"I'm not going to church because the church is full of hypocrites." Chances are, we've heard someone use this complaint as an excuse for not attending worship services or even for not becoming a Christian.

        "Hypocrite" is an ugly word. It refers to someone who is pretending to be someone that he is not. In short, a hypocrite is someone who is lying. No one likes being around a hypocrite, so who could blame a person for not wanting to go to a church that is "full of hypocrites"? This excuse may sound good, but it isn't.

1. Most churches about which I have personal knowledge are full of good people who are trying their best to do what they believe is right. No one is perfect. Good people make mistakes from time to time. There is a big difference between hypocrisy and a lack of perfection. If a church has members who are hypocrites, then that church needs to deal with them. Christians are to let their lights shine both as individuals (Matthew 5:16) and collectively as a church (John 13:34-35, 17:20-21). When they don't, the charge under consideration is true.

2. Even if it was true, and all the churches were full of hypocrites, that would not change a person's need to become a Christian. One person's sin is not another person's hope. If my conduct or teaching misleads someone, I will have to answer for that in judgment (Matthew 18:6-9). However, my hypocrisy does not release one from his obligation to obey God. We are not made righteous in the eyes of God because we have found others worse than ourselves by who we judge ourselves. Regardless of what others do, we are responsible for our own salvation (Philippians 2:12).

3. The person making the above charge is looking at the wrong source. We can't learn about Christ by studying the faults of others. We learn of Christ by studying Christ.

4. Does the person who uses hypocrisy as an excuse not to go to church follow the same rule in other areas of his life? Hypocrites can be found everywhere. The presence of hypocrites will not keep him from going to work or school. It will not keep him out of the grocery store or the shopping mall, it will not keep him out of the bank or hospital, it will not keep him from going to the movies or sporting events. Is the church the only place that hypocrites can be found? No. But chances are it is the one place that he doesn't want to be found. That is the real issue. Hypocrisy is a terrible sin, but it is an even worse excuse for not becoming a Christian.

        To say that God is our partner in something means that He approves of what we are doing. I called this palm reader and asked her exactly what she meant with this statement. She told me that God will help us through prayer, and said that she prayed with people, in addition to reading their palm and telling their fortune.

        What does the Bible have to say about this practice? Does God approve of it? Will God be a "partner" to those who are involved in it?

        In the Bible, we find that God condemned this practice, called it an abomination, placed it on the same level as witchcraft and child sacrifice, and forbid the Israelites from engaging in it. Read the following passage carefully. "When you come into the land which the LORD your God is giving you, you shall not learn to follow the abominations of those nations. There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. For all who do these things are an abomination to the LORD, and because of these abominations the LORD your God drives them out from before you. You shall be blameless before the LORD your God. For these nations which you will dispossess listened to soothsayers and diviners; but as for you, the LORD your God has not appointed such for you" (Deuteronomy 18:9-14). God was not a partner with those who consulted soothsayers, and He definitely was not a partner with the soothsayers themselves. "A man or a woman who is a medium, or who has familiar spirits, shall surely be put to death; they shall stone them with stones. Their blood shall be upon them" (Leviticus 20:27).

        One wonders why God is so opposed to this practice. The reason is because it takes people's attention away from God and His word. "So Saul died for his unfaithfulness which he had committed against the LORD, because he did not keep the word of the LORD, and also because he consulted a medium for guidance. But he did not inquire of the LORD; therefore He killed him, and turned the kingdom over to David the son of Jesse" (1 Chronicles 10:13-14). When people start getting their guidance from the spirits, the stars, or the cards, they turn their back upon the divine guidance of God's word. God is naturally going to be opposed to anything that separates His people from Him. God asked the prophet Isaiah, "And when they say to you, ‘Seek those who are mediums and wizards, who whisper and mutter,’ should not a people seek their God?" (Isaiah 8:19).

        Sorcery, which is inclusive of the kind of activities we are discussing, is condemned as a work of the flesh in Galatians 5:19-21. The Bible also tells us that those who practice sorcery are condemned to the fires of hell. "But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death" (Revelation 21:8).

        One more point. This advertisement to which we are objecting was actually a coupon offering $10 off the regular price for the services, which include prayer. We never read in the Bible of any prophet, apostle, or evangelist ever charging people to pray for them or tell them what God's will is. I am sure this palm reader is a harmless woman just trying to make a living, but mentioning God's name in the advertisement as if He approves of this practice is something about which we could not keep silent.

The articles for this week and next week are actually excerpts from an article written by Danny Brown on the subject of baptism having to be in Jesus' name. The Pentecostal Church in Edna has been running some articles teaching their error on this subject, and I thought Danny Brown's article did a better job addressing it than I could. If you are interested, the complete, unedited article can be found in the June, 2004, issue of The Preceptor.

Baptism in Jesus' Name - part 1
by Danny Brown (edited for space)

Oneness Pentecostals maintain that baptism must be by immersion using the formula "in Jesus' name." That is, the one doing the baptizing must speak or call out the name of Jesus over the one being baptized in order for the baptism to be valid. Should he say, "in the name of the Father, and of the Son and of the Holy Ghost" the baptism would be invalid.

The truth of the matter is there is no "baptismal formula" found or bound by the word of God. Formula is defined as: "A prescribed form; a prescribed form of words in which something is stated" (Webster’s Dictionary). A formula demands, "a set form of words in which something is defined, stated, or described, or which is prescribed by authority or custom to be used on some ceremonial occasion" (Oxford Dictionary). A formula does not vary, it must be the same every time. There is no direct statement, approved example or necessary inference of such being required by the gospel of Christ. The question is not whether baptism is in the name of Jesus Christ, it is. It is not the question whether we are baptized into Christ, we are. It is not a question of whether or not remission of sins is in the name of Jesus Christ, it is. The question under consideration is: Is it absolutely necessary for the one doing the baptizing to say a formula (a prescribed form of words such as: "I baptize you in the name of Jesus") over the one being baptized for baptism to be valid?

