Pauline Epistles

Paul’s Call to the Ministry

May 17, 2007

During Jesus' life on earth the gospel was taught almost exclusively to the Jews, for he had instructed the Twelve not to teach among the Samaritans or the Gentiles. After his resurrection the Lord directed the Brethren to enlarge the scope of their ministry to include all nations. However, it was to be done in an orderly and systematic way. They were to wait until they received the gift of the Holy Ghost, then preach first to the Jews, next to the Samaritans, and finally to the Gentiles. This outreach is chronicled in the book of Acts.

It should be noted that extending the gospel to other nationalities did not mean that it was withdrawn from the earlier ones. Hence the gospel was still taught among the Jews even after it was extended to the Samaritans and the Gentiles.

The book of Acts is a brief account of about thirty years of missionary effort following the ascension of Jesus Christ into heaven. Far from containing the complete record, Acts is focused on a limited geographical area in the countries along the northern and western shores of the Mediterranean. Although our knowledge of the outreach of the Church begins with Acts, it is enriched in both history and doctrine by the epistles penned by the early leaders, especially Peter and Paul.

Of major significance is the special council held in Jerusalem about the year A.D. 49 or 50, as a result of doctrinal and cultural problems that arose when the gospel of Jesus Christ was taught directly to people of Gentile lineage. The decision of the council is a model of tact and restraint, and was effective in allowing the

expansion of the Church to go forward among the Gentiles without the encumbrance of the law of Moses.

The missionary methods, the priesthood order in the Church, the doctrinal teachings, and the fact that the Church was led by the Spirit, are clearly illustrated in the Acts and the epistles. Emphasis is on the saving grace of Jesus Christ, and the reality of Jesus' resurrection from the dead.

The Church After the Ascension of Christ

The compilation known as the book of Acts presents our first glimpse of the Church after the departure of Jesus. It is generally understood to have been written by Luke, and is in reality a sequel to the book of Luke. Both the book of Luke and the book of Acts are addressed to an acquaintance named "Theophilus" (Luke 1:3; Acts 1:1). The book of Acts makes reference to the book of Luke as the "former treatise" of "all that Jesus began both to do and teach" (Acts 1:1), whereas Acts deals with the work and development of the Church after Jesus had ascended into heaven. Acts picks up the story where Luke and the other Testimonies end, and is in fact a testimony of Christ in and of itself. It is more than a simple recitation of historical information, for it is a presentation of facts so arranged as to tell a dramatic and moving story. It makes use of particular events in the early Church that effectively illustrate how the outreach of the Church (which was at first almost exclusively offered to none but Jews) was extended to include active missionary work among the Gentiles.

The complete title of the book of Acts is The Acts of the Apostles, and while it is true that all of the twelve Apostles are

mentioned at least once, it is not a record of the "acts" of all of the apostles, but of only a few: a little of James and John, somewhat more of Peter, and a great amount of Paul.

Acts is a short account of the missionary plan of the Church, first to the Jews in Judea, then to the Samaritans, and finally to the Gentiles throughout the Mediterranean world. It covers not more than thirty years, and can be divided naturally into three parts: First, chapters 1-14, dealing with the Church from Jesus' ascension to the extension of the missionary effort among the Samaritans and then to the Gentiles. These activities precipitated the problems leading to a special council in Jerusalem. Second, Acts 15, giving an account of the Jerusalem council it-sell And third, Acts 16-28, giving an account of Paul's missionary service among Jews and Gentiles; his imprisonments; his formal defense before the angry mob in Jerusalem, then to the Jewish Sanhedrin, and finally before King Agrippa; and then the journey to Rome for trial. Since Paul is the dominant personality in the extension of the Church among Gentile people, he becomes the dominant personality in the book of Acts from chapters 13 through 28. Likewise, fourteen of the twenty-one epistles in the New Testament were authored by Paul.

A Latter-day Perspective About the New Testament

There cannot be any doubt that many, if not all, of the Twelve did extensive missionary service and travel, even though a record of it is not contained in our present New Testament. Jesus commanded the Twelve to go to all nations, teaching the gospel of Christ and baptizing all who would believe (Matt. 28:19-20). Apocryphal sources and early tradition tell us that the original Apostles were true to their commission, traveling throughout the countries of Africa, India, Mesopotamia, the Near East, and so forth, preaching the gospel of Jesus Christ. (See William Byron Forbush, ed., Foxe's Book of Martyrs [Universal Book and Bible House, Philadelphia, Pa., 1926], pp. 1-5; also Montague R. James, trans., The Apocryphal New Testament [Oxford: The Clarendon Press, 1969], pp. 14-15, footnote;

also see the index for various geographic areas such as Persia and India.) Yet the New Testament that has been among Christianity for the past 1800 years focuses primarily on the area immediately surrounding the northern shores of the Mediterranean Sea: Greece, Turkey, Italy, with slight mention of Spain, and contains no record of the ministry of the Twelve in other parts of the world such as Egypt and India.

There is a reasonable explanation for this narrow focus. The New Testament is a record of the work and preaching of then-living prophets and Apostles who went forth with priesthood authority to build up and regulate the Church of Jesus Christ in the first century A.D. Most of the writings and records of travel of those early authorized Brethren have not been preserved for later generations. Why then have the particular missionary records of Paul, Peter, and John been preserved instead of the others? Could it not be that they were preserved in the wisdom of God for the benefit of the Restoration in the last days? Knowing in what areas and among what people the Restoration in the latter days would need to begin, the Lord preserved those sacred records that dealt with the establishment of the Church in southern Europe, and which would move throughout Europe, the British Isles, and into Scandinavia. Although there was an apostasy of the true Church, a form of Christianity survived, and the records also survived to some extent. Thus there was a New Testament as a scriptural witness and a base for the restoration of the fulness of the gospel, which would come through the Prophet Joseph Smith.

Most of the settlers in early North America were from the countries of Europe, and they brought the Bible with them. The Protestant reformation of the sixteenth century based most of its philosophy on the writings of Paul and his emphasis on grace. The Reformation was absolutely necessary in preparation for, and was actually a prologue to, the Restoration in the nineteenth century. The Joseph Smith family, and the Youngs, Kimballs, Pratts, Whitmers, Taylors, Richardses, and other early families in the Church, were of European Protestant stock and were all believers in the Bible. Furthermore, as missionaries of the Church went forth in the late 1830s and immediately thereafter, most of

the converts came from such European countries as England, Wales, Scotland, Scandinavia, Germany, and Holland, where Protestantism was firmly in place.

It seems natural that the Lord preserved what he did in the New Testament because it was that part of the history and doctrine of the Church of the first century that would be most useable and serviceable in establishing The Church of Jesus Christ of Latter-day Saints in the dispensation of the fulness of times. The Lord knew and designed that it should be among those in America of European extraction that the restoration in the latter days should first take root. It would then be nourished by converts from Europe. From this beginning the gospel in the latter days will spread to all other nations. Without the New Testament already among the people, it would have been a great deal more difficult than it was for The Church of Jesus Christ of Latter-day Saints to be established in the nineteenth century. It would also have been more difficult without the particular type of New Testament that produced the Protestant reformation of the sixteenth century. Everything seems to have been designed in favor of the restoration of the gospel in the latter days.

(Robert J. Matthews, Behold the Messiah [Salt Lake City: Bookcraft, 1994], 287.)

Focus on the letters of Paul, including the letter to the Hebrews. The King James Bible places Paul’s letters by length, Hebrews wasn’t seen as one of his letters, and even today there is a debate on the issue. Joseph Smith felt it was written by Paul. Eusebius also felt Paul was the author of the letter.

Protestant and Catholic theologians, and some within the Church, debate over the authorship of the Epistle to the Hebrews. Elsewhere Elder McConkie has written: "Speaking from the standpoint of uninspired biblical research, one of the so far unsolved mysteries of sectarian scholarship is: Who wrote the Epistle to the Hebrews?

"It is variously attributed to Paul, Barnabas, Apollos, Clement of Rome, Luke, and even the female Priscilla. 'Origen, the most learned of the early teachers, concluded his examination of the question with the words, "Who wrote the epistle God only knows" ' (Dummelow, p. 1012). So uncertain are the scholars that sometimes even Latter-day Saints choose to attribute quotations from it to, 'the author of the Epistle to the Hebrews,' rather than to Paul the Apostle.

"But the Prophet Joseph Smith says this Epistle was written by 'Paul... to the Hebrew brethren' (Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith [Salt Lake City: Deseret Book Co., 1938], p. 59), and repeatedly in his sermons he attributes statements from it to Paul. Peter, himself a Hebrew, whose ministry and teachings were directed in large part to his own people, seems to be identifying its authorship when he writes, 'Our beloved brother Paul... according to the wisdom given unto him hath written unto you [the Hebrews]; As also in all his [other] epistles, ...some things hard to be understood' (2 Pet. 3:15-16). In any event, Paul did write Hebrews, and to those who accept Joseph Smith as an inspired witness of truth, the matter is at rest." (Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1973], 3:133.)

(Bruce R. McConkie, Sermons and Writings of Bruce R. McConkie [Salt Lake City: Bookcraft, 1998], 36.)

Paul

The Church recognizes Paul as a true apostle of Jesus Christ. No other early Apostle has had the impact on subsequent believers through both his personal example and his written words that Paul has. The early Christian apostle to the Gentiles, in his New Testament letters, produced a rich source of Christian doctrine and the single most important doctrinal influence upon many of the denominations of modern Christendom. Without Paul, the doctrine of justification by faith in Christ would be largely missing from the Bible, and considerably less would be known about grace, the Lord's Supper, church structure, the Apostasy, or the role of gifts of the spirit in the Church.

BIOGRAPHICAL SKETCH. Details of Paul's life are found in his letters and in the book of Acts. Born in Tarsus of Cilicia (modern southeastern Turkey), Paul was multicultural. As a Jew, he was known by the name of Saul and was educated in Jerusalem as a Pharisee under the famous rabbi Gamaliel. He was also a Roman citizen by birth, a rare privilege for a Jew at that time. Finally, he was familiar with Greek language and culture through his early environment in the Hellenistic city of Tarsus. Thus, he was able to deal with Jews, Romans, and Greeks on their own cultural terms-a great advantage for his later missionary work.

As a Pharisee working for the Jewish high priest, Saul was an early and zealous persecutor of Christians and personally assented to the execution of Stephen (Acts 7:58-8:3). However, as Saul traveled toward Damascus to arrest Christians there, the resurrected Christ appeared to him in a vision. As a result of this experience, Saul embraced the cause of Christ and spent the rest of his life in his service.

After baptism, Saul "went into Arabia, and returned again unto Damascus" (Gal. 1:17). He was so effective in preaching Christ that he provoked much Jewish opposition and was eventually compelled to flee for his life. Returning to Jerusalem after three years, he met briefly with Peter and James, the Lord's brother, and then went to Cilicia and Syria, where he spent approximately the next decade preaching the gospel.

Barnabas brought Saul to Antioch, whence they left on their first missionary journey. On this journey, Saul began using his Roman name, Paul, and established his basic strategy for missionary work. Whenever he entered a city, Paul went first to the Jews, preaching Christ in their synagogues. Usually they would reject his message, but Gentiles associated with the synagogues would frequently be converted; Paul would then turn his attention to teaching the Gentiles of that city and would establish a branch of the Church made up of Gentiles and perhaps a few Jewish converts.

Two more missionary journeys of over three years each are described in Acts, and Paul was successful in teaching the gospel and establishing churches throughout much of present-day Turkey and Greece. Returning to Jerusalem after his third missionary journey, Paul met with such intense Jewish opposition to his presence in the temple that he was put into custody by the Romans and held in prison in Caesarea for two years before being sent to Rome for trial. Though shipwrecked on the way, he was eventually imprisoned in Rome and was executed around A.D. 64, during the reign of the emperor Nero.

The Prophet Joseph Smith gave a description of Paul: about five feet tall, dark hair, penetrating eyes, and a powerful orator (TPJS, p. 180; WJS, p. 59). He also indicated that Paul was acquainted with Enoch (TPJS, p. 170) and that Abel "was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of godliness" (TPJS, p. 169).

