Unity With Error: A Comparison

By Steve Wallace

Modern denominations are built on the sands of error and have now long sailed on the seas of human wisdom. One result we are seeing in our day is that many churches are seeking unity beyond the restrictions of their particular rules of faith. The kind of unity that has resulted is one that clearly tolerates sin, i.e., it is even clear to many in human denominations! This is very similar to the kind of unity some brethren have called for today. Hence, it is helpful to compare some of the things going on in the religious world with what is happening among us. Please notice the following elements that are part of such unity efforts among human denominations and among brethren.

Receiving People Who are Clearly in Sin

This is exemplified in the following quote which comes from an article entitled, “Pastor who backs Bible on sex elected to head Presbyterians:”

An Alaskan pastor who said he upheld biblical standards on sexuality was elected Thursday to lead the Presbyterian Church (U.S.A.)

The Rev. David Lee Dobler, 43, was elected moderator of the 2.8 million member church . . . In questioning before the balloting, Dobler said he sup- ported the church’s position in opposition to sex outside marriage for ordained persons, but said homosexuals or heterosexuals who violate the church standard should not be excluded from the church.

With one arm, we should embrace our biblical standard,” Dobler said. “With our other arm we should embrace those persons by being caring, concerned and loving” (The Stars and Stripes, May 5, 1993, my emph, sw).

The people whom Mr. Dobler above advocates “embracing” are fornicators! It matters little that he “said he upheld biblical standards on sexuality” when he fellowships such people (Tit. 1:16). Let us not miss how this compares with what is going on among churches of Christ today. Brethren among us can be found who condemn the false teaching of a given brother on marriage, divorce and remarriage, but still will have that same brother in for a gospel meeting, or they will advocate fellowshipping him in spite of his error (cp. Rom. 16:17-18; 2 John 9-11). These same brethren will condemn homosexuality and we are all thankful that they will not fellowship homosexuals. However, as we consider the above example from the denominational world, how long will it be before one of our brethren does in the realm of homosexuality what others among us are doing in the realm of marriage, divorce, and remarriage?

Failure to Preach on Differences

Several years ago, a newspaper article described an effort by the 1993 Parliament of World’s Religions:

Leaders of Christianity, Buddhism, Islam, Judaism, Hindu- ism and other faiths have drawn up these guidelines as part of a historic Global Ethic. . . .

The goal of the parliament, the first since an 1893 gathering that marked the beginning of the interfaith movement, is to promote peace among religions and nations.

In that spirit, the global ethic does not delve into such issues as abortion, euthanasia, women clergy or homosexuality that are divisive within each of the major faiths (The Stars and Stripes, Sept. 4, 1993, my emph, sw).

The only way such a movement as that described above could ever begin or continue to exist is by failing to preach on serious differences. These people did address such matters as murder, marriage, and remembering the poor and the aged. However, it is what they did not address that brought about and maintains such unity as described above. In this light, one cannot help but note the reticence on the part of some among us to openly and specifically condemn error (Eph. 5:11). However, a much more powerful lesson for Christians is to be learned from the above quote: Once you embark on the road of tolerating those in error you will either stop it or you will get to a point where you say goodbye to any teaching which would condemn the error you are tolerating (cp. Acts 20:27; 2 Tim. 4:2-3). Sadly, some churches of Christ have already come to the point where they no longer preach on differences which clearly involve adultery, a sin which will send souls to hell (1 Cor. 6:9-11).

Finding a Broader Basis for Unity

When one seeks the kind of unity under review in this article he will have to use something other than the Bible as his basis. An AP article from the late 1980s tells of a unity effort which did just this:

Now at its 25-year mark, a grand-scale plan to unite American Protestants still is moving ahead, but on an altered tack that seeks a loose-knit form of unity. . . . The nine denominations involved, with a total membership of 23 million, include: (lists participating churches, sw).

Moede (Rev. Gerald Moede, General secretary of the Consultation on Church Unity, sw) said the covenanting approach would involve “inity in essential things, but with the present structures still in place, and with a lot of diversity in traditions” (Eugene, OR, Register-Guard, April 25, 1987).

