The Italian Memorandum

“And the common people heard him gladly”

(Mark 12:37)

Mark 12:37 is translated in the American Standard Version (1901)-“And the common people heard him gladly.” Warrant for translating the crowd as “the common people” is based largely upon the use of the definite article, “the,” in the Greek text (W.E. Vine, Expository Dictionary of New Testament Words, 213).  Furthermore, the American Standard Version even translates John 12:9-“The common people therefore of the Jews…,” where the article is absent.  While John 12:12 has “the common people” in the margin (ASV).    While not all of the scribes were equally bad (see Mark 12:28,34), the general tendency of their professional religious circle had degenerated into ostentation, avarice, and hypocrisy (C.E. Graham Swift, The New Bible Commentary Revised, ed. Donald Guthrie, 878).  Still, we must not rush to conclude that there were no individuals of upper-class drawn to Christ, both during and after his life (John 3:1; Lk. 1:3; Acts 6:7).  These common people, however, nearly all consented to his death when put under pressure (“and the crowd…”Mark 15:8,11).

The backdrop of the Sermon on the Mount remains a shining moment in the life of Christ when “the crowd” followed him with eagerness and hung on his every word (Matt. 4:25; 5:1).  Jesus was a prophet who pronounced blessing upon the common people; and, he did so in such a way that it is written of his style, “no man ever spoke like this Man!” (John 7:46).

-Robert M. Housby

“…singing and making melody to the Lord with all your heart…”

(Ephesians 5:19)

Notes from a presentation by Robert M. Housby, April 20, 2008 during the P.M. assembly, Cape Girardeau, Missouri church of Christ. This message was delivered from within the context of the Letter to the Hebrews

Introduction: Frequently, someone from one of the denominations asks, “Why don’t you use music?” What they mean is, why doesn’t your church use a piano, organ, or some other form of mechanical music in worship? The following is a scriptural response for those who seriously desire to know.

I. Christ qualifies us to worship; it is a privilege (Hebrews 9:11-14)

A. only in covenant relationship (Hebrews 9:15)
B. and, only according to the covenant (define: covenant and authorization)

1. Hebrews 12:28 – acceptable worship
2. Hebrews 13:21 – that is, according to “his will”
a. pleasing him (Heb. 11:6)
b. not necessarily pleasing us (though certainly possibly; Heb. 10:7)
3. Hebrews 13:15 – singing is endorsed worship (see also 2:12!)

II. If God orders worship (and he does, Heb. 9:1) then, not everything that is offered to God as worship is acceptable worship (Hebrews 12:28= principle; 11:4 = example). Either all worship is acceptable; No worship is acceptable; or, Some worship is acceptable. The latter is most certainly preferred.

III. The Hebrew writer is concerned about reverting back to the Old Testament as religious authority, and earthly forms of worship (Heb. 8:8,9,10; 10:28-39; 10:9!)

Conclusion:   Since mechanical music as worship is first traceable, at large, to the period of Pope Vitelian (about 650 A.D.; see Schaff’s Church History, Vol. 4, p. 439), and singing is authorized Christian worship, let us proceed in faith by pleasing God according to his will (see Hebrews 13:20-21; 15-16; 2:12).

“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

[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

“Will you not tell it today?”

(Jesse Browns Pounds, Will You Not Tell It Today?, 1887)

“Therefore do not be ashamed of the testimony about our Lord”

(2 Timothy 1:8)

Milton wrote “Lycidas” in 1637. The poem contains an event that would forever change him. Edward King, for whom the poem is about, was Milton’s learned friend who had drowned in his passage from Chester on the Irish Seas. “Lycidas” has been called the high-water mark of English poetry in the form of elegy—the lament and praise for the dead. In. the first portion of the poem, Milton memorializes his dead schoolfellow. Then, in each of the three movements thereafter we find a pagan lament beginning each section, and a Christian triumph. ending these sections. Line 10 reads: “Who would not sing for Lycidas?” John Milton had a Christian heart; a Christian friend; and, now, a Christian sadness coupled with hope.

This English poem calls to mind our own allegiance to the Lord Jesus. The gospel, itself, is both a lament and a triumph. The apostle Paul reminds us regarding the communion—“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26). This theme of lament and triumph is also contained in an early Christian hymn of 1 Timothy 3:16: “He was manifested in the flesh, / vindicated by the Spirit, / seen by angels, / proclaimed among the nations, / believed on in the world, / taken up in glory.”

Who would not sing for Jesus? Will you not tell it today?

-Robert M. Housby

Years ago, brother Walter Scott, wrote in his periodical, The Evangelist (1840) [reprinted by College Press, Joplin, Missouri] a series entitled, Cleansing of the Sanctuary. In this series, Scott enumerates the great points of the Plea for Restoration:

1. The Bible Alone.
2. The True Gospel.
3. The Name Christian.
4. The Apostolic Order of the Church
5. The Perfection of Individual Character.

Walter Scott would eventually qualify these main points of restoration (Vol. VIII. Cincinnati, Ohio, December 1, 1840. No. 12) by saying: “It is important in all our attempts at reformation that ends and means be carefully distinguished from each other. In the following schedule of reform the first four elements are means; the last is an end.

