Mormon Life - Apostles tag

Photo Gallery: The Artwork of President Packer

Tue, 01 May 2012 00:10:00 -0600

by LDS Living
source: MormonLife.com

Mormon Life says: It’s easy to think of the general authorities only as the people we see over the pulpit in general conference, but they have talents, hobbies, and interests too. President Packer just released a book of his paintings, sketches, and carvings focusing primarily on birds called The Earth Shall Teach Thee, published by Deseret Book and the BYU Religious Studies Center. Check out a few of his paintings on our site.

Pair of Lazuli Buntings with Iris, 1983 (pg. 152)
Basswood, copper foliage; 18 x 11 x 10 in.

Over the years, President Packer has developed a great pastime of painting and carving. While he was painting or carving, his mind was carving out a sermon. He has created what some describe as masterpieces. To him, they are simply an attempt to capture the beauty of nature.

The Bishop's Team, 1999, (pg. 112)
Acrylic on canvas; 22 x 30 in.

President Packer painted this scene of a faithful bishop's horse team waiting patiently in the field while he went to help his ward members. You can read about the story as he told it in his April 1999 general conference address.

President packer putting the finishing touches on his painting in his backyard. (pg. 113)

Singing Meadowlark, 1990, (pg. 133)
Acrylic on canvas; framed, 11 1/2 x 14 in.

President Packer explains that meadowlarks sing "Brigham City is a pretty little town," but people often mistakenly interpret the song to be about their own hometown. Beyond the fields can be seen President Packer's hometown, with the steeple of the Box Elder Tabernacle just visible.

Living Room Fireplace, 1970, (pg. 55)
Ash, carving

President Packer says they redid the fireplace as a family project, choosing the sego lilies and covered wagons to honor their pioneer heritage.

Sego Lilies and Sagebrush, 1992, (pg. 73)
Acrylic on canvas; framed, 14 x 11 in.

Peacocks and Autumn Leaves, 1978, (pg. 130)
Acrylic on canvas; framed, 30 x 40 in.

President Packer's family kept a small flock of peacocks in their yard for several years. "I could go outside and whistle, and they would come running for a handout," he says. "Once they developed a taste for our neighbor's raspberries, I had to keep them penned up.

Photo of young President Packer with bird, (pg. 0)

"I have always loved nature: animals, flowers, and especially birds," says President Packer. "I think I was born with it."

Sketch of son and kitten, 1975 (pg. 81)

One day President Packer came home to find his five-year-old son feeding his kitten by holding it tightly around the throat and dipping it head-first into the milk, while the animal complained loudly and struggled to escape drowning. "It is obvious that there are better ways to feed a kitten," he says. "There are also better ways to teach."

Flying Geese, 1968, (pg. 70)
Acrylic on canvas; framed, 18 x 24 in.

Family, 1974, (pg. 80)
Oil on canvas; framed, 18 x 20 in.

While President Packer was serving as an Assistant to the Twelve, President Spencer W. Kimball suggested he write a book, and somewhere in the writing process, it was also suggested that he do the illustrations for it. So all the drawings in Teach Ye Diligently, along with the cover (pictured), which is a portrait of some of his children and their spouses, were done by him as well.

In preparation for a carving, President Packer would study paintings and photographs, observe their habits and actions in real life, and obtain museum specimens to measure the length and number of feathers in the wings and tails, etc. He would do the same with the plants with which the animals associated.

Male Blue Jay on Norway Maple Leaves, 1982, (pg. 151)
Basswood, copper foliage, base milled from a pattern used to replace molding in the Salt Lake Temple; 17 3/4 x 17 x 12 in.

"Carving was restful to me. Sometimes when I got a little stressed or cranky, my wife would say, 'Well, you had better start another carving,'" says President Packer. "Bird carving kept my hands busy and my mind free to think, ponder, and pray."

To learn more about President Packer's book, click here.

General Authorities chart — April 2012

Tue, 17 Apr 2012 13:15:00 -0600

source: ldschurchnews.com

Mormon Life says: Click on the forwarding link to download the chart. The Church News edition of April 15, 2012, contained a two-page chart showing the General Authorities of The Church of Jesus Christ of Latter-day Saints.

FHE: Prophecy

Mon, 02 Apr 2012 00:20:00 -0600

by Shauna Gibby
source: MormonLife.com

Mormon Life says: One of the greatest truths of the restored gospel is the knowledge of continuing revelation.

Conference Talk:

For more information on this topic read “The Time Will Come,” by L. Whitney

Clayton, Ensign, Nov 2011, 11.

Thought:

In 1898, President Wilford Woodruff recounted an experience he had as a new member in 1834 at a priesthood meeting in Kirtland. He related: “The Prophet [Joseph Smith] called on all who held the Priesthood to gather into the little log school house . . . the prophet said ‘It is only a little handfull of Priesthood you see here tonight, but this Church will fill North and South America—it will fill the world.’”

The little band of believers, eking out a living on the American frontier and moving to escape persecution, didn’t look like the foundation of a faith that would cross international borders and penetrate hearts everywhere. But that is just what has happened.

(L. Whitney Clayton, “The Time Will Come,” Ensign, Nov 2011, 11.)

Song:

“Seek the Lord Early,” Children’s Songbook, p. 108.

Scripture:

We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

(Articles of Faith 1:5)

Lesson:

Read together D&C 87:1–5. Ask:

• What war did Joseph Smith foretell twenty-eight years before it began? (The Civil War.)

• What are some of the details he gave concerning the Civil War?

Share the following:

“Every student of United States history is acquainted with the facts establishing

a complete fulfilment of this astounding prophecy. In 1861, more than twenty-eight years after the foregoing prediction was recorded, and ten years after its publication in England, the Civil War broke out, beginning in South Carolina. The ghastly records of that fratricidal [brother against brother] strife sadly support the prediction concerning ‘the death and misery of many souls,’ though this constituted but a partial fulfilment. It is known that slaves deserted the South and were marshaled in the armies of the North, and that the Confederate States solicited aid of Great Britain. While no open alliance between the Southern States and the English government was effected, British influence gave indirect assistance and substantial encouragement to the South, and this in such a way as to produce serious international complications.” (James E. Talmage, Articles of Faith, 23.)

Discuss the following questions:

• How many wars are predicted in this section? (More than one—verse 1.)

• According to verse 2, how far-reaching would the wars become?

• How many wars can you name that have taken place since the Civil War?

• What do we learn about Joseph Smith from the fact that he was able to prophesy with such detail, not only about the Civil War but also about World Wars, many years before they occurred? (He was a true prophet.)

Share your testimony that Joseph Smith was indeed a true prophet of God.

(Dennis H. Leavitt and Richard O. Christensen, Scripture Study for Latter-day Saint Families: The Doctrine and Covenants, [Salt Lake City: Deseret Book, 2004], p. 185.)

Story:

Heber J. Grant

The year 1848 was the year of the cricket plague. Myriads of these destructive pests, an army of famine and despair, rolled in black legions down the mountain sides and attacked the growing fields of grain. The tender crops fell an easy prey to their fierce voracity. They literally swept everything before them. Starvation with all its terrors seemed staring the poor settlers in the face.

They were saved by a miracle. In the midst of the work of destruction, when it seemed as if nothing could stay the devastation, great flocks of gulls suddenly appeared. . . . They came to prey upon the destroyers. All day long they gorged themselves, and, when full, disgorged and feasted again. . . .

Still there was a season of scarcity. The surplus of the first harvests in the Valley had barely been sufficient to meet the wants of the emigration, which had commenced pouring in from the frontiers and from Europe; and now that the crickets had played such havoc with the crops, there was danger, in spite of the interposition of the gulls, of some suffering from hunger. . . .

It was during this time of famine, when the half starved, half-clad settlers scarcely knew where to look for the next crust of bread or for rags to hide their nakedness—for clothing had become almost as scarce with them as bread-stuffs—that Heber C. Kimball, filled with the spirit of prophecy, in a public meeting declared to the astonished congregation that, within a short time, “States goods” would be sold in the streets of Great Salt Lake City cheaper than in New York and that the people should be abundantly supplied with food and clothing.

“I don’t believe a word of it,” said Charles C. Rich; and he but voiced the sentiment of nine-tenths of those who had heard the astounding declaration.

Heber himself was startled at his own words, as soon as the Spirit’s force had abated and the “natural man” had reasserted himself. On resuming his seat, he remarked to the brethren that he was “afraid he had missed it this time.” But they were not his own words, and He who had inspired them knew how to fulfill.

The occasion for the fulfillment of this remarkable prediction was the unexpected advent of the gold-hunters, on their way to California. The discovery of gold in that land had set on fire, as it were, the civilized world, and hundreds of richly laden trains now began pouring across the continent on their way to the new El Dorado. Salt Lake Valley became the resting place, or “half-way house” of the nation, and before the Saints had had time to recover from their surprise at Heber’s temerity in making such a prophecy, the still more wonderful fulfillment was brought to their very doors. The gold-hunters were actuated by but one desire; to reach the Pacific Coast; the thirst for mammon having absorbed for the time all other sentiments and desires. Impatient at their slow progress, in order to lighten their loads, they threw away or “sold for a song” the valuable merchandise with which they had stored their wagons to cross the Plains. Their choice, blooded, though now jaded stock, they eagerly exchanged for the fresh mules and horses of the pioneers, and bartered off, at almost any sacrifice, dry goods, groceries, provisions, tools, clothing, etc., for the most primitive out-fits, with barely enough provisions to enable them to reach their journey’s end. Thus, as the Prophet Heber had predicted, “States goods” were actually sold in the streets of Great Salt Lake City cheaper than they could have been purchased in the City of New York.

Referring to this incident, in a sermon, a few years later, Heber says:

“The Spirit of prophecy foresees future events. God does not bring to pass a thing because you say it shall be so, but because He designed it should be so, and it is the future purposes of the Almighty that the Prophet foresees. That is the way I prophesy, but I have predicted things I did not foresee, and did not believe anybody else did, but I have said it, and it came to pass even more abundantly that I predicted; and that was with regard to the future situation of the people who first came into this valley. Nearly every man was dressed in skins, and we were all poor, destitute, and distressed, yet we all felt well. I said, ‘it will be but a little while, brethren, before you shall have food and raiment in abundance, and shall buy it cheaper than it can be bought in the cities of the United States.’ I did not know there were any gentiles coming here, I never thought of such a thing; but after I spoke it I thought I must be mistaken this time. Brother Rich remarked at the time, ‘I do not believe a word of it.’ And neither did I; but, to the astonishment and joy of the Saints, it came to pass just as I had spoken it, only more abundantly. The Lord led me right, but I did not know it.

“I have heard Joseph say many times, that he was much tempted about the revelations the Lord gave through him—it seemed to be so impossible for them to be fulfilled. I do not profess to be a Prophet; but I know that every man and woman can be, if they live for it.”

(Leon R. Hartshorn, Exceptional Stories from the Lives of Our Apostles, [Salt Lake City: Deseret Book Company, 1972].)

Activity:

Play “Name the Prophets” game.

All the players sit in a circle with their legs crossed. One person is picked to be the leader and is responsible for getting the rhythm in motion. The rhythm is a slap on thighs, a clap, and two snaps of the fingers (first with the right then with the left). So the rhythm sounds like this: slap, clap, snap, snap. When everyone is slap-clap-snapping at the same time, the leader starts. Players speak, one at a time, in turn, on the rhythmic snap of the fingers. Play goes clockwise.

The play goes like this:

Player 1: Slap, clap ... then on the snap, snap: “Names of.”

Slap, clap ... then on the snap, snap: “Prophets” (the word “Prophets” said to the snapping beat).

Player 2: Slap, clap ... then on the snap, snap: “Hinck-ley.”

Player 3: Slap, clap ... then on the snap, snap: “Joseph Smith.”

Player 4: Slap, clap ... then on the snap, snap: “Hun-ter”

As people make mistakes and say a word out of rhythm, or miss a beat and don’t say something quickly enough, they are out, and the next person in line picks up the rhythm again. The people who go out can stay in the circle and not slap, clap, and snap—or they can leave the circle and the remaining players tighten up the circle.

The winner is the last one left playing.

You can play again using the names of the current Apostles.

Refreshment

Raspberry Sticks

Makes 3 dozen sticks

1 cup butter

3⁄4 cup sugar

1 egg

1 teaspoon vanilla

2 1⁄2 cups flour

1⁄4 teaspoon salt

1 to 2 tablespoons water (if needed)

1 1⁄2 cups raspberry jam

Cream butter and sugar together in a large mixing bowl until light and fluffy. Add egg and vanilla; beat well. Sift flour and salt together; add to creamed mixture a third at a time, mixing well after each addition. If dough is too stiff, add 1 or 2 tablespoons water. Wrap dough in plastic wrap and chill in refrigerator for about 1 hour.

Preheat oven to 375 degrees F. Grease cookie sheet.

Cut the chilled dough into 4 pieces. Roll each piece into a rope the length of your cookie sheet. Put ropes onto the cookie sheet, side by side. With your finger, make an indentation all the way down the length of each rope. Bake 6 minutes. Remove from oven and fill the indentation with raspberry jam. Put back into the oven for another 6 to 8 minutes. Place cookie sheet on rack to cool cookies. Cut on the diagonal.

(Lion House Cookies and Sweets, [Salt Lake City: Deseret Book, 2011], p. 20.)

To access the PDF version of this packet, click here.

Mormon Apostles’ Most Important Duty: Testify of Jesus Christ

Tue, 27 Mar 2012 12:15:00 -0600

source: Newsroom.lds.org

Anyone with a smattering of knowledge about the New Testament knows that the English word apostle is derived from a Greek word meaning "messenger," specifically a special messenger or envoy. In the early Church the word was used in several ways. Indeed, the use of the word after Paul appears to have been more ambiguous than it was in the early Church (Anchor Bible Dictionary, s.v. apostle).

Mormon usage of the term is in line with one of the common New Testament meanings. According to 2 Peter 3:2, the work of the apostles was to convey the teachings of the prophets and of Jesus to the Church. Jude understands the apostles themselves also to be prophets, those who speak the words of Jesus Christ. But perhaps the definition in Acts 1:21-22, as someone who was with Christ throughout his ministry, is the most relevant for Latter-day Saints.

Teachings of George Albert Smith Lesson 6: Sustaining Those Whom the Lord Sustains

Fri, 09 Mar 2012 00:04:00 -0700

source: MormonLife.com

Mormon Life says: "Those called, sustained, and set apart are entitled to our sustaining support." -James E. Faust

Note: As the Church has said, the manual has been prepared as the primary source of lesson material. This supplement, from a general conference address, is only meant as a complement to your study on this lesson's topic.

Excerpt from "Called and Chosen" by President James E. Faust, October 2005 General Conference:

My dear brethren of the priesthood, please accept our appreciation for all you do to carry forward the Lord’s work worldwide. I desire to speak about the sacred offices of those priesthood leaders who have been “called and chosen” 1 to guide the Church in this day. This is a special year for at least two reasons: first, we are celebrating the 200th anniversary of the birth of the Prophet Joseph Smith this December, and second, President Gordon B. Hinckley celebrated his 95th birthday this past June. I testify that the Prophet Joseph Smith was called and chosen as the first prophet of this dispensation and that President Gordon B. Hinckley is the present prophet, seer, and revelator of this Church.

When Mike Wallace interviewed President Hinckley some years ago for the television program 60 Minutes, he said, “[People will say] this is a church run by old men.” To this, President Hinckley replied, “Isn’t it wonderful to have a man of maturity at the head—a man of judgment who isn’t blown about by every wind of doctrine?” 2 So if any of you think the present leadership is too old to lead the Church, President Hinckley may need to give you some further counsel about the wisdom that comes with age!

Of the 102 Apostles called in this dispensation, only 13 have served longer than President Hinckley. He has served longer as an Apostle than Brigham Young, President Hunter, President Lee, President Kimball, and many others. It is wonderful to have his inspired leadership. Please forgive me for saying that I myself feel at times that I am standing on the edge of eternity. At age 85, I am the third oldest of all the living General Authorities. I have not sought this honor. I have just lived for it.

To read the full talk, click here.

Young Men Lesson 12: Following the Living Prophet

Fri, 09 Mar 2012 00:03:00 -0700

source: MormonLife.com

Mormon Life says: "What a great blessing it is to have prophets in our day!" -Claudio R. M. Costa Discussion Questions
• What does the Lord promise when we follow the prophet? (see D&C 21:5–6).
• What are some specific examples of when you or your family has been blessed for following the prophet?

Excerpt from "Obedience to the Prophets" by Elder Claudio R. M. Costa, October 2010 General Conference:

I am a convert to the Church. I am so grateful that God answered my prayer and gave me a knowledge and a strong testimony that Joseph Smith is a prophet of God.

Before I made the decision to be baptized in The Church of Jesus Christ of Latter-day Saints, I studied extracts from the history of Joseph Smith. I prayed after carefully reading each paragraph. If you would like to do this yourself, it may take you 14 hours.

After I read, pondered, and prayed, the Lord gave me the assurance that Joseph Smith was His prophet. I testify to you that Joseph Smith is a prophet, and because I have received this answer from the Lord, I know that all of his successors are prophets too. What a great blessing it is to have prophets in our day!

Why is it important to have living prophets to guide the true Church of Jesus Christ and its members?

In the Guide to the Scriptures, we find the definition of the word prophet: “A person who has been called by and speaks for God. As a messenger of God, a prophet receives commandments, prophecies, and revelations from God” (“Prophet,” scriptures.lds.org; see also Bible Dictionary, “Prophet”).

It is a great blessing to receive the word, commandments, and guidance of the Lord in these difficult days of the earth. The prophet can be inspired to see the future in benefit of mankind.

To read the full talk, click here.

Prophets & Apostles Speak Today

Thu, 01 Mar 2012 10:18:00 -0700

source: ldsmediatalk.com

The divine work of modern-day prophets and apostles never ceases. Between general conferences, the First Presidency and the Quorum of the Twelve Apostles continue to teach and minister to the world. The “Prophets and Apostles Speak Today” section of LDS.org (prophets.lds.org) documents the ongoing ministry of these Church leaders with videos, photos, and articles (available in several languages).

Biographies of LDS leaders online

Thu, 23 Feb 2012 09:31:00 -0700

source: ldsmediatalk.com

The LDS.org section Prophets and Apostles Speak Today (prophets.lds.org) has published biographies of members of the First Presidency and Quorum of the Twelve Apostles in a new section ”Meet Today’s Prophets and Apostles.”

Prophets.LDS.org features new biographies of living apostles

Thu, 09 Feb 2012 09:39:00 -0700

source: news.lds.org

New biographies of members of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints were published today on prophets.lds.org, under the section titled “Meet today’s prophets and apostles.”

The first biography to be featured on Prophets and Apostles Speak Today is that of President Boyd K. Packer, President of the Quorum of the Twelve Apostles. One biography will be featured each week over the next 11 weeks, in order of the Apostles’ seniority.

Youth respond to invitation from apostle

Fri, 13 Jan 2012 12:33:00 -0700

source: news.lds.org

For Sarra Erb, 17, of Oklahoma, USA, it really began in the spring of 2011, when she was called to serve on the youth conference committee for her stake’s 2012 pioneer trek in Nauvoo, Illinois. The youth of the stake were to prepare family history names to take to the temple, which meant that all of the youth would be introduced to family history work.

Then in October things really accelerated. For starters, Sarra heard a conference address directed to her and the other youth of the Church around the world. In his talk “The Hearts of the Children Shall Turn,” Elder David A. Bednar of the Quorum of the Twelve Apostles taught youth that they “need not wait until … an arbitrary age to fulfill [their] responsibility to assist in the work of salvation for the human family.”

Today in the Bloggernacle: Virtually follow the apostles around the world, and Pew Forum roundup

Fri, 13 Jan 2012 12:04:00 -0700

source: MormonTimes.com

Mormon Life says: I love the virtual map of places the apostles have recently visited. Recent news: Both the Bloggernacle and Facebook are abuzz with all sorts of Mormon-related news, including the Pew Forum study and the announcement of the new church historian. The Juvenile Instructor provides a handy (and nicely comprehensive) summary and also includes notes about upcoming Mormon-related conferences at BYU and beyond. Check it out!

Virtually follow the apostles around the world

Mon, 28 Nov 2011 14:02:00 -0700

source: deseretnews.com

Mormon Life says: Check out these video links of the apostles as they travel around the world. Via these new Mormon Messages YouTube Channel videos, let’s virtually follow the members of the Quorum of the Twelve around the world as they minister to the Saints.

First let's go to Bolivia, where Elder Neil L. Andersen teaches church members about Jesus: “He lived a sinless life.… He took upon himself our sins so long as we are willing to repent.”

Thoughts on Gospel Doctrine Lesson 38

Thu, 09 Oct 2003 11:47:00 -0600

source: MormonLife.com

Mormon Life says: Lesson 38 concludes our study of Paul's ministry as recorded in Acts 21-27. The following quotes by Robert J. Matthews, Michael Middleton, Howard W. Hunter, and Bruce R. McConkie, will give you insight into these chapters.

Howard W. Hunter on Paul's hearing before Agrippa:

During his imprisonment, Paul was given a hearing before Agrippa. Festus introduced the prisoner, and before the distinguished tribunal, Paul gave his most famous apology. His defense is one of the classics of history. He related his life and how he had persecuted the saints because of their Christian beliefs. Then followed the thrilling and dramatic story of the happenings on the way to Damascus when he saw the light and heard the voice, and how he was commanded of the Lord to go to the Gentiles to open their eyes and turn them from darkness to light that they might receive forgiveness of their sins and be sanctified by faith.

(Elder Howard W. Hunter, BYU Speeches of the Year, 1960, 6.)

Michael Middleton compares Paul, Christ, and Joseph Smith:

Like many of the Lord's elect, Paul was required to seal his testimony with his blood (D&C 135:3). From his own inspired words we learn, "For where a testament is, there must also of necessity be the death of the testator" (Hebrews 9:16). His blood joined that of the martyred multitude whose altar John saw; his voice, now roaring like a lion, joined those that cry with a loud voice, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" (Revelation 6:10).

Paul's trial and his execution trace the pattern established by the Savior and followed by many others who have laid down their lives for Christ. Like the Savior (Matthew 12:14), Lehi (1 Nephi 1:20), Zenos (Helaman 8:19), Ezias (Helaman 8:20), Isaiah, and countless others, Paul found his life in peril because of his teachings (Acts 9:23). Luke records that more than forty Jews banded together and plotted to kill Paul; they bound themselves with an oath that they would neither eat nor drink until they had accomplished their evil design (Acts 23:12-15). Because of Paul's rabbinical training (Acts 22:3; 26:5), his testimony that Jesus, whom they had crucified, was indeed the long- awaited Messiah must have been especially piercing and repugnant to the Jewish authorities. Paul could have declared in the words of Jesus, "If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin" (John 15:22). Both the Savior and Paul were protected from their enemies at times when their lives were in peril (John 8:59; 10:31-39; Acts 9:23-25). Like Abinadi, they testified of the truth while in the midst of their enemies but were preserved by God until they had delivered the message they were sent forth to give (Mosiah 13:2-3).

Calling Joseph Smith and Paul "parallel prophets," Richard Lloyd Anderson pointed out that both "predicted safety in earlier persecutions, but . . . accurately predicted their own deaths." Paul wrote to Timothy, "I am now ready to be offered, and the time of my departure is at hand" (2 Timothy 4:6). Joseph, who had borrowed Foxe's Book of Martyrs from the Edward Stevenson family and used the Urim and Thummim to examine the lives of the early Christian martyrs, stated, "I must seal my testimony to this generation with my blood."

Paul and Joseph Smith each proclaimed their innocence and blamelessness before their martyrdom. Headed toward Jerusalem, "not knowing the things that [would] befall [him] there," Paul stated, "Wherefore I take you to record this day, that I am pure from the blood of all men" (Acts 20:22, 26). Riding toward Carthage, Joseph declared, "I am going like a lamb to the slaughter; but I am calm as a summer's morning; I have a conscience void of offense towards God, and towards all men" (D&C 135:4).

Paul endured many persecutions as he approached the time of his martyrdom; there are a number of notable parallels between his life and the Savior's. Like the Savior, Paul was smitten by the Jews with the high priest present (John 18:22; Acts 23:2). Like the Christ, Paul was arraigned before both Jewish and Roman tribunals; both the Savior and his apostle were arraigned three times before Roman rulers as the Jews sought the death sentence their own jurisdictions could not provide. The absence of credible witnesses against them during their trials showed both Christ and Paul to have been falsely accused (Mark 14:55-56; Acts 25:7). And, like Pilate, Agrippa was "almost persuaded" (Acts 26:28) and would have freed Paul had it not been for the Jews and his consideration of Caesar (John 19:12; Acts 26:32). Although Paul was not crucified, he was stoned and left for dead outside the city. Like Christ, who was slain outside the city gate and, though placed in a tomb, did not see corruption (Psalm 16:10), Paul also arose and continued his ministry (Acts 14:19-20).

