While oral and written instructions are effective means of communication, examples can be even more effective. This is well understood by those of us who have assembled complicated products. Good directions are important, but diagrams and illustrations enable us to see the directions applied. They add another layer of instruction. This is also true of examples. Whether we actually watch someone else do a thing, or if we view drawn sketches, samples, diagrams or illustrations from print or from a digital screen, examples are quite helpful and instructive. They are sometimes the difference between success or failure in completing a task.
Many Bible passages contain instructions telling us what to do in order to be saved (Mark 16:16; Luke 13:3-5; 24:47; John 3:3-5, 16, 36; 20:30-31; Acts 2:38; 3:19; 8:37;10:43, 47, 48; 17:30; Romans 6:3, 4, 17, 18; Galatians 3:26, 27; Ephesians 2:8; Colossians 2:12; 1 Peter 3:21). Many other Bible passages contain examples of these instructions being carried out (Acts 2:41; 8:12, 13, 36-38; 9:18; 16:15, 30-33; 18:8; 19:5). These examples are demonstrations of the instructions. The conversion examples that are described in the Bible prove that particular salvation requirements can be met. They allow readers and observers to view the instructions in action. Examples are empowering. From the example people realize that they can do what other people have done.
The Purpose of Bible Examples
The Bible contains all kinds of examples: some good and some bad. Obviously, we must not imitate bad examples. In 1 Corinthians 10:5-11, the apostle Paul cites several examples of bad behavior and warns Christians against mimicking such behavior. He says, “Now these things took place as examples for us, that we might not desire evil as they did” (1 Corinthians 10:6, see also v. 11 and Romans 15:4). Of course, the Bible also contains many examples of good and honorable behavior, and good examples should be followed. Paul said, “Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave Himself up for us, a fragrant offering and sacrifice to God” (Ephesians 5:1-2). 1 John 2:6 commands us to walk as Christ walked, but one must look to His example in order to comply with this command (1 Peter 2:21-23). The gospel accounts by Matthew, Mark, Luke and John provide us with a record of the actions and conduct of Christ.
Jesus told the disciples, “I have given you an example, that you should do just as I have done to you” (John 13:15). That is, we should practice humility in our dealings with others.
Paul told the Philippians, “What you have learned and received and heard and seen in me – practice these things and the God of peace will be with you” (Philippians 4:9). In 1 Corinthians 11:1 and in Philippians 3:17, Paul urged readers to “be followers” of him. Having noble examples helps us to lead godly lives.
While all godly examples contain valuable and good information, there are certain examples that relate directly to the subject of conversion. People need to know how to be saved. They need to know what to do and how to do it. Thankfully, the New Testament contains several examples of conversion, from which we can learn what we need to believe and do in order to be saved from the devastating consequences of sin.
In this study you will see that not every condition of salvation is mentioned in every case of conversion. This does not mean that God’s law is not uniform for all people, and that some people met some conditions while other people met other conditions. It simply means that in cases where certain conditions are not mentioned, it is implied that those conditions were still met. This must have been the case, for “all are under law to Christ” (1 Corinthians 9:21), and “God is no respecter of persons” (Acts 10:34). God does not give one law for one person and a different law for another person.
We will also see that some examples of conversion speak generically of what the people did in response to Gospel teaching. They “turned” to God, or they were “obedient.” In such cases, one must rely upon other passages for the details of what the people actually did.
Acts 2 – Pentecost: Acts chapter two has been rightly called “the hub of the Bible.” It records the fulfillment of the Holy Spirit prophecies of Joel 2 (and John 1, 7, 14-16). It describes the fulfillment of Old Testament kingdom prophecies (Isaiah 2; Daniel 2) and the establishment of the Church. It also contains the first gospel sermon. Hearers were charged with their sins and the consciences of many of them were pricked. They asked the apostles, “Men and brethren, what shall we do?” Peter replied, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:37-38). We are later told that “those who received his word were baptized” (v. 41). Here we have an example of people hearing and believing the gospel message, repenting of their sins, and being immersed for the forgiveness of those sins. They were consequently added, by God, to the church (v. 47). Those today who wish to have their sins remitted should follow this example.
