable and steadfast,
not shifting from the hope of the gospel that you heard…”

(Colossians 1:23, ESV)

When George Ricker Berry translated Colossians 1:23, in his literal rendering, directly from the Greek New Testament, he chose the wording: “founded and firm” (Interlinear Greek-English New Testament (Grand Rapids: Baker Book House, 1978), 522). The English Standard Version reads: “stable and steadfast;” while the King James Version has—“grounded and settled.”

Colossians 1:23 describes Christian development in several key ways:

1. Col. 1:21,22 speaks of what God has done, and is doing for the believer. Note the past and present references of benefit here.

2. Although set up as a condition, this conditional sentence, “if” (1:23) expresses Paul’s confidence that the condition will be met with stable and steadfast living.

3. The caution against shifting away from the original gospel and being carried away with another gospel is stressed. Likely, the falsification here meant unnecessary supplementing of the gospel (see 2:6-15).

According to Colossians 1:21-23, Christian development means: (1) Realizing what God has done and is doing for us (2) Accepting the conditional nature of the faith; while having apostolic confidence that one can well continue (3) That the original gospel will be preferred and kept.

– Robert M. Housby

[Reprinted from The Reminder church bulletin of the Dexter, Missouri Church of Christ. Author of “Grumble Tone” unknown. Revised and condensed by Robert M. Housby, Oct. 5, 2006]

Once there was a certain Grumble Tone who ran away to sea.
“I’m sick of things on land,” said he, “as sick as I can be.”
“A life upon the bounding waves will be the one for me.”

But, rising ocean billows failed to stimulate true mirth,
Neither vessel, wind or vista could take away the dearth,
Instead, a certain Grumble Tone could be heard within the berth.

The journey would lead to foreign lands with many a wondrous sight.
But, nothing that was heard or seen seemed just exactly right.
For, Grumble Tone, who sought delight, was plagued by constant plight.

This wanton wandering throughout this world wide
Could not for grace and peace subside,
The reason now we dare confide.

Neither North nor South, o’er land and sea, can bring one happiness,
When Grumble Tone is discontent—
It followed him where- e’re he went.

“Do not grumble against one another, brothers, so that you may not be judged; behold the Judge is standing at the door” (James 5:9).

– Robert M. Housby

“What did you go out into the wilderness to see? A reed shaken by the wind? What then did you go out to see? A man dressed in soft clothing? Behold, those who are dressed in splendid clothing and live in luxury are in king’s courts. What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is he of whom it is written, Behold, I send my messenger before your face, who will prepare your way before you”

(Luke 7:24-27)

Great expectations can be very advantageous (Lk. 3:15; Phil. 1:20). However, expectations can also be very disheartening if they are not based in fact or on faith (Prov.11:23; Acts 12:11).

1. Acts 3:5 states that a certain beggar expected one thing from the gospel, but got quite another. Should he have been disappointed? No.
2. Luke 7:24-28 raises the whole question about who was John the Baptist. Those who did not realize John’s divine identity (Malachi 3:1), were faced with either revising their expectations of him, or rejecting him altogether. Of course, revising our thinking is in order—if by revising our thinking, we correct to the will of God.
3. Proverbs 3:6 is warranted wisdom regarding expectations: “In all your ways acknowledge him, and he will make straight your paths.” If one is usually discontented an expectation check may be in order.

So, even though things are not how you would like for them to be—do not base your daily happiness or eternity on it. Base your expectations on the Rock, and, then, come what may, you will be satisfied (Ps. 18:2; 40:2; Isa. 51:1,2; Matt. 7:24; 1 Cor. 10:4). The Lord is the Rock.

– Robert M. Housby

“Come see the place where the Lord lay”

(Matt.28: 6)

The term, “tomb” (mnemeion, Matt. 27:60) can be appreciated by the Christian on several levels. Although the concepts of the Lord’s death and resurrection are not new to us, when these two fundamental themes of the gospel are viewed in relation to the tomb of Christ, we find that both are represented. In other words, the tomb goes both ways, as Paul’s speech at Antioch of Pisidia indicates – “…they took him down from the tree, and laid him in a tomb. But God raised him from the dead” (Acts 13: 29, 30). The tomb (mnemion) embraces Christ’s death and resurrection—it is a virtual sanctuary for the great themes of the Gospel.