For thirty years following Paul's conversion, the Savior repeatedly showed him the "great things he must suffer for [Christ's] name's sake" (Acts 9:16). Paul's sufferings as a minister of Christ were varied, protracted, and intense (2 Corinthians 11:23-29), yet he endured, even unto martyrdom. His motto was ever, "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Romans 8:18).

(Michael W. Middleton, "Paul among the Prophets," in The Apostle Paul, His Life and His Testimony: The 23d Annual Sidney B. Sperry Symposium [Salt Lake City: Deseret Book Co., 1994], 126-127.)

Robert J. Matthews on the final chapters of Acts:

Acts 19-21. The third mission begins at Antioch and covers the area of Galatia, Asia, Macedonia, and Achaia (Greece). Paul's missionary methods are the same as before. Being a strong leader, he visits the synagogues and reasons with the Jews, testifying that Jesus is the Christ. He writes epistles to branches of the Church he has earlier visited-most of which he originally organized; he calls many missionaries into service and transfers them from place to place. (Such methods are recommended in latter-day revelation as examples in guiding the Lord's church in our present dispensation—see D&C 84:106-8.) Paul's greatest success is among the Gentiles, although there is considerable opposition and persecution from both Jews and Gentiles. The third mission covers a distance of at least 3,500 miles and occupies three and a half years and more.

Among the notable experiences on the third mission are: (1) rebaptizing twelve men at Ephesus who thought they were members of the Church but had been "baptized" by someone without proper priesthood authority (Acts 19:1-7) (2 raising Eutychus from the dead at Troas when he fell asleep about midnight during Paul's long sermon, and fell three flights to the ground-after reviving him, Paul continued to preach until daybreak (Acts 20:7-12) (3 Paul's warning to the elders from Ephesus that an apostasy would come in their church after his departure (Acts 20:17-38).

The third mission ends at Jerusalem, when Paul visits the Brethren and reports his success among the Gentiles. They rejoice

at his ministry but counsel him to be seen at the temple with some Jewish brethren, so that the Jews of the city will see that he is an "orderly" person and "keepest the law" (Acts 21: 17-24). Paul conforms to the wishes of the Brethren and all goes well for about a week until some Jews from Asia recognize him at the temple, and they raise such a commotion that Paul is arrested by the Roman officers as a protection, because the Jews are about to kill him. The soldiers bind Paul with two chains, and put him on the stairs overlooking the temple area, from which he addresses the angry mob in the Hebrew (or Aramaic) language. The King James Version uses the word Hebrew, but it is generally understood that ever since the return from Babylon the Jews in Palestine spoke Aramaic (which is similar to Hebrew) as their common tongue.

Acts 22. From the stairs Paul eloquently tells of his early life as a Jew, then as a persecutor of the Christians, then of his vision of Jesus Christ on the road to Damascus, followed by his subsequent unceasing labors as a disciple of the Christ whom he once opposed. He affirms that this same Jesus, who is both Lord and Christ, had commanded him to preach to the Gentiles. When he says these things to the already angry mob at the temple courtyard they became even more exercised because he makes Jesus a divine being, and also because he says that the command to preach to the Gentiles was from God. Such ideas they consider blasphemy, and they shout, "Away with such a fellow from the earth: for it is not fit that he should live" (Acts 22:22).

Paul is again rescued by the Roman soldiers and this time is put in prison. The Romans do not know what Paul has done that has made the Jews so angry, so the next day he is brought before the Jewish high court known as the Sanhedrin, consisting of seventy members or judges and a high priest, to be examined formally by them.

Acts 23. Paul stands on trial before the highest court of the Jewish nation. At this instant he must have reflected on the fact that nearly twenty-five years before, at the time of his vision on the Damascus road, the Lord Jesus said that he would proclaim the name of Christ "before Gentiles, and kings, and the children of Israel" (Acts 9:15). Since that day he has had many experiences before mobs, magistrates, and lesser rulers. Now he stands before the all-important Jewish high court.

Paul's discourse is much shorter on this occasion than the one he had given the day before to the mob. He probably intended to make a longer presentation on this once-in-a-lifetime opportunity, but two things happen in this closed, private meeting that precipitate a short session. First, as he begins to speak to the court he says: "Men and brethren, I have lived in all good conscience before God until this day." The court does not accept this self-evaluation. Here stands the man that the Jews see as a traitor to their religion, an enemy to the law of Moses, and a threat to the religion of their fathers. To hear him speak of his "good conscience" agitates the high priest so much that he commands that Paul be smitten on the mouth. Paul doesn't take this silently, and retaliates with a bold accusation: "God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" Those in attendance are so shocked at Paul's words that they ask: "Revilest thou God's high priest?" Paul replies: "I wist [knew] not, brethren, that he was the high priest."

It is difficult to believe that Paul really didn't know that the man was the high priest, if for no other reason than that the high priest was the regular presiding officer of the court and sat in a conspicuous place of honor in front of the other judges, who were seated in a half-circle. Paul's reply may have been a form of sarcasm. Perhaps what he really meant was something such as: "Oh, is he the high priest? How is one to know? I would not have guessed it from his illegal actions." This episode at the very start of the session was of itself an unsettling influence.

The second disruptive occurrence follows soon afterward, when Paul, seeing that one part of the council consists of Sadducees and the other of Pharisees, senses an opportunity to pit the judges against one another. He cries out, "Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question" (Acts 23:6). This declaration is especially provocative because the Sadducees and Pharisees are often suspicious of each other on doctrinal grounds and differed markedly on the subject of resurrection. Paul knows this, and his words have the desired effect: The meeting is thrown into confusion. Luke's description of the event is sufficiently expressive as to need no further explanation:

And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.

For the Sadducees say that there is no resurrection, neither angel nor spirit: but the Pharisees confess both.

And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.

And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. (Acts 23:7-10.)

Paul may not have wanted to entirely end the session so abruptly. Possibly all he wanted was to gain the favor of the Pharisees, who he hoped would see him as a brother and give him an opportunity to declare the gospel of Christ and obtain a favorable verdict of the court. Whatever his intention, the session was soon over and Paul was rescued again by the Roman soldiers and imprisoned.

Acts 24-25. The Roman governor, Felix, keeps Paul in prison, first at Jerusalem and then at Caesarea for two years, hoping that Paul will give him money for his release (Acts 24). In the meantime Felix is replaced by Festus. Paul appeals to Festus to be sent to Rome, to Caesar's court, because he feels that he cannot get a fair trial in Jerusalem, or Caesarea, or anywhere in Palestine because of the strong Jewish influence, and also because of the Roman officials' willingness to please the Jews. Paul insists that he has broken no law of the Empire, or of the Jews, and rightly should not be judged in a Jewish court. Because he is a Roman citizen, Paul has a strong case for appealing to Rome. Festus is willing that Paul be sent to Caesar, but a problem exists: He has no official crime to charge Paul with that would be admissible in a Roman court. Since King Agrippa (Herod Agrippa II, great- grandson of Herod the Great) is in Caesarea, Festus tells him about Paul, and that he is at that very time in prison, but there is no legitimate accusation against him. Agrippa desires to hear Paul himself, and a meeting is arranged for the following day. (Acts 25.)

Acts 26. Paul's discourse to King Agrippa, Festus, and other dignitaries at Ceasarea is one of the great events of the New Testament and of all religious literature. Though he is a prisoner shackled in iron chains, he is magnificent in bearing and composure. As is his custom, he begins his discourse with diplomacy and with background information to establish a common bond with his hearers. He acknowledges that Agrippa is an expert in the things of the Jews and asks that the king hear him patiently. Paul reviews his early life in Jerusalem as a Pharisee and says that he ought to be accepted by the Jews, since he has only taught what the prophets also taught. Since the topic of resurrection is a point of conflict between Paul and the Jews, and between Paul and the Gentiles also, he asks Agrippa: "Why should it be thought a thing incredible with you that God should raise the dead?" (Acts 26:8.) Paul then reviews his conversion on the road to Damascus, his personal conversation and interview with the resurrected Jesus, and his diligence since that time in fulfilling the Lord's command to him to testify of Jesus Christ and the resurrection to both Jews and Gentiles.

One of the most dramatic moments of his defense comes immediately after mentioning the resurrection of the dead. Festus loudly interrupts and says: "Paul, thou art beside thyself: much learning doth make thee mad" (Acts 26:24). "Beside thyself" literally means, "you are out of your mind." Paul, with firm dignity replies: "I am not mad, most noble Festus; but speak forth the words of truth and soberness. For the king knoweth of these things." (Acts 26:25-26.)

Then, addressing the king, Paul says forcibly:

King Agrippa, believest thou the prophets? I know that thou believest.

Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.

And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. (Acts 26:27-29.)

As an aftermath of the defense, Festus and Agrippa discuss the matter and say that Paul has done nothing worthy of death or bonds, but since he has appealed to Caesar, he must go to Rome.

Acts 27-28. In a perilous journey, hampered by storm and shipwreck, Paul and others sail to Rome aboard a cargo ship laden with wheat from Egypt. After arriving in Rome he spends two years in a house awaiting trial. Since there is no great charge against him, Paul is optimistic of eventual acquittal. He is given freedom to have visitors but is guarded constantly by a soldier. In Rome, Paul preaches to both Jews and Gentiles that Jesus is the Christ.

Here ends the book of Acts as contained in our present New Testament. It seems that there ought to be more, as the story is unfinished. From his epistles we learn that Paul fully expected to be released soon, and that he would again visit the branches of the Church. It appears that he may have been tried twice, being released after the first time but then later being imprisoned again (see 2 Tim. 4:16-17). Paul's last epistle, 2 Timothy, does not share the expectation of release from prison that his earlier epistles did, but depicts Paul reconciled to an approaching martyrdom. Yet he is completely confident that his salvation is assured (see 2 Tim. 4:6, 7, 16 and compare with Philip. 2:23-24).

Tradition has it that Paul was beheaded outside of the city of Rome, on the Appian Way, sometime around A.D. 66-67, during a time of Roman persecution against the Christians.

Paul's three major missionary journeys and the trip to Rome are chronicled in the book of Acts. The dates and distances shown below are estimates, since precise information is not given in the scriptures. The arrangement of the epistles is likewise an estimate, based on information within the epistles, and is especially subjective with regard to the later epistles.

For maximum learning it would be advantageous to consult the maps in the supplementary sections of a Bible and trace each of these journeys, noting the cities in sequence.

(Robert J. Matthews, Behold the Messiah [Salt Lake City: Bookcraft, 1994], 317.)

Bruce R. McConkie on Paul's final days:

Falsely imprisoned, with no specific or substantial charge against him, Paul declines to go willingly back to Jerusalem, back to stand in jeopardy before the fanatical mob which had caused the crucifixion of his Lord. Instead, Roman citizen that he was, he appeals unto Caesar. And Caesar's Procurator decrees that unto Caesar shall Christ's apostle bow.

But why? Why all this imprisonment? Why these repeated mock-like-trials before one ruler after another—all to no avail as far as freeing the innocent Paul is concerned. Why does not the Lord send an angel to deliver his apostle, as he did when Peter was imprisoned by Herod? (Acts 12:1-19.)

Clearly it is the design of Deity to use Paul's imprisonment as the means of taking the testimony of Jesus to the great and the mighty of the world. The gospel is for the poor and for the privileged. It is to be "proclaimed by the weak and the simple unto the ends of the world, and before kings and rulers." (D. & C. 1:23.) What matters it that Augustus sits amid Roman might and splendor, with the power of life and death over millions of people, yet his hope, if any, of peace here and eternal life hereafter, is in the hands of the prisoner of Christ who, though in bonds, has eternal power from on high. How better could the witness of the truth be borne to Felix, Festus, Agrippa, and Augustus, with all their court retinues forced to give ear? Compare Acts 11:19- 26.

Acts 25 11. Festus] Porcius Festus succeeded Felix as Procurator of Judea in about 58 A. D.

Acts 25 2-3. How intense is the hatred and bitterness of the Jews! Two years after Paul's arrest in Jerusalem, they are still plotting to kill him. Had his message been false or his success slight, Satan would long since have found other enterprises for these Jews whose self-adopted mission was to fight against God.

Acts 25 99. Festus, seeking to placate the Jews, is here suggesting that Paul go to Jerusalem and be tried before the Sanhedrin with the Roman Procurator present (to assure fair play!). The predestined result of such a procedure—as Paul and Festus and the Jews well knew—would have been the conviction and death of Paul.

13-22. That Paul's bonds were the result of religious bigotry and superstitution and were without legal warrant is shown clearly by Festus' recitation to King Agrippa.

25:24. King Agrippa] Herod Agrippa II, the last of the Herodian dynasty, an expert in Jewish affairs and also a vicious and dissolute man.

25. Nothing worthy of death] Then why not release him, as a just and impartial ruler would have done? But no, it is Satan himself who governs the persecution of the saints. And Lucifer will not relent in his evil course until he is bound by a power which even he cannot resist.

27. After two years of imprisonment, the legal charges against Paul had not so much as been determined.

8. It is just as easy to believe in a resurrection as in a creation, to believe that man will live again as to believe that he now lives; resurrection is no more of a riddle than is existence itself; mortal men, by their own power of reason, cannot explain how either of them come to be.

13-15. Speaking of the "bitter persecution and reviling" heaped upon him, Joseph Smith says: "I have thought since, that I felt much like Paul, when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light, and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light and heard a voice speaking unto him, and all the world could not make him think or believe otherwise. So it was with me. I had actually seen a light, and in the midst of that light I saw two Personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision; and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen?" (Jos. Smith 2:23-25.)

15-18. How providential it is that Luke here recounts, for the third time in his record of the Acts of the Apostles, the account of Paul's first vision. For now, from Paul's own lips, we learn the very words spoken by the Lord Jesus in calling the Apostle to stand as a witness of eternal truth to all men and to the Gentiles in particular. And the divine commission summarizes perfectly the procedures involved and the blessings resulting from the proclamation of the gospel of peace to the world.

16. A minister and a witness] One without the other does not suffice. No man can be a true minister without also being a personal witness of the divinity of the Lord; and every witness carries the commission to minister to his fellowmen. See Acts 10:36-43.

17. From the day of his first contact with spiritual reality, Paul knew he was destined to be a minister to the Gentiles. See Acts 10:21-35; 13:42-49.

18. A perfect summary of what happens when a person is converted to the truth.

20. Repent . . . and do works meet for repentance] Good works always attend repentance; obedience to God's laws is part of turning from sin to righteousness. Those who truly repent, first turn from evil, then affirmatively work the works of righteousness.

22. Witnessing] See Acts 10: 36-43. 24. To the spiritually illiterate, accounts of visions and miracles are as the rantings of diseased minds.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 199-203.)

Thoughts on Gospel Doctrine Lesson 33

Tue, 19 Aug 2003 12:52:00 -0600

source: MormonLife.com

Mormon Life says: Lesson 33 looks at Paul's council to the Saints in Corinth who had begun to stray from the teachings of Christ. Be sure to read the following commentary by Sidney B. Sperry, Bruce R. McConkie, Richard Lloyd Anderson, Virginia H. Pearce, Daniel H. Ludlow, Jeffrey R. Holland, and Robert L. Millet.

Sidney B. Sperry on the Corinthian Weaknesses and Vices:

1. Party cliques and factions (1 Cor. 1:10-4:21).

a. The Apostle entreats the Corinthians to avoid disputes and divisions and be in harmony in their minds and judgments. Their breaking up into cliques as followers of Paul, Apollos, Cephas and Christ is condemned, because all of them received the same baptism and Christ is not divided (1:10-16).

b. Paul is sent to preach the Gospel in simplicity, not with clever words or according to human conceptions, "because the foolishness of God is wiser than men; and the weakness of God is stronger than men" (1:17-25).

c. God has chosen to prevent mortal man from boasting before Him, by choosing the foolish things of the world in order to shame its wise men; and He has chosen the weak things of the world in order to shame what is strong. No man to be able to attribute his justification and salvation to his own wisdom, noble birth, or power, but to God's goodness and mercy only (1:26-31). For this reason Paul preached in Corinth in weakness, fear and trepidation; not with persuasive words of wisdom, but with the convincing power of the Spirit. Thus their trust would not rest on man's wisdom, but on God's power (2:1-5).

d. Yet the Gospel contains God's wisdom in a mystery, which worldly leaders have not learned. But to us God has revealed them by His Spirit. No man knows the things of God unless he has the Spirit of God. We have not received the spirit of the world, but the Spirit which is of God (2:6-12). Mysteries of God are perceived only by spiritual men (2:13-16). The spiritually immature Corinthians are not able to receive advanced doctrine; their strife and factious spirit demonstrates that (3:1-4).

e. Corinthian dissension is to be condemned, because preachers of the Gospel are mere instruments in God's hands and have to render an account of their ministry. Men are the Temple of God's Spirit, and should not defile themselves (3:5-17).

f. Mere human wisdom is of little worth; therefore the Corinthians should not prefer one missionary over another, for God alone is the judge of His servants (3:18-4:5).

g. The Corinthians and the leaders of their factions are advised [with keen irony] to imitate the humility and unpretentiousness of the Apostle, who entreats them and advises that he has sent Timothy to them (who will remind them of Paul's conduct as a Christian teacher), and will himself visit them in a short time. He asks whether he should come with a rod or in a loving and tender spirit (4:6-21).

2. Moral laxity and evils of litigation before pagan tribunals (5:1 6:20).

a. The Corinthians are not to boast or be complacent because they have been tolerating, despite previous warning, an incestuous man; they are to remove him from among them, and are warned not to associate with immoral brethren (5:1- 13).

b. Disputes among Corinthian Saints are not to be judged in lawsuits before pagan courts. The Saints are to judge the world and should be able to adjudicate their own differences. Righteous living is indispensable (6:1- 11).

c. The freedom of Christianity is no excuse for licentiousness. Bodies of the Saints are members of Christ and are not members of a harlot. The body is the temple of the Holy Ghost, which is of God, and is the property of the divine tenant (6:12-20).

(Sidney B. Sperry, Paul's Life and Letters [Salt Lake City: Bookcraft, 1955], .)

Bruce R. McConkie on Unity within the Church:

Unity within the Church and among the saints is the goal of the gospel. There is no place in the Church of God for division, for disagreement on doctrine, for cults and cliques, for liberal views as contrasted with conservative concepts. Among the faithful saints there is only one mind and one judgment and these are the Lord's; those with the full enjoyment of the Spirit learn the Lord's views on all things and conform their minds and hearts to his, becoming one with him. "Be one; and if ye are not one ye are not mine," is his everlasting decree to his saints. (D. & C. 38:27.) See Commentary I, pp. 426- 427; 765-767.

1 Cor 1:11. Contentions] See 2 Tim. 2:14-26.

1 Cor 1:12. Perfect unity is a goal the Church is still seeking. There are today Word of Wisdom faddists who will not use white flour or refined sugar; there are so-called liberals who think the problems of religion can be solved by dialogues and discussions without reference to revelation; there are others who maintain the Church should follow the world's course of social progress; there are those who try and harmonize the evolutionary concepts of the day with the revealed account of the fall and atonement; and there are others who profess to believe that full salvation is reserved for those who practice plural marriage, and so on. In other words, there are some of one philosophy and some of another, some follow the advocates of this cultish view and some of that.

How apt it is that the Lord chose to paraphrase Paul's language concerning divisive groups in the Church, when he spoke of those who shall be thrust down to hell, and who after their sufferings shall come forth to receive a telestial inheritance. "These are they who are of Paul, and of Apollos, and of Cephas. These are they who say they are some of one and some of another—some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch; But received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant." (D. & C. 76:99-101.)

1 Cor 1:13. Is Christ divided?] There is and can be only one true Church on earth. (D. & C. 1:30.) To imagine that two organizations teaching different systems of salvation can both be true is a philosophical absurdity that is almost unbelievable. God cannot have a body of flesh and bones and also be a spirit essence without a body. Two conflicting religions can both be false, but only one can be true. Truth is truth; all truth is in harmony with all truth. There are not and cannot be two ways to gain celestial glory. Christ is not divided. The mere existence of the conflicting sects of Christendom is conclusive proof of the great apostasy. The fact that any or all of them, as Paul expressed it, say, "I am of Christ," has almost no bearing whatever on the issue. Even the members of the Church itself who were making this claim, without also receiving the fulness of the law and accepting the whole gospel, were among those severely rebuked by the inspired writer.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: .)

Richard Lloyd Anderson on Paul's Appeal for Unity:

"Is Christ divided?" (1 Cor. 1:13.) That searching question demands a look at Christ's goal for his Church. Setting apostles over it (Matt. 18:17-19) and naming a presiding prophet in their midst (Matt. 16:18-19), the Lord trained them carefully in leadership and at the end prayed for them and all the believers they would direct:

And now I am no more in the world, but these are in the world, and I come unto thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. . . . As thou hast sent me into the world, even so have I also sent them into the world. . . . Neither pray I for these alone, but for them also which shall believe on me through their word—that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me (John 17:11, 18, 20-21).

As chapter 1 of this book shows, a minority in the world believes in Jesus Christ, and the wrangling of Christians has certainly contributed to skepticism in the message and mission of the Master. Indeed, if the energy spent attacking other Christians had been seriously spent on uniting and teaching non- Christians, Christ's goal would have been much further along—"that the world may believe that thou hast sent me." For Paul, it is self-evident that a divided Church violates Christ's will.

Christ commissioned preaching to the nations and envisioned the unity of all converts under the apostles, but the apostles faced the practical era of putting these plans into operation. In Paul's case, there is not a letter without mention of the ideal of unity. One striking thing about his letters is how often problems of dissension arise and how firm he is in not allowing separations into different Christian groups. A dozen major verses elsewhere match his plea to the Corinthians "that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment" (1 Cor. 1:10). Christian leaders have immersed themselves in the Bible and know this. Their public regret at the loss of unity is as common as Paul's frequent insistence on God's requirement of unity. The problem is widely admitted, but the solution evades all.

Yet Paul did not raise major questions without giving clear answers. The solution to the problems of factions discussed in chapter 1 of 1 Corinthians is the Church's inspired central leadership discussed in chapter 12. Paul's answer is not harmonious with official Protestantism, which divided from Rome because it perceived in the Roman church central authority without inspiration. Latter- day Saints are now asking the world if God cannot bring together what history divided. Christ's prayer for unity included a special prayer for the inspired central leaders who would direct that unity. Without Paul the branches constantly fragmented. It was his work to resolve conflict—to direct, teach, and correct. He did not ask the Corinthians to debate differences in a church council or ecumenical conference. Unity would come by harmony with the apostles' doctrine and leadership.

However, many Christians read the Bible without seeing the original Church of Christ in it. They sometimes explain away baptism because it is a church ceremony, sometimes using Paul's words: "For Christ sent me not to baptize, but to preach the gospel" (1 Cor. 1:17). In this explanation, one is saved by believing the preaching of Christ, but baptism is secondary and nonessential. But what happened at all the cities of Greece in Acts 16 and Acts 18? Upon belief, Lydia and the jailor were baptized at Philippi, and the Corinthians "believed, and were baptized." Early Christians did not profess Christ and treat baptism as optional; for them, baptism was the commanded method of showing belief. Paul seems to minimize baptism for one reason—the Corinthians were using his personal baptisms to promote their factions. In these circumstances he did not reduce the importance of baptism, but the importance of who baptized them: "I thank God that I baptized none of you, but . . ." (1 Cor. 1:14). He readily remembered Crispus and Gaius, then recalled Stephanas's household, and faded away with not remembering "whether I baptized any other" (1 Cor. 1:16). He obviously made the point that whom he baptized was insignificant, but it indeed mattered that the Corinthians were baptized. Later he reviewed how one achieved salvation through the true Church, and the first step was baptism: "For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free" (1 Cor. 12:13, NKJB). If there were no exceptions, baptism was not optional. And Paul, the enemy of useless religious requirements, would not have taught "all" a principle unessential to salvation.

As Paul explained his relationship with Apollos, he said they were co- workers on the same building, God's temple or Church. He added the image of farming: "I have planted, Apollos watered; but God gave the increase" (1 Cor. 3:6). Thus "he who plants and he who waters are one" (1 Cor. 3:8, NKJB), a verbal construction identical to Jesus' language, "I and my Father are one" (John 10:30).

There is no more biblical reason for merging the Father and Son than for thinking that Paul and Apollos physically merged. In his prayer for unity, already quoted, Jesus equated the oneness of believers with the oneness of the Father and Son. And at the end of 1 Corinthians, Paul teaches the glorious resurrection of individuals; so like the believers, the Father and the Son exist in glory now as individuals. Otherwise Paul could not sensibly close his plea for unity with the verbal separation of the Father and Son: "and ye are Christ's; and Christ is God's" (1 Cor. 3:23). If the members of the Godhead have achieved such intimate cooperation as individuals, the challenge of family and Church members to do the same also seems possible.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 103 - 104.)

