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

“And though the Lord give you the bread of adversity and the water of affliction, yet your Teacher will not hide himself anymore,
but your eyes shall see your Teacher.
And your ears shall hear a word behind you saying,
This is the way, walk in it…”

(Isaiah 30:20,21)

“What’s for supper?” I’d ask my mom (translated—“Can we eat now?”). The usual response was, “Wait until your father gets home from work.” “Okay mom.” Five minutes later—we’d run through the same information again. This time, however, she’d reply to my question—“bread and water.” And, so, early on, I would frequently hear the expression “bread and water.”

The expression “bread of adversity and water of affliction” turns up in Isaiah 30:20-21. Historical research into the bread and water proves this phrase to be a prison reference. 1 Kings 22:27 reads, “Thus says the king, Put this fellow in prison and feed him meager rations of bread and water…” It carries the idea of difficult times coming to an end when the people of God would suddenly behold their “Teacher.” The English Standard Version capitalizes “Teacher.” We have reason to think that this Teacher is a Messianic reference. Jesus entered his public ministry, appearing, not just as another teacher, but as the Teacher (Mk. 12:14; John 1:38; 11:28; 3:2; 14:6). The Dead Sea Scrolls also state that the Qumran Community was waiting for the coming of one called, “the Teacher of Righteousness”.

Friend, do you sit at his feet today, or have you settled for bread and water?

–Robert M. Housby

“…a punishment of eternal fire”

(Jude 7)

Turn on the television these days and you are liable to encounter a new program called, “Hell’s Kitchen.” The producers of this program have used a biblical word (“hell”) to gather an audience. However, this tongue-in-cheek usage, fails to compare with the Christian doctrine of eternal punishment.

1. The program’s name, “Hell’s Kitchen” is a humorous parody of the Christian doctrine of ultimate reality (Jude 7, 13).

2. “Hell’s Kitchen” is driven by economic factors, while the Christian doctrine of eternal punishment is driven by Satanic factors (Revelation 22:2,10,15).

3. “Hell’s Kitchen” is a faddish program which lasts for an hour a week; but, “hell” (gehenna) will last throughout eternity (Mark 9:48).

4. Hollywood prefers a non-Christian usage of the term, but the meaning of gehenna will not be deferred by a writer’s guild; for, the Lord has spoken (Matthew 10:28).

So, modern man has once again found a use for the place, “the valley of Hinnom” (2 Chron. 28:3; 33:6)—or, so they think!

-Robert M. Housby

“Whatever you do, work heartily, as for the Lord and not for men,
knowing that from the Lord you will receive the inheritance as your reward.
You re serving the Lord Christ”

(Colossians 3:23,24)

Mark Twain once appeared at a grammar school graduation as the honored speaker. One of his functions was to present awards to the students. One boy’s prize was a big Webster’s Dictionary. Twain had this to say about the award—“This is a very interesting and useful book, my son. I have studied it often, but I never could discover the plot”.”

When it comes to asking what is the major plot of the Bible, there is a theological theme which must not be overlooked; that theme is the “the work of the Lord” (John 5:17; 6:28-29; 1 Cor. 16:10). To be able to participate in the work of the Lord is man’s highest duty and privilege. There can be no more satisfying occupation than the work of the Lord. No Fortune 500 Company can rival this magnificent work.

Are you satisfied with your work ethic? Ask yourself–am I contributing to the work of the Lord? Notice that Colossians 3:22-4:1 grounds the Christian work ethic to one’s relationship with the Lord. In other words, your work ethic is a reflection of your relationship with Jesus. Participate in the plot of the Bible.

-Robert M. Housby

“And I heard a voice from heaven saying, Write this: Blessed are the dead who die in the Lord from now on. Blessed indeed, says the Spirit, that they may rest from their labors, for their deeds follow them”

(Revelation 14:13)

Raphael of Urbino was a famous painter. Like his predecessor, Michaelangelo, who was commissioned under Pope Julius. Raphael worked under Pope Leo X. He died on April 6, 1520. It is said, that before he died, it was “entirely possible that he may have seen the whole series of his works installed in the Sistine Chapel” (Raphael’s Cartoons in the Collection of Her Majesty the Queen and the Tapestries for the Sistine Chapel, John Shearman (Phaidon Press: London, 1972) p. 3).

For Raphael, religion meant the Roman Catholic Church; while his art meant his contribution to Christ and his church. Raphael is gone. His works remain though, and, if Revelation 14:13 be applied, Raphael’s works will follow him into eternity. For good or ill, whatever a man does while on earth, those works will mirror him throughout eternity.

For those of the early church, spoken of in Revelation 14:1-5, “their deeds follow them” (14:13). For those of us who now live in the 21st century, we have heard it said from the holy scriptures–“For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome of those who do not obey the gospel of God?” (1 Peter 4:17).