PAUL'S TEACHINGS. One of Paul's greatest contributions to the New Testament is his forceful statement of justification (that is, being absolved of guilt) by faith in Christ (cf. Gal. 2-3; Rom. 2-5). Early on, Paul had taught his gentile converts that they did not need to live the Law of Moses in order to be justified before God. It was sufficient to make and keep the gospel covenant, the covenant of faith, to do this, while outward observance of the Law of Moses was not (Gal. 2:16). In particular, after Christ's Atonement, there was no longer any necessity of observing the earlier law and covenant of Moses, which were rendered obsolete by the law and covenant of the gospel (cf. Heb. 8:6-13; 3 Ne. 9:17-20). Thus, Paul's Gentile converts did not need to become Jews in order to become Christians (cf. Acts 15:5-29), for human beings are "justified by faith without the deeds of the law" (Rom. 3:28). A complete commitment to the gospel of Jesus Christ, the covenant of faith, automatically fulfills all previous obligations before God, including the obligations of the Law of Moses.

Paul also taught the related doctrine of salvation by grace. Latter-day Saints recognize at least four ways in which Paul spoke of salvation as an operation of the grace of God. First, through the Atonement of Christ, a free gift, Adam's posterity is not accountable for the transgression of Adam (Rom. 5:18-21). Second, it naturally follows that death-a consequence of Adam's transgression-will be done away by the gift of resurrection that will be graciously given to all human beings (1 Cor. 15:21-22). Third, the fact that God has offered a new covenant of faith in place of the old rules of performances and ordinances, which mankind then was not able to live perfectly, is in itself an act of grace. And fourth, that the Savior volunteered to suffer and die for the sake of others is the greatest expression of the grace of God. Thus, salvation is accessible to mankind only through the gracious acts and gifts of God. As Paul said, "We have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God" (Rom. 5:2). However, in Paul's theology, the doctrines of salvation by grace and justification by faith do not eliminate but require the absolute necessity for high personal standards of conduct (1 Cor. 6:9-11; Gal. 5:19-21).

Paul also taught that God's knowledge is unlimited and that God's plan has anticipated all future events and cannot be thwarted. God knows the end from the beginning and has already prepared the inheritance of those who choose to keep his will (Eph. 1:4-14). Though the King James Version of the Bible uses the problematic word "predestinated" (Greek, proorizo), Latter-day Saints do not understand it to mean that some are saved and some are damned according to a prior decision by God. Latter-day Saints prefer the term foreordination to "predestination" and insist that the foreknowledge of God does not impinge upon the free agency of human beings.

Not all, or possibly not even most, of Paul's letters have been preserved. Latter-day Saints believe that if a more complete collection of Paul's letters had survived, it would reflect a theology much like that of the restored gospel of latter days. They see support for this in the number of references in Paul to doctrines that are now peculiar to the Latter-day Saints, such as baptism for the dead (1 Cor. 15:29), the three degrees of glory (1 Cor. 15:39-41; 2 Cor. 12:2), the premortal life (Eph. 1:4), and the necessity of an ecclesiastical organization that includes apostles and prophets (Eph. 2:19-20; 4:11-13). Latter-day Saints assume that Paul did not expand on these topics in his extant writings because they were written to people who already knew about them.

Paul is a major source of predictions of the apostasy of the early Christian church. He is quoted in Acts 20:29-30 as warning the elders from Ephesus and Miletus that grievous wolves would descend after his departure, "not sparing the flock," and that disaffected members would tear up the Church from within. He warned the Thessalonians not to expect the coming of Christ before the Apostasy had taken place (2 Thes. 2:2-3). Significantly, he reminded both groups that this warning had been part of his preaching from the first (2 Thes. 2:5; Acts 20:31).

Latter-day Saints do not see in Paul an opposition to women, sex, or marriage. Rather, Paul's general statement of principle on marriage is "Let every man have his own wife, and let every woman have her own husband" (1 Cor. 7:2; cf. Heb. 13:4). Paul goes on to address special circumstances (1 Cor. 7:8-16) and admonishes all people to care first for the things of God (verses 25-38), but his advice regarding particular situations should not be confused with his general policy. Husbands are to love their wives, and vice versa (Eph. 5:28), for "neither is the man without the woman, neither the woman without the man, in the Lord" (1 Cor. 11:11). It is clear that women were valued associates and held positions of responsibility in Paul's congregations (cf. Rom. 16:1-4).

Paul's influence upon Joseph Smith and the Latter-day Saints is seen at many points. Joseph Smith referred to "the admonition of Paul" (cf. Philip. 4:8) in describing the highest moral aspirations of the Latter-day Saints (A of F 13). The language of Paul is discernible in most of the Articles of Faith (e.g., in A of F 4 on the first principles of the gospel [cf. Heb. 6:1-2]; in A of F 5 on ordination to the priesthood [cf. 1 Tim. 4:14]; in A of F 6 on the officers of the Primitive Church [cf. Eph. 4:11]; and in A of F 7 on the gifts of the spirit [cf. 1 Cor. 12:8-12]), and part of the sublime hymn to charity (1 Cor. 13:4-8) is also found in the Book of Mormon (Moro. 7:45-46). These are taken as indications that Jesus was the ultimate source of all of these teachings.

Of Paul's life, the Prophet Joseph Smith observed:

Follow the labors of this Apostle from the time of his conversion to the time of his death, and you will have a fair sample of industry and patience in promulgating the Gospel of Christ. Derided, whipped, and stoned, the moment he escaped the hands of his persecutors he as zealously as ever proclaimed the doctrine of the Savior…. Paul rested his hope in Christ, because he had kept the faith, and loved His appearing and from His hand he had a promise of receiving a crown of righteousness [TPJS, pp. 63-64].

[See also Joseph Smith Translation of the Bible (JST); New Testament.]

Bibliography

Anderson, Richard Lloyd. Understanding Paul. Salt Lake City, 1983.

McConkie, Bruce R. Doctrinal New Testament Commentary, Vols. 2-3. Salt Lake City, 1970-1973.

Sperry, Sidney B. Paul's Life and Letters. Salt Lake City, 1955.

J. PHILIP SCHAELLING

(Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow (New York: Macmillan, 1992), 1068.)

The early Christian church was divided between 2 groups (100 AD)

Jewish Christians and the Gentile Christians, both sides eventually go apostate, they go back to their old traditions and leave correct doctrine.

Jewish Christians – They insist on living the Law of Moses even as Christians

All of Paul's epistles are written for the saints of God, for those who belong to the Church, for those who already know the doctrines of salvation, for those who have the gift of the Holy Ghost and are thereby able to interpret and understand the Apostle's teachings.

But they are also written to answer the questions and solve the problems of specific groups of saints. And in the case of the Galatians, the problem is apostasy. These Galatians are Gentile converts. They are now being contaminated by Jewish-Christians who tell them they must also be circumcised and live the law of Moses to be saved. Paul's purpose is to call them back to Christ and his gospel.

(Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-1973], 2: 455.)

Greek Christians – They went back to the their traditions of Hellenism love of body, deny the Resurrection etc

But in the realm of religion, synthesis means compromise, and when we speak in terms of the gospel, compromise with the popular culture of the world means apostasy from the truth. When Jewish Christianity and Greek culture met head-on in the gentile mission field in the middle of the first century, the Greeks eventually won, and Jewish Christianity was ultimately "revised" to make it more attractive and appealing to a Greek audience. Primary prejudices of the Hellenistic world were the "absolute" nature of God (that is, he cannot be bound or limited by anything) and the impossibility of anything material or physical being eternal. In order to accommodate these ideas and thus appeal to a broader gentile audience, Christianity had to discard the doctrines of an anthropomorphic God and the resurrection of the dead or else "reinterpret" them in a manner that had the same effect. fn This is precisely what some Greek Christians at Corinth had already done and against which Paul responds with such force in 1 Corinthians 15:12: "Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?"

One assumption necessary to my line of reasoning is that the earliest apostates from the true primitive Church constituted the great and abominable church among the Gentiles. Therefore we need something to link the Apostasy with the great and abominable church, and I think we have such a link in many places, but two will suffice to make my point here. In 2 Thessalonians 2:3, Paul says: "that day shall not come, except there come a falling away [literally, an apostasy] first, and that man of sin be revealed, the son of perdition." This man of sin will sit in the temple of God showing himself that he is God (verse 4). The "mystery of iniquity" was already under way as Paul wrote (verse 7), and you will recall that one of the names of Babylon is "mystery" (Revelation 17:5). This son of perdition, or man of sin, Paul mentions is the counterfeit for the Man of Holiness—he is Satan. fn And the temple in which he sits is the church, now desolated of the divine presence by the abomination of apostasy and become the church of the devil. fn The church of the devil is any church that teaches the philosophies of men mingled with scripture, which dethrones God in the church and replaces him with man (2 Thessalonians 2:3f) by denying the principle of revelation and turning instead to human intellect. It is for this reason that creeds which are the product of human intellect are an abomination to the Lord fn—for they are idolatry: men worshipping the creations not of their own hands but of their own minds and knowing all along it is a creation of their intellect that is being worshipped.

(Monte S. Nyman and Charles D. Tate, Jr., eds., First Nephi: The Doctrinal Foundation [Provo: BYU Religious Studies Center, 1988], 188 - 189.)

Paul was disliked by the Jews because he was once a strict Jew and converted to Christianity, he didn’t go back to the old traditions of Judaism. It’s like an Asian who joins the church after being a Buddhist and an American member of the church insists he put up a Christmas tree with lights on the house etc. We have traditions in the church today (Missionary farewells were discouraged by President David O. McKay).

The Conversion of Saul of Tarsus

Saul was born in Tarsus in Cilicia to Jewish parents of the tribe of Benjamin. Early in life he was sent to Jerusalem for schooling, where he studied under the famous Gamaliel, "a doctor of the law." (Acts 5:34.) Both Saul and Gamaliel were Pharisees. (Acts 22:3; Philip. 3:4-6.)

As a young man Saul persecuted the Christians from city to city and observed the stoning of Stephen at Jerusalem. Soon thereafter, when he was on his way from Jerusalem to Damascus with authority from the chief priest to bind and imprison all in that city who believed in Jesus, the Lord appeared to Saul in a vision. Saul both heard and saw the Savior and received instructions from him. (Acts 9.) The experience left Saul physically blind and very much humbled in spirit. The physical blindness was probably given to him as a symbol of his spiritual blindness.

Saul was later healed of his blindness and baptized by Ananias, a disciple at Damascus. While in Damascus Saul persuaded many at the synagogue to believe that Jesus was the Christ. His success angered the Jews, who by this time looked upon him as a traitor, and they sought to kill him. He then went into the deserts of Arabia for a time. (Gal. 1:17-18.)

Three years after his conversion, Saul went to Jerusalem (Gal. 1:17-18), but he found that the members of the church there were "afraid of him, and believed not that he was a disciple" (Acts 9:26). Fortunately, a notable disciple named Barnabas introduced him to the apostles and told them of his conversion and his preaching at Damascus. While in Jerusalem Saul conferred for fifteen days with Peter and James, the Lord's brother. The scriptures do not give an account of what they talked about. We assume that in addition to discussing the scriptures and points of doctrine, Saul must have asked many things about Jesus and his ministry. How thrilling to ask the chief apostle about when Jesus raised Lazarus from the dead, walked on water, opened the eyes of the blind, healed the sick, fed the five thousand, challenged the teachings of the Pharisees, suffered in the Garden of Gethsemane, and visited with the eleven for forty days following his resurrection. What an opportunity to ask James about Jesus as a boy, about Mary and Joseph and Jesus' other half-brothers and half-sisters, and about other things that James would know firsthand. Surely the diligent and intelligent Saul would, with propriety, ask these and other questions of two men who would be able to answer so well from personal experience.

Because some in Jerusalem were so opposed to Saul that "they went about to slay him" (Acts 9:29), the Brethren counseled him to return to his home city, Tarsus, which he did (Acts 9:30).

There is a discrepancy in the reports of Saul's vision on the road to Damascus. In Acts 9:7 we read that "the men which journeyed with him stood speechless, hearing a voice, but seeing no man." In Acts 22:9, however, we read: "They that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me." The Joseph Smith Translation corrects the account in Acts 9 to agree with that in Acts 22. The men who were with Saul saw the light but they did not hear the voice, nor did they see the Lord. This version is surely the correct one, because both the message and the vision of the Lord were intended only for Saul. His companions saw the light, however, and knew for themselves that something unusual was taking place. They could testify to this event and thus help support Saul's declaration of it.