Virginia H. Pearce on Unity:

Paul clarifies that unity does not demand that we all act the same, giving up all individuality. "Now there are diversities of gifts, but the same Spirit. . . . Differences . . . and diversities . . . but it is the same God which worketh all in all." (1 Cor. 12:5-6.) Our unity is not sameness, rather a unity that comes from agreement concerning Christ and His living doctrines. We become unified with Christ and with one another because our purpose is the same. "He that planteth and he that watereth are one. . . . For we are labourers together with God." (1 Cor. 2:8-9.)

This unity in Christ and His doctrines dictates how we will behave toward one another. "That there should be no schism in the body; but that the members should have the same care one for another. Now ye are the body of Christ and members in particular." (1 Cor. 12:25, 27.)

(Paul's Mandate: Convert, But Also Bind Together Into 'culture of , LDS Church News, 1995, 10/28/95 .)

Bruce R. McConkie on Milk Coming Before Meat in the Church:

God's earthly kingdom is a school in which his saints learn the doctrines of salvation. Some members of the Church are being taught elementary courses; others are approaching graduation and can do independent research where the deep and hidden things are concerned. All must learn line upon line and precept upon precept. Alma said: "It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him. And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full." (Alma 12:9-10.)

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 323.)

Richard Lloyd Anderson on Paul's Writings on Revelation and Man's Wisdom:

Unity requires humility. Indeed, Jesus said that one entering the Kingdom must "humble himself as this little child" (Matt. 18:3-4). Paul sought to humble the Corinthians for their own good, as the arrogance of some led them to dictate to God instead of being taught by him. Pride is the opposite of humility—pride of status, pride of wealth, and pride of having all the answers. The apostle who used his talents and intellectuality for the Lord did not teach the glory of ignorance, but he showed that man's highest knowledge, without revelation, falls short of preparing him for eternity. "Christ, and him crucified" (1 Cor. 2:2) was the beginning of his message, which blended with "Christ and him resurrected," as Paul says in 1 Corinthians 15. Paul reviewed the human scoffing at this revelation in order to warn the Corinthians against their own feelings of superiority to revealed doctrines. Men of great success tend to be too smug to accept the gospel, Paul observed; in modern terms, the highly educated, the powerful in business or government, and those born to privilege did not generally accept the gospel (1 Cor. 1:26). Paul gave a Thessalonian-like review of how he came to Corinth, a picture seen well either through the synagogue testimony beginning in Acts 18 or through Paul's memories beginning in 1 Corinthians 2. Paul did not preach with the skill of human persuasion, but by the power of God's Spirit, "that your faith should not be in the wisdom of men but in the power of God" (1 Cor. 2:5, NKJB).

This is no small point. At the beginning of a long letter of instruction, Paul went back over the Corinthians' belief in his message. Their Greek philosophy taught no resurrection; their native religion did not feature an atonement and the call to obey the first principles. The gospel came by revelation and had to be validated by the witness within. Faith and reason ultimately harmonize, but human reason knows little of the eternal dimension that the gospel brings. Paul used Isaiah's verbal picture of God's power and kingdom, which will transcend what eyes have seen and ears have heard (Isa. 64:4). People instinctively explore and inquire, reaching beyond their limited world through books, newspapers, television, radio, conversations with visitors, and travel. Eternity and its requirements can be learned only through these heavenly counterparts: scriptures, prophets, revelations of the spirit, angels, and visions. So Paul as a living prophet reminded the Corinthians that they must seek for the Holy Ghost to raise them above the ignorance of arrogance. Regarding the things of eternity, he wrote, "God has revealed them unto us by His Spirit. For the Spirit searches all things, yes, the deep things of God" (1 Cor. 2:10, NKJB). The whisperings of eternity are near the one with the Spirit. God's reality and God's will for that person are within reach. Those seeking a higher way will find constant refreshment and challenge in Paul's review of the power of the Holy Ghost in the second half of 1 Corinthians 2.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 103 - 104.)

Bruce R. McConkie on the Spirit Revealing All Things to Saints:

Personal revelation is the rock foundation upon which true religion rests. All faithful members of the true Church receive revelation. By the laying on of the hands of legal administrators they receive the gift of the Holy Ghost; this gift, by definition and in its nature, is the right to the constant companionship of that member of the Godhead based on faithfulness. And as Joseph Smith said, "No man can receive the Holy Ghost without receiving revelations. The Holy Ghost is a revelator." (Teachings, p. 328.) Church guided by revelation] See Acts 11:27-30.

Revelation is for everyone in the Church. "Thus saith the Lord"—to every member of his Church—"I, the Lord, am merciful and gracious unto those who fear me, and delight to honor those who serve me in righteousness and in truth unto the end. Great shall be their reward and eternal shall be their glory. And to them will I reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old, and for ages to come, will I make known unto them the good pleasure of my will concerning all things pertaining to my kingdom. Yea, even the wonders of eternity shall they know, and things to come will I show them, even the things of many generations. And their wisdom shall be great, and their understanding reach to heaven; and before them the wisdom of the wise shall perish, and the understanding of the prudent shall come to naught. For by my Spirit will I enlighten them, and by my power will I make known unto them the secrets of my will—yea, even those things which eye has not seen, nor ear heard, nor yet entered into the heart of man." (D. & C. 76:5-10; 121:26-28.) Joseph Smith said: "God hath not revealed anything to Joseph, but what he will make known unto the Twelve, and even the least saint may know all things as fast as he is able to bear them." (Teachings, p. 149.)

"We never can comprehend the things of God and of heaven," the Prophet said, except "by revelation." (Teachings, p. 292.) That is the sum and substance of the whole matter. Until men receive personal revelation they are without God in the world, they are not on the course leading to salvation, and they cannot go where God and Christ are. Revelation comes from the Holy Ghost. Men may study about religion, about God, and about his laws, but they cannot receive that knowledge of them whom to know is eternal life except by revelation from the Spirit of God. Those who receive revelation are on the path leading to salvation; those who do not receive revelation are not on that path and cannot be saved, unless they repent and get in tune with the Spirit.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 320.)

Daniel H. Ludlow on the Weak Things of the World:

The Lord usually does not call as his prophets men who are already of great renown and who are highly learned in the ways of the world. Rather, he usually selects the young and/or relatively unlearned who are humble and worthy, and then tutors them. Joseph who was sold into Egypt, Daniel, Samuel the prophet, and Joseph Smith are all examples of prophets who were called in their youth and yet became powerful and great men under the tutelage and influence of the Lord.

In the true church today, the missionaries sent forth to teach are often quite young and relatively inexperienced in the ways of the world. Yet if they go forth humbly and worthily, the Spirit of the Lord can make them mighty in preaching and power.

(Daniel H. Ludlow, A Companion to Your Study of the New Testament: The Four Gospels [Salt Lake City: Deseret Book Co., 1982], 325.)

Bruce R. McConkie on the Wisdom of the World:

Two kinds of wisdom are described in the scriptures: 1. True wisdom, that which is revealed by the Spirit and leads to righteousness and peace; 2. False wisdom, the wisdom of the world, which leads in carnal paths and away from the things of eternal worth.

The wisdom of the world results from the uninspired reflections, research, and discoveries of men. It is composed of partial and fragmentary truths mixed with error. Theorizing and hypothecating commonly accompany it. This type of wisdom includes the philosophies and learning of men which are destructive of faith. Astrology, organic evolution, the so-called higher criticism which denies the divinity of Christ, and any supposed knowledge which rules God out of the picture, falls in this category.

The wisdom of the world is transitory; it will vanish away. But the wisdom of God is eternal; it will endure forever. Scientific theories change with every new discovery, but the wisdom revealed from God is eternal truth. (Doctrines of Salvation, vol. 1, pp. 320-324.)

"Hath not God made foolish the wisdom of this world?" Paul asked. Then with great inspiration he explained how the things of the Spirit take precedence over the learning of men. (1 cor. 1:201 Cor. 1:18-31; 2; 3:18-23.) Jacob wrote similarly: "O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish. But to be learned is good if they hearken unto the counsels of God." (2 Ne. 9:28-29, 41-43.)

(Bruce R. McConkie, Mormon Doctrine, 2d ed. [Salt Lake City: Bookcraft, 1966], 839.)

Richard Lloyd Anderson on Sexual Morality:

No one exceeds Paul in being candidly positive about sexual love in marriage (1 Cor. 7:1-6). But Paul unites with all true prophets in restricting sexual intercourse to marriage. Nothing so quickly brands today's man-made prophet as his permissiveness on sexual relations. Some politicians frequently place popularity over principle, disguising their compromises with noble words. So do some religious leaders who ignore, explain away, or dispense with the commandment of chastity as given through Moses and repeated by Christ and Paul and Joseph Smith in modern revelation. Another form of religious avoidance is teaching a standard of morality but looking the other way. The Early Church countered serious sexual transgression with action. Paul was shocked to hear of a case of incest and simply said that local leaders should meet and deliver the offender to Satan and his powers of "destruction of the flesh" (1 Cor. 5:5). The chapter later clarifies that as excommunication of "that wicked person" (1 Cor. 5:13); and later in life Paul spoke of two whom he had "delivered unto Satan, that they may learn not to blaspheme" (1 Tim. 1:20).

This last phrase is the point, for consequences are lessons. Which churches today have a court system for serious transgressions? Which churches by their actions teach cheap forgiveness and repeated sin? In a half-dozen major places, Paul lists the sins that will keep one out of God's kingdom if unrepented, whether before or after conversion. Included are the major sins of dishonesty and physically or verbally harming one's fellowmen. And such lists never fail to include sexual relations outside of marriage. If God will really exclude the unrepentant on that basis, how honest is a church with its members if it will not? The false prophet is one who teaches a false expectation. The integrity of the Early Church and the restored Church is shown in their discipline of immorality in wise but firm court decisions on membership. Anything less misrepresents the kingdom of God. "Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived" (1 Cor. 6:9, NKJB). Paul then gives two terms for unlawful sex between man and woman and two for homosexuality. The King James Version frankly translates these latter words "effeminate" and "abusers of themselves with mankind." The former does not refer to the tender qualities of woman that might well be shared by men, but means "soft" with the connotation of a male perverted to a female role with other men. And the second word is bluntly "men lying with men." The current propaganda of self-justification avoids Paul's words here and in Romans 1.

With the logic of Christ, Paul's sternest chapter on sexual sins is also the most hopeful about repentance. After discussing the above sins and others that bar one from the kingdom of God, Paul refers to the repentant, buried past: "And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God" (1 Cor. 6:11, NKJB). The purifying forgiveness of Christ and sanctifying power of the Holy Ghost came only after baptism and was retained only through a moral life. Yet the astounding power of the gospel provides the path up from the valley of darkness. The invitation of the gospel is not condemnation but change. If some Corinthians were guilty of serious sins, were they in the Lord's mind when he told Paul to labor there at length because he had "much people in this city" (Acts 18:10)? Paul's ministry at Corinth is a sober warning to avoid immorality and a serious motivation to repair the damage done by it. Paul's blunt words to the Saints expose the inconsistency of incontinency and set an eternal value on sexual purity: "Your body is the temple of the Holy Ghost which is in you" (1 Cor. 6:19).

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 103 - 104.)

Bruce R. McConkie on Our Bodies as the Temple of God:

To be clean is to be saved; to be filthy is to be damned. "No unclean thing can inherit the kingdom of heaven." (Alma 11:37; Moses 6:57-61.) The whole plan and system of salvation is designed to enable men to take the worldly souls they now possess and to cleanse and perfect them through baptism of water and of the Spirit. Indeed, the very purpose of baptism is to empower men to "be sanctified by the reception of the Holy Ghost," that they "may stand spotless" before the Lord at the last day. (3 Ne. 27:19-21.)

How apt, then, for Paul, speaking to the saints, to those who have already been cleansed by fire, to remind them that their bodies have thus become temples in which the Spirit of God resides. "Be ye clean that bear the vessels of the Lord" (D. & C. 133:5), he is saying in effect, for your bodies are "the temple of the Holy Ghost which is in you." (1 Cor. 6:19.)

Destruction awaits those who defile their bodies unless they repent. Shortly before the coming of Christ, the Nephites "began to disbelieve in the spirit of prophecy and in the spirit of revelation; and the judgments of God did stare them in the face. . . The Spirit of the Lord did no more preserve them; yea, it had withdrawn from them because the Spirit of the Lord doth not dwell in unholy temples—Therefore the Lord did cease to preserve them by his miraculous and matchless power, for they had fallen into a state of unbelief and awful wickedness." (Hela. 4:23—25.) Precisely this same thing happened to the Church in the Old World, following the death of the apostles, prophets, and other inspired men who had the spirit of revelation because the Spirit dwelt in thee

Truly, the Spirit will not dwell in an unclean tabernacle!

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 326.)

Jeffrey R. Holland on the Sacred Nature of Our Bodies:

We simply must understand the revealed, restored Latter-day Saint doctrine of the soul, and the high and inextricable part the body plays in that doctrine.

One of the "plain and precious" truths restored to this dispensation is that "the spirit and the body are the soul of man" (D&C 88:15; italics added), and that when the spirit and body are separated, men and women "cannot receive a fulness of joy" (D&C 93:34). Certainly that suggests something of the reason why obtaining a body is so fundamentally important to the plan of salvation in the first place, why sin of any kind is such a serious matter (namely, because its automatic consequence is death, the separation of the spirit from the body and the separation of the spirit and the body from God), and why the resurrection of the body is so central to the great abiding and eternal triumph of Christ's atonement. We do not have to be a herd of demonically possessed swine charging down the Gadarene slopes toward the sea to understand that a body is the great prize of mortal life, and that even a pig's will do for those frenzied spirits that rebelled and that to this day remain dispossessed, in their first, unembodied estate.

May I quote a 1913 sermon by Elder James E. Talmage on this doctrinal point:

"We have been taught . . . to look upon these bodies of ours as gifts from God. We Latter-day Saints do not regard the body as something to be condemned, something to be abhorred. . . . We regard [the body] as a sign of our royal birthright. . . . We recognize the fact that those who kept not their first estate . . . were denied that inestimable blessing.. . . We believe that these bodies . . . may be made, in very truth, the temple of the Holy Ghost. . . .

"It is peculiar to the theology of the Latter-day Saints that we regard the body as an essential part of the soul. Read your dictionaries, the lexicons, and encyclopedias, and you will find that nowhere, outside of the Church of Jesus Christ, is the solemn and eternal truth taught that the soul of man is the body and the spirit combined." (Conference Report, October 1913, p. 117.)

So partly in answer to why such seriousness, we answer that one who toys with the God-given—and satanically coveted—body of another toys with the very soul of that individual, toys with the central purpose and product of life, "the very key" to life, as Elder Boyd K. Packer once called it. In trivializing the soul of another (please include the word body there) we trivialize the atonement which saved that soul and guaranteed its continued existence. And when one toys with the Son of Righteousness, the Day Star himself, one toys with white heat and a flame hotter and holier than the noonday sun. You cannot do so and not be burned. You cannot with impunity "crucify . . . the Son of God afresh." (Hebrews 6:6.) Exploitation of the body (please include the word soul there) is, in the last analysis, an exploitation of him who is the Light and the Life of the world. Perhaps here, Paul's warning to the Corinthians takes on newer, higher meaning:

"Now the body is not for fornication, but for the Lord; and the Lord for the body. . . . Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. . . . Flee fornication. . . . He that committeth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? . . . For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." (1 Cor. 6:191 Corinthians 6:13- 20. Italics added.)

Our soul is what is at stake here—our spirit and our body. Paul understood that doctrine of the soul every bit as well as James E. Talmage did, because it is gospel truth. The purchase price for our fullness of joy—body and spirit eternally united—is the pure and innocent blood of the Savior of the world. We cannot then say in ignorance or defiance, "Well, it's my life" or worse yet, "It's my body." It is not. "Ye are not your own," Paul said. "Ye are bought with a price." So in answer to the question, "Why does God care so much about sexual transgression?" it is partly because of the precious gift offered by and through his Only Begotten Son to redeem the souls—bodies and spirits—we too often share and abuse in such cheap and tawdry ways. Christ restored the very seeds of eternal lives (see D&C 132:19, 24), and we desecrate them at our peril. The first key reason for personal purity? Our very souls are involved and at stake.

(Jeffrey R. Holland and Patricia T. Holland, On Earth As It Is in Heaven [Salt Lake City: Deseret Book Co., 1989], 186.)

Robert L. Millet on Immorality among the Saints:

In chapters 5 and 6, Paul deals with the report of immorality among the saints in Corinth. He first turns to the specific charge of one who married his father's wife (stepmother). While in and of itself this constituted, according to the Mosaic law (Lev. 18:8; 20:11) and Roman law, the serious transgression of incest, Paul is first concerned with the fact that the members of the church have accepted such a transgressor. He notes that they are "puffed up" with pride in their sympathetic acceptance of this relationship when they should have "rather mourned" and cast such a transgressor out of their midst. (5:1-5.) Brotherhood and fellowship, so important to the unity of the saints, does not, however, extend to the casual acceptance of serious sin. He tells the Corinthian saints, "your glorying is not good." (5:6.)

Reversing the imagery of the well-known saying of Jesus (Matt. 13:33) comparing the kingdom of God, although small, to leaven that could influence the whole world for good, Paul compares the leaven to the one guilty of serious transgression who can also have a great influence on the whole: "Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened." (5:6-7.) In cases of serious sin, judgment is necessary and some may need to be cast out in order not to compromise the whole church.

At the same time that some saints are overly tolerant of those who deserve ecclesiastical discipline, others are taking their brothers to court to be judged by the unbelievers. (6:1-8.) Paul tells them that most of these disputes are over issues so trivial that they should be overlooked, and in the more serious cases they should be solved within the jurisdiction of the church. Finally he exhorts the Corinthians to refrain from any sexual immorality (6:9- 20), because such sin defiles the body, which is the "temple of the Holy Ghost" (6:19).

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 66.)

Thoughts on Gospel Doctrine Lesson 32

Thu, 14 Aug 2003 13:17:00 -0600

source: MormonLife.com

Mormon Life says: In Lesson 32, we discuss Paul's third missionary journey and cover Paul's teachings on baptism, the Holy Ghost, priesthood, apostasy, and faith in Christ. Consider the following commentary by David O. McKay, Bruce R. McConkie, Joseph Smith, Sidney B. Sperry, and Richard Lloyd Anderson.

David O. McKay on Paul's Third Missionary Journey:

While Paul and Timothy are visiting the churches in Galatia and Phrygia, let us hasten ahead of them to Ephesus; for there is a man there whose acquaintance we should make. His name is Apollos and he came from Alexandria. He was, undoubtedly, one of the most eloquent preachers of the Gospel in that day.

But when he first came to Ephesus, he "knew only the baptism of John." He had accepted the message of John the Baptist, but he had not heard the Gospel as it had been taught by Jesus and His disciples. He seemed to have been ignorant of the mission of the Holy Ghost.

With him were twelve other men who held the same incomplete belief.

Believing they had the truth, these men went to the same synagogue in which Paul had preached when the Jews asked him to tarry longer, and Apollos spoke to the people. In the congregation sat Aquila and Priscilla. These good Christians perceived at once that Apollos did not understand the Gospel; so, they invited him home with them and "expounded unto him the way of God more perfectly."

Shortly after this, Apollos left Ephesus for Corinth, taking with him a letter of recommendation from the Saints in Ephesus.

Thus it was that when Paul arrived in Ephesus he met the twelve men who had been taught the Gospel as Apollos had known it. When they told Paul that they believed the Gospel, he asked them, "Have ye received the Holy Ghost since ye believed?"

"We have not so much as heard whether there be any Holy Ghost," they answered.

"Unto what then were ye baptized?" asked Paul.

"Unto John's baptism," they replied.

"John verily baptized with the baptism of repentance," said Paul, "saying unto the people, that they should believe on Him which should come after him that is, on Christ Jesus."

They were then baptized by the proper authority, in the name of the Lord Jesus. Paul then "laid his hands upon them" and "the Holy Ghost came on them; and they spoke with tongues, and prophesied."

For three months Paul continued to preach in the synagogue, "disputing and persuading the things concerning the Kingdom of God." During this time, he worked at his trade supporting himself "with his hands." Daily the Church grew in strength, and daily its enemies became so bitter in their opposition that Paul left the synagogue, and held his meetings in a schoolhouse where taught a man named Tyrannus.

In this place, Paul labored for two years, a period in his life marked by wonderful manifestations from the Lord. Sick people were healed by the power of faith in most miraculous ways. Sometimes when Paul could not visit in person those afflicted, they would be healed by simply touching a handkerchief or an apron he had worn. Thus "the name of the Lord Jesus was magnified."

Among those who witnessed these miracles were some-vagabond Jews who made a living by deceiving the people by pretending to be magicians. When they saw Paul heal the sick in the name of Jesus, they thought they could do the same, and thus make a great deal of money. So one day these seven men who were sons of Sceva, meeting a man who was afflicted with an evil spirit, said, "We adjure you by Jesus whom Paul preacheth," to come out of him.

"Jesus I know," said the evil spirit, "and Paul I know, but who are ye?" "And the man leaped on them, and overcame them, so that they fled out of the house naked and wounded."

The treatment that these seven men received through their hypocrisy, soon spread over the city. Many who had practiced such arts as the sons of Sceva had, brought all their books of magic and made a bonfire of them. Paul saw burned that day about $10,000 worth of books and papers.

Every year in Ephesus, in the month of May, there was held a great festival in honor of the Goddess Diana. Rich men came from all parts of Asia, and "paid vast sums of money for the entertainment of the people. The entertainments were of different kinds. In the theatre were concerts and shows; in the hippodrome horse-racing; in the stadium gymnastic games of running, leaping and wrestling. There were noisy scenes through the day and night. In every hour of the day there were gay processions to the temple, following the bleating animals crowned with garlands, being led to sacrifice. Idlers and drunkards could be seen almost everywhere at any time. * * * The shops and bazaars were filled with all the attractive things of those days which parents and friends would buy themselves and those left in distant homes. The special mementos would be little models of Diana and her shrine. The poorest of purchasers would buy those made of wood; others those of silver; and the wealthy those of gold."

Paul, no doubt, had told the Ephesians as he had the Athenians, that God is not made of wood, or of silver, or of gold, "neither graven by art of man's device." These were hundreds and thousands of people who believed Paul and worshiped the true God. Consequently, at this annual feast, there were not so many images of Diana bought as there had been at other festivals.

Demetrius, a silversmith, who made silver shrines for Diana, became very much agitated when he saw his trade interfered with. He called together all his workmen and said:

"Sirs, ye know by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands."

He continued to speak to them until they became thoroughly aroused and cried out, "Great is Diana of the Ephesians."

Soon the whole city became in confusion. A mob gathered, and tried to find Paul. Failing in this, they caught Gaius and Aristarchus, two of Paul's companions, and rushed them into the theatre.

Paul was kept in safety by his friends who refused to let him enter the theatre, although he insisted on doing so.

A Jew named Alexander tried to speak to the mob, but they would not listen, and continued to howl for two hours, "Great is Diana of the Ephesians, Great is Diana of the Ephesians."

When they had worn themselves out, the town clerk arose and told them they had better go home and be quiet, or the Romans might "call them in question for this day's uproar." He said, too, that if Demetrius had any case against Paul, he could have Paul arrested and taken into court.

As half the people, as is the case of all mobs, did not know why they had come, they began to move out of the theatre. "The stone seats were gradually emptied, the uproar ceased and the rioters dispersed to their various occupations and amusements."

As Paul had already made preparations to go into Macedonia, he called the disciples to him, and after embracing them, left Ephesus so far as we know, forever.

(David O. McKay, Ancient Apostles [Salt Lake City: Deseret Book Co., 1964], 208.)

Bruce R. McConkie on the Conversion of Apollos:

Apparently Apollos was a persuasive, dynamic disciple of John, who had not yet forsaken the forerunner and come to the full faith. He was a fervent, devout theologian who searched and expounded the scriptures and sought to save souls. But until taught by Aquila and Priscilla, he had not accepted the fulness of the gospel. How like him are some of the devout Christian preachers of this day. They have a measure of the truth, have searched the ancient scriptures, and they seek to save souls, not knowing that to do so they must first receive the gospel fulness as preached by the Mormon Aquilas and Priscillas.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 166.)

Joseph Smith on Baptism and the Gift of the Holy Ghost:

Acts 19:1-6. Baptism was the essential point on which they could receive the gift of the Holy Ghost. It seems that some sectarian Jew had been baptizing like John but had forgotten to inform them that there was one to follow by the name of Jesus Christ, to baptize with fire and the Holy Ghost, which showed there converts that their first baptism was illegal. And when they heard this, they were gladly baptized, and after hands were laid on them they received the gifts, according to promise, and spake with tongues and prophesied.