It is axiomatic that one cannot bring nine different de- nominations together without finding a broader basis upon which to do it. The rules of faith of the participating de- nominations are simply not broad enough to facilitate such unity. Likewise, the rule of faith of the Lord’s church (the New Testament) is not broad enough to allow the kind of unity some have argued for today (Matt. 28:20). Hence, we should not be surprised when we hear of brothers Owen or Harrell using honesty and sincerity as a basis for receiving an erring brother or of brother Rubel Shelley saying that there are different levels of truth, some essential and some not so much so. More such bases may be in store for us in the future. When someone seeks a broader unity than the Bible allows, he must find a broader basis than the Bible.

Conclusion

The Bible instructs us clearly on the three points dis- cussed herein. It tells us how to treat those in sin (Gal. 6:1; Jas. 5:19-20; 1 Thess. 5:14; 2 Thess. 3:6-15; 2 John 9-11). We are taught to preach the word “in season and out of season” (2 Tim. 4:2-3). We are to let the word of God be the sole basis for unity with others (John 17:20-21; 1 Pet. 4:11).

Some of our denominational neighbors have reached bottom and began to dig. The accounts given herein of what is happening among them may teach another lesson beyond those we have drawn above. They may help some among us to see more clearly where this is all headed in spite of the protestations of the leaders in the present call for unity-in-diversity.

Metaphors for Baptism

By Tom Hamilton

The plain and direct statements of Scripture on the proper role and meaning of baptism are complemented by seven metaphors for baptism. These figures of speech emphasize various aspects of baptism’s significance and importance.

Washing

Perhaps the most well-known and obvious metaphor is the figure of washing. The significance of this figure goes back to the literal washings of purification required under the old covenant. These washings pointed toward the spiritual cleansing which would be available through Christ. Even in the Old Testament, we already see writers such as Ezekiel looking toward a figurative or spiritual washing (Ezek. 36:25). This is a passage the Hebrew writer alludes to in Hebrews 10:22-23 in referring to this spiritual cleansing which is now fulfilled in Christ — “having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.” Paul identifies Christ’s disciples as those who have been washed, justified, and sanctified (1 Cor. 6:11), regardless of what sins they had committed. In addition, Paul says that God “saved us, not on the basis of deeds we have done in righteousness, but according to His mercy, by the washing of regeneration and the renewal of the Holy Spirit” (Tit. 3:5). Paul identifies God’s people as the sanctified bride of Christ, “having cleansed her by the washing of water with the word” (Eph. 5:26). One who fails to abound in godly character “has forgotten that he was purified from his former sins” (2 Pet. 1:9).

The force of the figure is unmistakable — the washing is the definitive action which separates the dirty from the clean, the filthy from the washed, the unholy from the sanctified. Prior to being washed, one is contaminated by the filth of sin; after being washed, he is cleansed and forgiven.

In addition, the Bible is clear that this washing is associated with baptism — not that baptism is merely a symbol of washing, but that it is the washing. The sins of the believing and penitent Saul were certainly not washed away until he was baptized, because Ananias asked Paul, “Now what are you waiting for? Arise! Be baptized and wash away your sins, calling on His name” (Acts 22:16). However, Peter makes it clear that this washing is not ritualistic. It has no physical effect, as if the water itself were magical, but is effective through God’s grace. It is an appeal to God for a clear conscience by an obedient trusting heart — “In like manner, baptism also now saves us, not the removal of the filth of the flesh, but the appeal to God for a good conscience” (1 Pet. 3:21). We are not washed of our sins until we humble ourselves in obedient trust and do what God has commanded — arise, be baptized, and wash away our sins!

Circumcision

Circumcision is another metaphor for baptism which is taken from the Old Testament. The rite of circumcision was the sign of the covenant relationship between God and Abraham’s family, first instituted in Genesis 17. As such a symbol, it was a clear and definitive line dividing those in the covenant from those outside of the covenant, just as the act of washing separates the dirty from the clean.

The New Testament speaks of a figurative or spiritual circumcision in which sin is cut away from one’s heart and cast aside and in which one enters into a covenant relation- ship with God. “For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh But he is a Jew who is one inwardly; and circumcision is that which is of the heart” (Rom. 2:28-29). Paul comments elsewhere, “. . . in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ, having been buried with Him in baptism” (Col. 2:11-12). Again, baptism is emphasized as the definitive action which divides those within the covenant of Christ from those outside of the covenant of Christ.

Exodus

Another metaphor for baptism drawn from the Old Testament is the exodus of the Israelites from Egyptian bondage. Throughout the Old Testament, Israel is portrayed as redeemed and made to be God’s people upon the crossing of the Red Sea. For example, in Psalm 106:9-10 we read, “Thus He rebuked the Red Sea and it dried up, and He led them through the deeps, as through the wilderness. So he saved them from the hand of the one who hated them and redeemed them from the hand of the enemy.”