Ananias was probably the presiding officer of the church in Damascus. Since the Lord came to Ananias and instructed him to seek out Saul, teach him the gospel, and heal his blindness, Ananias must have been the person in charge of the church in that area. It is likely that he was the man Saul would have desired most to imprison. It is an ironic turn of events that the very disciple Saul wished to silence should become the one who taught, healed, and baptized him.

Though Saul had seen and talked with the glorified, resurrected Jesus and had been healed of his physical blindness by a servant of the Lord, he still had to be baptized of water for the remission of sins to remedy his spiritual blindness. This ordinance is required of all, no matter how many other spiritual experiences and manifestations they may have had. (See Acts 9:17-19; 22:12-16.)

Ananias was reluctant to go to Saul, even though the Lord had asked him to. But the Lord could see what Ananias could not: Saul's potential for future service. (Acts 9:13-16; cf. 1 Sam. 16:7.) The Lord could see what Saul was capable of becoming. Men and women are called to the service of the Lord, not as a reward for what they have already done, but for what they are able to do in the future if given the proper opportunity. The Lord said that Saul was a chosen vessel and would yet suffer much for the sake of Jesus. (Acts 9:10-16.) Saul was suited by temperament, training, lineage, and experience to serve the Lord at a time when the church was about to reach out to the Gentile world. He was a Jew by lineage, trained as a Pharisee, learned and strict in the law of Moses and the traditions of his fathers, a Roman citizen politically, acquainted with the ways of the Greeks, reared in the Gentile city of Tarsus, and skilled in both the Hebrew and Greek languages. Above all, he had a determined, dedicated soul. His greatest asset was a capacity to love both man and God. For the thirty years remaining to him, he gave the Lord his complete devotion.

The Prophet Joseph Smith described Saul as being "about five feet high; very dark hair; dark complexion; dark skin; large Roman nose; sharp face; small black eyes, penetrating as eternity; round shoulders; a whining voice, except when elevated, and then it almost resembled the roaring of a lion. He was a good orator, active and diligent, always employing himself in doing good to his fellow man." fn

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 31.)

There is no one better suited to take the gospel to the entire world then Paul. He knew different languages, different cultures, and knew Judaism inside out.

Jewish Jews – Those of Jerusalem, followers of the Law, anti Greek

Greek Jews – Culture of Greece and speak Greek

They didn’t intermingle, different synagogues, different in many other ways, even doctrine and practices. This went on before Christ and continues up to today.

(Acts 6:1-6.) –Presiding Bishops take care of the physical aspects of the kingdom (they are living the law of consecration). Proselyte, a Gentile who converted to Judaism then converted to Christianity. The conflict begins.

1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.

2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.

3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

4 But we will give ourselves continually to prayer, and to the ministry of the word.

5 ¶ And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:

6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.

There was prejudice of the Greek Jews by the Jewish Jews, like the 1978 revelation in the church.

(Acts 6:9-15.) – The ritual temple is done away, these were Greek Jews, and Stephen taught circles around them. The law is fulfilled in Christ.

9 ¶ Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.

10 And they were not able to resist the wisdom and the spirit by which he spake.

11 Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God.

12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council,

13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.

15 And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.

(Luke 22:66-71.) – 5 years later they prophesy is fulfilled and Stephen does see Christ on the right hand of God.

66 ¶ And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,

67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:

68 And if I also ask you, ye will not answer me, nor let me go.

69 Hereafter shall the Son of man sit on the right hand of the power of God.

70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.

71 And they said, What need we any further witness? for we ourselves have heard of his own mouth.

Law of Moses is written in the 5 book of Moses. Ezra finally got the people to leave idolatry. But when the law was read the people didn’t understand, so they came up with rules on how to live the law, or an oral tradition of what to do and not do, it’s a commentary and had 613 commandments to live by! Christ taught against this during His ministry, He gave the written law, not the oral interpretation, live my law.

The Old Testament vs. the Talmud

Our Jewish brethren in Jesus' day were blessed with an ample library of inspired writing. They had the Old Testament in a better and more complete form than is now had in Christendom. As we have set forth, after that volume of sacred writing left their hands—during the Dark Ages when darkness covered the earth and gross darkness the minds of the people—many of the covenants of the Lord were taken from it by evil men who worked for another Master.

Our Jewish brethren in that day had also the numerous apocryphal and pseudepigraphic books, which they believed and accepted on more or less the same basis as those Old Testament writings to which we now attach canonical authenticity. It must be remembered that much found in these latter works was the interpolation of men, was not true scripture and could and did lead men astray.

But what our Jewish brethren did not have was communion with the heavens; they did not have a prophet to interpret the prophecies; they no longer received revelations; for them the canon of scripture was full. And be it known that whenever a people believe the canon of scripture is complete; whenever they try to feed themselves spiritually upon the prophetic word of the past alone; whenever they are without prophets and apostles to give them the living word; whenever they cease to receive new revelations—then they are no longer capable of interpreting and understanding past revelations. The prophecies of the past can only be understood by living prophets who are endowed with power from on high and whose minds are enlightened by the same Holy Spirit who authored the ancient word. People without revelation take the only course open to them: they turn to interpreters, to scribes, to ministers, to theologians, who tell them what the ancient word meant, making their determination on the basis of intellectuality rather than spirituality.

When the prophets and apostles of the Christian era no longer ministered among men, religionists turned to uninspired men for guidance; they wrote creeds and devised doctrines; they created new ordinances and changed old ones; and they came up with a new religion called by the old name, which had little resemblance to the primitive pattern. And when, after their return from Babylonian exile, the Jews ran out of prophets and no longer had living oracles to reveal and interpret the mind of Jehovah, they turned to scribes and teachers, to Rabbis and politically appointed high priests to tell them what the Lord meant when he said thus and so to Moses and the prophets.

And thus came the Midrash, the Mishnah, the Gemara, and the Talmud, which had the effect of nullifying true religion and sending a whole nation to spiritual destruction and to temporal banishment in a new Babylon, composed of all the nations of the earth, from which bondage they will not be freed until they hear again the voice of their Messiah, as he calls scattered Israel to return to his fold.

After the Jews came back to Jerusalem and their ancient land holdings in Palestine, through the good offices of Cyrus the Persian; after they no longer walked in that heavenly light which rests only upon those who listen to a prophet's voice and hear the word of God; and feeling the need to apply their ancient law to new conditions—they developed gradually, over the centuries, a whole new (and apostate!) system of religious government. Scribes, who once had been keepers of the records and copiers of the scrolls, became interpreters of the law and teachers of the people. And as uninspired men almost never agree on the meaning of scriptural passages, there soon grew up schools and sects and cults, one Rabbi or teacher vying with another, and one voice saying, as it were, Lo here is Christ, and another, Lo there. In the days of Herod the Great, the two most influential rabbinical schools were those of Hillel and Shammai, who agreed or disagreed on points both great and small as suited their fancies, their prejudices, and their nationalistic leanings. To illustrate how devoid they were of the Spirit of the Lord, we need only note that in one deliberative assembly, in order to gain approval of eighteen decrees designed to prevent all intercourse with the Gentiles, the Shammaites first murdered a number of the Hillelites.

For their own purposes of study and usage, the Jews divided the Old Testament into three parts: (1) the law, which consists of the Pentateuch, or five books of Moses—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; (2) the prophets, including the former prophets (Joshua, Judges, Samuel, and Kings), and the latter prophets (Isaiah, Jeremiah, Ezekiel, and the twelve so-called minor prophets); and (3) the writings, which includes Psalms, Proverbs, Job, and the rest of the book. In the very nature of things, the law was deemed the most important part of the scriptures; therein were the laws and formalities governing their whole system of worship.

Having need to interpret and apply the law to changing conditions, the scribes, no longer guided by revelation, turned to these words in Exodus: "And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel." (Ex. 34:27.) From them and some related passages, they posited the proposition that there was both a written law, which was found in the Books of Moses, and an oral law, which had been handed down from mouth to mouth. These originally were assumed to be of equal import, but since changes can be supported more easily by tradition that comes down by word of mouth than by the fixed language of divine decrees written by the finger of Jehovah on tablets of stone, the oral law gradually began to take precedence. In other words, tradition triumphed over the scriptures, leading Jesus to make the caustic comment: "Ye made the commandment of God of none effect by your tradition." (Matt. 15:6.)

The oral law was set forth in preaching and by way of oral commentaries that told what the written law was supposed to mean. These spoken interpretations—themselves the traditions of the fathers—were called the Midrash. When they in turn were written down, they became the Mishnah, or Second Law, which took precedence over the scriptures because they explained and applied them. The Midrash was the study and investigation that created the traditions and enabled the Jews to depart from their Mosaic moorings. The Mishnah was the formal, authoritative compilation of these traditions.

By adding the New Testament to their canon of scripture, the Christians changed and altered their whole course of conduct and way of life after our Lord's mortal ministry. By adding the Mishnah to their Old Testament, the Jews—as they prepared the dry ground out of which the Living Root would grow—also changed their whole course of conduct and way of life, becoming thereby the priest-ridden people who would reject and slay their Savior.

What does the Mishnah contain? In size it is almost three times as large as New Testament; in literary style and craftsmanship it is as far removed from the New Testament as are the mediocre scribblings of untutored students from Shakespeare; and as to subject matter, it deals with rituals and traditions and with all of those priestly procedures which turned a once joyous religion into a millstone of despair. It is, for instance, the source of the Sabbath laws and restrictions set forth in chapter 11 herein.

The Torah (the Law) embraced both the written law and the oral law, the latter itself being also written in the Mishnah, thus making the Mishnah the repository of the culture, religion, and traditions of the people. It is a deposit of four centuries of religious and cultural development in Palestine. In its present form it came into being during the two hundred years before and the two hundred years following our Lord's mortal life, and without question it held a tighter grip on the minds of men when Jesus was here than it has at any other time.

As now published, the Mishnah is divided into six main sections, which are further divided into sixty-three tractates or subsections, which in turn are divided into verses. The subjects covered embrace the whole range of pentateuchal legislation, and the approach is to present the opinions of various sages and Rabbis, many of which are contradictory, and all of which are devoid of inspiration.

But the Mishnah contains only a portion of the traditions of the elders. The balance is contained in the two Talmuds or Gemaras—the Jerusalem Talmud and the Babylon Talmud. These Talmuds are commentaries on the Mishnah; phrase by phrase and thought by thought, they analyze and interpret the Mishnic recordings. Authoritatively collected and edited, they contain discussions, illustrations, explanations, and additions to the Mishnah. "If we imagine," Edersheim says, "something combining law reports, a Rabbinical 'Hansard,' and notes of a theological debating club—all thoroughly Oriental, full of digressions, anecdotes, quaint sayings, fancies, legends, and too often of what, from its profanity, superstition, and even obscenity could scarcely be quoted, we may form some general idea of what the Talmud is." (Edersheim 1:103.)

This, then, was the state of religious understanding and scholarship among our Jewish brethren in Jesus' day. They had the scriptures, which was all well and good, but for want of inspiration they could not understand them and did not apply them to their lives. They had the apocryphal and pseudepigraphic writings, which in large measure led them astray. They had lost the theology of the past and were reveling instead in the traditions of the elders. Edersheim summarizes their religious and cultural state in these words:

"In truth, Rabbinism, as such, had no system of theology: only what ideas, conjectures, or fancies the Haggadah [that which was said by the elders] yielded concerning God, Angels, demons, man, his future destiny and present position, and Israel, with its past history and coming glory. Accordingly, by the side of what is noble and pure, what a terrible mass of utter incongruities, of conflicting statements and too often debasing superstitions, the outcome of ignorance and narrow nationalism; of legendary colouring of Biblical narratives and scenes, profane, coarse, and degrading to them; the Almighty Himself and His Angels taking part in the conversations of Rabbis, and the discussions of Academies; nay, forming a kind of heavenly Sanhedrin, which occasionally requires the aid of an earthly Rabbi. The miraculous merges into the ridiculous, and even the revolting. Miraculous cures, miraculous supplies, miraculous help, all for the glory of great Rabbis, who by a look or word can kill, and restore to life. At their bidding the eyes of a rival fall out, and are again inserted. Nay, such was the veneration due to Rabbis, that R. Joshua used to kiss the stone on which R. Eliezer had sat and lectured, saying: 'This stone is like Mount Sinai, and he who sat on it like the Ark.' Modern ingenuity has, indeed, striven to suggest deeper symbolical meanings for such stories. It should [however] own the terrible contrast existing side by side: Hebrewism and Judaism, the Old Testament and traditionalism; and it should recognize its deeper cause in the absence of that element of spiritual and inner life which Christ has brought. Thus as between the two—the old and the new—it may be fearlessly asserted that, as regards their substance and spirit. There is not a difference, but a total divergence, of fundamental principle between Rabbinism and the New Testament, so that comparison between them is not possible. Here there is absolute contrariety." (Edersheim 1:106-7.)