"Not so, not so, my friends. If you had, you would have heard of the Holy Ghost. But you have been duped by some designing knave who has come in the name of John—an impostor." How do you know it, Paul? "Why John verily baptized with water unto repentance, always telling the people that they should believe on him that should come after him. He would baptize with fire and with the Holy Ghost." John's baptism stood good, but these had been baptized by some imposter.

"No, John did not baptize you, for he did his work right." And so Paul went and baptized them, for he knew what the true doctrine was, and he knew that John had not baptized them.

(Kent P. Jackson, comp. and ed., Joseph Smith's Commentary on the Bible [Salt Lake City: Deseret Book Co., 1994], 152.)

Sidney B. Sperry on the Sons of Sceva:

Luke tells of certain "vagabond Jews," exorcists, who attempted to cast out evil spirits by calling on the name of "Jesus whom Paul preacheth." (Acts 19:13) They had evidently seen Paul cast out evil spirits in the name of his Master, and were attempting to imitate him. Seven practitioners of their black art, sons of Sceva, a Jew, are specifically mentioned by Luke in an incident which he tells about. They were attempting to cast out the evil spirit from a man in the manner mentioned, when the evil spirit, speaking through the man, said, "Jesus I know, and Paul I know; but who are ye?" (Acts 19:15) Then the man, actuated by the evil spirit, fell upon these imitators of God's servant, "and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." (Acts 19:16) The incident caused a sensation among the Jews and Greeks living in Ephesus, and fear fell upon all of them. In this way the name of the Savior was magnified; many who believed in Him came and made confession and declaration of their deeds. And many of those who had practiced magic arts brought their books together and burnt them in the presence of everybody. The value of these was reckoned to be fifty thousand pieces of silver ($10,000?). (Acts 19:17-19) Luke adds this significant line to his description:

So mightily grew the word of God and prevailed. (Acts 19:20)

One who believes in the Scriptures and reads of the incident concerning the sons of Sceva must be impressed with the fact that the power to operate in God's name is confined to a relatively few of His servants. The Lord does not give His power to anyone who takes it upon himself to minister in His name. He is a God of order and operates through the appointed spiritual channels of His Church. Paul had the appropriate Priesthood and authority to act in God's name; the sons of Sceva did not. One hears slighting remarks these days about an "authoritarian" church, but the fact remains that God always acts through His one true Church; He does not work through sectarian channels. The sons of Sceva found that to be true in Paul's day. The same is true today.

(Sidney B. Sperry, Paul's Life and Letters [Salt Lake City: Bookcraft, 1955], 136.)

Bruce R. McConkie on Priesthood and Priestcraft:

Paul preached and ministered in the power and authority of the priesthood. The pagan priests of Ephesus taught and made their livelihood through priestcraft. Priesthood and priestcraft are two opposites; one is of God, the other of the devil; one is spiritual and godly, the other is carnal and evil.

Acts 19:21-41. Priesthood is the power and authority of God delegated to man on earth to act in all things for the salvation of men. Priestcraft is Satan's substitute for this true power and authority. The Lord's Church is administered by priesthood; Satan's church organizations, all of them, are governed through a system of priestcraft. Nephi said, "Priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion." (2 Ne. 26:29.)

Acts 19:24. Made silver shrines for Diana] These were various small models of such things as the Ephesian Temple, or the goddess Diana, which worshipers purchased for their religious significance.

Acts 19:27. Our craft is in danger] So often religious zeal becomes the hypocritical cloak of self-interest.

Acts 19:29. The theatre] There was room therein for more than 24,000 people.

The temple of the great goddess Diana] "It was reckoned one of the wonders of the world. It was built about 550 B. C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, B. C. 356, was rebuilt with more splendour than before. It was 425 feet long, by 220 broad, and the columns, 127 in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and colour. It was what the Bank of England is in the modern world, the larger portion of the wealth of Western Asia being stored up in it. It was constantly receiving new decorations and additional buildings, statues, and pictures by the most celebrated artists, and kindled unparalleled admiration, enthusiasm, and superstition. Its very site is now a matter of uncertainty. The little wooden image of Diana was as primitive and rude as its shrine was sumptuous; not like the Greek Diana, in the form of an imposing huntress, but quite Asiatic, in the form of a many-breasted female (emblematic of the manifold ministrations of Nature to man), terminating in a shapeless block. Like some other far-famed idols, it was believed to have fallen from heaven (v. 35), and models of it were not only sold in immense numbers to private persons, but set up for worship in other cities." (Jamieson, pp. 206-207.)

Acts 19:29. Diana ... whom all ... the world worshippeth] What does it matter how many adherents a false religion claims? Suppose all men worshiped Diana forever, would any of them gain salvation as a result? Nephi saw that in the last days the Church of the Devil would have "dominion over all the earth, among all nations, kindreds, tongues, and people," and that the membership of the Church of the Lamb of God would be slight by comparison. (1 Ne. 14:11-12.)

Acts 19:29-31. Wise counsel from the saints and his gentile friends kept Paul from personal participation in the devil-led demonstration, thereby probably saving his life.

Acts 19:32. How often "the more part" of a mob scarcely know the reason, the cause, the excuse, that unites them as persecutors and defamers of others.

Acts 19:33-34. Lest the rage of the mob be turned on them, the Jews (who themselves were opposed to idol worship) apparently sought to disassociate themselves from Paul and the saints. But even their defense was shouted down with the fanatical chant, "Great is Diana of the Ephesians."

Acts 19:35-41. In the providences of God there is often a townclerk, a Gamaliel (Acts 5:33-40), or an Alexander W. Doniphan (Joseph Fielding Smith, Essentials in Church History, p. 241), to come to the aid of the saints.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 173.)

Richard Lloyd Anderson on Paul's Farewell Address to the Ephesians:

Paul loved God's work and his converts more than his life. He reviewed his three years of labor at Ephesus, warning "every one night and day with tears" (Acts 20:31). A man who had built up the work so successfully would surely promise similar success to the local leaders with a tone of optimism for further growth and achievement. That would follow as a principle of successful leadership, and Paul was a successful leader. But he did none of this. The tears were not in thankfulness for new generations of Christians but in sadness in realizing that all that he had worked for would be spoiled. He bluntly warned of apostasy soon after his time: "For I know this, that after my departure savage wolves will come in among you, not sparing the flock; also from among yourselves men will rise up, speaking perverse things, to draw away disciples after themselves" (Acts 20:29-30, NKJB). "Perverse" literally means "turned around," the exact translation of Paul's Greek (diastrepho). Thus, Paul left the astounding testimony that local Christian leaders would reverse the apostle's doctrines. In the words of other translations, "distortion" would follow Paul's teaching of truth. Who would walk in Paul's steps? Not Christian leaders, he said; the successors of the apostles would be "savage wolves," words close to the Savior's portrayal of sheep who are really "ravenous wolves" (Matt. 7:15, NKJB). In both cases, only the appearance is Christian. Paul's point is that the Church itself will be corrupted. He does not say that part of the Church will remain faithful. He simply speaks of the factions of different disciples and leaves it at that. Paul expresses no hope for the continuation of the Church that he labored to create.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 65.)

Bruce R. McConkie on Paul Predicting Apostasy and Cultism:

Acts 20:28. The Holy Ghost hath made you overseers] God calls his own ministers. All calls to the ministry should come by revelation. Unless and until God speaks, no man can represent the Lord in the ministry. (John 15:16; Fifth Article of Faith.)

Acts 20:28. Feed the church of God] Teach the doctrines of salvation; supply spiritual food; bear testimony of our Lord's divine Sonship—anything short of such a course is unworthy of a true minister who has been called by revelation. Only when the Church is fed the bread of life are its members kept in paths of righteousness. It is the spiritually illiterate who become cultists and who forsake the faith.

Acts 20:29-30. Which is worse, persecution from without, which drives men from the truth, or heresy from within, which perverts and twists the truth until all saving power is drained from it?

Theretofore persecution had been Satan's tool to prevent the spread of the gospel, now he was beginning to use a new weapon—dissension from within, perversion of the truth, the formation of conflicting cults and sects within the so-called Christian fold. How well this second approach succeeded is everywhere apparent.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 179.)

Sidney B. Sperry on the Epistle to the Galatians:

In this book the author is assuming that Paul wrote the Epistle to the Galatians late in the year A.D. 57, possibly in December, while he was visiting Corinth. In so doing he is quite aware of the great differences of opinion among so-called authorities on the subject of the time and place of the Epistle's origin. In fact, from the early centuries of the Christian era opinions have been and still are sharply divided on the points involved. Many early writers and even a few recent scholars have insisted that the Epistle was written from Rome while Paul was a captive. Some have placed its composition before the Council of Jerusalem (A.D. 50), but others assign its writing to a time shortly after that Council. Still others would insist that it was written at Ephesus during the Third Missionary Journey. (A. D. 57?) Lagrange, the great Catholic scholar, thought it to have been written A.D. 54 at Ephesus. Ramsay and Weber put its composition at Antioch before the Jerusalem Council. Bleek and Lightfoot assumed that it was written at Corinth after Paul's three years of labor at Ephesus. In short, Rome, Ephesus, Antioch, and Corinth are the places mostly held to be the point of origin of the Epistle, and the dating of it, depending on the authority, may vary from A.D. 48 to 58. To be frank, this is a roundabout way of saying that we don't know when and where the Epistle was written.

...Now let us look at the occasion and purpose of the Epistle. Here we are happily on firmer ground. From time to time Paul had evidently received notices that the Judaizers had come among the Galatians and were teaching, contrary to the doctrines taught and espoused by the Apostle, that in order to receive salvation it was necessary to be circumcised and conform to the Mosaic Law. (Gal. 3:1-4:31 The false teachers from Jerusalem, or perhaps Antioch, had invaded the branches of the Church in Galatia and, pretending to have the sanction of the Church Authorities, were busy controverting Paul's teaching and introducing another "gospel." (1:9) The Galatians were given to understand that the authority and commission of the original Twelve was everywhere admitted and understood, but as to Paul's Apostleship, it could well be doubted. If he had any authority, did it not come of men? (1:1,12) True, he had had hands laid upon him at Antioch and had been sent out to preach (Acts 13:3), but he had been set apart by ordinary human beings, and his authority rested on his own testimony. (2:7-9) Furthermore, Paul's preaching had been opened to examination at the Jerusalem Council. (2:1-10) Peter had differences with him at Antioch (2:11-15), and he (Paul) was making a practice of pleasing all men for the sake of success. In his attempts to please men he had been guilty of inconsistency, teaching circumcision or uncircumcision as he found it expedient. (1:10; 5:11) Specious and unfair as their arguments were, the Judaizers appeared to the Galatians to be men of importance, and their flattery and fine talk so bewitched them that some of them were circumcised and began to "observe days, and months, and times, and years" (4:10), thus taking upon themselves the yoke and bondage of the Law with all of its burdens.

Naturally, the Apostle had great reason to be alarmed, because he saw clearly (1) that his authority and personal influence might be almost completely undermined among the Galatians, (2) that there might be a substitution by the Judaizers of the doctrine of justification by the works of the Law for the great doctrine which he had taught the Galatians, of justification by faith, and (3) that the destruction of hopes that Christianity could become widespread among the Gentiles. Inasmuch as he could not then visit the Galatians, Paul saw fit to write his Epistle to them in defense of his Apostolic authority and the validity of his Gospel, to point out to them the fatal results of cleaving to the doctrines of the Judaizers, to call to their remembrance the gospel of liberty which he had taught them, and to defend his character against the allegations of his adversaries.

(Sidney B. Sperry, Paul's Life and Letters [Salt Lake City: Bookcraft, 1955], .)

Richard Lloyd Anderson on Galations:

Paul aimed at a narrow target in writing Galatians: those burdening the Gentile converts with circumcision and its covenant of living Jewish rules. An ancient word used by Paul and Josephus is useful—these were "Judaizers." The threat to the Galatian churches is clear from the letter, but the manner of Paul's defense as clearly suggests that the Judaizers used the leaders of the Church against him. Such claims are cheaply made but harder to back up. When Church leaders sent their decision to Antioch after the Jerusalem Council, they noted similar rumors but denied them: "Certain which went out from us have troubled you . . . saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment" (Acts 15:24). This clearing of the record not only showed their position on circumcision but also revealed the pattern of misrepresenting their position. Paul's defensiveness in Galatians 1 cannot be understood without knowing that he is correcting such a problem.

"Who has cast a spell upon you?" That is Paul's question as he moves to preach Christ over the old covenant (Gal. 3:1, literal trans.). The "foolish Galatians" are afflicted by those "that desire to be under the law" (Gal. 4:21). This is specifically the Law of Moses, for the Judaizers "constrain you to be circumcised," and Paul accuses them of wanting to please Jews living around them to avoid persecution (Gal. 6:12). Many had begun to obey the ceremonies of the Jewish calendar: "Ye observe days, and months, and times, and years" (Gal. 4:10).

All of the above is most important in using Galatians, for it speaks to the narrow issue of false doctrine more precisely than does any other letter Paul wrote. A refutation of a single misconception is not a good source for perspective on the whole gospel. We have truth, powerfully presented, but not the whole truth. Readers should think about their reactions under the emotions of arguing against a false position. Paul can oversimplify in correcting extreme Jewish Christians. Galatians is a sharp and precise tool but created for a narrow purpose. Paul here explains the power of Christ's atonement but not all the remaining doctrines that relate to it.

No other letter of Paul has so much agreement on authenticity and so little on dating. Scholars multiply theories here, but there are important guidelines. One is the organization and style of Romans and Galatians. Midway through chapter 2, Galatians discusses the inadequacy of the Mosaic law and the need to accept Christ through baptism (Gal. 3:27). It closes with the moral duties of the Saints. Paul is too creative to make any letter the duplicate of another, but Romans follows the same format: it discusses the shortcomings of the Mosaic law, becoming Christ's through baptism (Rom. 6:3-5), and closes with the moral duties of the Saints. No two letters of Paul resemble each other so closely in content and argument. Then there are impressive phrases unique to the two: the Golden Rule as the sum of Christian duty (Gal. 5:14, Rom. 13:9) and the language of the Saints' adoption, using the Aramaic word in "crying, Abba, Father" (Gal. 4:4-7; Rom. 8:14-17). Such similarities argue for nearness in the times of their writing. As will be seen, Romans was clearly written in southern Greece as Paul was on his way to Jerusalem with the welfare contribution. His premonitions of persecution were strong, for he said that "all" of his converts "shall see my face no more" (Acts 20:25). He could not interrupt taking funds and Church representatives to Jerusalem. Had he received news of the Galatians' defection at such a time, the frustrated tone of that letter would follow. His only chance of helping would be a strong rebuke, though he really desired "to be present with you now" (Gal. 4:20).

Whatever the date of Galatians, the average Bible reader would recognize the correlation between the Jerusalem Council of Acts 15 and Paul's conference with Church leaders on his Gentile gospel in Galatians 2. Some scholars spin theories here, insisting that the Galatian conference does not give the conclusion of the Jerusalem Council decision—and Paul would have told the Galatians specifically of that decision if the Jerusalem Council had been already held. But this argument comes from modern armchair scholarship. The decision of the Twelve was taken to the Galatian churches by Paul (Acts 16:4- 5), and if his converts had weakened in spite of knowing that, why should it be requoted? Galatians would give supplementary information in the obviously short time that Paul could write. The following discussion will show the close resemblance between the Acts 15 and the Galatians 2 councils. Since they so clearly refer to the same event, Galatians must have been written after that council and Paul's first revisit to Galatia. The Galatians accepted the council decision from Paul about A.D. 50, and one would assume some time would have passed afterward for their radical change of mind. Stylistic correlations discussed above suggest how much later Galatians was probably written—about the same time as Romans, A.D. 58.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 152.)

Thoughts on Gospel Doctrine Lesson 30

Fri, 01 Aug 2003 09:52:00 -0600

source: MormonLife.com

Mormon Life says: Lesson 30 emphasizes the importance of continuing revelation in the Church by studying how the Lord first opens the Gospel to the Gentiles. Consider the following commentary by Robert L. Millet, Bruce R. McConkie, James E. Talmage, David O. McKay, and Robert J. Matthews.

Robert L. Millet on the Conversion of Cornelius:

It was noted...that there were persons of Gentile lineage in the church as early as the day of Pentecost, several years before the conversion of Cornelius. What makes Cornelius and his household unique is that the earlier Gentiles were all proselytes to Judaism; Cornelius and his group were apparently the first nonproselytes and uncircumcised Gentiles to be baptized into the church.

Opening the door of the gospel to the Gentiles was another new dimension of missionary activity and the third step outlined in Acts 1:8. All previous conversions were of persons who held to the law of Moses and practiced circumcision. Even Paul's dramatic entrance into the church did not entail a new type of procedure, but Cornelius's entry signified a new day. It is important that it was Peter, the presiding officer of the church holding the keys of the kingdom, who began the proselytizing effort among the Gentiles. Only through the President of the Church does the Lord make such changes as the one involving Cornelius.

There is another significant feature of priesthood procedure in the account of Cornelius's conversion. The angel did not preach the gospel to Cornelius but directed him to Peter. The angel had sufficient knowledge, but it was not his calling to preach among mortals at that time. Peter was the living mortal administrator with the commission to take the gospel to men on the earth.

A similar circumstance is seen with the Lord's visit to Saul on the road to Damascus. He did not preach the gospel to Saul but told him it would be given to him in the city. Then the Lord sent Ananias to tend to it. Why did not Jesus do it? Because it is not the order of the priesthood for a heavenly being to preach to mortals when there is a qualified mortal with a priesthood commission able to do it. (This principle is alluded to in the parable of the rich man and Lazarus in Luke 16:19-31.) The Prophet Joseph Smith also taught this subject.

Many have supposed that Cornelius was an exception to the order of heaven—that he received the gift of the Holy Ghost before baptism, whereas all others had to wait until after baptism. The wording of Acts 10:45 leads to this misconception. The Prophet Joseph Smith said Cornelius was not an exception and did not receive the gift of the Holy Ghost until after his baptism.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 38 - 39.)

Bruce R. McConkie on Cornelius:

Here stands a man who is prayerful, pious, devout, and godfearing; whose charitable deeds are had in remembrance before the Eternal Throne; whose faith and godly conduct enable him to see within the veil and to converse with heavenly beings—and yet this man is not a candidate for salvation; he is not so much as on the strait and narrow path leading to eternal life!

How then can any man hope for salvation? The angel answers: 'Send for Peter. He will teach you the gospel; he will baptize you in water and bring you into the fold of Christ where you can become a new creature by the power of the Holy Ghost, thus putting off the natural man and becoming a saint through the atonement of Christ the Lord.' What a message thunders forth to the pious and good among all churches from this heaven-directed experience of Cornelius!

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 96.)

Bruce R. McConkie on God Giving the Holy Ghost to Gentiles:

Acts 10:44-48 God here pours out the Holy Ghost upon Cornelius, his kindred, and friends as a sign to Peter (and through him to all Israel) that the gospel was now to go to the Gentiles. The Holy Ghost is the greatest gift a man can receive in this life, and it comes to those who believe and obey the laws of the gospel. Since the Gentiles are here so visibly anointed with this heavenly endowment, it is evident that the Lord is offering to them the gifts and blessings of that gospel which heretofore has been preached almost exclusively to the house of Israel.

Two basic and fundamental gospel doctrines must be known to understand this spiritual outpouring of divine grace: 1. The nature and kind of being the Holy Ghost is; and 2. What is meant by the gift of the Holy Ghost.

As to the Holy Ghost himself, the scriptural teachings are summarized as follows: "The Holy Ghost is the third member of the Godhead. He is a Personage of Spirit, a Spirit Person, a Spirit Man, a Spirit Entity. He can be in only one place at one time, and he does not and cannot transform himself into any other form or image than that of the Man whom he is, though his power and influence can be manifest at one and the same time through all immensity. (D. & C. 130: 22-23; Teachings, p. 190, 275-276; Gospel Doctrine, 5th ed., pp. 59-62.)

"He is the Comforter, Testator, Revelator, Sanctifier, Holy Spirit, Holy Spirit of Promise, Spirit of Truth, Spirit of the Lord, and Messenger of the Father and the Son, and his companionship is the greatest gift that mortal man can enjoy. His mission is to perform all of the functions appertaining to the various name-titles which he bears. Because he is a Spirit Personage, he has power—according to the eternal laws ordained by the Father—to perform essential and unique functions for men." (Mormon Doctrine, 2nd ed., p. 359.) See Commentary I, pp. 752-756.

As to the gift of the Holy Ghost itself, the scriptural accounts reveal: "'There is a difference between the Holy Ghost and the gifts of the Holy Ghost,' the Prophet taught. (Teachings, p. 199.) As the third member of the Godhead, the Holy Ghost is a Personage of Spirit; the gift of the Holy Ghost, however, is the right, based on faithfulness, to the constant companionship of that member of the Godhead. It is the right to receive revelation, guidance, light, and truth from the Spirit. 'The presentation or "gift" of the Holy Ghost,' President Joseph F. Smith said, 'simply confers upon a man the right to receive at any time, when he is worthy of it and desires it, the power and light of truth of the Holy Ghost, although he may often be left to his own spirit and judgment.' (Gospel Doctrine, 5th ed., pp. 60-61.)

As Joseph Smith explained: 'Cornelius received the Holy Ghost before he was baptized, which was the convincing power of God unto him of the truth of the gospel, but he could not receive the gift of the Holy Ghost until after he was baptized. Had he not taken this sign or ordinance upon him, the Holy Ghost which convinced him of the truth of God, would have left him. Until he obeyed these ordinances and received the gift of the Holy Ghost, by the laying on of hands, according to the order of God, he could not have healed the sick or commanded an evil spirit to come out of a man, and it obey him.' (Teachings, p. 199.)

"In similar manner, in this day, many nonmembers of the Church, 'by the power of the Holy Ghost' (Moro. 10:4-5), learn that the Book of Mormon is true, or that Joseph Smith is a Prophet of God, but unless they repent and are baptized that flash of testimony leaves them. They never receive the continuing, renewed assurance that comes from the companionship of that Spirit Being whose mission it is to whisper truth to the spirits within men. (Teachings, pp. 198-199.)

"Further, the fact that a person has had hands laid on his head and a legal administrator has declared, 'Receive the Holy Ghost, does not guarantee that the gift itself has actually been enjoyed. The gift of the Holy Ghost is the right to have the constant companionship of the Spirit; the actual enjoyment of the gift, the actual receipt of the companionship of the Spirit, is based on personal righteousness; it does not come unless and until the person is worthy to receive it. The Spirit will not dwell in an unclean tabernacle. (1 Cor. 3:16- 17; 6:19.) Those who actually enjoy the gift or presentment of the Holy Ghost are the ones who are born again, who have become new creatures of the Holy Ghost. (Mosiah 27:24-26.)

"Even a righteous person is often left to himself so that he does not at all times enjoy the promptings of revelation and light from the Holy Ghost. 'Every elder of the Church who has received the Holy Ghost by the laying on of hands, by one having authority, has power to confer that gift upon another; it does not follow that a man who has received the presentation or gift of the Holy Ghost shall always receive the recognition and witness and presence of the Holy Ghost himself; or he may receive all these, and yet the Holy Ghost not tarry with him, but visit him from time to time (D. & C. 130:23); and neither does it follow that a man must have the Holy Ghost present with him when he confers the Holy Ghost upon another, but he possesses the gift of the Holy Ghost, and it will depend upon the worthiness of him unto whom the gift is bestowed whether he receives the Holy Ghost or not.' (Gospel Doctrine, 5th ed., p. 61.)" (Mormon Doctrine, 2nd ed., pp. 312-313.) See Commentary 1, pp. 856-857.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 105.)

James E. Talmage on the Miraculous Deliverance of Peter from Prison:

But to return to Peter, as he slept in prison, so securely guarded, some of the saints were gathered in prayer for his deliverance. And an angel of the Lord appeared in the dungeon, with a halo of light about him: he awakened Peter, and bade him arise; and immediately the chains fell off; he dressed himself and followed the angel through the doors and gates of the prison, all of which were opened by unseen hands, and Peter found himself in the streets of the city outside the prison walls. All had been so quickly done, that the apostle did not at first realize his deliverance; but fully arousing himself, he offered thanks to his Maker, and hastened to the house of one of the saints, where many were gathered in prayer. A young sister, Rhoda, came to the door where he knocked, and recognizing his voice she was so filled with joy over this great answer to their prayers that she forgot to open the door but ran into the room and told the brethren and sisters there what had happened. They could not believe her: they told her she was mad; and then as she insisted that she was not mistaken they feared it was his ghost. But Peter kept knocking, and at last they opened the door, and were astonished to find him safe. Why should they be so surprised, when they had been praying for that very blessing? One might think that their hearts would be so full of thanksgiving that there would be no room for astonishment.