Here again, the metaphor focuses on a definitive act which separates two distinct peoples, the unredeemed and the redeemed. Just as the Israelites had been in the literal bondage of slavery, mankind is in the bondage of sin. Just as the passage through the Red Sea freed and redeemed them, our baptism into Christ marks the point of our redemption from sin. Paul uses this analogy to compare the new covenant with the old — “. . . our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea” (1 Cor. 10:1-2). So also Christ Jesus “gave himself for us that he might redeem us from every lawless deed and purify for himself a people for his own possession” (Tit. 2:14).

Clothing

Galatians 3:27-28 reads, “For all of you who were baptized into Christ have clothed yourselves with Christ . . . for you are all one in Christ.” Here baptism is compared to putting on clothes, the clothing of the character of Christ. In Ephesians 4:22-24, these new clothes of the new man in Christ are contrasted with the old self of sin which we take off — “lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and be renewed in the spirit of your mind, and clothe yourselves with the new self, which in the likeness of God has been created in righteousness and holiness of the truth” (cf., Col. 3:9-10). Of course, this act of clothing oneself with Christ is not a once-for-all action, but a lifelong process (Rom. 13:14), as seen in the fact that all of these passages were written to Christians. However, the figure demonstrates that there is a definitive point at which one goes from not being clothed to being clothed with Christ, and the Bible affirms that this point is baptism into Christ.

Birth

The Bible frequently uses the figure of new birth, renewal, or regeneration to describe coming into a covenant relationship with God. Our lives are to be so dramatically different than they were before that the Scriptures describe it as a rebirth, starting all over again completely new (e.g., 2 Cor. 5:17; Eph. 2:1-10; 4:23-24; Col. 3:9-10; 1 Pet.1:3, 23; 1 John 3:9; 4:7). In fact, this new life living in us is to be Christ (Gal. 2:20).

It is not surprising that this figure of new birth is associated with baptism as the definitive turning point at which the new birth takes place. In Jesus’ conversation with Nicodemus in John 3, he paralleled being “born again” (3:3) with being “born of water and Spirit” (3:5). Jesus does not refer here to two different births, but a singular one which involves both water and Spirit. Without this new birth of water and Spirit one cannot enter the kingdom of God.

Likewise, Paul refers to our salvation through the “washing of rebirth and the renewal of the Holy Spirit” (Tit. 3:5). It was this new birth which Peter urged upon his listeners in Acts 2:38 — to be baptized for the forgiveness of sins and the gift of the Holy Spirit.

We are able to know for certain that Jesus’ “water” and Paul’s “washing” are indeed references to baptism, because this same figure of new birth is also used as part of the figure of our spiritual resurrection, in which baptism also stands as a figure of burial (Col. 2:12-13). As we consider this next related figure, we will come to see baptism as the crucial turning point which may be described both as a burial in terms of signaling the end of the old life and as a new birth in terms of signaling the beginning of the new life.

Burial

Paul uses the metaphor of burial as a description of baptism in Romans 6:3-6: “Do you not know that all of us who have been baptized into Christ have been baptized into his death? Therefore, we have been buried with him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with him in the likeness of his death, certainly we shall be also in the likeness of his resurrection, knowing this, that our old self was crucified with him, that our body of sin might be done away with, that we should no longer be slaves to sin.” Paul also used this figure in Colossians 2:11-

14, along with the metaphor of circumcision: “. . . having been buried with him in baptism, in which you were also raised up with him through faith in the working of God, who raised him from the dead. And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with him, having forgiven us all our transgressions” (2:12-13).

In both cases, the meaning of the metaphor is clear. Just as a person must first die, then be buried, and then be resurrected, the proper order of our spiritual insurrection is first death (by repentance), then burial (by baptism), and then our spiritual resurrection or “newness of life.” Those who teach that one is first saved (i.e., made alive spiritually) and then baptized afterwards makes as much sense as burying a living person, because that is what they are claiming to do. You must decide whether it is the scriptural order that makes sense, or those who want to rearrange the biblical order to suit their peculiar theological views. Not only that, but Paul is rather explicit that baptism is the point at which we are spiritually made alive or resurrected. It is once again that definitive turning point which separates God’s people from those who are spiritually dead. In Colossians 2:12, Paul says baptism is that “in which you were also raised up with him.”Are we raised up with Christ in baptism or not? Likewise, in Romans 6:3-5, Paul stated that the reason we were “baptized into Christ” or were “buried with him through baptism” was “in order that . . . we too might walk in newness of life.” Is this the reason we were baptized or not?