Truly, the time was upon them when it would take God's own Son—if they would heed his voice—to save them from the religious and cultural degeneracy into which their whole nation had sunk! What a fearful thing it is to depart from the living God, from the scriptures that flow from the pens of his prophets, and from the living oracles whom the Lord seeks to send to all who will heed their words and to turn instead to the traditions of men!

(Bruce R. McConkie, The Mortal Messiah: From Bethlehem to Calvary, 4 vols. [Salt Lake City: Deseret Book Co., 1979-1981], 1: 275.)

Those Who Opposed Christ

Among the Jews at the time of Christ, the source of divine authority was said to be the law of Moses and the oral traditions that were also traced to Sinai. "And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel" (Exodus 34:27). Thus the revelation of Sinai was held to be of two parts: the written law and the commentary on that which was written ("the tenor of these words"), which together were to constitute God's covenant with his chosen people. It was held that the oral law was faithfully transmitted from generation to generation in an unbroken chain: "Moses received the Law from Sinai and committed it to Joshua, and Joshua to the elders, and the elders to the Prophets; and the Prophets committed it to the men of the Great Synagogue." fn

It was after the death of Christ and his apostles that the oral tradition was first committed to writing in the Mishnah and the Talmud. It was the oral tradition that made Pharisaism the source of authority in official Judaism. It was tradition, not the law, by which the rabbis made countless additions to the revelation of Sinai. The traditions were born, at least such was the pretense, as a fence around the law. They in turn gave birth to the scholarship of the rabbis, for only one well learned in the law could divine the multitude of traditions. Jacob, brother of Nephi, though a continent away, described by the Spirit of prophecy this pattern of apostasy: "The Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand. Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away his plainness from them, and delivered unto them many things which they cannot understand, because they desired it. And because they desired it God hath done it, that they may stumble" (Jacob 4:14).

It was not the law given on Sinai that governed the people to whom Christ and his disciples preached but the traditions that like wild vines had overgrown it. "The Law—not the Law in its simplicity but the Law modified, transformed, distorted by Tradition—the Law robbed of its essential significance by the blind zeal which professed to defend it—became the centre of an abject servility. It came to be regarded as the only means of intercourse with God, and almost as the substitute for God. Immeasurable evils ensued. Piety dwindled into legalism. Salvation was identified with outward conformity." fn Pharisaism reigned supreme. So important did study of religious traditions become that it would yet be said by one of the famed rabbis that God himself spent three hours a day studying Torah. fn

The cycle of events is as easy to identify as the cycle of the seasons. That which had been written by the finger of God on Sinai was to govern the people, but someone must explain that which had been written. What does the Law mean and how is it to be applied? The oral tradition became the answer, giving definition and form to the law. Thus, what began as a supplement to the law was gradually substituted for it, and because the rabbis were the interpreters of tradition, they became the voice of God to his people. Farrar said it well: "Claiming too much for the Law the Rabbis left it too little. By adding to God's commandments so largely they also took from them. By imposing additional restrictions they broke down proper safeguards." fn

When scribes succeeded prophets, tradition superseded priesthood, and revelation ceased. Liberty of thought was abrogated by the trained religious leader who stood between his people and the God of heaven. Instead of truth making people free, error made them slaves to an unyielding orthodoxy. The rabbinic yoke was much larger and heavier than the one forged by their Roman captors, for it dominated the whole existence of a person, intruding into even the most trivial actions of daily life. Thus Christ was rejected in the name of loyalty to the law that he himself had given as a preparatory gospel for him. Faced with the choice between loyalty to their traditions and hearkening to a Living Voice, the greater part of the people chose tradition.

It may be difficult to determine which is the most destructive to the soul, spiritual lethargy or excessive zeal, though it can be said that the chances are greater that the lethargic soul will awaken and correct his course than that the excessively zealous soul will seek an appropriate spiritual balance. Having declared the principles of salvation, the Savior warned: "And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them" (3 Nephi 11:40).

(Joseph Fielding McConkie, Here We Stand [Salt Lake City: Deseret Book Co., 1995], 13.)

The purpose of a lawyer then is the same as today, and interpreter of the “law”.

(Acts 5:33-39.) – Was Paul here? His teacher defended Peter and the other apostles (38-39). Paul was very zealous in defending his religion against this “heresy”.

33 ¶ When they heard that, they were cut to the heart, and took counsel to slay them.

34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;

35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.

36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.

37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.

38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:

39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.

The city of Tarsus helped the Romans in a war and was granted free citizenship for their efforts, so Paul was born a Roman citizen even though he was a zealous Jew; he had all of the privileges of a Roman citizen.

Paul tells of his conversion in Acts 22 and chapter 26, they were to different audiences and he gives different versions of his conversion, sound familiar?

(Acts 26:1-19.)

1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:

2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:

3 Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;

5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.

6 And now I stand and am judged for the hope of the promise made of God unto our fathers:

7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.

8 Why should it be thought a thing incredible with you, that God should raise the dead?

9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.

10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.

11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

12 Whereupon as I went to Damascus with authority and commission from the chief priests,

13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.

14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

16 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;

17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,

18 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.

19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:

(Galatians 1:13-14.) – He was overzealous; you cannot convert them to the gospel, they are so set in their ways. Yet Paul came around once the Lord Himself appeared to him. Paul could not stand Christians.

13 For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:

14 And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

Parallel Prophets: Paul and Joseph Smith

RICHARD LLOYD ANDERSON

Richard Lloyd Anderson was a professor of religion at Brigham Young University
when this devotional address was given on 9 August 1983.

Where is the clear voice of authority on right and wrong? Divided and drifting churches supply religious philosophers but not prophets. Yet Latter-day Saints testify that Joseph Smith and his successors were called to rescue a world adrift in its own conceits and problems. Such a claim can be tested by the Bible, the record of prior prophets.

Would you assist me in making an important point? I would like to report accurately your awareness of the Bible, but remember that the value of the result depends upon your strict honesty now. I have two simple questions. First, do you know who delivered the Sermon on the Mount? If you do, raise your hand. Second, could you name all four Gospels in the New Testament? If you can, raise your hand. We have here observed that an audience of Latter-day Saints college students can score nearly 100 percent in a simple literacy test about Christ. A Gallup poll this year determined that only 42 percent of Americans could name Jesus as delivering the Sermon on the Mount; only 59 percent of the college graduates in this country knew who gave the sermon. Obviously a lower percentage know the critical teachings of that sermon. The national results on your second question are similar. Whereas about 85 percent of you indicated that you could name the four Gospels, only 46 percent of Americans can do so; again, only 61 percent of college graduates can name the four Gospels.1

There could not be a stronger argument for a college education of the kind that you are getting, blending scriptural and secular knowledge. This world cannot rise higher than nominal Christianity until the message of Christ and his prophets is learned by educated people. Another name for religious education is missionary work. We must share our reasons for Joseph Smith as a modern prophet, restoring the religious insights to bring all to Christ in this world and in eternity.

As a religion teacher who taught many of your parents, I wish to share an approach to Joseph Smith that grows naturally out of an informed view of the Bible. I have spent half of my time studying the sources of the life of Joseph Smith, and the other half studying the words of Christ and the New Testament prophets. I find it hard to believe in the biblical prophets without also accepting Joseph Smith and those called after him. The same reasons that lead a thinking person to accept Peter and Paul as Christ's servants should also lead that person to accept Joseph Smith as commissioned by Christ. Here I am going to take Paul as an example because we know more about his life than that of any other New Testament prophet. His main strengths as a prophet are also those of Joseph Smith. If you forget some comparisons, please remember the principle--that the leading evidences that Paul is a true prophet also support Joseph Smith as called of God. Remembering that fundamental proposition, you can reconstruct this talk anytime with you own examples. Proof of the mission of any true prophet gives the format for identifying a later true prophet.

Paul and Joseph Smith Different

This approach does not assume that any individual is a carbon copy of another. Paul was not striking in person whereas Joseph Smith impressed most visitors by his height and bearing. Paul was a missionary apostle whereas Joseph Smith presided over apostles and mostly directed missionary work instead of traveling to do it personally. Paul had the best education that his culture could afford whereas Joseph Smith was raised in frontier poverty without training beyond junior high school skills. But in spite of such wide personal differences, there are dramatic common denominators. It matters little that one spoke English and that the other was fluent in Hebrew and Greek, provided they both spoke as inspired by the Holy Ghost. It is the question of their common calling and authority and revelation that we are addressing. This forces us to go behind appearances to inner spiritual realities. In doing this with Paul and Joseph Smith, we may also increase our abilities to be sensitive to the inner spiritual realities of those prophets who lead and will lead us in our own lives.

Paul and Joseph Had Direct Revelation

Both Paul and Joseph Smith were considered blasphemers by their contemporaries. Their sin? They had added to the traditional scriptures. Paul was considered anti-Jewish, and followers of Joseph Smith today are superficially labeled as non-Christian. But every Jewish and Christian prophet had added to the prior revelations by speaking God's message for a new generation. Paul demonstrated this continuity by standing before the Jewish high council and observing that he was on trial for believing what other Pharisees believed--the reality of the resurrection (see Acts 23:6). And Joseph Smith made the same kind of plea in a letter testifying to his nonmember uncle, who later joined the Church. He contended that the revelations to earlier servants of God were the history of religion, not religion. True religion demanded present communication with God. The great answers of God to biblical leaders were really an invitation to seek those answers anew. Joseph Smith asked his uncle, "And have I not an equal privilege with the ancient saints? And will not the Lord hear my prayers, and listen to my cries as soon as he ever did to theirs, if I come to him in the manner they did?"2 No true servant of God teaches that the day of continuing revelation is past.

The following story about Joseph Smith comes from Parley P. Pratt's autobiography, a fast-moving introduction to Church history that is a must in your gospel education. Parley P. Pratt was in Philadelphia in January 1840, when Joseph Smith spoke at a meeting during the Christmas recess of Congress, before which he had testified on behalf of Latter-day Saint reparations after the Missouri persecutions. Joseph's counselor, the eloquent Sidney Rigdon, spoke at length on biblical evidences for the Restoration. But Joseph virtually sprang to the pulpit afterward to tell his personal experiences of how God called him, "bearing testimony of the visions he had seen, the ministering angels which he had enjoyed."3 When Paul was challenged on the resurrection, he did not argue with the Corinthians about the philosophical possibility. On the contrary, he answered their objections only after insisting that he and others knew for themselves, for they had seen. If there is no resurrection, "we are found false witnesses of God" (1 Corinthians 15:15). The essential job of a prophet is to testify personally. And in the case of the great prophets Paul and Joseph Smith, they did so on the basis of their eyewitness contact with Christ.