Yet we today feel surprised when the Lord manifests His power to us in any strong or otherwise remarkable manner; our greatest cause for wonderment would seem to lie in the contemplation of His mercy, that He will interpose in behalf of such weak and sinful mortals as many of us are. He is as willing today as ever in the past to assist His servants, and that too, by what we call miraculous means should it be necessary. In this belief lies one point of difference between the Latter-day Saints, and most other professed Christian sects of the day: we think that the Lord operates in the same ways, and through similar channels as those He has used in days gone by. He has placed prophets, and apostles, and elders, and evangelists upon the earth and He sustains them by His power as He has ever done, in the execution of His divine purposes. And I give you my testimony, adding it to the many you hear from time to time, that the power of God is with His people, and that the authorities and gifts which characterized the doings of the ancient prophets, and the ministry of the apostles of old are upon the earth today. But I do not ask you to take my testimony as a guide: it can only benefit you by putting you in the way of gaining a testimony and a knowledge for yourselves, or for strengthening the testimony you already have: and in this, again, lies a distinguishing feature of our Church. Our Elders do not ask you to embrace the Gospel of Christ on the strength of their belief: they urge upon you to seek wisdom of Him who has promised to give liberally to all who ask in faith, and to upbraid none who so apply. The ministers of Christ who leave their homes and forsake the business by which they live, and who come amongst you with the word of eternal life, do not bring testimonies of the truth to give you. Like the virgins who have oil in their lamps they will show you simply where to get oil for yourselves; at the same time raising their voices in solemn warning that the Bridegroom is near at hand, and that the day of God's judgment is near.

(Brian H. Stuy, ed., Collected Discourses, 5 vols. [Burbank, Calif., and Woodland Hills, Ut.: B.H.S. Publishing, 1987-1992], 3: .)

Bruce R. McConkie on an Angel Freeing Peter from Prison:

Peter is arrested by Herod and sentenced to be slain; he is imprisoned in a cell with guards at the locked doors; he lies chained to two soldiers; a great iron gate with more guards closes in the prison itself; a total of 16 soldiers have the lone apostle in their charge. The Church prays for his deliverance, while Peter sleeps (as his Master had done when the storm threatened their ship on the Sea of Galilee); and lo, God sendeth an angel and Peter is freed. When no recourse remains but through divine intervention, the miraculous deliverance is accomplished. God does for man what he cannot do for himself. See Acts 5:17- 26.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 116.)

Robert L. Millet on the Conversion of the Gentiles:

Although Peter had opened the door for the Gentiles to come into the Church, missionary work proceeded slowly among them at first. Many Christians went forth throughout the cities of Phenice, Cyprus, and Antioch "preaching the word to none but unto the Jews only." (Acts 11:19.) About three hundred miles north of Jerusalem, however, at Antioch in Syria, there was lively activity resulting in the conversion of a great number of Greeks. Hearing of this, the Brethren sent Barnabas from Jerusalem to Antioch to look into the matter. After assessing the situation, he soon brought Saul from nearby Tarsus to assist him.

There is a faulty translation in the King James Version of Acts 11:20. The text states that the missionaries at Antioch preached to the Grecians. A Grecian, however, is a Jew who speaks Greek, whereas the sense of verse 20 and the verses following call for the word Greek instead of Grecian. Most modern translations of the Bible use the word Greek. Grecian adds nothing to the story, for Grecians had been in the Church for years; but bringing Greeks into the Church was something new to write about.

Barnabas was probably selected for the assignment at Antioch because he was from Cyprus and, being from a Gentile environment, he would have common ground with Gentile converts. Likewise, his reason for wanting Saul to assist him would be that Saul's experience with Gentiles would make him an asset to the work.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 38 - 39.)

Bruce R. McConkie on Saul and Barnabas Being Called to the Ministry:

Acts 13:1. Prophets and teachers] Not one prophet, but many; not one teacher, but many—with those named being examples. There are always prophets and teachers—a great host of them—in the true Church. Indeed, where the Lord's prophets and teachers are found, there is the Lord's Church; and where such are not found, there the true Church is not. See Commentary I, pp. 251-253; Rev. 19:9-10.

Acts 13:2. The Holy Ghost said] The Lord Jesus Christ said; but the instruction came by the power of the Holy Ghost, that is, the Lord spoke to them by the voice of the Spirit. The Holy Ghost is God's minister to give revelation, to convey his mind and will to men. "I will tell you in your mind and in your heart," the Lord says, "by the Holy Ghost, which shall come upon you and which shall dwell in your heart. Now, behold, this is the spirit of revelation." (D. & C. 8:2-3.) And the receipt of continuous revelation is the proof positive of the identity of the true Church. Where there is revelation from the Holy Ghost—revelation in the full, complete, and literal sense, revelation dealing with all things both temporal and spiritual—there is the true Church; but where such is not found, there the true Church is not.

The work whereunto I have called them] What work? Apparently they were being set apart as missionaries, for they immediately went forth to preach the gospel and administer its ordinances according to the pattern set by Jesus. But who is to say whether more than this was involved? Obviously they both already held the Melchizedek Priesthood and were elders. Were they now being ordained seventies? Such is an apostolic and a missionary office. From this time on Luke refers to them as apostles. Could this have been their ordination as such, or their setting apart as members of the Council of the Twelve? If so, and such is a distinct possibility, one or more of the other apostles would have been present to confer upon them the keys of the kingdom. But whatever office or position was involved, Saul and Barnabas were now going forth as legal administrators, on the Lord's errand, called by revelation, and authorized to serve and minister by the laying on of the hands of the Lord's anointed—all of which sets the pattern for ministerial service for all true ministers in all ages.

Acts 13:3 Laid their hands on them] Saul and Barnabas were called by prophecy and were either ordained or set apart or both by the laying on of hands, all in accord with the Lord's law "that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority to preach the Gospel and administer in the ordinances thereof." (Fifth Article of Faith.)

There are two types of ministerial calls in the Church—those to ordained offices, and those to administrative or set apart positions. Both kinds of calls are made by prophecy, that is by the spirit of inspiration, but one type is of a permanent nature and the other is temporary. Brethren are ordained to offices in the priesthood, which offices they hold ever thereafter, in time and in eternity. Hence the common saying, "Once a bishop, always a bishop." But brethren are set apart to serve as missionaries, on high councils, in positions of presidency, as bishops of designated wards. The setting apart empowers the priesthood holder to serve in the administrative or ecclesiastical position for the period of the assignment.

Priesthood is the power and authority of God delegated to man on earth to act in all things for the salvation of men. Where men are actually endowed with power from on high, with the priesthood of the Almighty, there is the true Church, and where the priesthood is not, there the true Church is not. See Heb. 7:1-3.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 119.)

Robert L. Millet on Paul's First Missionary Journey:

Saul and Barnabas stayed at Antioch "a whole year" and "taught much people." (Acts 11:26.) At about that time there came a great famine, and the saints in Judea were especially impoverished. The disciples at Antioch sent relief to the Judeans by the hands of Barnabas and Saul. The famine occurred in the days of Claudius Caesar, emperor from A.D. 41 to 54, and is generally thought to have occurred around A.D. 44. (Acts 11:25-30.) It had been ten years since the resurrection of Jesus, and the church had grown rapidly.

When Barnabas and Saul returned to Antioch from Jerusalem, they took John Mark (a nephew or cousin to Barnabas) with them. Shortly thereafter, having been called by revelation and set apart by the laying on of hands, they departed from Antioch and sailed to Cyprus and the cities of Galatia, part of the land known today as Turkey. Chief among the cities were Pisidian Antioch, Iconium, Lystra, and Derbe, which they visited in that order. The missionaries preached to Jews, proselytes, and Gentiles and encountered both strong opposition and outstanding success. At Cyprus, Saul (who at this point became known as Paul) found it necessary to smite an enemy with blindness in the name of the Lord. Paul knew well the stunning effect of blindness. At Antioch of Pisidia, the missionaries preached in the synagogue for at least two Sabbaths, and there "came almost the whole city together to hear the word of God." (Acts 13:44.) The Gentiles were pleased, but many of the Jews were not, and Paul and Barnabas were expelled from the city. A similar event occurred at Iconium. At Lystra, Paul and Barnabas were almost worshiped by the Gentiles, but the Jews from Antioch and Iconium stoned Paul and left him for dead. The strongest opposition in every city came from the unbelieving Jews because Paul taught that salvation came through Jesus Christ and not through the law of Moses. (Acts 13:23-42.)

The missionaries then visited the cities in reverse order and returned to Antioch of Syria. The mission had lasted perhaps a year, and the brethren had traveled over fourteen hundred miles—a small thing in our day, but a considerable accomplishment by sailboat and by foot through rough terrain. The probable date of the journey is A.D. 47-48.

There were two notable personal developments for Saul on this journey. The first is that while in Cyprus, Saul became known as Paul and is consistently called Paul thereafter. (Acts 13.) This renaming was probably because the Greek name Paulos would be more acceptable to Gentile audiences. The second development is that until the missionaries reached Cyprus, Barnabas seemed to be in charge. (Acts 11:30; 12:25; 13:2.) Beginning at Cyprus, Paul seemed to be the leader. (Acts 13:13, 50.) Most of the information about this first missionary journey centers around what Paul said and did; little is said about Barnabas.

On their first visit to each place, the missionaries preached and baptized. On the return journey, they "ordained elders in every church." (Acts 14:23.) These actions give a clue to missionary procedure and show that the church was organized with local priesthood leaders.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 38 - 39.)

David O. McKay on the Conversion of Gentiles:

As we followed Paul and Barnabas in their first missionary journey, we noticed that in nearly every city they visited, they found Jews, and that their preaching was frequently first done in a synagogue. The fact is, that the Jews were scattered over nearly all of the Roman Empire. They were on the coasts and islands of Western Asia, on the borders of the Caspian Sea, and some were even as far as China.

Jews Kept to Their Religion.

But no matter where the Jew was living, he always kept his own religion, and studied carefully the Law of Moses. That is what James meant when he said, "Moses of old time, hath in every city, them that preach him, being read in the synagogues every Sabbath day." Their religion taught them not to mingle with the Gentiles in marriage or in social intercourse.

Gentiles Would Not Worship with Jews.

The Gentiles, on the other hand, looked with contempt upon the Jews; while the "gay and licentious festivities of the Greek and Roman worship" made the Jews look with contempt upon Gentiles. They would trade with each other, and mingle together in daily vocations, but as a rule, that is as far as their intercourse went. They said with Shylock: "I will buy with you, sell with you, talk with you, walk with you, and so following; but I will not eat with you, drink with you, nor pray with you."

Of course, there were Gentiles who sometimes became converted to the Jewish religion, and there were some who married Jewish women, but the line of dislike and suspicion was none the less sharply drawn.

Peter's Prejudices.

You remember how difficult it was for the Lord to convince Peter that the Gentiles were worthy to be baptized into the Church of Christ. Peter saw in a vision a vast sheet descending from heaven in which there were unclean animals, and he heard a voice saying, "Arise, Peter, kill and eat." But Peter said, "Not so, Lord: for I have never eaten anything that is common or unclean."

Peter's Revelation.

When Peter realized the meaning of the vision, his whole Jewish nature was shocked; for to obey was to break the Law of his forefathers by associating with Gentiles. The Jewish Christians who were with Peter from Joppa to Caesarea were "astonished" when they saw "the gift of the Holy Ghost poured out" on the "unclean" Gentiles. When Peter reached Jerusalem, he was accused of having not only associated but eaten with Gentiles, but Peter had learned by revelation that "what God has made clean" no one should "call common or unclean," that the Lord is "no respecter of persons," and that "every nation" that accepts Him, and "feareth Him and worketh righteousness," may receive His blessings.

The Church Agitated.

But there were many Jews in the Church who did not believe this, and the only condition on which they would accept a Gentile was that he should obey the Jewish religion also. When this class of Christians heard that Paul and Barnabas had baptized hundreds of Gentiles, they became very much agitated in their feelings, and some of them went to Antioch and began to preach, first privately then publicly, that unless the Gentiles obeyed a certain Jewish rite, they could not be saved. Paul and Barnabas had told the Saints that obedience to the Gospel of Christ would save the Gentiles as well as the Jews, and that the Gentiles did not have to become Jews. Now these men from the chief branch of the Church declared that Paul and Barnabas were wrong. No wonder "those who from among the Gentiles were turned unto God," were "troubled" and perplexed. Indeed, the controversy became so sharp that it threatened to lead some out of the Church.

(David O. McKay, Ancient Apostles [Salt Lake City: Deseret Book Co., 1964], 171.)

Robert J. Matthews on Circumcision and the Law of Moses:

It may be helpful at this point to explain why there is so much emphasis and concern about circumcision. It seems to us today such a strange matter to be fighting about in the Church. Circumcision is a very old practice among mankind, even among non-Jewish peoples. However, the Lord Jehovah appointed it the token of the covenant he made with Abraham (Genesis 17). This covenant was to extend throughout Abraham's posterity, and through this covenant were blessings and promises of God's favor to be realized throughout time and eternity. Circumcision was the badge, the sign of identification showing that one was a believer in the true God, and in all the dimensions of the Abrahamic covenant. The token was continued in the law of Moses. The manner in which the word circumcised is used throughout the book of Acts and the epistles is generally as a one-word representation for the entire law of Moses; hence when the Jewish members of the Church insisted that Gentiles be circumcised, they really meant that the Gentiles should obey all of the law of Moses.

(Robert J. Matthews, Behold the Messiah [Salt Lake City: Bookcraft, 1994], 302.)

Robert J. Matthews on the Council at Jerusalem:

The rapid influx of gentile converts to Christianity in Antioch and in Galatia caused great concern among some of the Jewish members of the Church in the Jerusalem area. Paul and Barnabas had brought many Gentiles into the Church by baptism, but they had not required circumcision. Certain men came to Antioch from Judea and taught (without authorization from the Apostles) that "except ye be circumcised after the manner of Moses, ye cannot be saved" (Acts 15:1). Paul and Barnabas had a great disputation with them. The matter was finally taken to the Apostles and elders at Jerusalem for settlement.

Paul, Barnabas, and Titus, an uncircumcised Greek convert, went to Jerusalem for the scheduled council. There the strongest opposition to the Gentiles came from those Church members who had been Pharisees before becoming Christians (see Acts 15:5).

In the council Peter rehearsed his experience with Cornelius. The decision was that gentile converts need not be circumcised but that they should "abstain from meats offered to idols, and from blood, and from things strangled, and from fornications" (Acts 15:29). This decision was clearly a vindication of the doctrine taught by Paul and Barnabas and was in harmony with the teaching that the law of Moses had been fulfilled by Christ. The Brethren at Jerusalem wrote an epistle to the Saints in the vicinity of Antioch and Cilicia informing them of the decision of the council, and they sent Judas and Silas to confirm by word of mouth what the council had decided.

(Robert J. Matthews, Selected Writings of Robert J. Matthews: Gospel Scholars Series [Salt Lake City: Deseret Book Co., 1999], 274.)

Thoughts on Gospel Doctrine Lesson 29

Tue, 29 Jul 2003 10:15:00 -0600

source: MormonLife.com

Mormon Life says: In Lesson 29, we study the early growth of the Church looking specifically at the ordination of seven men to assist in running its temporal affairs, the ministries of Stephen and Phillip, and the conversion of Saul. Consider the following commentary by Robert J. Matthews, Bruce R. McConkie, Robert L. Millet, Joseph Fielding Smith, James E. Talmage, and Sidney B. Sperry. The publications from which these passages were excerpted can be found in their entirety in GospeLink 2001, Deseret Book's CDROM reference library.

Robert J. Matthews on the Necessity for Administrative Help Within the Church:

The Church at this time had strong Jewish ties, culturally, religiously, and geographically. Church growth necessitated administrative adjustments, so seven men were selected to assist the Twelve, primarily in welfare duties. Among these seven are some with Gentile-sounding names such as Stephen, Parmenas, and Nicolas. Nicolas was further identified as a proselyte from Antioch (Acts 6:5), thus affirming that he was a Gentile by lineage who first accepted the Jews' religion and then subsequently was converted to Christ and the Church. Thus at least Nicolas was actually of Gentile lineage, but he had been circumcised and had subscribed to all that pertains to the Jews' religion and the law of Moses. Before becoming a member of the Church, Stephen was probably a "Hellenized Jew," or one who, though Jewish by lineage and religion, had been reared in a Greek environment and spoke Greek.

It is important at this point to clarify a statement in Acts 6:1 that says there was "a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." The Church in Jerusalem at this time was practicing a form of "united order," or economic system in which members held all things in common (Acts 4:34-37; 5:1). However, there seems to have been a feeling among the "Grecian" widows that they were neglected, that they did not receive as good treatment as other widows. A Grecian was not a Greek, but was a Jew who spoke Greek as a native language, and hence one who had been reared away from Palestine, as in Alexandria, Egypt, or some other place where there were large collections of Jews who spoke Greek.

The importance of this situation in the Church in Jerusalem is that it is evident there were Jews of the outlying countries-Jews by lineage, but from Greek-speaking areas-who had gathered to Jerusalem. These "Grecians," as they were called, thought they detected some prejudice from the more conservative Hebrews or Aramaic-speaking Jews of Palestine. This might be why the seven who were called to oversee the distribution of food were not strictly Jerusalem- oriented Jews but, as we noted in the case of Nicolas and Stephen, had some Gentile and Greek attachment. Proper priesthood order and procedure in the Church is also evident here: The Twelve made the selection of the seven under the inspiration of the Holy Ghost, and after the men were sustained by the people the Twelve set them apart by the laying on of hands (Acts 6:1-6)

(Robert J. Matthews, Behold the Messiah [Salt Lake City: Bookcraft, 1994], 295.)

Bruce R. McConkie on the Apostles Choosing Seven to Assist Them:

Acts 6:1-6. God's command to his people in every age is: "Organize yourselves." (D. & C. 88:119.) Moses chose seventy men to aid him in judging and regulating Israel. (Num. 11:14-30.) Here the ancient apostles select seven brethren to aid them in administering the affairs of whatever system of United Order was then in operation. The work assigned them fell within the realm of those temporal matters normally handled by the Aaronic Priesthood, thus leaving the apostles free to handle the more difficult matters of their Melchizedek ministry.

Two of these seven gained scriptural recognition for their subsequent valiant ministries. Stephen's preaching won him a martyr's crown. (Acts 6:8-15; 7:1-60.) And Philip won many souls to the Christian faith in the city of Samaria and elsewhere. (Acts 8:5-40.)

Acts 6:2-4. Church leaders must delegate responsibility or perish under a mountain of administrative detail that no mortal man can bear. Here the apostles in effect choose to magnify their callings as ministers of the word rather than attempt to carry on the day to day regulation of the programs of the Church.

Acts 6:3. The apostles made the appointments; the delegation of authority came from them; but nominations came from the church members. In principle this is the same as a bishop recommending a young man to serve as a missionary with the actual call coming from the President of the Church. Those who receive the inspiration from the Spirit to call people to church service can and should receive recommendation and counsel from those in positions to give it. Since all who are called to service in the Church become the servants and representatives of the Lord, they must be "full of the Holy Ghost," and as a consequence be able to receive the inspiration to do their work in the way the Lord wants it done.

Acts 6:6. Those called to positions of presidency and administration are ordained and set apart by the laying on of hands; the ordinance thus performed endows the church member with the needed power and authority to perform the assigned work.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 65.)

Robert J. Matthews on the Seven Men Ordained:

The Office of the Seven

Because seven men were appointed, some have wondered if their office is analogous to that of the seven Presidents of the First Quorum of the Seventy in the Church today. This analogy appears unlikely since the seven were especially appointed to serve tables, whereas the calling of a seventy is to preach the gospel. It is probably only coincidental that this group consisted of seven men. At this point many Bibles contain a heading identifying these seven men as deacons. This heading is an interpretation by the editors and translators and is not part of the biblical text itself. The English word deacon, however, comes from the Greek diakonos, meaning a servant or an assistant. Although these seven men were assistants, their calling should not be equated with the ordained office of deacon in the Aaronic Priesthood.

Assignments in the Church

Luke does not give us an account of the work of these seven men in their assignment to serve tables. He does, however, follow the activities of two of the seven, Stephen and Philip, in preaching the gospel. It might be that Stephen and Philip were called to do missionary work in addition to the welfare assignment. Or they may simply have been reassigned.

In the Church today most calls to service are temporary, and a person is likely to serve in several different callings in the period of a few years. Thus, a man who was once Presiding Bishop might later become a member of the Twelve; an Assistant to the Twelve might later be called to the First Presidency; one serving as a bishop may be called as a stake president. Nothing suggests that the seven men who were called and set apart to assist in the daily ministration of food were to remain in that capacity for the remainder of their lives. Had Stephen and Philip remained in their original callings, we might have heard nothing further of them; it was their preaching activities that caused Luke to provide a detailed account about them.

(Robert J. Matthews, Selected Writings of Robert J. Matthews: Gospel Scholars Series [Salt Lake City: Deseret Book Co., 1999], 263.)

Robert L. Millet on the Preaching of Stephen:

Stephen is described as "a man full of faith and of the Holy Ghost" (Acts 6:5) and "full of faith and power" (Acts 6:8). He performed miracles, and his hearers "were not able to resist the wisdom and the spirit by which he spake." (Acts 6:10.) He was taken before the Sanhedrin and was accused of having said that "Jesus of Nazareth shall destroy this place [Jerusalem and the temple], and shall change the customs which Moses delivered us." (Acts 6:14.) There was probably some substance in the charge, for Jesus had prophesied earlier of the destruction of Jerusalem and of the temple (Matt. 24) and had explained that the law of Moses would be fulfilled (Matt. 5:17). Stephen's enemies, however, made it appear that he was speaking "blasphemous words against Moses, and against God. . . . against this holy place, and the law." (Acts 6:11, 13.) His defense before the council was well-conceived. After making a short summary of the history of Israel from Abraham to David, Stephen pointed out that the true prophets had always been rejected by the people and that now the Son of God himself had been rejected by the children of those who had persecuted and killed the prophets. (Acts 7:51-52.) Stephen's words were so cutting that the people "gnashed on him with their teeth." (Acts 7:54.) When he declared that he could see a vision of Jesus on the right hand of God, they stoned him to death. (Acts 7:55-58.)

Under the law of Moses, stoning was the prescribed punishment for blasphemy. (Leviticus 24:11-16; Acts 6:11-13.) Stephen was stoned, not for his preaching, nor even for his scolding of the people, but for saying he had had a vision of the Father and the Son. He was stoned for proclaiming that he had received revelation. Stephen foreshadowed the work of Paul and is the earliest person mentioned in the New Testament to imply that the law of Moses was fulfilled and that its rites and customs should come to an end.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 34.)

Bruce R. McConkie on Stephen Preaching about Israel:

Acts 7:1-36. Stephen's defense before the Sanhedrin is a masterful one. He is charged with speaking "blasphemous words against Moses, and against God," against "this holy place" (the temple), and against "the law." (Vs. 11, 13.) His reply: 'I have spoken the truth. The whole history of Israel points toward the coming of Christ. Moses and all the prophets foretold his mortal ministry and divine Sonship. But you unbelieving scribes and rulers are following in the footsteps of your rebellious fathers who rejected the word of God which came in their day.'

The manner in which Stephen handles his problem illustrates how one dispensation ties into the next, and how the events occurring and the prophesies made in one age lay the foundation for what is to transpire in a subsequent era. Out of Abraham and the patriarchal dispensation, the nation and history of Israel grew; and out of the history of Israel and the prophecies of her holy men, came Jesus and his saving ministry.

A similar approach in offering salvation to men is often made by the Lord's servants in this day. Standing before Christian people, who suppose they believe what transpired in the meridian of time, modern witnesses of Christ recite the events of Jesus' and Paul's ministries, and the historical data relative to the apostasy; then they show how the restoration of the gospel grows naturally out of these, and how if men believe the testimonies of the previous dispensations, they will accept those of the present one.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 70.)

Joseph Fielding Smith Answers a Question on the Nature of Paul's Sin at the Stoning of Stephen:

Question: "In our Sunday School the question of the nature and scope of Paul's sin at the martyrdom of Stephen was discussed. There was a wide divergence of opinion in the class. Some felt that he was justified by the teachings and policies of Jewish law. However some felt that it was in defiance of Roman law which was supreme at the time. Will you please help us to reach a proper conclusion?"

Answer: Paul informs us that he was brought up in strict compliance with Israelitish law. He had been taught by the renowned Gamaliel who was known for his great wisdom and knowledge of Hebrew law. It is well for us to remember as far as we know that Paul took no part in making the decision that condemned Stephen and fortunately took no part in the stoning which cost Stephen his life. That he was in full sympathy with what was done we may well believe and therefore was willing to protect the clothes of those who engaged in the awful tragedy. It is likely true that he sanctioned the action. It is also true that in his misplaced zeal he was determined to bring all believers in Jesus to trial and have them punished perhaps to lose their lives by the violation of what he truly believed to be in full accord with the commandment of the Lord which had been given to Moses in relation to those who forsook the truth and turned to the worship of other gods.