Acts 6:7 – Priests: Acts 6:7 says, “And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith.” Though no specific conditions are cited in this example, we do learn that disciples were made through “obedience” (not by mere “faith alone”). As we have seen and will continue to see, other examples of conversion do contain the specifics of faith, repentance, confession and baptism, so we do know the particulars of this “obedience.” The fact that these priests “were obedient to the faith” implies that they met the particular requirements of “the faith.” Let us remember that Jesus is “the author of eternal salvation to those who obey Him” (Hebrews 5:9).
Acts 8 – The Samaritans: Philip, one of the seven church servants of Acts chapter 6,“went down to the city of Samaria and preached Christ to them” (Acts 8:5). While we know that Philip “preached Christ,” we do not learn of the exact content of that preaching until we get to verse 12. Failure to consider the extended context has led some folks to conclude that “preaching Christ” means preaching only about His crucifixion, and perhaps His resurrection, or just His love for mankind. As important as these subjects are, they are obviously not the only topics that are involved in “preaching Christ,” for verse 12 says, “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12). Philip addressed three important topics: the kingdom, Christ’s “name” or authority, and baptism. Let us consider the significance of each:
“The Kingdom of God”: Prior to His death, Jesus had proclaimed that He would “build” His “church,” which He also described as His “kingdom” (Matthew 16:18-19). Jesus used the terms “church” and “kingdom” interchangeably in these verses. He went on to say that at least “some” of the apostles would live to see Him “coming in His kingdom” (Matthew 16:28 – note: Jesus had to say “some of you,” for He knew that Judas would be dead before the kingdom arrived. See Matthew 27:5). Acts chapter 2 describes the establishment of this kingdom. The kingdom was to come “with power” (Mark 9:1), power was to come “with the Holy Spirit” (Acts 1:8), and the Holy Spirit came on the day of Pentecost (Acts 2:1-4). The conclusion is unavoidable: The kingdom was established on Pentecost, and in their teaching and preaching, Philip and other post-Pentecost preachers and writers described the kingdom as a present reality (Acts 28:31; Colossians 1:13; 1 Thessalonians 2:12; Hebrews 12:28; Revelation 1:9). The kingdom emphasizes the rule and reign of our King, Jesus Christ.
“The Name of Jesus Christ”: The expression, “name of Jesus Christ” represents the authority of Christ. Jesus said, “All power (authority) is given to me in heaven and on earth…” (Matthew 28:18). On Pentecost, Peter had preached that God had made the Jesus whom they had crucified, “both Lord and Christ” (Acts 2:36). As “Lord,” Jesus has the power to command and act as He determines. It is important to know that Christ’s authority is expressed in the Gospel. We are to “do all in the name of Jesus Christ” (Colossians 3:17). If we wish to be saved we must “believe” the Gospel message (Mark 16:16). Failure to respect the teaching of Christ will result in our eternal condemnation (Acts 3:22-23). Those who reject the words of Christ are guilty of rejecting both Christ and the Father (see John 12:48-49).
“They Were Baptized”: Philip obviously preached baptism, for the Gospel record states that people were “baptized” in response to Philip’s preaching (Acts 8:12). By this time in Scripture, baptism has been defined as being “for the remission of sins” (Acts 2:38). As noted in the previous point, and as stated at the beginning of Acts 8:12, “belief” is also necessary for forgiveness, along with repentance. We must comply with all divine conditions of salvation if we wish to be saved. We are not at liberty to “pick-and-choose” the ones that we are most comfortable with.
Acts 8:13 – Simon, the Sorcerer: Though the narrative continues to describe actions in Samaria, Simon is particularly singled out among the other Samaritans. The verse says, “Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed.” Sadly, this real miracle-working power that Simon witnessed from Philip impressed him in a carnal way. This led him to later offer the apostle Peter money in exchange for the ability to transfer miracle-working power to others by the laying-on of hands (vs. 18-ff). Peter rebuked Simon for his sin, telling him to repent and pray for forgiveness. These subsequent sinful actions by Simon obviously did not negate his initial action (and example) of believing and being baptized, for neither of these conditions were again required by Peter (v. 22). His belief and baptism satisfied Jesus’ salvational requirements in Mark 16:16 and his action in meeting those requirements was consistent with the general practice that we see throughout the book of Acts.