Complete Union

Finally, we may consider how the literal action of baptism — that is, immersion —comes to represent the completeness of the spiritual union which we have with Christ. We are said to be immersed or “baptized into Christ” (Rom. 6 3; Gal. 3:27), and Paul explicitly connects this with our being united with Christ (Rom. 6:5). Clearly, this is the point at which we enter into Christ and are united to him. In a similar way, we are said to be immersed into the body of Christ (1 Cor. 12:13). Clearly, this is the point at which we enter into the body of Christ, his church. It is at the point of baptism that we bury the crucified old man of sin to the point that we are able to say that “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me” (Gal. 2:20).

Conclusion

Whatever the metaphor or figure of speech, in every case the Bible makes clear that baptism is the definitive turning point which separates the forgiven from the unforgiven: the clean from the unclean, the circumcised from the uncircumcised, the one in covenant relationship with God from the one who is not, the clothed from the naked, the new from the old, the dead from the living, the one in Christ from the one outside of Christ.

These metaphors are simple, understandable illustrations which complement the plain teaching of Scripture elsewhere — that baptism makes disciples (Matt. 28:19), brings forgiveness (Acts 2:38), and saves (1 Pet. 3:21).

Does It Make A Difference What One Believes?

By Donnie V. Rader

The religious world is divided. There are thousands of sects or denominations. Thus, many different doctrines and practices exist. Does it make any difference about any of this? Does it make any difference in which church one chooses to be? Does it make any difference what one believes, the doctrine he endorses or teaches, or what he practices?

Let’s consider this popular concept that says, “It does not make any difference what one believes” in light of the word of God.

The Popular Concept

The prevalent idea in the religious world is that it really doesn’t make any difference what one believes in religion. We hear such statements as “Just believe on the Lord . . . faith alone will save.” That says that you can believe and practice anything you like, as long as you believe in Christ; that’s all that matters.

Many are consoled when they hear that sincerity is all that matters. That says you can believe and practice anything as long as you are sincere in it. Countless numbers have been deceived into thinking that one can just attend the church of his choice. Again, the bottom line is that it really doesn’t make any difference what one believes.

The term “Christian” is used rather loosely today. Any good moral person (who may not even go to church) will be described by some as a “Christian.” Like those ideas above, it says that God does not care what you believe or practice in religion.

A Barrier To The Gospel

If it doesn’t make any difference what one believes, there is no need to study the questions and issues that divide the religious world. Those is- sues become trivial matters. Questions about baptism, the Godhead, the one church, worship, instrumental music, the operation of the Holy Spirit, and the work and organization of the church are all like the question of where Cain got his wife.

In spite of their lack of understanding, those who are deceived by this concept are made to feel comfort- able no matter what they believe or practice. Since it doesn’t make any difference, why should different beliefs and practices concern them?

If those who think this way already have a church they go to, they don’t need another. Thus, when you invite them to visit with you or attend a gospel meeting, they may politely thank you saying that they already go to church. Since “one church is as good as another,” they need another church about like a man with a new car needs another car.

This concept is one of the devil’s most effective tools. As long as one has the concept that it doesn’t make any difference what one believes, the gospel cannot get through that barrier to penetrate the heart.

It Makes A Difference What One Believes

1. This popular idea will not work in other areas. It doesn’t work in the business world. Does it make any difference what one believes about in- vestments. Suppose one puts $10,000 into a business or in stocks, believing it is a good investment. However, the business fails or the stocks decline. Certainly what he believed made a difference.

This will not work in matters of health. Suppose one drinks a glass of liquid believing it to be water. However, if it is poison, it will still kill him even though he believed it was water. Several years ago a Nashville newspaper reported a story about a man who dug up some worms to go fishing. He thought the worms were rather large. He had never experienced worms “biting” him as he tried to put them on his hook. He continued to fish believing that he was bitten by worms. He died sometime later because the “worms” were actually poisonous snakes. You see, it made a difference what he believed.

Numerous people have been killed while driving on the wrong side of a four lane highway, because they believed they were on a two lane road.