Commandments Given to Ancient Israel Considered

In considering this let us refer to one or two passages in the commandments given to Israel when they entered the land of promise to inherit it.

And the Lord spake to Moses, saying,

Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. . . .

And he that blasphemeth the name of the Lord, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death. (Leviticus 24:13-14, 16.)

If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou has not known, thou, nor thy fathers;

Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;

Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:

But thou shalt surely kill him; thine hands shall be first upon him to put him to death, and afterwards the hand of all the people. (Deuteronomy 13:6-9.)

When we stop to consider that Paul was brought up in this atmosphere and that he was a very strict and devout Pharisee, we can understand how, in his ignorance, he was willing to take charge of the clothes of those who stoned Stephen. To him evidently it was a command from the Lord.

Hebrew Law Enforced Against Stephen

While it is true that the Romans were in control and enforced their law, yet they did not always interfere with the Hebrew law and the carrying out of its provisions as understood by the Jews. In fact it is to be remembered that Pilate washed his hands and turned Jesus over to what he considered to be Hebrew law. Moreover let us not lose sight of the fact that Stephen was on trial before a council of the Jews. (Acts 6:12.) The consigning him to death was not necessarily the work of a mob, but the action of the council, and Stephen, as was our Lord, supposedly, turned over to be dealt with according to Hebrew law.

At this condemnation of Stephen, as with Jesus, false witnesses were brought and were sworn who said that Stephen had, spoken" . . . blasphemous words against Moses, and against God," (Acts 6:11.) and when Stephen emphatically declared in their presence that he had seen the heavens opened and the Son of Man or Jesus standing on the right hand of God, it was more than these wicked judges could endure, and they pronounced sentence upon him, and the multitude cried out against him and cast him out of the city and stoned him.

Fortunately Paul took no part in this, only to take charge of the clothes of the guilty murderers. That he was sympathetic with them is true. Following this murderous assault he sought papers so that he could go forth arresting any who professed the name of Jesus and drag them to what he felt was justice. We must concede that in all that he did, Paul felt that he was doing what the Lord had commanded Moses in the law.

Paul Considered His Actions Were Justified

Under all the circumstances he was acting in righteous zeal, as he supposed, to bring to an end an uprising contrary to the commandment given by the Lord to Moses. In this mistaken zeal he went forth and " . . . made havock of the church, entering into every house, and haling men and women committed them to prison." (Acts 8:3.)

To carry his labor to a complete conclusion, he sought papers so that he could go forth into other parts of the world, and on his way to Damascus received his great vision of the Son of God, which turned him from his bitterness and mistaken zeal to an equal zeal and determination henceforth to bring souls unto Christ.

Considering all the elements in connection with his life, we must say of Paul, what he did he did honestly in this work of destruction, feeling that he was doing the will of the Eternal Father. It was wrong, and it took a drastic measure to stop him in his mad course and turn him to the defense of the truth. Whatever evil was at his door, he fully paid the price through his greater zeal and perseverance to undo all that he had formerly done and bring souls unto Christ. Eventually it was required of him that he too lay down his life in martyrdom in defense of the Son of God whom previously he had persecuted.

Surely Paul is worthy of our sympathy for the things he did which were wrong, and our love for his life of zeal which was intensified without question because of his evil labors ignorantly performed.

(Joseph Fielding Smith, Answers to Gospel Questions, 5 vols. [Salt Lake City: Deseret Book Co., 1957-1966], 4: 52.)

Robert L. Millet on the Preaching of Philip:

Luke states that at the same time as the death of Stephen there was a great persecution of Christians throughout Judea and Samaria. This scattering actually stimulated missionary activity, for "they that were scattered abroad went every where preaching the word." (Acts 8:4.)

Philip went to Samaria, where he preached the gospel of Jesus Christ, baptized, performed miracles, and brought many to a knowledge of Jesus. "When the apostles which were at Jerusalem [Peter and John] heard that Samaria had received the word of God" (Acts 8:14), they came from Jerusalem and laid hands on those whom Philip had baptized, giving them the Holy Ghost, and then they returned to Jerusalem (Acts 8:15-17, 25). Philip continued his missionary labors—not in Samaria (north of Jerusalem), but in the region of Gaza (south and west of Jerusalem). There he met, taught, and baptized an Ethiopian who "had come to Jerusalem for to worship." (Acts 8:27.) He was returning to his home, which was evidently in Ethiopia. This man was not of Israelite lineage but was a convert to Judaism, a proselyte.

Philip's activities represented a new dimension in the missionary work because the gospel was now being deliberately taken to other people—people who already had the law of Moses. Up to now, non-Jews were taught incidentally as part of the mission to the Jews; but now missionary work was being done overtly among non-Jewish people, fulfilling the second step of missionary work outlined in Acts 1:8.

The mission to the Samaritans, the offspring of Israelites intermarried with other people, was also a new dimension in the missionary outreach, for the Samaritans were a people who were partly of Israel but who were not Jewish. The Samaritans already had the law of Moses and practiced circumcision; thus, their entry into the church did not raise any new questions about the law. It was a half step toward taking the gospel to non-Israelite people.

The distinction between the powers of the Aaronic and the Melchizedek priesthoods is illustrated in Philip's preaching and baptizing at Samaria. But it was Peter and John, not Philip, who conferred the gift of the Holy Ghost. "In the case of Philip when he went down to Samaria, when he was under the spirit of Elias, he baptized both men and women. When Peter and John heard of it, they went down and laid hands upon them, and they received the Holy Ghost. This shows the distinction between the two powers." This same difference was explained by John the Baptist when he restored the Aaronic Priesthood to Joseph Smith. (JS-H 1:70-72.)

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 34.)

Bruce R. McConkie on Philip Working Miracles:

Acts 8:5-8. Philip—saintly, valiant, a powerful preacher, a mighty worker of miracles—held only the Aaronic Priesthood! Peter and John must yet come from Jerusalem to Samaria to confer the Holy Ghost upon his baptized converts. (Acts 8:14-17.) And yet Philip, magnifying his calling, casts out devils, commands the lame to leap and the sick to rise from their beds of affliction. Miracles are wrought by the power of faith, and a righteous man need not hold the Melchizedek Priesthood to have power and influence with his Creator. As Joseph Smith said, "If a priest understands his duty, his calling, and ministry, and preaches by the Holy Ghost, his enjoyment is as great as if he were one of the Presidency." (Teachings, p. 112.)

Miracles of themselves do not convert men to the truth. The Jews were witnesses of Jesus' mighty works and yet they chose to remain outside the pale of his saving grace. But miracles may so impress the sincere investigator as to cause him to take the steps that lead to faith.

"Signs flow from faith. They may incidentally have the effect of strengthening the faith of those who are already spiritually inclined, but their chief purpose is not to convert people to the truth, but to reward and bless those already converted. 'Faith cometh not by signs, but signs follow those that believe,' the Lord says. 'Yea, signs come by faith, not by the will of men, nor as they please, but by the will of God. Yet, signs come by faith, unto mighty works, for without faith no man pleaseth God; and with whom God is angry he is not well pleased; wherefore, unto such he showeth no signs, only in wrath unto their condemnation.' (D. & C. 63:9-11.)

"Faith that is based on signs alone is weak and ineffective. It continually demands added and greater signs to keep it alive, and those relying on such visible supernatural guidance soon begin 'to be less and less astonished at a sign or a wonder from heaven' until they are in danger of disbelieving all they have 'heard and seen.' (3 Ne. 2:1.) Thus belief based on supernatural experiences is less to be desired than that which stands on its own feet. 'Blessed are they that have not seen, and yet have believed.' (John 20: 29.)" (Mormon Doctrine, 2nd ed., pp. 713-714.)

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 81.)

James E. Talmage on Saul's Conversion:

The sudden change of heart by which an ardent persecutor of the saints was so transformed as to become a true disciple, is to the average mind a miracle. Saul of Tarsus was a devoted student and observer of the law, a strict Pharisee. We find no intimation that he ever met or saw Jesus during the Lord's life in the flesh; and his contact with the Christian movement appears to have been brought about through disputation with Stephen. In determining what he would call right and what wrong the young enthusiast was guided too much by mind and too little by heart. His learning, which should have been his servant, was instead his master. He was a leading spirit in the cruel persecution of the first converts to Christianity; yet none can doubt his belief that even in such he was rendering service to Jehovah (compare John 16:2). His unusual energy and superb ability were misdirected. As soon as he realized the error of his course, he turned about, without counting risk, cost, or the certainty of persecution and probable martyrdom. His repentance was as genuine as had been his persecuting zeal. All through his ministry he was tortured by the past (Acts 22:4, 19, 20; 1 Cor. 15:9; 2 Cor. 12:7; Gal. 1:13); yet he found a measure of relief in the knowledge that he had acted in good conscience (Acts 26:9-11). It was "hard for him to kick against the pricks" (revised version "goad," Acts 9:5; 26:14) of tradition, training, and education; yet he hesitated not. He was a chosen instrument for the work of the Lord (Acts 9:15); and promptly he responded to the Master's will. Whatever of error Saul of Tarsus had committed through youthful zeal, Paul the apostle gave his all-his time, talent, and life-to expiate. He was preeminently the Lord's apostle to the Gentiles; and this opening of the doors to others than Jews was the main contention between himself and Stephen. In accordance with the divine and fateful purpose, Paul was called to do the work, in opposition to which he had been a participant in the martyrdom of Stephen. At the Lord's word of direction Paul was ready to preach Christ to the Gentiles; only by a miracle could the Jewish exclusiveness of Peter and the Church generally be overcome (Acts 10; and 11:1-18).

(James E. Talmage, Jesus the Christ: A Study of the Messiah and His Mission According to Holy Scriptures Both Ancient and Modern [Salt Lake City: Deseret Book Co., 1983], 667.)

Sidney B. Sperry on Saul:

Saul and his colleagues had done so well in scattering the followers of Jesus in Jerusalem that he now felt it incumbent upon himself to break up their concentrations elsewhere. The future Apostle did nothing by halves. Like a physician who knows that centers of infection in a patient must be cleared up if a cure is to be effected, Saul felt it necessary to clear out the local branches of hated Christ-followers in distant centers if the threat to his beloved Judaism was to be allayed.

Damascus was deemed to be a "hot" metropolis that demanded immediate attention. His zeal unabated, indeed, "yet breathing out threatenings and slaughter against the disciples of the Lord, [Saul] went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this Way, whether they were men or women, he might bring them bound unto Jerusalem." (Acts 9:1-2) If it be a puzzle to the modern reader how Saul could legally bring back prisoners from a city beyond the borders of Palestine, we may explain that by Roman sufferance every Jewish colony in her Empire was considered subject in religious matters to the local synagogue, which in turn was under the control of the Sanhedrin in Jerusalem. That a Jew belonged to the Church of Christ, or to some other strange group, would make no difference to the Jerusalem authorities; he would be looked upon merely as a member of a Jewish sect like any Pharisee or Sadducee. A. T. Robertson makes a comment of interest to us in this respect:

The Jew, like the modern Roman Catholic, owed a double allegiance, one to his state, the other to the ecclesiastical or temple authorities at Jerusalem.

The reader may also have been interested in the reference to "this Way" in the passage we quoted from Acts. By it is simply meant the "Gospel" or the "Way of the Lord." The most frequently used word in Scripture for road is "way," and this word or its cognates are often used in describing religions.

Having received the necessary papers giving him the authorization he desired, Saul went on his cruel-yes, murderous-mission to Damascus. He was doubtless attended by the needed servants and officers of the Sanhedrin. We need not pause to speculate on the route he took; the fact is that he was only too willing to walk the one hundred and forty miles separating him from the ancient Syrian capital. The Greek words used in the narration suggest that he walked, not to mention the fact that on coming into the city his companions "led him by the hand." (Acts 9:8) When the author once traversed the distance between Jerusalem and Damascus in a modern car (which was bad enough), he couldn't help but think of Saul's zeal and determination in doing a job he thought was right. The fact that the future Apostle walked is perhaps of little importance in itself, but it does tend to reveal certain aspects of his character and state of mind.

The Turning Point in Saul's Life, A Heavenly Vision

The epigram, so well known to us all, that "man proposes, but God disposes" takes on particular significance when applied to Saul's life. The fiery Cilician and his Pharisaic colleagues had thus far played havoc with the Church and were determined to bring about its complete destruction. Saul had no reason to doubt that his Damascus mission would prove as successful as the one in Jerusalem. But as he drew near to Damascus, having, most likely, a grim satisfaction within himself for what he was about to do to those misguided followers of Jesus, the Almighty determined to have a reckoning with him. And that reckoning was to have tremendous repercussions, not only upon Saul, but upon the world. The story is told in the simple, straightforward and sober manner that we have learned to expect from Luke:

And as he journeyed, he came near Damascus: and suddenly there shined [flashed, or gleamed around like lightning] round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks [goads]. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. (Acts 9:3-6)

That this vision was real and no mere "subjective phantasm," to quote David Smith, was the repeated testimony of Saul in later years. When his very Apostleship was challenged by the Judaizers on the grounds that he had never seen Jesus or had never been commissioned by Him, his answer was clear: "Am I not an Apostle? am I not free? have I not seen Jesus Christ our Lord?" (1 Cor. 9:1) In two places in Acts, Saul personally tells of his experience on the way to Damascus. The first is in 22:6-8 and the second in 26:12-18. All three accounts (including the one in Acts 9:3-6) differ in certain minor respects, as might be expected, and the one in Acts 26 contains certain words to which we call attention. The Lord said to Saul:

But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee. (Acts 26:16; italics ours.)

The Greek word translated "appeared" in this passage seems clearly to indicate that Saul actually saw the risen Christ. The same word is used in Luke 24:34 in connection with our Lord's appearance to Simon, and also in 1 Cor. 15:5-7, where it is translated by the Authorized Version as "He was seen" when referring to His appearance to the Apostles and others.

That some very unusual but objective experience happened to Saul is to be seen in the conduct of his companions at the time. In Acts 9:7-8 (Authorized Version), we are told that they "stood speechless, hearing a voice, but seeing no man," and found it necessary, because Saul had been blinded, to lead him "by the hand" into Damascus. In the account in Acts 22:9 we are told that Saul's companions "saw indeed the light, ... but they heard not the voice of him that spake..." The discrepancy in these two accounts was cleared up by the prophet Joseph Smith, who made known by the spirit of revelation that the one in Acts 22 is to be regarded as correct. (See "Inspired" revision of the Bible.)

Unfortunately for the religious welfare of mankind, modern rationalists, in their open opposition to the supernatural, have given wide publicity to their "natural" explanations of Saul's vision and conversion. To Latter-day Saints a brief summary of their views may be of profit and interest if only because of the fact that the prophet Joseph Smith's accounts of his first and subsequent visions have been attacked in much the same manner. The rationalist hypotheses may be reduced to two: (1) Saul was by nature nervous and excitable, subject to attacks of hysteria and epilepsy, and predisposed to visions and ecstasies. The appearance of Christ to him, therefore, on his mission to Damascus, was but the first of those ecstatic experiences which were repeated at intervals thereafter. (2) Saul's conversion, with the extraordinary phenomena that accompanied it, was but the final crisis of a great mental and soul-searching struggle that had shaken him profoundly since the death of Stephen. All during his trip to Damascus Saul was questioning his own motives in persecuting the Church. By day and by night he was harried and haunted with thoughts and feelings of fear, remorse and uncertainty. Finally, when he was near the great Oriental metropolis, Saul's great interior struggle reached its climax. A psychological transformation took place in him which Luke has erroneously materialized.

So much for the critics. But the evidence does not bear out their conclusions. As many believers in Saul's remarkable vision have not been slow to point out, his own words ascribe his conversion absolutely and without question to God's grace and the personal intervention of the Christ.

It pleased God, who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach him among the heathen [Gentiles]. (Gal. 1:15-16)

Nowhere in the New Testament records is it possible to find any hint of Saul's having a soul-searching struggle while on the way to Damascus. He seems to have been caught unawares when our Lord vouchsafed him his first great vision.

The charge that Saul was subject to attacks of hysteria and epilepsy is difficult to maintain in view of the fact that the men with him at the time of his vision also saw the light and were speechless and afraid. (Acts 9:7; 22:9)

The evidence points to the fact that Saul was miraculously turned from carrying out a plan which he zealously believed to be right. To make him about- face, the Lord delivered a spiritual "jolt" that the proud Pharisee never forgot. The arisen Christ made him out as a persecutor, instead of a good man in God's service. But, quickly and effectually convinced that he was in the service of the wrong master, Saul asked the Lord what he should do. The Master did not berate him, but gave to him a divine commission which the Apostle was to recall in later years before King Agrippa. Part of it we have already quoted above, but a repetition of that part may be pardoned.

But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:16-18)

Saul now knew his real life's work, and he entered into the Lord's service with the same vigor and zeal that had characterized his career as a Pharisee. Like Alma the Younger and the four sons of King Mosiah of Book of Mormon fame (Mosiah 27:8-37), who years before on the American continent, had had a very similar conversion to his, Saul anxiously embarked upon a course tending not only to undo the damage he had wrought upon the Church, but also to spread its fame and increase its membership throughout the Roman Empire.

(Sidney B. Sperry, Paul's Life and Letters [Salt Lake City: Bookcraft, 1955], 15.)

Thoughts on Gospel Doctrine Lesson 28

Tue, 22 Jul 2003 10:22:00 -0600

source: MormonLife.com

Mormon Life says: Lesson 28 looks at the early ministries of the Apostles after the resurrection of Christ. Consider the following commentary by Bruce R. McConkie, Robert L. Millet, James E. Talmage, Robert J. Matthews, and B. H. Roberts. Bruce R. McConkie on The Acts of the Apostles:

Acts shows forth the operation of the Holy Spirit in the true Church.

Among Biblical books it ranks first in telling how the Church and kingdom of God on earth operates when Jesus the King is not personally resident on planet earth.

During our Lord's personal ministry, the Holy Ghost bore record of the Father and the Son to selected saints on special occasions. But the gift of the Holy Ghost—the right to the constant companionship of that member of the Godhead—was not poured out on church members generally until Pentecost.

Thereafter the faithful saints—not the apostles and leaders only, but all those who had overcome the world, who had cleansed and perfected their lives, who had gained the companionship of the Holy Ghost—all these began to see visions, entertain angels, prophesy with power, receive revelations, heal the sick, commune with God, and enjoy all of the signs which Jesus said would identify that very gospel which he himself taught.

Acts tells how the spiritual gifts multiplied until they were enjoyed by the apostles and by whole congregations of the faithful. Peter and Paul raise the dead. Angels minister to Jew and Gentile alike. Miracles of healing multiply. Thousands receive the gift of tongues. Revelation and prophecy is everywhere. Visions abound. Stephen sees the Father and the Son; the daughters of Philip prophesy, as do Agabus and nameless hosts of others. And the Lord himself comes again and again and again. But above all, the spirit of testimony and the power of sanctification are everywhere encountered.

Amid the spiritual display, Acts recounts the facts relative to church organization, missionary journeys, and the general spread of truth in a pagan world. It tells of the persecutions, stonings, trials, and impositions heaped upon those who center their hearts on Christ and strive to overcome the world.

And the doctrines of salvation—how many of these are spoken of in plainness and perfection: the Second Coming, the plan of salvation, the atonement of Christ, the restoration of the gospel in latter-days, revelation, prophecy, gifts of the Spirit, miracles, healings, the latter-day gathering of Israel, the resurrection, apostasy from the truth, and so forth.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 19.)

Robert L. Millet on the Role of the Early Apostles:

When the Twelve were sent on missions during the ministry of Jesus, they were instructed to go only to the people of Israel and were specifically told not to go among the Gentiles or to the Samaritans. (Matt. 10:5-6; 15:24. See also 3 Ne. 15:21-24.) Jesus ministered briefly among the Samaritans, but he primarily taught the Jews. (John 4:3-43.) As a result of this restricted missionary activity, the church at the time of Jesus' death was almost exclusively Jewish. After his resurrection, however, Jesus commanded the Twelve to go and "teach all nations" (Matt. 28:19), but they were to wait in Jerusalem until they were "baptized with the Holy Ghost," which would occur "not many days hence" (Acts 1:5). After receiving the Holy Ghost, they were to become "witnesses unto [Jesus] both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." (Acts 1:8.) This injunction is the key to the book of Acts and clearly forecasts an extension of the missionary effort and a change in policy regarding the Samaritans and the Gentiles. This change in program is not contradictory, but it indicates that the Lord has a timetable in offering the gospel to various people and races. Acts 1:8 sets the pattern for the entire book: the Jews were taught first, then the Samaritans, and finally the Gentiles.

When Matthias was appointed to fill the vacancy in the Quorum of the Twelve created by the death of Judas Iscariot, Peter explained that the office of apostle is to be a special witness for the resurrection of Jesus Christ. This responsibility is conspicuous in the subsequent preaching of the Brethren. (See Acts 1:21-22; 2:32; 3:15; 4:33; 5:29-32.) Within a few months, thousands were brought into the church, notably on the day of Pentecost (Acts 2:41, 47) and in similar conversions through the preaching of the gospel by the Twelve (Acts 4:4; 6:7). Peter, who had been given the keys of the presidency, took the lead in all of these events. He indicated that most, if not all, of the Twelve had earlier been followers of John the Baptist. (Acts 1:21-22.) This discipleship is consistent with John's mission to prepare a people for Christ. It would be good economy for John to begin the preparation of those who would later become the Twelve by teaching them their first lessons in the gospel.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 26.)

Bruce R. McConkie on Christ's Ascent into Heaven:

Acts 1:9-14. It is now the appointed time. Jesus is to return to his Father. But why not just vanish, as he did after breaking bread with the Emmaus Road disciples? (Luke 24:1-35.) Why not go away in secret? Why create this dramatic scene?

In his Ascension, as in all else, our Lord chose to dramatize and teach a gospel truth in such a way that it could not be misunderstood. Here he is teaching the literal nature of his Second Coming. He stands on the Mount of Olivet and ascends visibly; angels attend; they reveal that his going establishes the pattern for his return. Thus that Jesus whom the apostles knew intimately, whose immortal body they had felt and handled, that same resurrected personage who had eaten fish and an honeycomb before them now ascends personally, literally as they behold. And so shall he come again, on the Mount of Olivet, literally, personally, in the flesh, as a glorified Man, as a personage of tabernacle.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 28.)

James E. Talmage on Matthias' Ordination to the Apostleship:

The first official act undertaken by the apostles was the filling of the vacancy in the council of the Twelve, occasioned by the apostasy and suicide of Judas Iscariot. Sometime between the ascension of Christ and the feast of Pentecost, when the Eleven and other disciples, in all about a hundred and twenty, were together "with one accord in prayer and supplication," Peter laid the matter before the assembled Church, pointing out that the fall of Judas had been foreseen, and citing the psalmist's invocation: "Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take." Peter affirmed the necessity of completing the apostolic quorum; and he thus set forth the qualifications essential in the one who should be ordained to the Holy Apostleship; "Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection." Two faithful disciples were nominated by the Eleven, Joseph Barsabas and Matthias. In earnest supplication the assembly besought the Lord to indicate whether either of these men, and if so which, was to be chosen for the exalted office; then, "they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles."

The proceeding throughout is deeply significant and instructive. The Eleven fully realized that on them lay the responsibility, and in them was vested the authority, to organize and develop the Church of Christ; that the council or quorum of the apostles was limited to a membership of twelve; and that the new apostle, like themselves, must be competent to testify in special and personal witness concerning the earthly ministry, death, and resurrection of the Lord Jesus. The selection of Matthias was accomplished in a general assembly of the Primitive Church; and while the nominations were made by the apostles, all present appear by implication to have had a voice in the matter of installation. The principle of authoritative administration through common consent of the membership, so impressively exemplified in the choosing of Matthias, was followed, a few weeks later, by the selection of "seven men of honest report, full of the Holy Ghost and wisdom," who having been sustained by the vote of the Church, were set apart to a special ministry by the laying-on of the apostles' hands.

(James E. Talmage, Jesus the Christ: A Study of the Messiah and His Mission According to Holy Scriptures Both Ancient and Modern [Salt Lake City: Deseret Book Co., 1983], 650.)

Robert J. Matthews on the Holy Ghost Coming on the Day of Pentecost:

Jesus was crucified at the time of the annual Passover feast. Three days later he was resurrected. He tarried with the Apostles after his resurrection for forty days, thus making his ascension forty-three days after the Passover. In seven more days the annual feast of Pentecost would take place, having been established by revelation to Moses to be fifty days after Passover (see Lev. 23:15-16). Gathered in Jerusalem for this particular Pentecost were thousands of Jews from at least fifteen nations throughout the Near East and Middle East (see Acts 2:9-11). They were native to these outlying areas, and spoke the language of their place of birth (Acts 2:5-12). On this occasion the Holy Ghost came upon the Twelve and they spoke in tongues to these visitors from many lands, and miraculously the people understood them. The Apostles taught them the gospel of Jesus Christ. How many thousands were present we do not know, but the record says that from these visitors the Twelve converted and baptized three thousand in that one day (Acts 2:41). After their baptism, these new converts would return to their homelands and thus the Church would have members in widely scattered areas. Missionaries would subsequently be sent to those locations to nourish these new members and build up branches.