Their First Visions

Thus there was a "first vision" for both Paul and Joseph Smith. Their backgrounds differed, but the vision near Damascus and the vision in the New York forest were orientations for these two prophets for a lifetime of service. Both open revelations told them to change their course and to wait for the Lord's further instruction. And both were conversations with the resurrected Christ. Criticisms of Joseph Smith demand consistency in studying the prophets. Many Christians accepting Paul comfortably think that their sniping at Joseph Smith's first vision has proved it wrong. But what appears is a double standard for these critics. Most arguments against Joseph Smith's first vision detract from Paul's Damascus experience with equal force. For instance, Joseph's credibility is attacked because he did not describe his first vision until a dozen years after it happened. But the first known mention of the Damascus appearance is in 1 Corinthians 9:1, written about two dozen years after it happened. Critics love to dwell on supposed inconsistencies in Joseph Smith's spontaneous accounts of his first vision. But people normally give shorter and longer accounts of a vivid experience that is retold more than once. Joseph Smith was cautious about public explanations of his sacred experiences until the Church grew strong and could properly publicize what God had given him. Thus his most detailed first-vision account came after several others--at the time that he began his formal history that he saw as one of the key responsibilities of his life (see JS-H 1:12, 1720). In Paul's case there is the parallel. His most detailed account of Christ's call is the last recorded mention of several. Thus before Agrippa, Paul related how the glorified Savior first prophesied his work among the gentiles; this was told only then because Paul was speaking before a gentile audience (see Acts 26:1618). Paul and Joseph Smith had reasons for delaying full details of their visions until the proper time and place.

The first visions of Paul and Joseph Smith underline the directness of their divine contact. Many writers now use prophet of religious leaders who are eloquent but do not merit that designation. But the overused awesome correctly pictures Joseph Smith and Paul standing in the presence of the resurrected Lord and receiving specific direction. Yet such powerful visions did not happen every day. Divine beings do not appear to anyone because of easy whim or casual desire. Such great revelations come when God has a purpose for them. In Paul's case, he saw the Lord on four other known occasions after his first vision--stretching through the next twenty-five years of his career in the Church.4 Joseph Smith is very similar in the number of other times he saw the Lord throughout seventeen years after his first vision.5 Neither Paul nor Joseph Smith fell into the impostor's trap of overclaiming such sacred experiences. And there is a corollary here that is a mark of true prophets. Visions supplement agency--they do not supplant it. For years Paul struggled in a lesser light and even opposed the truth before his first vision. We know that Joseph Smith also had a history of years of inquiry. Great answers come after intense quests. Every vision of Joseph Smith or Paul represents an important answer at a critical time.

Our Involvement

Each of us here is involved in the deepest realities given to these great prophets. For one thing, their visions tell us of our personal destinies. Nothing is more religiously exciting than the brilliant scene of three degrees of glory in Joseph Smith's vision recorded in Doctrine and Covenants, section 76. One proof of his inspiration is that the Christian world knows nothing of such degrees of glory--only the superficial heaven or the dismal hell. Yet Paul spoke of himself in humility as "a man in Christ" who was caught up to the "third heaven" to see glorious things (see 2 Corinthians 12:24). Joseph Smith and Paul agree here against the Christian world because they received true revelation that religious leaders do not have. In the modern Prophet's words, "When any person receives a vision of heaven, he sees things that he never thought of before."6 Our origin and destiny are among the most powerful appeals of the restored gospel, and both are vivid in Paul.

There is another dimension where we may identify personally with the prophets. Though they were given great doctrinal guidelines to share, they did not know all answers to everything. Several statements of Joseph Smith regarding judgments and the Second Coming mirror this 1839 comment, "I know not how soon these things will take place."7 Paul could shatter the arrogance of the Corinthians by comparing human knowledge to the understanding of a child: "for we know in part, and we prophesy in part" (1 Corinthians 13:9). The revealed part is critical for our perspective on earth, but the unrevealed part is essential to our agency and growth in learning through discernment and consistency with revelation.

And just at this point is one of the greatest personal messages from these prophets--the invitation for all to become prophets. The sharp distinction between the clergy and the common man never existed when prophets were on the earth. From the point of view of authority and doctrinal revelation, the New Testament apostles clearly had a special position of leadership. But from the point of view of sharing God's inspiration, they invited all to be baptized, receive the Holy Ghost by the laying on of hands, and participate in the gifts of the Spirit. While correcting excesses, Paul encouraged the early Saints to "desire spiritual gifts" and seek to "prophesy" (1 Corinthians 14:1). Joseph Smith's similar invitation comes in many forms but permeates his speeches. It proves that true prophets do not seek to maintain professional status in an exclusive group, but to lead all to the same power that God has shared with them. On a half-dozen occasions Joseph Smith affirmed that he claimed to be a prophet but added, in the words of Revelation 19:10, that everyone else who could gain a testimony of Jesus would also be a prophet, "for the testimony of Jesus is the spirit of prophecy."8 That is, if all pay the price to gain the Holy Ghost, all can be prophets. The parallel between Joseph Smith and Paul is vivid here, for Paul penned the most impressive perspective of the Holy Ghost: "the things of God" can only be revealed "unto us by his Spirit"--that which searches "the deep things of God" (1 Corinthians 2:911). In turn Joseph Smith gave the most practical advice on how to identify these subtle but powerful spiritual promptings. "A person may profit by noticing the first intimation of the spirit of revelation," Joseph Smith counseled. Proceeding, he asked you to pay attention "when you feel pure intelligence flowing unto you--it may give you sudden strokes of ideas."9

Is anyone here not concerned with a relationship with God? Paul and Joseph Smith are trustworthy guides. Their spiritual qualities stand out as impressively similar. Paul's mature letters refer to constant prayers for the Saints, and his hope that they will pray for him. The great miracle of being freed from prison by an earthquake came in the midst of the prayers of Paul and his companion (see Acts 16:25). Joseph Smith's pattern is better documented, not only in his early prayers before his early visitations. Joseph Smith's many letters, personal diaries, and Nauvoo speeches are interspersed with open prayers for the blessings of God upon his work and upon the Latter-day Saints in that work. These are not staged references, but the spontaneous appeals of a sincere man. We are trusting in God's answers to men who deeply trusted him.

Their Authority

And their authority in representing God is overwhelming--they knew that they knew. Paul answered when challenged, "Am I not an apostle? . . . Have I not seen Jesus Christ our Lord?" (1 Corinthians 9:1). Public and private remarks of Paul and Joseph Smith are filled with the personal knowledge of their authority to speak for Jesus Christ. That needs no demonstration in the case of the ancient apostle, who constantly preached Christ to a world that had scarcely heard of him. Since Joseph Smith was sent centuries later to a society that professed belief in Christ, he did not argue that point as much as explain the meaning of Christ's will. Yet his closeness to the Lord is symbolized by his private letters to his wife, which were dashed off with no thought of publication. In 1832 he told her of delay in returning home, mentioned his heartfelt prayers to God for forgiveness and blessings, and spoke of God as his friend and comfort, continuing: "I have given my life into his hands. I am prepared to go at his call. I desire to be with Christ. I count not my life dear to me, only to do his will."10 Joseph Smith was a powerful witness of Christ not only in the first vision, but in the visions of the three degrees of glory and in the Savior's appearance to accept the Kirtland Temple. But strangely, the followers of this prophet who knew Christ personally are slandered as not Christians by their detractors. Joseph Smith and Paul furnish the most powerful testimonies of Christ outside the records of his ministry.

Their Teachings of Sacrifice for the Gospel

That raises the central issue of Christ's religion. Can one become a Christian through words alone? Isn't it odd that the saved-by-grace tracts seldom quote Christ and his central Sermon on the Mount? If Paul taught salvation by grace alone or faith alone, that would be a major cleavage from Joseph Smith, but it is not. Let's start with the foundation of the Savior whom both served. Jesus closed the Sermon on the Mount with the warning that hearing (or reading) these sayings without doing them would produce a moral catastrophe similar to the house that collapsed because it was not built on a sound foundation. In half a dozen letters Paul listed the moral sins that will keep one from God's kingdom if not repented of, saying to the Galatians, "I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God" (Galatians 5:21). What could be better proof of apostasy than the change of the Christian religion from a religion of action to a religion of belief alone? Newspaper stories of business fraud or repulsive immoralities are reminders that no Latter-day Saint goes into God's kingdom because of his name--only because of his repentance and high performance after accepting Christ's atonement.

Joseph Smith taught a restored gospel filled with mercy and the love of the Savior. But he consistently added the principle of responsibility after learning of mercy. There is no such thing as easy salvation. Someone once said of education: "Never say that learning is fun. It is difficult, painful, hard work. But it is worth it." You who have just about finished a successful semester knew the satisfaction of progress based on discipline. And Joseph Smith consistently taught salvation based on successfully controlling one's body for good. Thus salvation is not easy and pleasurable. But paying the price is worth the magnificent reward. Like Paul, Joseph Smith taught that unrepentant evil would not be ignored on the day of judgment. At a funeral he appealed to all to put their lives in order now: "Let it prove as a warning to all men to deal justly before God with all men--then we shall be clean in the day of judgment."11 Paul taught accountability throughout his letters, and throughout his Nauvoo preaching Joseph Smith insisted that eternal judgment was among the first principles of the gospel.12 Indeed, how to meet that judgment successfully is the gospel.

One night's binge on TV or $20 spent on movie tickets would be enough to prove that the motivating principle of this world is pleasure. But the motivating principle of Paul and Joseph Smith was putting aside easy pleasure to bring about God's kingdom. When the Corinthians doubted the resurrection, Paul simply asked why he risked his life "every hour" and faced death "daily" (1 Corinthians 15:30). Would one of Paul's intelligence live a life of discomfort for something not true? To his Corinthian detractors, he simply asked who had given more for the gospel. Paul's record is magnificent in a simple modern translation:

From the Jews five times I received forty stripes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have been in the deep; in journeys often, in perils of waters . . . in hunger and thirst . . . in cold and nakedness--besides the other things, what comes upon me daily: my anxiety for all the churches. [2 Corinthians 11:2428, New King James Bible.]

I seriously ask you, would you trade a record like that for sports cars, a constant tan, and other material pleasures that money can buy for a few temporary decades on this earth?

Joseph Smith also proved his sincerity by sacrifice. Writing to the Church during a legal persecution that kept him in hiding in and out of Nauvoo for months, he also looked back: "The envy and wrath of man have been my common lot all the days of my life . . . and I feel, like Paul, to glory in tribulation" (D&C 127:2). Why did either Paul or Joseph Smith do this? Because they positively knew the truth of the gospel, the resurrection, and the judgment, and that the riches of eternity made everything else secondary. The modern Prophet explained that his lifelong persecutions for telling his visions made him feel "much like Paul . . . [H]e 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" (JS-H 1:24).

Many men and women sacrifice for their families and their principles. How many claim the visions of heaven and sacrifice as a witness of that? Most recent founders of successful religions live comfortably by the donations of their followers. But God's plan for his prophets tries them in fire, not only for their own postgraduate education, but for the clear validity of their testimony. Relatively few religious leaders have dared to claim visions on the level of Paul and Joseph Smith. And in the test of integrity, the quality of Joseph Smith's sacrifice clearly reaches the level of the ancient apostle. Joseph Smith's biographers will never run out of exciting copy because his life writes itself in the drama of giving for the gospel. This American prophet was too busy sacrificing to summarize all his trials, but any historian can easily take Paul's format and adapt it to Joseph Smith, who might have written:

A number of times Christians leveled guns at me with the threat of death. Once I was beaten, tarred, and feathered, and left unconscious. Twice I was endangered by stagecoach runaways when on the Lord's business. I have taken back roads and waded through swamps to escape my enemies. I have endured years of inconvenient travel on land for the kingdom, as well as risked many steamboat journeys on waterways. I faced years of unjust legal harassment, making my own home unsafe, and was imprisoned for a long winter in a filthy jail on unverified charges. Through all I maintained the responsibility of leading the Church, worrying, praying, and planning for the welfare of my family and my fellow Saints.13

Their Love for the Saints

Neither Paul nor Joseph Smith were strange aberrations, but vital personalities who loved and were loved. Indeed the genuineness of their selfless love is an important facet of their sacrifice for the gospel. I know of no two prophets who taught the meaning of love better than Paul and Joseph Smith. They must have been close to the Savior, who made love the foundation principle of the gospel. Indeed, the various fields of social studies recognize genuine love as the core of a healthy personality.

It is hardly necessary to comment on Paul's sketch of celestial love in 1 Corinthians 13, or his fatherly concern for cooperating and rebellious converts alike. Joseph Smith's life exhibits the same mature concern for others. For example, he could have escaped from custody at the beginning of the winter of Liberty Jail, but he would not for fear of reprisals on the Latter-day Saints. After their safety was assured by the dissipation of mobs and beginning migration, he tried three jailbreaks, all of them creative, but only the last successful. And at the end Joseph returned from the far bank of the Mississippi, observing that if his life was of no value to his people, it was of no value to himself. The historical documents surrounding this decision prove that he consciously placed himself in the danger of assassination in jail to keep angry troops from coming to Nauvoo to look for him and endanger his people. Time and again Joseph placed his safety second and the welfare of his family and Latter-day Saints first.