Acts 8:26-39 – The Ethiopian Eunuch: Our previous example left Philip preaching in the various cites of Samaria. It was at this time that Philip was instructed by an angel to “go to the south to the road that goes down from Jerusalem to Gaza” (Acts 8:26). There he met a government official who served as treasurer for Candace, queen of the Ethiopians. He was obviously a Jewish proselyte, for he had been to Jerusalem “to worship” and was returning home. We may also safely infer that this treasurer was a conscientious man, for he was reading from Isaiah the prophet while riding in his chariot on the return trip. He had not left his religion with the great religious ceremonies at Jerusalem – he continued to focus upon spiritual things (cp. Colossians 3:1-2; Matthew 6:33). It was this interest in spiritual things that positioned the eunuch to later convert from the now extinct religion of Judaism to Jesus Christ (Colossians 2:14-17).
It was during this return trip that the evangelist Philip was told by the Spirit to “go over and join the chariot” (v. 29). As Philip approached the chariot and heard the eunuch read from Isaiah he asked, “Do you understand what you are reading?” The eunuch replied, “How can I, unless someone guides me?” We are again impressed with the eunuch’s good attitude towards spiritual things — this time, the Holy Scriptures themselves. He wanted to know the truth. We are reminded of the words of Jesus in John 8:31-32: “If you abide in my word, you are truly my disciples, and you shall know the truth, and the truth will set you free.” The eunuch of Acts 8 was about to be “set free” from the terrible consequences of his past sins.
From the Scripture citation in Acts 8:32-33, we know that the Eunuch was reading from Isaiah 53 at the time that Philip approached the chariot. We are told that Philip used that very Scripture to teach the eunuch “the good news about Jesus.” The very next verse says, “And as they were going along the road they came to some water, and the eunuch said, ‘See, here is water! What prevents me from being baptized?’” Philip had obviously taught the essentiality of water baptism when he taught “the good news about Jesus.” Otherwise, the eunuch would have had no reason to immediately ask this question regarding “water” and “baptism.” Philip responded, “If you believe with all of your heart, you may, And he (the eunuch) replied, ‘I believe that Jesus Christ is the Son of God’” (Acts 8:36-37). The next verse says that he commanded the chariot to stop, and “they both went down into the water, both Philip and the eunuch, and he baptized him.” Their actions in going “down into the water” are consistent with the definition of the word “baptize,” for the word means “to bury, to immerse or submerge.” This was no mere “sprinkling” or “pouring” of water, but an immersion in water! Upon his being baptized, “the eunuch went on his way rejoicing.”
As seen in the previous examples at Jerusalem and Samaria, conversion to Christ involves various things, including belief of the gospel, repentance, confession and baptism. Let us accept all of the divine conditions of salvation, not just the ones that we choose or are the most comfortable with.
Acts 9:6-18 – Saul (Paul, the apostle): Saul is first mentioned in connection with the stoning of Stephen in Acts 7:58. We are told that the witnesses “laid their garments down at the feet of a young man named Saul.” In other words, Saul condoned the stoning of Stephen. We later see him “ravaging the church” in Jerusalem (Acts 8:1-3), and “breathing threats and murder against the disciples of the Lord” (Acts 9:1). According to Paul’s later testimony about himself, he had carried out these attacks against saints in a “good conscience” (Acts 23:1), meaning that at that time he thought he was doing what was right (see Acts 26:9-11 for more information). (This demonstrates that a good conscience, by itself, is no proof that one’s actions are right – the conscience must be properly educated in God’s Word before it can serve as an acceptable guide.)
At this time in his life, Saul was sinning against God and the saints and he needed to repent and be forgiven. Saul (Paul) later described himself as being the “chiefest” of sinners during that time in his life (1 Timothy 1:13-16). However, as also explained in this passage, Saul had “received mercy” and was “saved.” The events of Saul’s conversion are recorded in Acts 9 (Paul later recounts his conversion in Acts chapters 22 and 26). By reading these accounts one learns exactly how God “saved” Paul by His “mercy.”