There are four passages which mention baptism "in the name":

- Acts 2:38: "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost."

- Acts 8:16: "For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus."

- Acts 10:48: "And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days."

- Acts 19:5: "When they heard this, they were baptized in the name of the Lord Jesus."

These passages do not establish a set form or exact form of words to be said over the one being baptized. The phrase, "in the name of…" is a metaphor for "by the authority of" and not a reference to a baptismal formula. The difference in the wording reveals this. Note: In the four passages we find three different variations.

- Acts 2:38: in the name of Jesus Christ

- Acts 8:16: in the name of the Lord Jesus

- Acts 10:48: in the name of the Lord

- Acts 19:5: in the name of the Lord Jesus

The difference is even more striking in the original language (Greek) because of the variations in the prepositions used to show the relationship between the name and the baptismal act:

- Acts 2:38: epi to onomati (literally, upon the name)

- Acts 8:16: eis to onoma (into the name)

- Acts 10:48: en to onomati (in the name)

- Acts 19:5: eis to onoma (into the name)

Here are four passages using three variations of "in the name." The very definition of "formula" demands a set form of words to be used. Surely we can see that there is not a set form of words bound.

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Baptism in Jesus' Name – part 2
by Danny Brown, edited for space

We read of various baptisms in the New Testament:

The Baptism of John (Matt. 3:6).

The Baptism of Fire (Luke 3:16).

The Baptism of the Holy Spirit (Mark 1:8).

The Baptism for the Dead (1 Cor. 10:2).

The Baptism authorized by Jesus Christ (Matt. 28:19; Acts 2:38).

In point of fact, none of the expressions used in Acts, such as "baptism in the name of Jesus Christ" or "baptism in the name of the Lord Jesus", etc., is a precise baptismal formula telling us what to say. Instead, they are designations of the kind of baptism under consideration and are intended to distinguish it from other baptisms that were present in the first century.

There are a number of conditions that must be fulfilled (requirements) in order for baptism to be valid:

Proper Subject: A taught (Matt. 28:19) believer (Mark 16:15-16) who has repented (Acts 2:38) and has confessed faith in Jesus (Acts 8:37).

Proper Element: Water (Acts 10:47).

Proper Mode: Immersion (Rom. 6:3-4; Acts 8:38-39).

Proper Design: For the Remission of Sins (Acts 2:38, 22:16; Mark 16:16).

We know that there are essential elements to baptism in Jesus Christ’s name because we can turn to New Testament passages and read where they are bound.

There are some things that baptism in the name of Jesus Christ does not require. They are not bound. They may be a matter of choice, expediency, liberty or privilege. The baptism authorized by the Lord Jesus does not require:

1. A Particular Place: Baptism can be effected in any place where there is water enough to immerse an individual. It may be accomplished in a pond, river, creek, baptistery, etc.

2. The Temperature of the Water: Whether the water is warm, cold, hot or cool has no bearing on the validity of the baptism.

3. A Particular Person to do the Baptizing: The validity of baptism is not dependent on who does the baptizing.

4. A Particular Time: The time that the baptism takes place is of little consequence. It may be at a regular service of the church or it may be at any hour of the day or any day of the week.

5. Number of People Present: In Acts 8 the only ones mentioned as being present are Phillip and the Eunuch. There may have been others not mentioned but witnesses to the baptism are not required.

6. Something to be Said: The Inspired Word of God has not specified what is to be said at the time of baptizing. Nothing is required to be said and nothing forbids stating what is being done. This is a liberty, a matter incidental to the baptizing.

When we talk about church offerings or contributions, it is not uncommon for the question of "tithing" to be raised. Tithing is the practice of giving a tenth of one's income or property as an offering to God. While it is almost always associated with the religious practice of the Jews, tithing was practiced by many ancient nations. The Egyptians, Syrians and Babylonians all used it primarily as a mode of taxation.

There are examples of tithing in the Bible that pre-date the Law of Moses. In Genesis 14:18-20, Abraham gave Melchizedek a tithe of all he had obtained in battle. Jacob promised to give a tenth of everything he received back to God (Genesis 28:22). The practice of tithing was commanded to the Hebrews and regulated through the Law of Moses (Leviticus 27:30-33). The purpose of this tithe was to meet the material needs of the Levites (who had received no land inheritance, but instead served God on behalf of the people), strangers, orphans and widows (Deuteronomy 26:12-13). Tithing was an expression of gratitude and an acknowledgment that everything on the earth belonged to God.

Tithing appears in the New Testament, but there it only refers to its usage in the Old Testament or current Jewish practice. A noticeable change in giving practices took place when the church began. Christians were commanded: "On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come" (1 Corinthians 16:2). The New Testament contains no command for Christians to tithe. Christians are free to choose the amount they give.

Should Christians tithe today? Tithing was a part of the Law of Moses, a law that was done away with on the cross of Christ (Colossians 2:14). The person (or church) who returns to the Law of Moses to bind tithing on himself or others is obligated to accept the entire law (Galatians 5:1-4). For Christians, giving has to do with attitude, not a specified amount or percentage. "But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver" (2 Cor. 9:6-7). The New Testament gives us the freedom to choose how much we want to give. No one (priest, pastor, elder, deacon, etc.) has a right to tell us how much we have to give. We are told to give as we purpose in our heart. If we choose to give ten percent, that is fine. However, we must remember that the amount we give is actually an acknowledgement of God's rich blessings and a reflection of our gratitude.

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