Your future has not yet been fully told! Won’t you labor for the Master today? For, you see, this application really is not about Raphael—it’s about us.

-Robert M. Housby

“For in one Spirit we were all baptized into one body—Jews or Greeks,
slaves or free—and all were made to drink of one Spirit”

(1 Corinthians 12:13)

We are living in a society that attempts to devalue Christ and his church. There is a real tendency, these days, to water-down the gospel. When Paul wrote that baptized believers were “made to drink of one Spirit” (1 Corinthians 12:27) we are persuaded that he did not mean watered-down benefits. Nor, does God intend that we return to him watered-down service. The basics of church membership mean—

1. The baptized are the members (1 Corinthians 12:13; Acts 18:8). Only the washed are justified in the name of the Lord and the Spirit (see 1 Corinthians 6:11). The Lord adds people to his church at the point of baptism (Acts 2:41,47)—not before. Immersion in water for the remission of sins is essential (Acts 2:38; 22:16). To break with the plan of salvation is to dilute the message with the traditions of men (Mark 7:6-9).

2. All members are the body of Christ (1 Corinthians 12:27). When Paul told the early church that they were the body of Christ, he affirmed (1) that they belonged to Christ and, (2) that they now had a function (1 Corinthians 12:15, 19). We are aware that the Lord, himself, went about doing good while in his earthly body (Acts 10:38). In the same way, the body of Christ, the church, was meant for good works (Ephesians 1:22; 2;10; Romans 12:3-8).

Christ and his church are one—“For we are members of his body, of His flesh and of his bones” (Ephesians 3:21; 5:30-32). If, today, you find yourself out of touch with the body of Christ—perhaps you have forgotten just how important church membership is—may these reminders serve to re-dedicate your service in the body, which is the church of Christ.

-Robert M. Housby

“I will not forget thy word”

(Psalm 119:16, KJV)

Pavese wrote, “We do not remember days, we remember moments” (The Burning Brand (1961). This may be true in many respects, but, there are admonitions in Scripture to remember both days and years (Deut. 32:7). Yet, there is a forgetting which goes beyond the trivial and enters the terrible. The psalmist declared: “I will not forget your word” (Ps. 119:16, 176). Psalm 119 is closely aligned with the law of the LORD, as given through Moses (see John 1:17; Deut. 1:5; Ps. 119:1).

In Deuteronomy 8, the word “remember” occurs twice (8:2, 18). The word, “forget” occurs three times (8:11,14,19). Of course, to not forget, and to remember, are expressions of the same intended object. That object is “the LORD your God” (8:2, 7, 11, 14, 18, 19, 20). But, to remember and not forget the LORD includes a foundational approach to the Bible. Note—“And you shall remember the whole way” (Deut. 8:1,2, emphasis on the whole); “…but man lives by every word that comes from the mouth of the LORD” (8:3).

The psalmist wanted to express where he stood in relation to the law of the LORD. If it should ever seem like he has forgotten you, perhaps, rather, it is you that have forgotten him (Isa. 49:14,15; 51:12,13;Lk. 12:6). “Even these may forget, yet I will not forget you.” “Are not five sparrows sold for two pennies? And yet not one of them is forgotten before God.” If God should not forget us, how could we forget such a God?

-Robert M. Housby

“Come, let us go up to the mountain of the LORD”

(Isaiah 2:3)

The artist, Pablo Picasso was a great admirer of the ground-breaking work of Paul Cezanne. He referred to Cezanne as, “my one and only master.” Picasso was so enthralled with Cezanne’s mountain, Mont Sainte-Victoire, that he contacted his art dealer one day to announce that he had bought it. Since Cezanne had done so many paintings of this mountain, he asked Picasso which one he had purchased. Picasso answered, “Not a painting—the mountain—Mont Sainte Victoire!” Indeed, he had actually acquired Chateau de Vauvenargues, on the side of the mountain (Architectural Digest, May, 2006, 117).

The prophet Isaiah spoke of a time in his distant future when Jerusalem would be elevated by God, and for God’s purpose. Isaiah 2:1-3 makes three statements encouraging all nations to recognize that–

1. This mountain would be the unrivaled mountain of mountains [“the highest of the mountains” and “lifted up above the hills”].

2. This mountain would be the place of origin from whence teaching from God’s law (torah) would begin [“out of Zion” and “from Jerusalem” (see John 4:22; Luke 24:47)].

3. This mountain would launch the law and the word (dabar) of the LORD [“shall go the law …and the word of the LORD”].

Beneath a cedar tree on the side of Cezanne’s mountain Picasso is buried. Yes, upon whose mountain one lives, there shall he also be buried. Who is your one and only master? Have you been to the mountain?

-Robert M. Housby