Acts 9 opens with an explanation of Saul’s continued attacks against saints, but with an expanded mission and jurisdiction. Having departed from Jerusalem, Saul was on his way to Damascus to arrest saints there. It was during that trip that Jesus directly appeared to Saul and told him that he was doing wrong. He told Saul to “go into the city and you will be told what to do” (Acts 9:6). Saul lost his vision and had to be led to Damascus. Noticed that Jesus told Saul that he would have to “do” something in order to be saved. Saul was not saved by the mere act of Christ’s appearance to him on the Damascus road – more was required.
Meanwhile, Jesus instructed Ananias, a disciple at Damascus, to instruct and help Saul. We are told that Ananias laid his hands upon Saul and his vision was restored. Saul then arose “and was baptized” (Acts 9:18). This point is explained more fully in Acts 22. According to verse 16, Ananias said to Saul, “And now why do you wait? Arise and be baptized and wash away your sins, calling on his name.” Jesus had earlier told Saul to go to Damascus in order to learn what he “must do” (9:6). We now know what it was that Saul had to do: Saul was told to be baptized for the “washing away” of his sins. As we earlier learned from Acts 2:38, water baptism is “for the remission of sins.” From the story of Saul’s conversion we learn that baptism is for the “washing away” of one’s sins. Having sins “remitted” is the same thing as having them “washed away” or “blotted out” (Acts 3:19). The idea is that of forgiveness, and it is granted upon the basis of meeting divine conditions. Saul’s sins were forgiven. Saul’s faith, repentance, confession and baptism resulted in his salvation. Yes, Saul called Jesus “Lord” prior to his baptism, but merely calling Jesus “Lord” is not enough for salvation. One must “do the will of the Father” (Matthew 7:21).
Acts 10 – Cornelius: As we have seen in Acts chapters 1-9, the gospel has spread according to Jesus’ prophecy in Acts 1:8 – Jerusalem, the remainder of Judea, Samaria and now Caesarea (on its way into the “uttermost parts of the earth”).
Acts chapter 10 records the conversion of a centurion named Cornelius. Notably, Cornelius was a Gentile (a non-Jew – Acts 11:1), and his conversion signaled God’s acceptance of Gentiles into the household of God (see Luke 2:32; Romans 15:9; 11:11-24 and Ephesians 2:11-22 for further study). The Gentiles were “the other sheep” of John 10:16 that Jesus said He “must also bring.”
Like the Jews on Pentecost (Acts 2:5), Cornelius was already religious. We are told that he was a devout man, that he feared God with all his household, that he gave alms generously to the people, that he prayed to God continually, that he was upright and that he was well-spoken of by the Jews (Acts 10:2, 22). However, like the Jews of Acts 2, he was religiously wrong. Beginning on the Pentecost of Acts chapter two, God’s new (Gospel) law had gone forth from Zion (Jerusalem, Isaiah 2:3; Luke 24:47-49). Though a devout and good man, Cornelius was no longer in compliance with divine law. This is made clear from Peter’s testimony about this event to the other apostles and brethren in Acts 11:14. He informed the brethren that he was instructed by God to tell Cornelius and his household how they could be saved. There would have been no need for Peter to teach them the Gospel message had they already been saved.
Some people cite Acts 10 as proof that all people must be baptized in the Holy Spirit in order to be saved. They confuse the promised baptism of the Holy Spirit with the commanded baptism in water. Having been divinely selected to be the recipient of Joel’s “all-flesh” prophecy (Joel 2:28), Cornelius was indeed baptized with the Holy Spirit, for Peter plainly testifies to this fact (Acts 10:44-46; 11:15-17). However, he was commanded to be baptized in water, and in the name of Jesus Christ (Acts 10:47-48). Remember that baptism “in the name of Jesus Christ” is baptism “for the remission of sins” (this is stated in Acts 2:38). Acts 10:43 had already promised the forgiveness of sins to believers, so we know that forgiveness of sins is being discussed in this context. In Mark 16:16 Jesus taught that meeting the conditions of faith and baptism save one from damnation. In Acts 10:43, 47, 48 and 2:38 we learn that meeting the conditions of faith, repentance and baptism result in the remission of one’s sins. The baptism of Cornelius with the Holy Spirit was God’s confirmation that salvation had also been granted to the Gentiles (read Acts 10:9-16 + 34-35 and Acts 11:1-18 for the full explanation of this matter). Once a fact has been confirmed, it requires no additional confirmation. Holy Spirit baptism was given to the Jews in Acts 2 and to the Gentiles in Acts 10. There is simply no need for it today, which is why God does not continue to do it. It was a matter of promise: Promises can be received but they cannot be obeyed. Faith and water baptism are matters of command, which can be obeyed. Let us not concern ourselves with Holy Spirit baptism, which was promised and given to certain individuals for certain purposes, but let us concern ourselves with Bible instructions that we can obey. This obviously includes belief and water baptism for the remission of sins.