It is of particular importance that the record states that those who came from these fifteen nations were both Jews and prose-lyres-which means that they were not all Jewish by lineage, but some were Gentile converts to Judaism (Acts 2:10). The term proselytes as used in the New Testament always means Gentile converts to Judaism. Most of the visitors, of course, would be Jews by lineage, but it is clear that some were of Gentile lineage who had embraced Judaism.

Among the three thousand converts to the Church on that day of Pentecost some would certainly be from among the "proselytes." These would be the first persons of Gentile lineage to join the Church in that dispensation. Jesus had instructed the Twelve two years earlier, when starting on their first missions, not to go among the Gentiles or the Samaritans at that time (Matt. 10:5). Hence Church membership up till this time was exclusively Jewish. But we note this important fact: Even though there were those of Gentile lineage who now came into the Church, they had all previously converted to Judaism, which means they were circumcised, ate kosher food, offered sacrifice, and honored the Sabbath day in proper Jewish style. Although Greek, Galatian, or Roman in lineage, they were religiously Jews. Kosher is a Hebrew term meaning ceremonially and ritually clean or correct. Kosher food is that which is in keeping with the dietary laws given in Lev. 11.

It is significant that the Holy Ghost should come on the day of Pentecost, which was a "feast of harvest, the firstfruits of thy labours" (Ex. 23:16). Just as the paschal lamb of the Passover symbolized the death of the Lord, and thus Jesus was crucified at Passover time, even so receiving the Holy Ghost at Pentecost symbolized that the Holy Spirit is the firstfruit of our faith in Jesus Christ.

(Robert J. Matthews, Behold the Messiah [Salt Lake City: Bookcraft, 1994], 292.)

B. H. Roberts on the Holy Ghost Given:

The first time the gospel was preached publicly, after the ascension of the Messiah, was on the day of Pentecost, most probably seven days after the ascension. The church had assembled and suddenly the promised baptism of the Holy Ghost—promised both by John the Baptist and the Messiah—took place, for the Spirit came like the rushing of a mighty wind and filled the house where the saints were assembled; and they were all filled with the Holy Ghost. It rested upon them visibly like cloven tongues of fire; and they began speaking in other tongues, that is, in languages before unknown to them, as the spirit gave them utterance.

The occurrence was soon noised about the city and the multitude came together, to witness this strange event. In that great concourse of people thus hastily assembled were devout men out of every nation under heaven (see note 2, end of section), and they were confounded with astonishment since every man heard the gospel in his own language. "Are not all these which speak Galileans," said they, "and how hear we every man in his own tongue, wherein we were born?" All were amazed, and some inquired one of another, "What meaneth this?" Others mockingly said, "These men are full of new wine."

To this latter remark the apostle Peter replied that the brethren were not drunken as had been supposed, and reminded the accusers that it was but the third hour of the day. Men were not likely to be drunk so early. The apostle further informed them that his power which they witnessed was the same as that of which Joel spoke when he said that in the last days the Spirit of God should be poured out upon all flesh, and make the sons and daughters of men to prophesy, young men to see visions and old men to dream dreams, etc.

Having corrected the slander uttered by those inclined to mock at the power of God, Peter continued his discourse, and proved from the scriptures and from the marvelous works of the Lord Jesus while among them, that he was both Lord and Christ. Then a great multitude was converted, and cried as with one voice, "Men and brethren, what shall we do?" To which Peter answered, "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." He informed them that this promise of the Holy Ghost—and, of course, of salvation—was both to them and to their children, in fact to all whom God should call. There were added to the church that day, three thousand souls.

(B. H. Roberts, Outlines of Ecclesiastical History [Salt Lake City: Deseret Book Co., 1927], 76.)

Robert L. Millet on Peter's Healing of a Man Lame from Birth:

As Peter and John walked through the Gate Beautiful on the way to the temple (Acts 3), they passed a lame man who begged alms daily. President Harold B. Lee described the touching scene: "Here was one who had never walked, impotent from his birth, begging alms of all who approached the gate. And as Peter and John approached, he held out his hand expectantly, asking for alms. Peter, speaking for this pair of missionaries—church authorities—said, 'Look on us.' And, of course, that heightened his expectation. 'Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.'"

President Lee continued: "Will you see that picture now of that noble soul, that chiefest of the apostles, perhaps with his arms around the shoulders of this man, and saying, 'Now, my good man, have courage, I will take a few steps with you. Let's walk together, and I assure you that you can walk, because you have received a blessing by the power and authority that God has given us as men, his servants.' Then the man leaped with joy." Through the cultivation of the gift of the Holy Ghost, Peter was born again, converted, turned wholly to Christ and to His righteousness. Peter could now strengthen his brothers and sisters. "You cannot lift another soul," President Lee added, "until you are standing on higher ground than he is. You must be sure, if you would rescue the man, that you yourself are setting the example of what you would have him be. You cannot light a fire in another soul unless it is burning in your own soul" (in Conference Report, Apr. 1973, 178).

Truly, a person is converted "when he sees with his eyes what he ought to see; when he hears with his ears what he ought to hear; and when he understands with his heart what he ought to understand. And what he ought to see, hear, and understand is truth—eternal truth—and then practice it. That is conversion. . . .

(Robert L. Millet, Alive in Christ: The Miracle of Spiritual Rebirth [Salt Lake City: Deseret Book Co., 1997], 98.)

James E. Talmage on the Growth of Discipleship:

The Church grew with surprising rapidity; "believers were the more added to the Lord, multitudes both of men and women." So abundantly was the gift of healing manifest through the ministrations of the apostles that as formerly to Christ, now to them, the people flocked, bringing their sick folk and those possessed of evil spirits; and all were healed. So great was the faith of the believers that they laid their afflicted ones on couches in the streets, "that at the least shadow of Peter passing by might overshadow some of them."

The high priest and his haughty Sadducean associates caused the apostles to be again arrested and thrown into the common prison. But that night the angel of the Lord opened the dungeon doors and brought the prisoners forth, telling them to go into the temple and further proclaim their testimony of the Christ. This the apostles did, and were so engaged when the Sanhedrin assembled to put them on trial. The officers who were sent to bring the prisoners to the judgment hall returned, saying: "The prison truly found we shut with all safety, and the keepers standing without before the doors; but when we had opened, we found no man within." As the judges sat in impotent consternation, an informer appeared with the word that the men they wanted were at that moment preaching in the courts. The captain and his guard arrested the apostles a third time, and brought them in, but without violence, for they feared the people. The high priest accused the prisoners by question and affirmation: "Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us." Yet, how recently had those same rulers led the rabble in the awful imprecation, "His blood be on us, and on our children."

Peter and the other apostles, undaunted by the august presence, and undeterred by threatening words or actions, answered with the direct counter- charge that they who sat there to judge were the slayers of the Son of God. Ponder well the solemn affirmation: "We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him."

Closing, locking, bolting their hearts against the testimony of the Lord's own, the chief priests, scribes, and elders of the people counseled together as to how they could put these men to death. There was at least one honorable exception among the murderously inclined councilors. Gamaliel, who was a Pharisee and a noted doctor of the law, the teacher of Saul of Tarsus afterward known through conversion, works, and divine commission, as Paul the apostle, fn rose in the council, and having directed that the apostles be removed from the hall, warned his colleagues against the injustice they had in mind. He cited the cases of men falsely claiming to have been sent of God, everyone of whom had come to grief with utter and most ignominious failure of his seditious plans; so would these men come to nought if the work they professed proved to be of men; "But," added the dispassionate and learned doctor, "if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God." fn Gamaliel's advice prevailed for the time being, to the extent of causing the apostles' lives to be spared; but the council, in contravention of justice and propriety, had the prisoners beaten. Then the brethren were discharged with the renewed injunction that they speak not in the name of Jesus. They went out rejoicing that they were counted worthy to suffer stripes and humiliation in defense of the Lord's name; and daily, both in the temple, and by house to house visitation, they valiantly taught and preached Jesus the Christ. Converts to the Church were not confined to the laity; a great company of the priests swelled the number of the disciples, who multiplied greatly in Jerusalem.

(James E. Talmage, Jesus the Christ: A Study of the Messiah and His Mission According to Holy Scriptures Both Ancient and Modern [Salt Lake City: Deseret Book Co., 1983], 656.)

New Testament Primer: Regions of the Holy Land

Fri, 03 Jan 2003 10:02:00 -0700

source: MormonLife.com

Mormon Life says: Need help keeping all those New Testament place names straight? In this final installment of our "New Testament Primer" series, we take a look at new Testament geography. Professor D. Kelley Ogden examines the Holy Land by region, describing the topography, population, and history of each area.

Galilee

There are over fifty references in the Gospels to Galilee as a region, the first mention being Joseph's return from Egypt with Mary and Jesus to live in the northernmost region of the land of Israel: "When he heard that Archelaus did reign in Judaea . . . , he was afraid to go thither: . . . he turned aside into the parts of Galilee." (Matt. 2:22.)

Jesus' ministry begins with a geographical note: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him." (Matt. 3:13; see Mark 1:14.) And then "Jesus went about all Galilee, teaching in their synagogues." (Matt. 4:23.) Important towns of Galilee in Jesus' ministry included "Nazareth of Galilee" (Matt. 21:11), "Capernaum, a city of Galilee" (Luke 4:31), "Cana of Galilee" (John 2:1), and "Bethsaida of Galilee" (John 12:21).

One of the most important towns in Galilee was Sepphoris (located about three miles northwest of Nazareth), where Herod Antipas resided prior to making Tiberias the capital of Galilee. Since Sepphoris is not mentioned in the New Testament, few people have heard of it. Jesus may have taught there since he went throughout all of Galilee.

All but one of Jesus' apostles were Galilaeans (Judas Iscariot was perhaps a Judaean). When Jesus departed into heaven from the Mount of Olives, two men in white apparel asked, "Ye men of Galilee, why stand ye gazing up into heaven." (Acts 1:11.)

The speech of Galilaeans was apparently distinct from their fellow countrymen. A young girl at Caiaphas's palace in Jerusalem accused Peter, "Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto." (Mark 14:70.) Matthew adds, "Surely thou also art one of them; for thy speech bewrayeth thee [Greek: reveals you]." (Matt. 26:73.) At the celebration of Pentecost after the Lord's resurrection, the thousands that had gathered in Jerusalem from all the Mediterranean world were amazed and marveled at the linguistic phenomenon they had witnessed, "saying one to another, Behold, are not all these which speak Galilaeans?" (Acts 2:7.)

How did Judaeans regard those from Galilee? Speaking to Jews of Judaea on one occasion, Jesus asked, "Suppose ye that these Galilaeans were sinners above all the Galilaeans?" (Luke 13:2), inferring that Judaeans looked with condescension, even disdain, upon Galilaeans. Certainly most of those revered personalities of former times had come from Judaea, and most Judaeans now expected nothing good from Galilee. "Shall Christ come out of Galilee? . . . Search, and look: for out of Galilee ariseth no prophet." (John 7:41, 52.)

When the region of Galilee first appeared in historical records (in the annals of Pharaoh Thutmose III), it was not Jewish but a conglomeration of Amorites and Canaanites. Perhaps this is the rationale behind the expression "Galilee of the gentiles" (Matt. 4:15) or "Galilee of the nations" (Isa. 9:1; Greek, Galilaia ton ethnon).

When Israelites dominated the region, they retained the title "Galilee," referring to lands from the Litani River in southern Lebanon south to the Jezreel Valley, which separates Galilee from the province of Samaria. Topographically the region is divided into "Upper" and "Lower" Galilee, distinguished by elevation. Matthew (4:15) quotes Isaiah (9:1) identifying Galilee as the tribal regions of Zebulun and Naphtali. Nazareth was in Zebulun, and the Sea of Galilee and surrounding settlements were in Naphtali.

Decapolis

"There followed him great multitudes of people from Galilee, and from Decapolis." (Matt. 4:25.) The Decapolis was an association of ten Greek cities (deca = ten, and polis = city) to the east and south of Galilee. The cities were Greek in the sense of having a predominantly Greek or hellenized culture.

In the New Testament, the Decapolis is mentioned two additional times. (See Mark 5:20; 7:31.) Jesus traveled and performed miracles among the Greeks, some of whom became disciples. The ten cities included Damascus, Raphana, Dion, Hippos (Hebrew, Susita), Gadara, Scythopolis (formerly called Beth- shean), Pella, Gerasa (today's Jerash), Philadelphia (today's Amman), and Abila or Canatha.

Ituraea and Trachonitis

"Philip [was] tetrarch of Ituraea and of the region of Trachonitis." (Luke 3:1.) When Herod the Great died, his son Philip was granted control of the lands north and east of Galilee, including the slopes of Mount Hermon and the Lebanese Beq'a. This area comprised Ituraea and Trachonitis. Important towns were Caesarea Philippi, at the foot of Hermon, and Bethsaida, on the northeast shore of the Sea of Galilee. South of Ituraea were regions called Ulatha and Gaulanitis (today's Golan), and south of Trachonitis were Batanaea and Auranitis.

Samaria

"He must needs go through Samaria." (John 4:4.) The northern boundary of Samaria in Jesus' day was the Jezreel Valley. The southern boundary was arbitrarily demarcated, however, since there is no geological or topographical feature that separates the hill country of Samaria from the hill country of Judaea. The border point, according to Jewish historian Josephus, was a small village called Anuathu Borcaeus, just north of the Lebonah Valley in the hill country of Ephraim.

Jesus journeyed back and forth between Galilee and Judaea, often walking through Samaria, which is surprising considering the Judaeans' derisive attitude toward Samaritans. The Jews regarded them as genealogical half-breeds and historical antagonists: "The Jews have no dealings with the Samaritans." (John 4:9.) One of the Jews' ultimate curses was to pronounce someone a Samaritan: "Say we not well that thou art a Samaritan, and hast a devil?" (John 8:48.)

But Jesus did not avoid Samaritans. In fact, he once stayed for several days in Samaritan villages and taught them. Just as the story of Jonah taught former-day Israelites that salvation was for all of God's children, that all must have a chance to hear and repent, so Jesus pointedly illustrated God's concern for all peoples despite local prejudice. He immortalized the Samaritan people by his parable about a man (a Jew) assaulted along the Jericho road: "A certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him." (Luke 10:33.) The only one of the ten lepers Jesus healed who came back to express gratitude was a Samaritan. (See Luke 17:16.)

The first recorded instance of Jesus openly declaring to anyone that he was the Messiah was to a Samaritan woman at Jacob's Well. (See John 4:5-26.) The woman could not contain her excitement and called the townspeople, who eagerly listened to Jesus. "Many of the Samaritans of that city believed on him," saying, "We have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." (John 4:39, 42.)

Jesus commissioned his disciples to preach the Gospel also in Samaria: "Ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria." (Acts 1:8.) So they went out and "testified and preached the word of the Lord . . . in many villages of the Samaritans." (Acts 8:25.) "At that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria." (Acts 8:1.) Churches also grew in the land of the Samaritans. "Then had the churches rest throughout all Judaea and Galilee and Samaria." (Acts 9:31.)

Coastal Plain

"All that dwelt at Lydda and Saron [the Sharon Plain] saw him, and turned to the Lord." (Acts 9:35.) This is the only general reference to coastal plains in the New Testament record, which was to feature prominently in the growth of the early Church. (More detail on individual sites appears later in this chapter.) When Peter performed a miracle at Lydda, people from all parts of the Sharon Plain enlisted in the Christian cause.

Judaea

"It is evident that our Lord sprang out of Juda." (Heb. 7:14.) New Testament events occurred in two regions of Judaea: "the wilderness of Judaea" (Matt. 3:1) and "the hill country of Judaea" (Luke 1:65).

John the Baptist and Jesus both commenced their ministries in the wilderness, but their lives began in the hill country. "Mary arose in those days, and went into the hill country . . . into a city of Juda." (Luke 1:39.) Mary was visiting her relatives Zechariah and Elizabeth, parents of the prophet John the Baptist.

Tradition has long regarded En Kerem, a quaint village on the western outskirts of modern Jerusalem, as the birthplace of John. Another ancient tradition was revived by nineteenth-century biblical scholar Edward Robinson that Zechariah and Elizabeth lived in the village of Juttah, just south of Hebron, and that John was born in the south of Judaea. It was one of the cities given to Aaron and his sons. (See Josh. 21:13-16.) The tradition may be unlikely as the village of Juttah was situated in the region of Idumaea at that time.

In the New Testament, there seems to be constant intentional juxtaposition of Jerusalem and the rest of Judaea. Jerusalem was the capital, the chief and holy city, and merited preferential status or at least singular mention alongside any or all other places. Thus we see, "there went out unto him all the land of Judaea, and they of Jerusalem" (Mark 1:5), "a great multitude of people out of all Judaea and Jerusalem" (Luke 6:17). "Ye shall be witnesses unto me both in Jerusalem, and in all Judaea." (Acts 1:8.)

Jerusalem was synonymous with leadership. The headquarters of the early Christian Church was centered in the same place where centuries earlier God had chosen to place his name, where the Holy Temple had epitomized Judaic life for a millennium. Like the work of some of the old prophets, Jesus' most important work was performed and his life was given in Jerusalem. And though nearly all the members of the quorum of apostles were originally from Galilee, they clearly understood, too, that the center place of Zion, where the law and the word must go forth, was Jerusalem.

Though we hear of Bethlehem from Jesus' birth until Herod's slaying of the children, we hear of no other events in Bethlehem or in any other specific place south of Jerusalem in the New Testament. There is evidence, however, of proliferation of organized units of the Christian Church: "Then had the churches rest throughout all Judaea" (Acts 9:31); and "That word . . . was published throughout all Judaea" (Acts 10:37). When Paul testified before Agrippa, he explained the course of his own teaching journeys. He "showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the gentiles, that they should repent and turn to God." (Acts 26:20; italics added.)

Jordan

"Then went out to him Jerusalem and all Judaea, and all the region round about Jordan, and were baptized of him in Jordan." (Matt. 3:5-6.) John baptized in the Jordan River east of Jericho at a place called Bethabara (see entry in this chapter). His ministry was actually located on the eastern shore of the river, in the region called Peraea. "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him" (Matt. 3:13); that is, Jesus left Galilee and walked south along the eastern side of the Jordan Valley into Peraea, opposite Jericho.

Beyond Jordan

"He arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan." (Mark 10:1.) The "farther side of Jordan" is the same phrase rendered seven other times as "beyond Jordan," meaning "across the Jordan" (peran tou Jordanou). The word peran is an adverb of place, and its cognate noun Peraea is known to stand by itself as a regional name, especially in the writings of Josephus. As we have seen, all directions given by Hebrew peoples are given as if standing looking east. Beyond Jordan, then, would be on the eastern side of the river.

"There followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan [that is, from Peraea]." (Matt. 4:25.) Since all place names in the preceding passage are regional names (besides Jerusalem), it follows that "beyond Jordan" is also a regional name.

Both Galilee and Peraea were provinces ruled by Herod Antipas. Later, Herod Antipas would have John the Baptist incarcerated and put to death in the prison-fortress of Machaerus in southern Peraea.

Idumaea

"Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea, and from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon." (Mark 3:8.) Clearly the Gospel writers were impressed not only with the crowds gathering around Jesus, but also with the distances they had traveled to hear him. Those present at the Sea of Galilee from Idumaea had journeyed at least one hundred fifty miles to listen to this new teacher who spoke as one having authority.

At the time of Jesus, Idumaea was the territory stretching from just north of Hebron in the hill country to south of Beersheba in the Negev Desert. Idumaea is the English spelling of the Latin name for Edom, and Edomites had for several centuries lived also on the west of the Rift Valley. Herod the Great was an Idumaean.

New Testament Primer: How We Got the New Testament

Thu, 02 Jan 2003 10:07:00 -0700

source: MormonLife.com

Mormon Life says: They didn't abandon the Old Word, for new understanding had made it more precious than ever. But they now had a New Word as well--Christ's teachings and the powerful example and acts of his life.

Because of the Jews, the Christians from the beginning possessed a body of scriptures as a unique heritage. But unlike orthodox Jews, who believed the collection to be completed scripture, Christ's disciples knew there was now a richer portion. They didn't abandon the Old Word, for new understanding had made it more precious than ever. But they now had a New Word as well—Christ's teachings and the powerful example and acts of his life.

The testimonies that have come to us of this New Word are those of apostles or of disciples closely associated with apostles: Matthew, Mark, Luke, and John. Several ancient sources confirm that the gospel bearing the name of Matthew was written by the apostle Matthew, otherwise called Levi, the tax collector, who is said to have been run through with a spear as a consequence of his written and oral testimony.

Matthew spoke powerfully to his own people, longing for their eyes to be opened so they could see that the man Jesus fulfilled the Old Testament prophecies and was their long-expected Messiah. His testimony is sweetened by many direct quotations of the Savior's own words. It is Matthew to whom we are indebted for a detailed recounting of Christ's Sermon on the Mount. In fact, there is a recorded statement by a bishop named Papias in the first half of the second century that Matthew was the one who compiled a record of Christ's sayings in Hebrew, and that others used his record as a source for their own testimonies of Christ's life and teachings.¹

The testimony of Mark may be in a sense the testimony of Peter, for Mark was Peter's interpreter, and the relationship was so close Peter referred to him as "son." There is some evidence that Mark made his record under Peter's guidance and authority. The same bishop Papias wrote that Mark traveled with Peter and recorded the things Peter taught about Christ's life and teachings.²

Mark, then, strongly reflecting Peter's testimony, portrayed Christ mostly in his mission as Redeemer, the acts of Christ's life being his major focus. It is generally agreed his testimony was to the gentiles. His message was that Christ could heal the deaf, the blind, the lame and could redeem those bound in sin, that he had been resurrected and thereby had overcome death for all. A spiritually hungry gentile world needed such knowledge and hope.

The Gospel of Luke and the Acts of the Apostles were both written by Luke, a close companion of Paul (Acts 16:10, 20:6; 2 Tim. 4:11), and therefore bear Paul's influence. But the authority behind Luke's account is also derived from Luke's claim to be a messenger of the Savior and to have sought original sources, the witnesses of the original apostles themselves and other eyewitnesses. (See JST Luke 1:1-4.)

Many see Luke's testimony as emphasizing the universality of Christ's mission. He traces Christ's lineage clear back to Adam, perhaps as witness that Christ has relationship to all mankind. Since Luke's testimony includes both his gospel and the book of Acts, his account is more complete, disclosing Christianity's history from its humble birth in Bethlehem to its struggles to survive in Rome. Since Luke traveled extensively with Paul, he was able to recount not only Christ's life but the birth pangs of the church itself as it began to spread into the world.

John's gospel stands alone, the tenor of its content unique. According to the Book of Mormon, John was given a special calling pertaining to the Book of the Lamb of God. Nephi writes:

"And I looked and beheld a man, and he was dressed in a white robe. And the angel said unto me: Behold one of the twelve apostles of the Lamb. Behold, he shall see and write the remainder of these things [Nephi had been shown highlights of Christ's life]; yea, and also many things which have been. And he shall also write concerning the end of the world. . . . But the things which thou shalt see hereafter thou shalt not write; for the Lord God hath ordained the apostle of the Lamb of God that he should write them.

"And I, Nephi, heard and bear record, that the name of the apostle of the Lamb was John, according to the word of the angel." (1 Ne. 14:19-22, 25, 27.)

It is interesting that for a time the gospel of John was a work whose authenticity was attacked most strongly by scholars of the higher criticism. Yet in modern times more fragments of John in ancient form have been found than any of the synoptic gospels, and its great worth is becoming more widely recognized.

Part of the difference in John's gospel is that he wrote it to members of the church. Therefore, he spoke on a higher plane, giving deeper understanding to things already known. He reaffirmed above all else that Christ was indeed God who had taken upon himself flesh, saying, "These are written, that ye might believe that Jesus is the Christ, the son of God; and that believing ye might have life through his name." (John 20:31.)

It was John who, listening to the Savior's teachings, was more sensitive to their symbolic meanings. It was he who recorded for us that Jesus Christ was the lamb who would be slain for us, the bread from heaven who would nourish us, the light that would enlighten us, the vine from which we could draw strength and through which we might bear fruit. And finally, it was John generally who revealed some of the most intimate of Christ's teachings, those given just to his apostles, as at the last supper and after his resurrection.

The first and the best texts of the New Testament, then, like those of the Old, came from the prophets, either by their own hands or by the hands of very close assistants, somewhat like apostolic scribes.