So there is substance in his Nauvoo teachings on love. His comments before the Relief Society are often homely in expression but godly in content: "The nearer we get to our Heavenly Father, the more we are disposed to look with compassion on perishing souls, to take them upon our shoulders, and cast their sins behind our back."14 Earlier he had written to the Twelve on leaving home to preach the gospel: "A man filled with the love of God is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race."15 I have pondered on the relationship of love and truth, an issue not very far from Keats's association of truth and beauty. The link for me is selflessness. One with true concern for you is not trying to exploit you for his benefit--thus he is most likely to give you truth and not his devious form of exploitation.

Joseph Smith gave one of his most telling insights into self just weeks before his martyrdom. Biographer Brodie thought that Joseph's "no man knows my history" hinted at deception, a 180-degree error. But this 1844 statement is really Joseph Smith's valedictory of love, linking his visions with his unlimited giving of self: "I have no enmity against any man . . . for I love all men, especially these my brethren and sisters. . . . You never knew my heart. No man knows my history. I cannot do it. I shall never undertake [it]. If I had not experienced what I have, I should not have known it myself. I never did harm any man since I have been born in the world. My voice is always for peace."16 Joseph simply says that he knew marvelous things; therefore he shared. Can you believe a generous teacher or loving parent who says this? Such language pierces my soul. Knowing that Joseph Smith and Paul sincerely loved, I cannot believe that either deceived.

Their Martyrdom

There is little time for the many prophecies of Joseph Smith and Paul. They both pass the test of pre-inspiration, a topic for another talk and much more. There is room for a brief comment on the prophecies of each concerning martyrdom. Both Paul and Joseph Smith had predicted safety in earlier persecutions, but they accurately predicted their own deaths. This is a simple translation of that thought in Paul's final letter, 2 Timothy: "For I am already on the point of being sacrificed; the time of my departure has come" (2 Timothy 4:6, literal translation). From 1842 Joseph Smith had said that his work was virtually through and he could die at any time; in 1844 he negotiated on final arrest, bluntly telling Governor Ford in several letters that the legal process was a pretext "till some bloodthirsty villain could find his opportunity to shoot us."17 Joseph gave himself into the hands of his enemies with full knowledge of his impending death. I am convinced on the basis of Nauvoo sources. Contemporary journals record his forebodings on the way to Carthage, and Willard Richards wrote the Prophet's words there the day before martyrdom: "I have had a good deal of anxiety about my safety, which I never did before--I could not help [it]."18 And his non-Mormon lawyer recalled that Joseph said on the morning of the martyrdom "that he should not live to see another day, so fully was he impressed with the belief that he would be murdered, all of which proved true."19

What are the most important things in the world today? Do not look for them in the media, for the three best historians of the first century barely mention Christianity as a disreputable superstition, and no one mentions Paul. The preservation of his history and personal letters we owe to the believers, who considered all he did and said far more important than the Jewish wars of the century or the aberrations of the emperors. Today's newspapers are filled with human drama, athletic scores, political power plays, shocking accidents, and actions of strange and often evil people. But the real news of the day they seldom carry--the outreach of the silent minority for righteousness, the moral choices of the faithful. Revelations to Paul and Joseph Smith make clear that this is the question on judgment day after all else has passed away. The devout Gandhi was shocked when told by his Christian friends "that all good works were useless." Thus he rejected such Christianity as irreligious, saying: "I do not seek redemption from the consequences of my sin. I seek to be redeemed from sin itself, or rather from the very thought of sin."20 Through Joseph Smith the gospel was restored as originally taught by Paul, with its sweet assurance of forgiveness on condition that each believer obey the Ten Commandments and through Christ rise to perfection beyond that. Both Paul and Joseph Smith agree that perfection will come not in meditative isolation but in dynamic service, in priesthood-led programs, including the family.

Their Commitment--and Ours

As you read Joseph Smith's teachings and Paul's letters note the total commitment of each. Both were men consumed with a mission, which continues the question of what is really important in your world and your life. Of his work Paul said, "Necessity is laid upon me, for woe to me if I do not preach the gospel" (1 Corinthians 9:16, literal translation). One who had stood in the presence of Christ knew the urgency of each day and the real work for eternity going on around him. With the same conviction of urgency, Joseph Smith commented: "If I had not actually got into this work, and been called of God, I would back out. But I cannot back out--I have no doubt of the truth."21 Does the spirit of revelation in you respond to the spirit of revelation in them? Do you expect to dwell with Christ, Paul, and Joseph Smith without paying the price that they paid--energetic service, discomfort, and ridicule for the cause of the Lord? The lives of these men who gave their all testify eloquently to the truth of their message. But their examples pose an inescapable question for everyone who knows what you know about them. How much will you give for the cause of the Lord? The answer can only be yours, and I pray that you will find an inspired one--which I ask in the name of Jesus Christ. Amen.

Footnotes

1. Princeton Religion Research Center, Emerging Trends, April 1983.

2. Joseph Smith to Silas Smith, 26 September 1833, Kirtland, Ohio, cit. Lucy Smith, Biographical Sketches (Liverpool, 1853), p. 208.

3. Parley P. Pratt, Autobiography of Parley Pratt (Salt Lake City: Deseret Book Co., 1979), p. 298.

4. See Acts 22:1721; 1 Corinthians 12:14, inference; Acts 18:910; Acts 23:11.

5. For the most accessible visions, see D&C 76:2224; D&C 137:23; D&C 110:110.

6. Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith (Provo, Utah: Religious Studies Center, Brigham Young University, 1980), p. 14. Quotations from this work reproducing journal entries may be quoted with addition of punctuation.

7. Ibid., p. 12.

8. For examples, see ibid., pp. 10, 164, 230. Other Joseph Smith sources furnish parallels.

9. Ehat and Cook, p. 5; also Teachings, p. 151.

10. Joseph Smith to Emma Smith, June 6, 1832, Greenville, Indiana, orig. at the Chicago Historical Society.

11. Ehat and Cook, p. 113.

12. For examples, see Ehat and Cook, pp. 4, 37, 62, 72, 367. Other Joseph Smith sources furnish parallels. Cf. Hebrews 6:13.

13. As indicated in the text, this first-person statement is my creation, based on what Joseph Smith could have said accurately about his trials for the gospel.

14. Ehat and Cook, p. 123.

15. Joseph Smith to the Twelve, October 1840, Nauvoo, Ill., cit. HC 4:237.

16. Ehat and Cook, p. 355.

17. Joseph Smith to Thomas Ford, 22 June 1844, cit. HC 6:540.

18. Willard Richards, Joseph Smith Journal, 26 June 1844, LDS Historical Department ms.

19. Col. J. W. Woods, "The Mormon Prophet," Daily Democrat, Ottumwa, Iowa, 10 May 1885.

20. Mohandas K. Gandhi, An Autobiography (Boston: Beacon Press, 1940, 1957), p. 124.

21. Ehat and Cook, p. 179.

(Acts 7:52-60.) – Stephen’s testimony and he was stoned for it.

¶ Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

52 Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

53 Who have received the law by the disposition of angels, and have not kept it.

54 ¶ When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.

59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep

The Role of Stephen as an Introduction to the Work of the Apostle Paul

Our information about Stephen is found primarily in chapters 6 and 7 of the book of Acts. There are also three single-verse references to him in Acts 8:2; 11:19; and 22:20. The general facts of Stephen's life are that he was one of the seven who were chosen and set apart to work in the welfare duties of the early Church. He is classed among several who are "of honest report, full of the Holy Ghost and wisdom" (Acts 6:3) and is specifically spoken of as a man "full of faith and of the Holy Ghost" (Acts 6:5) and of "power," who "did great wonders and miracles among the people" (Acts 6:8).

In the course of his ministry, Stephen disputed with several groups of Jewish religionists in Jerusalem, was accused of speaking blasphemous words, and was called before the council (Sanhedrin) for examination, before whom he made a lengthy address. He angered the council by his declarations and was taken outside the city, Jerusalem, and was stoned to death. Devout men buried his body and made great lamentation over him. A young man named Saul, later to be known as Paul, witnessed at least some of these events.

Little else is known about Stephen's personal life. Although we usually think of him as a young man at the time of his death, there is really no scriptural evidence for this belief. Furthermore, we know nothing about his parents, family, wife, or children. Traditionally, he is called the first Christian martyr. In a way he is, since he is the first of the Church of whom we have a record in the New Testament who was slain for his testimony of Jesus Christ; however, if we think of John the Baptist as a Christian martyr, which indeed he was, then his death precedes that of Stephen. Stephen is well remembered in tradition. Churches have been erected in his honor, hospitals have been named after him, and St. Stephen's gate toward the north of the east wall of present-day Jerusalem is a reminder of his death. There are also various legends about his burial place. Among the so-called relics once claimed by the Catholic Church was the body of St. Stephen. It was maintained by some that when religious pilgrims opened his grave in about a.d. 400, "an odor, such as that of paradise, was smelt, which instantly cured the various diseases of seventy-three" of those present.1

But today we will look at Stephen from the point of view of his missionary activities in Jerusalem, especially his doctrinal teachings, and the subsequent influence that he had on Paul. Stephen was a forerunner, a harbinger, of expanding missionary work. His was the earliest recorded voice that we have (after Christ), foreshadowing the life and teachings of Paul. It appears to have been Stephen who planted the seeds which sprouted into Paul's magnificent obsession that the law of Moses was fulfilled in Christ and ought no longer to be obeyed.

Stephen is an ideal representative of the Church at that early period. His life and teachings are a visible model of what the Church stood for and what the gospel meant in that day. Therefore, the full report of his ministry cannot be appreciated if he is viewed in isolation. He has to be seen in the larger picture of the entire New Testament. Since he is a forerunner of a great missionary endeavor, he seems to be ahead of his time. And in a way he was. He was exactly in line with the gospel of Jesus Christ and with the true church, but he was years ahead of many of the Jewish-oriented members of the Church. We are all well acquainted with the work of Paul, but we have been less appreciative of Stephen. Yet it is as if Paul picked up the baton from Stephen's broken and battered body and extended Stephen's preliminary overture into a fully orchestrated symphony. Stephen is the first of whom we have record in the Church after the death and resurrection of Jesus Christ who proclaimed that the law of Moses had been fulfilled in Christ and therefore ought not to be continued. He also preached of the coming destruction of the temple in Jerusalem. We do not have Stephen's exact words on all of these points, but from the reaction of the people it is evident that Stephen had put his message across to Paul and the others that the law of Moses was fulfilled in Christ. They, of course, did not agree.

Let us now turn to the account of Stephen's ministry as written by Luke and see him in the context of the Church in his day. Luke, the author of the book of Acts, was a splendid writer. He puts into his story many important and very necessary details and does it so artfully that a casual reader might often miss the significance of these details. Yet the details are necessary in order to get a clear picture of the early Church. Without those details we see the Church as through a glass darkly. Without the help of the details we see a picture projected on a screen but somewhat out of focus: the general images are discernable, but the definition, the clarity, is lost. As a slight mechanical adjustment brings a picture into focus on a screen so that the major elements are easily perceived in their true perspective and the message is clearly conveyed, so in like manner was Luke a master in supplying the necessary detail to bring the story of the early Church into focus. He did not include all of the activities of the Church (most of the Twelve are barely mentioned), but he inserted those things necessary to give the reader a proper perspective on how the gospel was extended from an exclusively Jewish field of labor to a Samaritan and finally a gentile emphasis. Luke was selective in what he included. He knew the importance of Stephen's ministry; thus, he included it, even though he did not include activities of all of the Brethren.

In the book of Acts, Luke explains how the early missionary activity of the Church was opened up so that the gospel was preached not only for the benefit of the Jews but was taught to the Gentiles also. As Luke shows, this outreach was not all at once but was accomplished over a period of time, with the ministry of Stephen being a most important connecting link in the process.