Acts 11:21 – Hellenists at Antioch: Acts 11:21 says, “And the hand of the Lord was with them, and a great number of them believed and turned to the Lord.” This word “turned” [Gr. epistrepho] is often used in this spiritual sense of turning to God. In such instances it represents conversion. Luke has already so used the word in Acts 3:19 and 9:35. It is similarly used in Acts 15:19; 26:18; 2 Corinthians 3:16 and 1 Thessalonians 1:9. It is also found in the often-cited passage of Isaiah 6:9, 10 (quoted in Matthew 13:15; Mark 4:12; John 12:40 and Acts 28:27). Mark’s account says, “So that, ‘Seeing they may see and not perceive, And hearing they may hear and not understand; lest they should turn, and their sins be forgiven them.’”
The act of turning to God would result in the forgiveness of sins. We are reminded of Acts 3:19 and 2:38 – “Repent therefore and be converted (turn, epistrepho), that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord” (Acts 3:19, and note that verse 26 later defines “times of refreshing from the Lord” as forgiveness of sins). Peter had earlier commanded people to “repent andbe baptized” for the remission of their sins (Acts 2:38). He here commands them to “repent and turn to God” for the remission of sins. Things equal to the same thing are equal to each other. Obviously, “turning to God” involves water baptism and its prerequisites. So, when Acts 9:35; 11:21; 15:19; 26:18 and other passages speak of “turning to the Lord” or “turning to God,” they imply that salvational conditions were met.
Acts 16:14-15 – Lydia: Upon their arrival in the city of Philippi, Paul and his companions went down to the riverside where prayer was customarily made. It was a Sabbath day and certain women were gathered for worship. The passage says, “Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshipped God. The Lord opened her heart to heed the things that were spoken by Paul. And when she and her household were baptized, she begged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay.’ So she persuaded us.”
As we have seen from earlier examples, the story of Lydia’s conversion is quite simple. She and her (accountable) family members believed what they were taught and they were baptized. This precisely follows the instructions that Jesus gave in the great commission. People were to hear the gospel message, believe it and be baptized (Mark 16:16). Lydia and her family did exactly what Jesus commanded to be done in order to be saved. There is no record of any argument from Lydia regarding baptism. This chapter ends with Paul returning to Lydia’s house before leaving Philippi, thus indicating her continued faithfulness to the Lord.
Acts 16:30-33 – The Philippian Jailer: Immediately following the narrative about Lydia’s conversion, we are told of an encounter that Paul had with a slave girl who was possessed with a spirit of divination. She “made her masters much profit by fortune-telling” (v. 16). After following Paul around and annoying him for several days, Paul cast the spirit out of her. This made her owners very angry and their charges led to Paul and Silas being beaten and imprisoned. At midnight, God caused an earthquake to open the jail doors and break the prisoners’ chains. Expecting that his prisoners would have escaped, and knowing that Roman law required the life of the guard to be taken in place of the life of an escaped prisoner, the jailer proceeded to stab himself. However, Paul stopped him, assuring him that none of the prisoners had escaped. After calling for a light, the jailer fell down trembling before Paul and Silas and asked, “Sirs, what must I do to be saved?” He was told to “believe on the Lord.” Of course, “faith comes by hearing and hearing by the word of God” (Romans 10:17), so we naturally see the jailer and his family members being taught the gospel. (v. 32). The very next verse says, “He took them the same hour of the night and washed their stripes. And immediately he and his family were baptized” (Acts 16:33). Like Lydia and family, the jailer and his family heard, believed and were baptized. As we have seen, this pattern is repeated throughout the book of Acts. Not every conversion example states all conditions of salvation, but these conditions are required in other passages, thus we can safely infer their practice even when not explicitly stated. For example, though repentance is not explicitly stated in his case, the Philippian jailer certainly demonstrates repentance by his changed behavior following the earthquake. And while we have no record of him confessing the lordship of Christ, Romans 10:9, 10 do require such to be done in conversion.