1. The Bible
2. The Gospel
3. The Name
4. The Order, and
5. The Perfection of Character

The Bible is our sole authority—neither human creed; church catechism; nor, extra-biblical revelation is above it. The gospel, as revealed in the Bible, is our only plan of salvation. The name, Christian, is the desirable name of all followers of Christ. The New Testament order of worship and procedure in faith and practice (sometimes called the ancient order) is, in fact, the only authorized and approved method of pleasing God today. And, one’s personal and spiritual devotion is required holiness (Matthew 5:48; Hebrews 12:14). -Robert M. Housby

“And with many other words he bore witness and continued to exhort them, saying, Save yourselves from this crooked generation. So those who received his word were baptized…”

(Acts 2:40,41)

The Book of Acts documents that the early gospel preachers, including the original apostles, consistently offered the gospel invitation—an opportunity to respond to the gospel message (2:40-41; 11:19-21; 17:30-34; 18:8). There were other types of responses to the gospel as well:

1. Restoration (see Acts 8:14-24). Here we see that Simon needed restoration due to his heart not being right before God (8:21). Simon was directed to repent (8:22a) and pray (8:22b) for forgiveness (8:22c).
2. Placed Membership (9:26).
3. Edification (16:5; 20:32-38).
4. Rejection (17:5-6), and,
5. Conversion, of course (18:8).

The Gospel Invitation is based upon the old Jewish heritage where the Man of God calls upon the people to decide in favor of the true and living God (see Jeremiah 10:10): Moses before the Israelites (Ex. 32:26); Joshua before the Promised Land (Josh 24:15); and Ezra before the exiles (Ezra 10:10-11); and, of course, Jesus (Matt. 23:27-39; 11:28-30).

-Robert M. Housby

“…do not throw your pearls before pigs”

                (Matthew 7:6)

We recently heard about a parrot named George who was missing a leg.  Accordingly, London, Feb 24 (ANI) reports: “A one-legged parrot is perching on a scientific breakthrough, for it is about to be fitted with a wooden leg.  George the parrot, a ten-year-old African Grey, lost a claw after being attacked by a wild animal, which broke into his cage…The birdie’s owner was concerned for him, and so advice was sought from experts at the University of Salford.”  The prosthetic leg procedure went off well.  Unfortunately, as of February 25, we heard on the radio that George had chewed off his new prosthetic leg.

This seemingly anti-cooperative action on George’s part raises questions.  But, for our purpose, we must not allow George’s parrot behavior to coincide with our own human response to the unfortunate incident.  After all, we are not bird brains (for the most part; see Matt. 7:6).  Still, there is a sense of ungratefulness when we as the Lord’s people fail to appreciate what has been done on our behalf.

1.    Ungratefulness surfaces when we fail to return thanks and praise God (see the Cleansing of the Ten Lepers, Luke 17:11-19).

2.    Ungratefulness surfaces when we separate ourselves from the body of Christ (see 1 Corinthians 12:21-25).

3.  Ungratefulness occurs when the Lord’s Supper is treated as a common meal (1 Corinthians 10:14-22; 11:27).

George would not know how to appreciate the experts at the University of Salford.  But you and I may know.   Will you not give thanks properly to the Lord today?                                                                            -Robert M. Housby

“For a man named Demetrius, a silversmith, who made silver shrines
of Artemis, brought no little business to the craftsmen…”

(Acts 19:24)

We have been told by some that they are not ready to make a commitment to the Lord and his church (see Ephesians 3:21 on Christ and church). Strangely, however, one such individual with whom we have been working for years now, whom we love, continues to hold diametrically opposite beliefs. How disappointing it is when such a one voices how they faithfully pray to the Lord for daily strength and security, while simultaneously verbalizing that they are not yet ready to give their life to Christ as their Lord.

This packaging of Jesus as a “good luck charm Jesus,” rather than the Lord of the universe who is the Christ of Scripture, reminds us of the superstitious Artemis (Diana) worship that existed in ancient Asia (see Acts 19:23-41). One could even purchase a little silver shrine to aid and support one’s journey through life. Is it possible that Jesus could become so reduced as to become such a little shrine in one’s heart for protection without any commitment? Those with this mindset are either deceived, naive, or both.

One thing is for certain, Jesus Christ is not a bell-hop; not an amulet; not a lucky charm. He is the one who demands repentance and faith (Acts 20:21); who commands repentance and judgment (Acts 17:30,31). What shall it be, then, Leprechaun or Lord?

-Robert M. Housby

A Consideration of James 4:5

“Or do you suppose it is to no purpose that that the Scripture says,

He yearns jealously over the spirit that he has made to dwell in us?”

(James 4:5)

The theologian Augustine said: “Thou hast made us for Thyself and we shall

ever restless be until we find our rest in Thee.” The Bible indicates that there

is a part of the humanness of man that has a spiritual dimension. Genesis 1:28

refers to this dimension as “the image and likeness of God.” Ecclesiastes 3:11

posits—“he has put eternity into man’s heart…” And, James 4:5 reads—“He

yearns jealously over the spirit that he has made to dwell in us…”In consider-

ation of James 4:5, we are immediately taken by the strong emotional sentiment

that God voices regarding the spirit of man. The text says that God “yearns

jealously” over it. Note the small “s” (in “spirit”) to express the human spirit.

1. Man’s “spirit,” therefore, legitimizes human needs beyond the

physical dimension. The spirit is an inner issue (see 2 Cor. 4:16; Eph.

3:16). But, the spirit of James 4:5, while having universal content, cannot be exclusively assigned to all mankind, because James is writing to Christ-

ians who have received the gift of the Holy Spirit (see Romans 8:9,11,16).

2. Jealousy is relevant when it comes to meeting one’s deepest needs

(Ex. 20:5; 34:14; note the term “pity” in Judges 2:18 [ESV] for God’s

people). The context of James 4:1-4, leading up to 4:5, expresses unacceptable behaviors for personal fulfillment; or acting out to get

needs met. Note, also, that the spirit is a given reality (see Eccl. 3:14).

It rightfully belongs to the Creator.

3. The spirit of James 4:5 is practically and ultimately about receiving grace for meeting our deepest needs (James 4:6).

-Robert M. Housby