2. There are some things we must believe. If I can show that there is even one thing that I must believe, then it makes a difference what one believes. We must believe that God is and that he is the rewarder of those that seek him (Heb. 11:6). We must believe in Christ. If we don’t, we will die in our sins (John 8:24). If we die in sin, we cannot go to heaven (John 8:21). We must believe the truth (John 8:32). If we believe any message contrary to the truth, we are accursed (Gal. 1:6-9). It does make a difference.

3. There is an objective standard. If I can show that there is an objective standard (a fixed standard) by which we determine what is right and wrong, then we must conclude that it makes a difference.

To illustrate, let’s suppose that in the process of building your new house that a friend or neighbor offers to do all your wiring. You ask if he knows how to do that. He replies, “Not really, but it doesn’t make any difference how it is wired, just as long as the lights and plugs work when we are done.” If there is a code book or statute by which electricians have to abide, then it makes a difference how the house is wired.

The same is true in religion. There is an objective standard. All of the following descriptions refer to the Bible, the word of God. We must abide by what is written of God (2 Cor. 4:13), the oracles of God (1 Pet. 4:11), the commandments of the Lord (1 Cor. 14:37), the word of God (1 Thess. 2:13), the inspired Scriptures (2 Tim. 3:16-17), and the words chosen by the Holy Spirit (1 Cor. 2:9-13). We must believe and practice only what we can find in harmony with the standard.

4. The difference that it makes. Now that we know it makes a difference, let’s consider the difference it makes. In 1 Kings 13 we read of a prophet who was instructed by God not to eat bread, drink water or re- turn by the way he came (vv. 9-10). However, an old prophet invited him home with him. The prophet said he couldn’t because of the instruction of the Lord (vv. 15-16). The old prophet then lied to him saying that God told him that he could come to his house (v. 18). The prophet believed the lie. What difference did it make? He was devoured by a lion because he was disobedient (vv. 22-26).

Salvation or damnation is the difference it makes with us. In 2 Thessalonians 2:10-12 Paul shows a contrast between believing the truth and believing a lie. Those who believe the lie (v. 11) are deceived (v. 10), do not love the truth (v. 10), are deluded (v. 11), do not believe the truth (v. 12) and have pleasure in unrighteousness (v. 12). The consequence is that they will perish (v. 10) and be condemned (v. 12). Those who believe the truth (v. 12) and love the truth (v. 10) will be saved (v. 10).

It Makes A Difference What One Practices

1. If not, one can do anything in religion and be accepted of God. Handling snakes as an act of worship would be fine. I read of one “church” that came together and all engaged in fornication as their worship to God. What would be wrong with that, if it does not make a difference? “Oh, that’s immoral!” someone says. “God condemns fornication.” Then it makes a difference!

2. We must practice only what is authorized by God. God, because he is God, has authority over man (Gen. 1:1). All that we do must be by the authority of Christ (Col. 3:17). We must abide within the doctrine of Christ (2 John 9). God has a pattern that we are to follow (Heb. 8:5). We must all walk by the same rule (Phil. 3:16).

3. The difference that it makes. Whether we are practicing what God has authorized or not has to do with whether or not we are in fellowship with him (2 John 9) and receive eternal life (Matt. 7:22-23; Rom. 2:7-8).

Consequences

1. If it doesn’t make any difference what one believes then it doesn’t make any difference whether one believes. “Oh, but we have to believe in Christ,” one retorts. Then it makes a difference! But if what you believe doesn’t matter, then whether you believe doesn’t mat- ter. Since that is so, it would not make a difference whether one believes the Bible or not. Thus, what the Bible says is really unimportant. Since the Bible is God’s word, then what God says in unimportant. That is the consequence of the idea that it doesn’t make any difference what one believes. That is blasphemy!

2. If it does make a difference what one believes (and we have shown that it does), then we need to know the truth (John 8:32). We need to study and examine what we’re taught to see if it is really true (Acts 17:11). We need to obey the truth (1 Pet. 1:22). We need to be careful as we live the Christian life (Eph. 5:15).

A Choice Must Be Made!

By Shane Williams

One thing that most everyone in the world does every- day is make choices. We make choices about what we do for recreation, the company we keep, our profession, and whom we marry. Some decisions affect us for a short period of time while others last forever. Spiritual choices are the most important and need the utmost consideration before they are made. Let us look at some choices that individuals made in the Scriptures and how they were affected.