Acts 18:1-8 – The Corinthians: Upon his arrival in the city of Corinth, Paul began teaching in the Jewish synagogue. As had been the case in other places, many of the Jews rejected the Gospel, and Paul was forced to leave the Synagogue. He went to the house of Justus, whose house was next door to the synagogue. The next verse says, “Then Crispus, the ruler of the Synagogue, believed on the Lord with all of his household, and many of the Corinthians, hearing, believed and were baptized” (Acts 18:8).
Interestingly, these are precisely the things that Jesus required in the great commission of Mark 16:15 & 16 – Jesus had told the apostles, “… Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned.” According to Jesus, salvation would come to those who were taught, who believed and were baptized. This is exactly what many of the Corinthians did: They heard, believed and were baptized. {Note: Some people cite Mark 16:16 to prove that baptism is not essential for salvation. It is argued that since Jesus omitted “baptism” in the second part of this verse, then only “belief,” and not baptism, is essential for salvation. The fallacy of this argument is seen in the fact that Jesus had already joined “belief” to “baptism” in the very first part of the verse. By using the coordinating conjunction “and,” Jesus gave equal importance to bother conditions. It was not necessary for Jesus to again mention “baptism” in the second part of the verse, for it is understood that apart from faith, baptism is meaningless and purposeless. Those who do not believe are “condemned already” (John 3:18), whether they are baptized or not.}
Acts 19:1-5 – The Ephesians: When many people think of the salvation of the Ephesians they think of Ephesians 2:8 where Paul said, “For by grace are you saved through faith, and that not of yourselves; it is the gift of God.” They then define “faith” as faith “alone” and conclude that the Ephesians were saved at the point of faith “alone,” before and without water baptism. However, Acts 19:5 teaches differently. Upon learning that the disciples at Ephesus had been baptized with John’s baptism, Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.” The next verse says, “When they heard this, they were baptized in the name of the Lord Jesus” (Acts 19:4-5). This begs the question: What was baptism “in the name of Jesus Christ” for? Paul had explained the purpose of John’s baptism (repentance), but what was the purpose of Christ’s baptism? The answer was given by Peter on the day of Pentecost, as recorded in Acts 2:38. Peter had said, “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins.” Baptism “in the name of Jesus Christ” is baptism “for the remission of sins.” By being baptized in the name of Christ, the Ephesians had their sins forgiven. Yes, they believed, repented and confessed (Ephesians 1:13; Acts 19:18, 19), but they were also baptized. The “faith” of Ephesians 2:8 is comprehensive, and it encompasses all conditions of sin forgiveness.
Implications regarding Apollos – Acts 18:24-28: What we learn from Acts 19:4-5 helps us to infer what must have earlier happened with Apollos. Though Acts 18 does not explicitly teach that Apollos was re-baptized (into the name of Christ), such is implied by Acts 19. Prior to being corrected by Priscilla and Aquila, Apollos knew and taught only the baptism of John (Acts 18:25). Following this correction he received a letter of commendation from the brethren, implying that he had turned from his error and that he accepted and practiced the truth. He must have done what the Ephesians did in Acts 19:5.
Conclusion
These conversion examples enable us to see the saving instructions of the Gospel in action. God’s commandments are not “burdensome” (1 John 5:3), and this is proven by the many accounts of conversion that the Bible provides. Furthermore, we can do what others have done, which makes these examples of conversion invaluable to us. Let us imitate these good and noble examples of obedience and service to God.
Tim Haile