As Luke begins the book of Acts, he presents the resurrected Lord instructing the Twelve that they are to remain in Jerusalem until the Holy Ghost is given to them. After receiving the Holy Ghost they are to become witnesses of him "in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:8). This expanded field of labor is a major change of assignment for the Twelve; two years earlier, when the Lord sent them forth on their first missions, they were to go to the Jews only. At that early time, Jesus specifically said, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not" (Matt. 10:5-6). The extension of the gospel from only the Jews to the rest of the world was not to be in one great leap, nor all at one time. It was a series of thrusts. The instruction of Jesus—as just noted from Acts 1:8—was that the gospel was to be preached first in Jerusalem, then throughout Judea, then extended to the Samaritans, and then finally to the remainder of the world (meaning the Gentiles). The Brethren did not withdraw from one group when they went to another but rather continually expanded and extended the gospel to additional peoples.

The sequence outlined by Jesus is interesting, and as Luke goes on to demonstrate, it was followed carefully by the Brethren. The early chapters of Acts record the activities of the coming of the Holy Ghost at the feast of Pentecost. It was the gift of the Holy Ghost that they received on that occasion, for the Twelve and the other members of the Church had already enjoyed the power of the Holy Ghost, else they would not have had testimonies of the Savior and of the gospel. They would not have responded to the gospel in the first place had not the Spirit borne witness to their souls. But now they had the full power and gift of the Holy Ghost.

After the great conversion at Pentecost, Luke records the activities of Peter and John in healing the lame man (see Acts 3), the operation of the welfare system (see Acts 4-5), and the selection of seven men to assist the Twelve in the distribution of welfare commodities. All of this was in and round about Jerusalem. This takes us through Acts, chapters 1 through 7. Luke is careful to point out that the Pentecost multitude was not exclusively Jewish by lineage, for there were some among them who were Gentiles, converts to Judaism (see Acts 2:10). These are called "proselytes" (Acts 2:10). This is one of Luke's grand details. A proselyte is one born of non-Israelite (in this case, Greek or Roman) lineage, who joins the Jews' religion by circumcision and obedience to the other requirements of the law of Moses. Such proselytes to Judaism were the first non-Jewish converts to the Church. That is, they were Gentiles by lineage but had converted to Judaism before they joined the Church of Jesus Christ. Luke points out that there were such proselytes in the Pentecost multitudes. There were three thousand people that day who were baptized into the Church of Jesus Christ. There were, no doubt, some gentile proselytes among them. But no one seems to have been alarmed when such "Gentiles-turned-Jews" came into the Church.

Luke later points out that Nicolas, one of the seven, was a proselyte from Antioch. This means he was a Gentile by lineage but had joined the Jews' religion before he came into the Church of Jesus Christ. Again, there was no objection within the Church, since such persons had in effect become "Jews" by renouncing their paganism and accepting the law of Moses by circumcision and other requirements of the law. The concept grows stronger in Luke's account, since Nicolas, one of the seven, was not simply a member of the Church, as were the proselytes mentioned in Acts 2, but he was one of the leading and official Brethren.

Thus in the first seven chapters of Acts, Luke has accomplished his purpose and has shown us that there were Gentiles in the early Church, even in high offices, but he also shows that in every case they had first become Jews by subscribing to the law of Moses before they became Christians. (The word Grecians of Acts 6:1 needs some clarification. They were not Greek members of the Church but were Jews who spoke the Greek language. They were not Gentiles; they were liberal-minded Jews.)

There is a pattern in this in our own day. As we have taken the gospel in these last days to the Chinese, Japanese, and Koreans, our first converts among them came from those who had already left Buddhism and Confucianism and had become Protestants or Catholics. There was a preparation, a halfway step for the Far Eastern religions into nominal Christianity and then into the gospel of Jesus Christ. In like manner, in New Testament times, the earliest Gentiles to come into the Church were those who had already left their pagan ways and had become proselytes to Judaism.

Then as we progress to Acts 8, Luke introduces another important dimension. Philip goes among the Samaritans and baptizes them. The Samaritans are not Jewish, but they are Israelitish. They are a mixture of the tribes of Israel and other races. They were not pure Israelites, as were the Jews, but were part-Israel. Taking the gospel to them represents going a half step toward the Gentiles. It is also a half step theologically. The Samaritans had the law of Moses, so missionary work among them was actually not a major departure from the missionary work among the Jews. It was, however, a geographical, ethnic, and cultural extension beyond Judaism. Later, Philip was also instrumental in baptizing the eunuch, a convert from Egypt, who had earlier become a convert to Judaism (see Acts 8:27-39). He was black, perhaps, since he was from Ethiopia (and was thus non-Israelite) and yet a convert to Judaism before coming to the Church of Jesus Christ. This is still another half step in the dimension of Church expansion. The inclusion of this event by Luke helps to broaden the image of the cosmopolitan background of the Church. It is another of Luke's important details.

In Acts 9 Luke records the conversion of Paul and thus has him waiting in the wings, so to speak, preparing for the great gentile missionary harvest that is ripening but is not quite ready. When the field is ready, Paul will be on hand, previously trained, tempered, and anxious to do the work.

In Acts 10 and 11, Cornelius, a Gentile by lineage and one who favors Judaism but is not a proselyte, joins the Church through the instrumentality of Peter. This is a major departure in policy, since for the first time, one not of Israelite lineage, and one who has not subscribed to the law of Moses (thus one uncircumcised), comes into the Church. His "non-law of Moses status" accounts for the reason this circumstance was handled by Peter, the President, and was accompanied by visions, the ministering of an angel, the voice of the Spirit, and other miracles. It also accounts for the strong opposition encountered by Peter when the Jewish Christians at Jerusalem heard of it. They had not objected earlier to other Gentile converts because they had all been proselytes—but this one (Cornelius) was not! He had come into the Church without the benefit of the law of Moses, and many people in the Church were terribly upset.

With the way now officially opened for teaching the gospel directly to the Gentiles, without their first having to be inducted into the law of Moses, the stage was set for a major missionary thrust throughout the known world. The time had come for a man such as Paul to begin his ministry among the Gentiles. We all realize, however, that even though the way was cleared doctrinally for Gentile missionary work without the requirement of adherence to the law of Moses, and although it had become the official program and policy of the Church, such a new procedure was not yet culturally accepted in the hearts of many Jewish-minded Christians, especially in Jerusalem, where Christians were still Jewish in thought and were reluctant to relinquish their hold on the law of Moses.

We have moved ahead in our look at the early Church in order to gain a perspective on missionary activity. We should now return to Acts 6 and 7 to see Stephen in Jerusalem, preaching the gospel of Jesus Christ to the Jews. He was clearly on the cutting edge of the work, and although perfectly in line with the gospel and the future needs of the Church, he was a pioneer in his views.

Acts 6:9-15 tells us that Stephen disputed with certain Jews in Jerusalem who were there from various other areas, such as Asia, Cyrene, Alexandria, and Cilicia. Luke says that Stephen's audience "were not able to resist the wisdom and the spirit by which" Stephen spoke (Acts 6:10). They then accused Stephen before the council of having uttered "blasphemous words against Moses, and against God" (Acts 6:11). The formal accusation was "This man ceaseth not to speak blasphemous words against this holy place [the temple], and the law," for he said that "Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us" (Acts 6:13-14).

The charge was probably mostly true. Stephen could quote the Lord himself on the matter of the law of Moses being fulfilled (see Matt. 5:17-18). Furthermore, Stephen must have had some insight toward a forthcoming change in the Sabbath day, an end to animal sacrifice, an end to circumcision, and an end to the other rituals of the law.

When taken before the council, Stephen's face was as "the face of an angel" (Acts 6:15). The high priest asked him if the charges were true, and Stephen spoke in his own defense. He delivered a lengthy address in which he emphasized certain orthodox and historical things in order to defend his position. He told of Abraham, the friend of God, a righteous man, who lived and gained heaven's favor. He spoke also of Joseph, who had the Lord's blessings. He then dwelt at length on the goodness of Moses and the commandments God gave to Israel on Mount Sinai through Moses and emphasized that the people of Moses' day would not receive and obey Moses' words. The impact was that all of these patriarchs had been righteous without the law of Moses. Stephen then explained that the Israelites had frequently been disobedient to God and had rejected the prophets: "Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye" (Acts 7:51). He told them that as their fathers had rejected the prophets who showed them of the coming of Christ, likewise the council (the audience he was addressing) had rejected the very Christ when he came among them (see Acts 7:52). Remember, Stephen's ministry was only a year or two after the death of Jesus. The council's rejection of the Savior was still fresh on their minds.

This lecture by Stephen heavily influenced those who were present, but it did not win him many friends. The council was angry and "gnashed on him with their teeth" (Acts 7:54). It was not this speech, however, that most troubled them. After the discourse, Stephen looked up into heaven and, being full of the Holy Ghost, said aloud, "Behold, I see . . . the Son of man [Jesus] standing on the right hand of God" (Acts 7:56). This was more than the council could take. Stephen said he had had a vision in which he had seen the Father and the Son. But to the council he had spoken blasphemy. Nor were they at all pleased for him to say that Jesus, whom the council had only a short time before condemned to die, was now in heaven with God and in a favored, right-hand position. So "they cried out with a loud voice, and . . . ran upon [Stephen] . . . and cast him out of the city, and stoned him" until he died (Acts 7:57Acts 7:57-58).

The scripture says that Saul, a young man, was present and that he "was consenting unto [Stephen's] death" (Acts 8:1). They who cast the stones laid their outer garments at the feet of Saul, while Stephen in great meekness knelt down and said, "Lord, lay not this sin to their charge" (Acts 7:60).

As we all know, Saul was subsequently converted while on the road to Damascus and in a few years became the great "apostle of the Gentiles" (Rom. 11:13). It is probable that Stephen's gracious manner had almost as much effect upon Paul as did his stirring words. Paul was from Cilicia and grew up in Jerusalem. He no doubt was of that synagogue in Jerusalem with whom Stephen had so eloquently disputed. Paul was no doubt present at Stephen's defense in the council and had seen his angelic face on that occasion. He would have observed the kneeling Stephen plead with the Lord for the forgiveness of his persecutors. All of this must have made an impression in Paul's memory because sometime later during a vision, Paul said to the Lord Jesus, "When the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him" (Acts 22:20).

It is possible, even probable, that Paul was thinking about Stephen's words and gracious manner just before his own vision on the road to Damascus. Paul's work from that time forth consisted in bringing the gospel to both Jew and Gentile, and of testifying and explaining that the law of Moses was fulfilled in Christ, that salvation came because of grace through the atonement of Jesus and not alone by the works of the law—a concept he had no doubt heard Stephen expound in the synagogues of Jerusalem.

Some of Paul's sermons and writings closely parallel the words of Stephen, especially Paul's sermon at Antioch of Pisidia during his first mission (see Acts 13:14-49). The form of that sermon is very similar to Stephen's defense before the council, recorded in Acts 7. Paul's forgiving attitude in 2 Tim. 4:16 is also reminiscent of Stephen's last utterance, "Lord, lay not this sin to their charge" (Acts 7:60). It would be interesting to have a transcript of the disputations that took place between Stephen and the Jews in the synagogues at Jerusalem. It is certain that Stephen said something about the law of Moses being fulfilled and being no longer in force, or his enemies would not have accused him of being contrary to Moses and saying that Jesus (already dead) would change the customs of the law (see Acts 6:13). Stephen was something of an eastern Abinadi, who testified that salvation was dependent on the atonement of Jesus Christ, notwithstanding the law of Moses. And like Abinadi, he gave his life for his testimony of Jesus Christ. And like Abinadi, his face shone like an angel's. It was no doubt these experiences involving Stephen that formed Paul's earliest training about the mission of Jesus and the proper relationship of the gospel of Jesus Christ and the law of Moses. Paul violently resisted the information at first, until the Lord took him in hand. And it was Stephen who taught the future great Apostle some early lessons in both doctrine and deportment in the gospel.

Notes

From the Fourth Annual Church Educational System Religious Educators' Symposium on the New Testament, Brigham Young University, Provo, Utah, August 1980 (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1980), 23-26.

1. Edward Gibbon, The Decline and the Fall of the Roman Empire, 2:311-13, as cited in J. Reuben Clark Jr., On the Way to Immortality and Eternal Life (Salt Lake City: Deseret Book, 1954), 286.