Moses Made a Choice

Hebrews 11:25 tells us that Moses chose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

Moses was a good man but he didn’t become this way overnight. It took time and effort. He could have lived a luxurious life in the palace of the Egyptians but he chose instead to help one of his Hebrew brethren, risking every- thing that he had.

Moses chose affliction instead of an easy life. Why? He knew the pleasures of sin last only a season but the blessings of God are everlasting.

What kind of choice would we have made in this situation? Or maybe better yet, what kind of choice do we make? Do we choose the easy path instead of the path that God would have us take? Our reward in heaven won’t be based on a couple of times that we made the right choice, but it will be based on whom we followed, who was most important in our lives, whom we consistently obeyed even when times were rough. It will depend on our obedience to the Scriptures.

Joshua Made a Choice

As Joshua was nearing the end of his life, he addressed the people of Israel. He said, “. . . Choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the river, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the Lord” (Josh. 24:15).

Joshua had lived a life under the rule of God. He recognized the importance of following God all of his life. He said, “You have seen all that the Lord your God has done to all these nations because of you, for the Lord God is He who has been fighting for you” (Josh. 23:3). He goes on to say in vv. 12-13 that if they ever turn away and cling back to the other nations, that God would certainly not continue to drive these nations out from before them. If they turned from God, he would depart from them.

Joshua had made a choice in his life. He chose God over everything else. What would we have done in that situation? Would we have followed other gods like most of Israel, or would we have taken a stand and served the true and living God?

What kind of choice do we make in our lives today? Do we serve God or other things? We don’t have to be bowing down to little man-made objects to be doing the same thing that Israel did. It doesn’t take that much. All it takes is us putting something before God. Forsaking worship by staying home and watching football will put us in the same boat as Israel. Choosing to do things with friends instead of worshiping God will have the same effect. If we are going to put father, mother, brother, sister, friends, hobbies, recreation, anything or anyone ahead of Christ, we are not his disciple (Luke 14:26).

Mary Made a Choice

Jesus and his disciples were traveling and they came to a certain village. The woman, Martha, welcomed him into her home. Her sister, Mary, was sitting at the Lord’s feet wanting to listen, but Martha was distracted with all her preparations and said to Jesus, “Do you not care that my sister has left me to do all the serving alone? Tell her to help me.” But the Lord answered and said to her, “Mar- tha, Martha, you are worried and bothered about so many things; but only a few things are necessary, really only one, for Mary has chosen the good part, which shall not be taken away from her” (Luke 10:40b-42).

Mary chose to be concerned with the teachings of Jesus instead of being worried about the serving. She recognized the importance of Jesus’ words. The other things could wait until Jesus had left.

Do we study the words of Jesus, which contain eternal life (John 6:68) or do we find better things to do? Are we concerned with what the word of God says, or is it really too much of a hassle and I could have a better time doing something else? Understanding what God has said to us takes lots of study. It takes diligence to handle accurately the word of truth (2 Tim. 2:15). Paul tells us not to be foolish, but understand what the will of the Lord is (Eph. 5:17). If we don’t take the time to study and find out what God has said to us, we are foolish! We can’t understand his word if we do not study. Do we really want to learn or just learn when it is convenient?

King Agrippa Made a Choice

King Agrippa heard Paul’s defense in Acts 26. He heard Paul talk about how he had persecuted Christians and im- prisoned them. Paul told him about his trip to Damascus and how he had been spoken to by Jesus. He told Agrippa that he was not going to be disobedient to that heavenly vision (Acts 26:19). Paul then proceeded to tell Agrippa that Jesus was the one prophesied about by Moses and the prophets.

After all this, Agrippa said to Paul, “You almost persuade me to become a Christian” (Acts 26:28).

We sing a song called “Almost Persuaded.” Almost will not do it for us. If I almost get in a car accident, I still didn’t get into one. If I almost bought a new car, I still don’t own one. If I almost became a Christian, I’m still not one!

Some people seem to think that if we are almost good enough to make it to heaven, God will go ahead and let us in. That is not the case. Remember in school if you had a nice teacher and you were getting an 89.9% in the class, usually she would give you an A- anyway. It doesn’t work that way with God. Judgment will be easy for him. It will be as easy as telling a sheep from a goat (Matt. 25:33). Either we have been doing the will of God or we haven’t. We have either accepted his word and are following it or we have rejected it. A choice must be made!