But, is a return to the tomb really necessary? We think that it is a warranted action on the part of all Christians, novices and veterans alike. We say this in lieu of the sporadic hijacking of many Judeo-Christian concepts today: success through the Proverbs of Solomon; stable family values; money-matters; and relationships in general. But, to take all of these valuable Biblical concepts and sell them without regard to the power of the Gospel is certainly a terrible blunder of omission.

So, why should you return to the tomb?

1. It is the central sanctuary of Christian faith (2Cor. 5:15; 1Thess. 4:14; etc.).
2. It points out the futility of trying to achieve the good-life, without the good news (1Cor. 15: 1-4).
3. It asserts the historical-factual nature of the Gospel (Acts 13: 29-31).
4. It reaffirms how baptism is the watery-grave—and, such it is (Rom. 6:3-5).

– Robert M. Housby

[A list of references of the causes of salvation. This list refutes and exposes those groups which subjectively select one cause over another. See Acts 20:27; Ps. 119:160. It is a given that God is the ultimate author of salvation –Tit. 2:13; 3:4; Heb. 5:9]

1. Grace (Ephesians 2:8)
“For by grace you have been saved through faith…”

2. Mercy (Titus 3:5)
“…according to his mercy he saved us”

3. The Gospel (1 Corinthians 15:1-2)
“Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand, by which also ye are saved”

4. Jesus’ Name (Acts 4:12)
“And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved”

5. Hope (Romans 8:24)
“For in this hope we were saved”

6. Preaching (1 Corinthians 1:18)
“…but to us who are being saved it [“the word of the cross”] is the power of God”

7. Confession of faith (Romans 10:10)
“…with the mouth one confesses and is saved”

8. Obedience (Hebrews 5:9)
“…he became the source of eternal salvation to all who obey”

9. Love of the truth (2 Thessalonians 2:10)
“…because they refused to love the truth and so be saved”

10. Ourselves (Philippians 2:12)
“…work out your own salvation with fear and trembling”

11. Baptism (1 Peter 3:21)
“…Baptism, which corresponds to this, now saves you”

-Robert M. Housby

“…the church of the living God,
the pillar and ground of the truth”

(1 Timothy 3:16)

People in the post-modern world are becoming more and more involved in an approach to truth that resembles an old form of Christian gnostic teaching. Many today do not even think in terms of truth as an absolute body of information. Instead, truth is being perceived as relative to the receiver or worshipper. In the very same way that the United  States Constitution, for example, is being referred to as a “living document,” by post-modern revisionists, the Bible is being seen as a source of truth, but not the exclusive source of truth. A “living document,” in the minds of many today, is an assertion that it may be changeable in order to reflect the new generation’s relativistic morals.

The Nag Hammadi religious texts are an example of early Christian break-away groups. Other more recent examples of gnostic information being influential among the masses include, The Da Vinci Code. But, unfortunately, it does not stop there. Some main-line Christian groups are now alleging that the Holy Spirit is speaking directly to people apart  rom the written word of God. The results of this kind of relativistic thinking have the following consequences:

1. The Bible is being used, but marginalized (see 2 Timothy 3:16,17). Where once, men may have recorded personal thoughts in the margin of their Bibles, now the biblical text is  being relegated to a place of secondary importance.
2. The Holy Spirit is being subjected to the feelings of man, rather than man being in subjection to the Spirit of God (2 Peter 1:20,21).
3. In a word, the truth is now being seen as the people, not the word of God (John 17:17). However, 1 Timothy 3:16 would place responsibility upon the church to be the pillar and ground of the truth—that is, not the truth, but the support of the truth.

Once again, the old adage, the Bible, the whole Bible and nothing but the Bible, is in order. Not the Bible plus a creed; or, the Bible plus a catechism; or, the Bible plus a religious experience, but the Bible only.

– Robert M. Housby

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