We see too, because Christ is viewed from many different angles or perspectives, that each writer of a gospel distinctly adds to the overall picture. Indeed, there are some special values in having four different accounts of Christ's life. While there are some dissimilarities and numerous theories as to why they exist, we must remember there is much more unity than disunity. As A. R. Fausset points out in a Reader's Bible Aid, "Reconcilable diversity is a confirmation of truth, because it disproves collusion, and shews the witnesses to be independent. Sameness in all four gospels would make all but the first mere copies."³

Of course for some time a number of scholars have not accepted the gospels as having come from the apostles or from the apostolic period, believing they were written quite some time after the actual events. However, discovery of the Dead Sea Scrolls shows that extensive literary activity was a part of that period and most likely was a part of the new Christian movement as well. For Latter-day Saints, who have been taught that the Lord with care provided from the beginning for a record of his work among men, and who know that he carefully instructed his Nephite followers during his visit to them to make records of his sayings, it would be very difficult to believe that he did not make provisions for the recording of his Palestine teachings and for his acts of atonement, crucifixion, and resurrection, particularly since he intended the gospel to go to all the world for succeeding generations. The only way that could be accomplished efficiently would be through written records.

While we must offer high praise to the writers of the four gospels, who labored greatly in a period of severe persecution to preserve for us these precious accounts, we must also recognize the greater gift behind them—from the Savior himself. His gift of his incredible life was the "raw material" to which the gospel writers gave written shape. He was the Word! He was the Old Word being fulfilled, and he was the New Word being lived. This "greatest story ever told" did not spring from someone's imagination; rather, its impact and power are inescapably bound to its reality—and more so because it was deliberately lived, even to its utmost bitterness:

"After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. . . .

"But when [the soldiers] came to Jesus, . . . one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. . . . For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, They shall look on him whom they pierced." (John 19:28-30, 33-34, 36-37.)

Christ's contributions to the strength of the New Testament can also be seen in his spoken word. One writer says, "When speaking to a group and with prophetic fervor [Christ's] discourse would be marked with intensity and rhythm not dissimilar to poetical passages in the Old Testament prophets."⁴

As the Old Testament had been established step by step, so the New Testament had begun to grow. The book The Bible through the Ages claims that apparently the four gospels were united in time into a four-gospel scroll manuscript. Some believe that because Matthew was the most popular, it was placed first. We know more certainly that by A.D. 170 there were codices (or books) available containing the gospels, Acts, and Paul's letters.⁵ It appears however that other gospels were written by other apostles. Manuscripts of writings claiming to be such have become more widely known and available in recent years. There undoubtedly were such gospels. The problems are finding them in pure form and ascertaining true authorship. The whole problem of materials corrupted or lost altogether from the record was prophesied in the Book of Mormon, as was the eventual influence of this growing body of writings.

The angel said unto me [Nephi]: Knowest thou the meaning of the book?

And I said unto him: I know not.

And he said: Behold it proceedeth out of the mouth of a Jew. And I, Nephi, beheld it; and he said unto me: The book that thou beholdest is a record of the Jews, which contains the covenants of the Lord, which he hath made unto the house of Israel; and it also containeth many of the prophecies of the holy prophets; and it is a record like unto the engravings which are upon the plates of brass, save there are not so many; nevertheless, they contain the covenants of the Lord, which he hath made unto the house of Israel; wherefore, they are of great worth unto the Gentiles.

And the angel of the Lord said unto me: Thou hast beheld that the book proceeded forth from the mouth of a Jew; and when it proceeded forth from the mouth of a Jew it contained the fulness of the gospel of the Lord, of whom the twelve apostles bear record; and they bear record according to the truth which is in the Lamb of God. Wherefore, these things go forth from the Jews in purity unto the Gentiles, according to the truth which is in God.

And after they go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of that great and abominable church . . .; for behold, they [the Gentiles] have taken away from the gospel of the Lamb many parts which are plain and most precious. (1 Ne. 13:20-26.)

There are indeed many witnesses that a far larger body of literature from the early Christian period existed than we now have in our possession. In fact, it is amazing just how sparse our record really is. While the four testimonies that bear witness of Christ's life do so with much power, they do not cover the greater part of his life. In Mark's story, for example, only thirty-one days are accounted for. Furthermore, in the New Testament the total sayings attributed to Christ can be read in one hour. When one considers the numerous occasions that he taught, and the times his sermons extended well into the day or the evening, we realize that only a very small portion of his teachings has survived.

But the real gap in the New Testament accounts is the period after the resurrection. We know that at that time Christ spent forty days with his apostles—forty days in which he expanded upon his word. How vital those teachings and instructions must have been! Yet they are almost totally missing from our current New Testament.

Also, as we know, after the Gospels and the Acts of the Apostles, much of the New Testament consists of a collection of letters. Having so much of the New Testament in letter form has proved both a strength and a problem for Christianity. The strengths are pointed out by Richard L. Anderson, who shows that beyond their value for spiritual upliftment, the letters help verify the accuracy of the history and the doctrine expressed in the Gospels.⁶

On the other hand, because of the loss of precious knowledge from the New Testament texts, the letters have had to assume a role for which they were never intended. The Gospels as we have them focus primarily on the life of Christ, on those teachings that bear witness that he is the Christ, and on his teachings about how man ought to live. They do not contain a complete presentation of the full range of gospel doctrines and principles. Generally, therefore, Christian sects have obtained many of their doctrines from the epistles. But the epistles themselves, though they contain doctrine, do so in patches and pieces. Most of them were written in response to specific needs and questions arising in specific geographical areas of the early Church.

Furthermore, some were quite informal or personal, and though sometimes their authors requested that they be read in church, for the most part the authors probably did not intend for their letters to be bound as scriptures. In addition, the letters often contained many items of unequal weight and importance. Basic knowledge of the gospel was presumed to exist among the early Church congregations, so details of many gospel principles were left out of the epistles. Thus, many things were only alluded to, such as baptism for the dead and the roles of the various priesthood leaders. It is this partial explanation that has caused confusion for later readers. In fact, it could be argued that this unfortunate lack of clarity of doctrine is largely responsible for many of the later divisions of belief among Christian sects.

But though we grieve for what was lost, we can still rejoice in what we have in the New Testament record. In spite of its imperfections, this record alone, as the "Book of the Lamb of God," has the honor of detailing the sacrifices and sufferings of Jesus the Christ. It alone contains the power of Christ's mortal living example and the majority of Christ's earthly teachings. Even fragments of the gospels are precious for what they contain— and for how we received them. Almost always, behind every worthy piece of literature there is a fascinating story. And with the knowledge that revelation never comes easily, the stories behind the formation of scripture surely would prove to be the most fascinating of all.

Unfortunately, in most cases we know little of the specifics of those forces that pressed upon each New Testament writer and brought from his pen God's word. But we know that the things Christ prophesied to them would come to their minds later. We know on the eve of his death he warned that they would be hated, they would be persecuted, they would be cast out of their own synagogues, and they would be slain. Early Christian writings and tradition affirm that these warnings were realized. Clement of Rome wrote that before their deaths the apostles suffered much. "By reason of rivalry and envy the greatest and most righteous pillars [of the Church] were persecuted, and battered to the death. . . . Peter, who by reason of wicked jealousy, not only once or twice but frequently endured suffering and thus, bearing his witness, went to the glorious place which he merited. By reason of rivalry and contention Paul showed how to win the prize for patient endurance."⁷

Because we possess a more prolific and personal set of writings from Paul, we can learn through his experiences a little of what all must have endured. Paul's insights and writings were spawned by experience. He could write, then, of the miracle of Christ's grace because he had personally experienced it. He had set himself upon a course of crushing the seeds of Christianity, only to be turned from pursuit of that disastrous course by the direct intervention of the Lord. The weight of that indebtedness was one reason he accepted so readily his appointed missions to unknown lands and people, everywhere preaching and writing of the salvation that comes through Christ.

But the strengths of Paul's writings came from other influences as well. In his labors he experienced stonings, scourgings, mockings, illness, and accusations. He faced death many times, and his escapes were narrow. His traveling for the word was constant. He was shipwrecked. He knew loneliness. Like Christ, he was deserted by friends. He was accused, chained, imprisoned—with imprisonments as long as two years. He was tried again and again, finally condemned, and at last martyred.

Out of all these experiences came his letters. He wrote when he suffered "trouble, as an evil doer, even unto bonds" (2 Tim. 2:9); nevertheless he could rise up and say, "But I determined this with myself, that I would not come again to you in heaviness" (2 Cor. 2:1). And he wrote, "We were pressed out of measure, above strength, insomuch that we despaired even of life." (2 Cor. 1:8.) And finally he submissively wrote, "For I am now ready to be offered, and the time of my departure is at hand." (2 Tim. 4:6.)

While in prison, he pleaded for his scriptures: "The cloke that I left . . ., when thou comest, bring with thee, and the books, but especially the parchments." (2 Tim. 4:13.) He loved the scriptures, and in his loving, wrote scripture: "From a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect." (2 Tim. 3:15-17.)

As Paul spoke of the writings he so greatly loved, so in time his writings have come to be greatly loved, as are the writings of all his companions who bore witness through pen of their faith in Jesus Christ. Though we know more of Paul's trials, he surely spoke for all who used the pen to spread the gospel when he said, "For out of much affliction and anguish of heart I wrote unto you with many tears." (2 Cor. 2:4.)

The Book of Revelation, written by John, began also in a period and place of sorrow—from a lonely exile on a barren rock: "I John, who also am your brother, and companion in tribulation, . . . was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ." (Rev. 1:9.) Undoubtedly more powerful even than the physical isolation and loneliness that surrounded John was the spiritual isolation he suffered. We can sense it as we read his words. For John did not write in a time of success, but of gloom. He was probably the sole remaining apostle in the Old World, and he deeply grieved over the terrible deaths of so many he cherished. The young struggling kingdom was beset upon from all sides. The saints were hunted, persecuted, and slain. But more distressingly, the Church was being ravished from within by false teachings. Undoubtedly the loneliness and sorrow that burdened John contributed strongly to the passion in his words over the joy of light and hope that flooded him as he saw the revealed, living Christ: "I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter." (Rev. 1:18-19.)

John wrote, as he was commanded and as he was shown, the trials and sufferings and judgments contained in the history of the earth and how all things were inevitably progressing to a glorified kingdom in a glorified world. The contrast of the darkness that he had experienced with the light that he was now experiencing helped turn his record of that vision into powerful, striking literature.

John also saw and revealed his own personal lot of bitterness, which would come to him for the sake of God's word, though it would also be sweet—both initially and ultimately: "I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings." (Rev. 10:9-11.)

Although Revelation is placed at the end of our collection of New Testament scriptures, it is not the last book written. The last written was by John, but the distinction of finality for the books of the New Testament goes to his epistles.⁸

One authority comments on this cessation of the writings: "As far as the Biblical Dispensation is concerned, [John I] is probably the last recorded inspired writing of which we have record. After it was penned, the long night of apostate darkness descended upon the earth; the heavens were sealed and God no longer communed with men in open vision and by angelic ministration."⁹

As the testaments of those prophets who bore witness of Christ's coming ceased, so the witnesses of those knowing Christ in the flesh also ceased. Another dispensation had ended. For a time the heavens were shut up and must await another day for the love of God for his needy children to again fling them open.

The Book of the Lamb of God had been written, eventually to be united as an Old Testament and a New Testament. While many cultures have developed and passed on to later generations choice riches, the choicest of all came from the Hebrews.

"[The Hebrews] accomplished little of note in the political or military spheres; their later history was a bitter and unsuccessful struggle for freedom against a series of foreign masters. . . . They left no painting or sculpture behind them, no drama, no epic poetry. What they did leave is a religious literature. . . . [They had] an attitude different from that of all the peoples surrounding them, a conception of divine power and of the government of the universe so simple that to us, who have inherited it from them, it seems obvious, yet in its time so revolutionary that it made them a nation apart, sometimes laughed at, sometimes feared, but always alien."¹⁰

As Nephi asked, "Have ye obtained a Bible save it were by the Jews?" (2 Ne. 29:6), it would be wise if we all perceived and remembered more poignantly the greatness of this gift of heritage, and the accompanying travails, labors, pains, and diligence of those who recorded their powerful testimonies and therefore helped bring salvation to a dark and dying world.

It should be obvious that all the writings that now make up the New Testament did not jump from men's pens into leather-bound books. As with the Old Testament, the process was slow and piecemeal. Each part was written separately, and those who were fortunate enough to privately possess any scriptures probably, like Paul, would have had separate parchments or scrolls.

Precisely what was accepted as authoritative scriptures by the early Christians is uncertain. Just as the early Christians accepted as authoritative far more Hebrew records than appear in our current Old Testament, so these church members drew upon a body of Christian literature far more extensive than that contained in our current New Testament.¹¹ The processes by which these manuscripts were sifted, with only some receiving recognition as "canon," occurred at a much later date.¹²

Furthermore, the scriptures they did have were well utilized. Just as the Christians inherited their scriptures from the Jews, so also did they inherit their methods of study and learning from the Jews. As in the synagogue, so in the early Christian meetings was the reading of scriptures a primary part of learning and of worship. In both places, the scriptures held a chief place of honor. To hear them read was a major purpose for attending services.¹³ The fact that many members were not literate and could not read them for themselves, and the fact that copies of the scriptures were not readily available to all the members, contributed to this need for central reading.¹⁴

By the end of the second century A.D., most Christians accepted a list of certain books as authoritative, called them the New Testament, and read them in services along with the Septuagint. Furthermore, they began to appear in codex form (book-like collections of manuscript sheets) rather than on papyrus rolls.¹⁵

But study and reading also went on in private, where possible. In fact, scripture reading was a central part of a devoted Christian's life. The literate read to the illiterate in the privacy of their homes. Sometimes slaves read to illiterate masters. And some members attributed their conversions to the gospel to such scripture readings.¹⁶

There is also little doubt that as time passed, the scriptures themselves produced incentive for illiterate Christians to become literate. Indeed, as in Jewish families, scripture study was the basis of a family's education, with study begun when children were yet small. From the earliest time, scripture study had been encouraged by church leaders. Irenaeus (ca. A.D. 120 to 220) wrote, "Let a man take refuge in the Church. Let him be educated in her bosom and be nourished from the Holy Scriptures. . . . Eat ye from every Scripture of the Lord."¹⁷

The scriptures were memorized as well. Eusebius spoke of a blind man who "possessed whole books of the Holy Scriptures not on tables of stone, . . . nor on skins of beasts or on papyrus . . . but . . . in his heart, so that, as from a rich literary treasure, he could, ever as he wished, repeat now passages from the Law and the Prophets, now from the historical books, now from the Gospels and the Apostolic epistles."¹⁸

Just as Christians from the outset had recognized that the scriptures were germane to the spiritual well-being of the Church, so also did their enemies. As opponents saw the rapid-fire spread of this new religion, they realized that its books were a key to its destruction. Therefore, as they persecuted and slew the leaders, they also sought to destroy their scriptures.¹⁹ This persecution, with its accompanying destruction of books, continued through the third century after Christ.²⁰

During this time, many scriptures were sought out for destruction, particularly the community caches in the churches. For protection, the churches appointed certain individuals as custodians of their scriptural treasures. Betrayal of this responsibility was regarded as a serious transgression, with excommunication its result. While some were unfaithful to their charge and under pressure betrayed their trust, many more were faithful. Some caches of the scriptures were even buried during periods of danger, so that they might be preserved.²¹

Another danger, even more insidious, also threatened the scriptures. While at least some of the scriptures survived the onslaughts of persecution and burning, holy writ suffered even further from a change in interpretation.

It is generally conceded that Christ, his apostles, and the earliest Christian fathers interpreted the Old Testament as continual prophecy of the coming and mission of the Messiah.²² One scholar admits that "the writings of early church fathers . . . differ little from that of New Testament authors, in that the Old Testament was regarded as a prediction of the New Testament and Christ as the fulfillment of Old Testament prophecy."²³ This writer goes on to explain that the early church fathers saw the Old Testament as "Christian literature," as "parabolic throughout," truly understood only by Christians because" everything in the Old Testament was a prototype of Christ."²⁴ Among the writers who used this method of interpretation were Clement of Rome (A.D. 100), Justin Martyr (ca. A.D. 155), and Irenaeus (ca. A.D. 200).²⁵

Nevertheless, as time passed there were changes in the methods of interpretation. One individual who exerted a great influence in changing the interpretation of scripture was the Christian scholar Origen (A.D. 185-254). While Christ and his apostles had opened the eyes of the Christians to the concept that Old Testament events were "types" or foreshadowings of Him, they never placed in question the basic realities of these events. But Origen, heavily influenced by Greek thought, came to feel that many Old Testament events were totally figurative, that there was no reality behind them. Moreover, he vastly broadened the scope of symbolic interpretation. Rather than seeing Old Testament events as types that taught specifically of Christ, he saw them as more generalized "allegories" with a wide-ranging potential for interpretation. Tragically, this made it easy to read almost anything one wished into the scriptures.²⁶

Furthermore, he, like many during his time, rejected the anthropomorphisms in the Bible, asserting that any belief that Moses really saw God must "fall into the absurdity of asserting that God is corporeal."²⁷ He interpreted scriptural references to immortality as meaning a "spiritual continuity" rather than a "resurrection of the physical body."²⁸

However, in addition to these strong and misdirected changes in methods of interpretation, Origen exerted some sound influences upon scriptural studies. He saw a necessity to seek for truly accurate original texts. Beginning a work that took him more than twenty years, called the Hexapla because of its six parts, he made comparisons of the Hebrew, Septuagint, and other Old Testament translations. However, after his death, careless scribes did not include many symbols that kept his procedure clear, and the undertaking, mammoth as it was, in the long run caused as much confusion as clarification.²⁹

Origen's broadened method of interpretation and his research are generally praised by most scholars of today. They see his new interpretations as having a "lasting, liberating influence" upon biblical studies.³⁰ Sadly, these scholars tend to ignore the realities of subsequent events. For, Origen's attempt to locate original sources was a step forward in scriptural studies, but in general his work produced a great step backward. The change of interpretation had the unfortunate result of encouraging a wide-ranging allegorical interpretation that eventually was used to discourage lay Bible reading. Consequently, in Origen's time grew the erroneous idea that only the learned could understand the scriptures. Eventually, because "allegory" came to be the major way to interpret the scriptures, church leaders felt that only they could understand them.³¹ The movement in this direction was to become tragic.

By the fourth century A.D., many changes had occurred. On the one hand, outward appearances might indicate that the scriptures had triumphed. Under the influence of Constantine, the religious traditions of so-called Christianity and its holy scriptures seemed to prosper. In A.D. 332, the emperor Constantine ordered fifty sets of scripture made on vellum (animal skin), asking that they be "easy to read and conveniently portable" and stated as their purpose: "for the instruction of the church."³²

But there are also clues that these open displays of success were deceiving and that many things were amiss. For one thing, education in general had declined in the third century, and Bible study had dwindled because church members found it boring. It wasn't that collections of scriptural writings weren't being made or sold; in fact, merchandising of scripture increased, and they even became popular sellers. But the purposes of possession had changed. The wealthy sought very fine and elegant copies—not to be read, but for display. In fact, some church leaders found it necessary to reprove the rich for not reading their expensive copies and to remind them that in comparison many of the poor showed more faithfulness by sharing and reading the few scriptures they'd been able to copy for themselves by hand.³³

But in addition, for growing numbers of Christians, the biblical records began to take on an aura of abnormal sanctity, becoming objects of superstition and even being used as magic charms. The "lazy-minded found it easier to revere its pages than to try to understand them."³⁴

The political upheavals of the fifth century, such as the invasions by the Goths and Vandals, also apparently contributed to declining scriptural usage. One fifth-century theologian in Antioch commented on the situation in his time: "Of other scriptures, most men know nothing. But the Psalms are repeated . . . by those who know them by heart, and feel the soothing power of their divine melodies."³⁵ For most persons, the Psalms alone became the scriptures.

By the fourth century precisely what was "official scripture" was finally decided. Athanasius (A.D. 293-373), the bishop of Alexandria, publicly listed as authoritative scripture the same twenty-seven books we have in our present New Testament. Some books whose authority scholars like Origen had questioned were included on this list—among them the books of James, Hebrews, 2 Peter, and 2 and 3 John. Other books that had been held dear by some early Christians were not on the list, including the Epistle of Barnabas, the Didache, 1 Clement, the Apocalypse of Peter, and the Shepherd of Hermas.³⁶

The list which Athanasius drew up was also accepted as canonical (though not without debate), by the majority of those church leaders present at the councils of Laodicea (A.D. 363), Hippo (A.D. 393), and Carthage (A.D. 397). The last council, after much disagreement on certain books, ratified as New Testament canon these same twenty-seven books and decreed that none besides these should be read in the churches as divine scripture.³⁷

It should be pointed out that the questions of canonicity taken up in these councils pertained to Old Testament scriptures as well as New. Some scriptures of the Old Testament period that were not in the Hebrew Bible but were in the Greek Septuagint were accepted as canon by these councils, although there had also been prior disagreements about their respective worth. These became the Apocrypha, which were reaffirmed by Catholicism at the Council of Trent in 1546 and are still today a part of the Catholic scriptural body.³⁸

But in addition to these writings that were passed on as the Apocrypha, there were others that were not passed on. In particular, apocalyptic or prophetic writings were those most often cast aside—such works as the book of Enoch, for example. Dr. Hugh Nibley points out the irony that these writings, which had been rejected as canon by Pharisaic Judaism but accepted as precious by the first Christians, were in time also rejected by later Christians.³⁹ In recent years discoveries of ancient texts, including the Dead Sea Scrolls, have reopened the questions of what other writings were inspired and where the most accurate texts might be.

Footnotes

1. See Irving Francis Wood and Elihu Grant, The Bible as Literature (New York: Abingdon Press, 1914), p. 232.
2. See Fred Gladstone Bratton, A History of the Bible (Boston: Beacon Press, 1959), pp. 165-66.
3. The Bible Reader's Manual, a Supplement to the King James Version of the Holy Bible (Glasgow, Scotland: Collins Clear-Type Press, 1959), p. 58.
4. Wood and Grant, p. 253.
5. See Harry Thomas Frank, Charles William Swain, and Courtlandt Canby, The Bible through the Ages (New York: The World Publishing Co., 1967), p. 127.
6. See Richard L. Anderson, "Types of Christian Revelation," in Literature of Belief (Provo, Utah: Religious Studies Center, Brigham Young University, 1981), p. 61.
7. "Clement of Rome's Letter to the Church at Corinth," tr. C. C. Richardson, in A History of Christianity: Readings in the History of the Early and Medieval Church, ed. Ray C. Petry (Englewood Cliffs, New Jersey: Prentice- Hall, 1962), p. 7.
8. See J. R. Dummelow, ed., A Commentary on the Holy Bible (New York: The MacMillan Company, 1936), p. 1057.
9. Bruce R. McConkie, Doctrinal New Testament Commentary, Vol. 3 (Salt Lake City, Utah: Bookcraft, 1973), pp. 371-72.
10. Maynard Mack, general ed., World Masterpieces, Vol. 1 (New York: W. W. Norton and Co., 1956), p. 2.
11. Hugh W. Nibley, Since Cumorah (Salt Lake City, Utah: Deseret Book, 1967), pp. 33, 103.
12. Fred Gladstone Bratton, A History of the Bible (Boston: Beacon Press, 1969), pp. 190-95.
13. Frederick C. Grant, Translating the Bible (Greenwich, Conn.: The Seabury Press, 1961), pp. 16, 31.
14. Geddes MacGregor, The Bible in the Making (Philadelphia: J. B. Lippincott Co., 1959), pp. 69-70.
15. Ibid., pp. 61-63.
16. Ibid., pp. 87-88.
17. As quoted by H. G. G. Herklots, How Our Bible Came to Us (New York: Oxford University Press, 1954), p. 96.
18. Herklots, p. 96.
19. Harry Thomas Frank, Charles William Swain, and Courtlandt Canby, The Bible through the Ages (New York: The World Publishing Co., 1967), p. 131; Herklots, p. 81.⁴⁰
20. MacGregor, pp. 90-92.
21. Herklots, p. 81; MacGregor, pp. 90-92.
22. Bratton, pp. 285-89; Enid B. Mellor, The Making of the Old Testament (Cambridge: At the University Press, 1972), pp. 185-89.
23. Ibid., p. 287.
24. Ibid., pp. 287-88.
25. Ibid., pp. 287-89.
26. Mellor, pp. 188-90; Bratton, pp. 290-93.
27. Bratton, p. 292.
28. Ibid., pp. 292-93.
29. Herklots, pp. 120-21.
30. Mellor, p. 190.
31. Margaret Deanesly, The Lollard Bible and other Medieval Biblical Versions (Cambridge: Cambridge University Press, 1920), p. 27.
32. Herklots, p. 82.
33. MacGregor, pp. 90-93.
34. Ibid., pp. 93-94.
35. Ibid., p. 95.
36. Bratton, p. 195.
37. Ibid., p. 195.
38. See D&C 91 for the word of the Lord to Joseph Smith concerning the Apocrypha.
39. Nibley, p. 103.
40. Grant, pp. 36-37.