(Robert J. Matthews, Selected Writings of Robert J. Matthews: Gospel Scholars Series [Salt Lake City: Deseret Book Co., 1999], 279.)

(Acts 8:1-4.) – Paul thinks he is doing God’s work by stamping out Christianity. Yet the gospel spread further to other areas; that must have ticked him off!! ;-)

1 And Saul was consenting unto his death. And 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, except the apostles.

2 And devout men carried Stephen to his burial, and made great lamentation over him.

3 As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.

4 Therefore they that were scattered abroad went every where preaching the word.

Saul Continues to Harass the Church

"And Saul was consenting unto his death." (Acts 8: 1) So the Acts describes the future Apostle's attitude toward Stephen's execution. Nor did his zeal abate with the bloody death of the Martyr. We are told that there was a great persecution against the Church in Jerusalem; so bad was it that all members, the Apostles excepted, were scattered throughout Judea and Samaria. (Ibid.) Saul's part in this affair is told in these graphic words:

As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison. (Acts 8:3)

The one happy circumstance about the scattering of the members of the Church in Jerusalem was the fact that they "went every where preaching the word." (Acts 8:4)

In later years Saul describes with great sorrow his own part in the heartless persecution of the Church. Let us look at his words:

I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. (Acts 26:9-11)

For I am the least of the Apostles, that am not meet to be called an apostle, because I persecuted the Church of God. (1 Cor. 15:9)

For ye have heard in my conversation in time past in the Jews' religion, how that beyond measure I persecuted the Church of God, and wasted it. (Gal. 1:13)

Who was before a blasphemer, and a persecutor, and injurious. (1 Tim. 1:13)

These "confessions" of Saul in the days of his Apostleship indicate the very serious nature of his offenses against God and his fellowmen during the formative years of the Church. One does not shut up men in prison without fair trial, vote to put some of them to death, punish others in their synagogues and compel them to blaspheme, be "injurious" and become in turn a blasphemer, without being regarded by righteous men as a criminal offender. There is no need to minimize the gravity of Saul's sins; the great Apostle certainly did not. In his First Epistle to Timothy, Paul records in his old age that he obtained mercy from our Lord because he had sinned "ignorantly in unbelief."(1:13)

(Sidney B. Sperry, Paul's Life and Letters [Salt Lake City: Bookcraft, 1955], 13.)

(Acts 9:1-9.) – His attitude changed quickly, he was humble enough to change, and he was submissive and meek. Did he review the events of Stephen in his mind? He never thought himself the same as the other apostles throughout his life because of his actions before his conversion. All he knew previously was wrong!

1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,

2 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.

3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:

4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?

5 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.

6 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.

7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.

8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.

9 And he was three days without sight, and neither did eat nor drink.

BIBLE DICTIONARY
Goads

A pole or stick with a sharp metal point, used to prick oxen while plowing. Reference is made to it in Acts 9: 5. Judg. 3: 31 records that Shamgar slew 600 men with his ox goads. After entering Canaan, the Israelites employed the Philistine metal smiths to sharpen their goads and other tools (1 Sam. 13: 19-21). Words of counsel from the wise are goads to right conduct in Eccl. 12: 11.

What he did wasn’t right but it was legal by Jewish law and Roman law, the Roman’s probably could have cared less what was going on. They only cared if there was an uprising against them.

Paul was different then Alma the Younger or King David, he was a righteous man who was zealous in defending his religion, Christianity was unjust, a heresy, it was trying to destroy his church. Paul had to learn the rules have changed! The tables have turned.

(John 5:39.) – This is a criticism of how they searched scriptures; they couldn’t see how the written word testified of Christ. Thy interpreted the scriptures through the lens of their own understanding without the gift of the Holy Ghost.

39 ¶ Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

The Administrative Organization Is Enlarged

As church membership increased, it became necessary to increase the number of administrative offices. One of these offices was established because of a problem in the distribution of food and clothing to the Grecian widows. (A Grecian was not a Greek but a Jew who spoke Greek. These Grecians were generally Jews of the Diaspora and were not indigenous to Jerusalem or Palestine.) Seven men were appointed to attend to the temporal needs of the church so that the Twelve might be free to attend to spiritual affairs. (Acts 6:1-6.) This action was not the same type of administrative action that occasioned the appointment of Matthias to the Twelve, for he filled a vacancy in a quorum already extant. The appointment of these seven was the creation of a new body with specific and limited jurisdiction under the Twelve. (Acts 6:2-3.)

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 editions of the Bible 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.

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 to nonmembers. 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; one serving as a bishop might 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 since it was their preaching activities that caused Luke to provide a detailed account about them.

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.

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." fn This same difference was explained by John the Baptist when he restored the Aaronic Priesthood to Joseph Smith. (JS-H 1:70-72.)

The Conversion of Saul of Tarsus

Saul was born in Tarsus in Cilicia to Jewish parents of the tribe of Benjamin. Early in life he was sent to Jerusalem for schooling, where he studied under the famous Gamaliel, "a doctor of the law." (Acts 5:34.) Both Saul and Gamaliel were Pharisees. (Acts 22:3; Philip. 3:4-6.)

As a young man Saul persecuted the Christians from city to city and observed the stoning of Stephen at Jerusalem. Soon thereafter, when he was on his way from Jerusalem to Damascus with authority from the chief priest to bind and imprison all in that city who believed in Jesus, the Lord appeared to Saul in a vision. Saul both heard and saw the Savior and received instructions from him. (Acts 9.) The experience left Saul physically blind and very much humbled in spirit. The physical blindness was probably given to him as a symbol of his spiritual blindness.

Saul was later healed of his blindness and baptized by Ananias, a disciple at Damascus. While in Damascus Saul persuaded many at the synagogue to believe that Jesus was the Christ. His success angered the Jews, who by this time looked upon him as a traitor, and they sought to kill him. He then went into the deserts of Arabia for a time. (Gal. 1:17-18.)

Three years after his conversion, Saul went to Jerusalem (Gal. 1:17-18), but he found that the members of the church there were "afraid of him, and believed not that he was a disciple" (Acts 9:26). Fortunately, a notable disciple named Barnabas introduced him to the apostles and told them of his conversion and his preaching at Damascus. While in Jerusalem Saul conferred for fifteen days with Peter and James, the Lord's brother. The scriptures do not give an account of what they talked about. We assume that in addition to discussing the scriptures and points of doctrine, Saul must have asked many things about Jesus and his ministry. How thrilling to ask the chief apostle about when Jesus raised Lazarus from the dead, walked on water, opened the eyes of the blind, healed the sick, fed the five thousand, challenged the teachings of the Pharisees, suffered in the Garden of Gethsemane, and visited with the eleven for forty days following his resurrection. What an opportunity to ask James about Jesus as a boy, about Mary and Joseph and Jesus' other half-brothers and half-sisters, and about other things that James would know firsthand. Surely the diligent and intelligent Saul would, with propriety, ask these and other questions of two men who would be able to answer so well from personal experience.

Because some in Jerusalem were so opposed to Saul that "they went about to slay him" (Acts 9:29), the Brethren counseled him to return to his home city, Tarsus, which he did (Acts 9:30).

There is a discrepancy in the reports of Saul's vision on the road to Damascus. In Acts 9:7 we read that "the men which journeyed with him stood speechless, hearing a voice, but seeing no man." In Acts 22:9, however, we read: "They that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me." The Joseph Smith Translation corrects the account in Acts 9 to agree with that in Acts 22. The men who were with Saul saw the light but they did not hear the voice, nor did they see the Lord. This version is surely the correct one, because both the message and the vision of the Lord were intended only for Saul. His companions saw the light, however, and knew for themselves that something unusual was taking place. They could testify to this event and thus help support Saul's declaration of it.

Ananias was probably the presiding officer of the church in Damascus. Since the Lord came to Ananias and instructed him to seek out Saul, teach him the gospel, and heal his blindness, Ananias must have been the person in charge of the church in that area. It is likely that he was the man Saul would have desired most to imprison. It is an ironic turn of events that the very disciple Saul wished to silence should become the one who taught, healed, and baptized him.

Though Saul had seen and talked with the glorified, resurrected Jesus and had been healed of his physical blindness by a servant of the Lord, he still had to be baptized of water for the remission of sins to remedy his spiritual blindness. This ordinance is required of all, no matter how many other spiritual experiences and manifestations they may have had. (See Acts 9:17-19; 22:12-16.)

Ananias was reluctant to go to Saul, even though the Lord had asked him to. But the Lord could see what Ananias could not: Saul's potential for future service. (Acts 9:13-16; cf. 1 Sam. 16:7.) The Lord could see what Saul was capable of becoming. Men and women are called to the service of the Lord, not as a reward for what they have already done, but for what they are able to do in the future if given the proper opportunity. The Lord said that Saul was a chosen vessel and would yet suffer much for the sake of Jesus. (Acts 9:10-16.) Saul was suited by temperament, training, lineage, and experience to serve the Lord at a time when the church was about to reach out to the Gentile world. He was a Jew by lineage, trained as a Pharisee, learned and strict in the law of Moses and the traditions of his fathers, a Roman citizen politically, acquainted with the ways of the Greeks, reared in the Gentile city of Tarsus, and skilled in both the Hebrew and Greek languages. Above all, he had a determined, dedicated soul. His greatest asset was a capacity to love both man and God. For the thirty years remaining to him, he gave the Lord his complete devotion.

The Prophet Joseph Smith described Saul as being "about five feet high; very dark hair; dark complexion; dark skin; large Roman nose; sharp face; small black eyes, penetrating as eternity; round shoulders; a whining voice, except when elevated, and then it almost resembled the roaring of a lion. He was a good orator, active and diligent, always employing himself in doing good to his fellow man." fn

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 28.)

Paul has to reevaluate everything he knew and be meek and submissive to make the change. He was physically and spiritually blind, and his eyes were opened.

Paul is equipped to take the gospel to the Jews and the Gentiles; he knows the people, their customs and ways.

(Acts 9:10-21.) – Paul becomes one of the most ardent supporter of Christ and His church. He was known beforehand by the Lord to receive his call to the ministry to the Gentiles.

10 ¶ And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.

11 And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,

12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.

13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:

14 And here he hath authority from the chief priests to bind all that call on thy name.

15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

16 For I will shew him how great things he must suffer for my name's sake.

17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.

19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

20 And straightway he preached Christ in the synagogues, that he is the Son of God.

21 But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?

Paul’s Preparation for the Ministry

May 24, 2007

Paul’s 3 main missions are tied to his letters to the church; these members already had knowledge of the gospel. These letters are given for practical instruction for each city, they also contained doctrine that was given to strengthen the members, the letters were regulatory in nature, problems, policies and procedures were given to guide the members in a particular city.

The book of Acts ends around 64 AD, it gives a great picture though not complete of the beginning of Christianity in the middle of the 1^st century. Early members were mostly Jewish who lived in Gentile areas, Gentiles, of course joined the church later on.

Paul: The Long Road From Damascus

By C. Wilfred Griggs
Provo, Utah: Maxwell Institute, . P. N/A

Paul: The Long Road From Damascus

C. Wilfred Griggs

In the opening verses of Luke's treatise on the activities of the apostles after Jesus' resurrection, Luke records the Savior's charge to take the gospel from Jerusalem to all the world. The next few chapters, however, do not tell how the Twelve went on missionary journeys. Instead, the narrative in chapters l–12 concentrates on Peter, John, Stephen, and the church in and around Jerusalem. Two significant incidents in the first half of Acts form the basis for the rest of Luke's great work (Acts 13–28). The first is the conversion of a young Jewish leader named Saul (Acts 9), and the second is the great vision Peter received in which the Lord revealed that the time had come for the non-Jewish nations to receive the gospel (Acts 10).

The reader's first introduction to Saul is brief and very unattractive. The executioners of Stephen "laid down their clothes at a young man's feet, whose name was Saul" (Acts 7:59), who "was consenting unto his death." (Acts 8:1.) Saul, not simply a passive observer of such activities, is described a few verses later as one who was trying to destroy the church, "entering into every house" and dragging men and women off to prison. (See Acts 8:3.) Some years after his conversion Paul referred in some of his letters to his persecution of the Christians before his conversion. (See 1 Cor. 15:9; Gal. 1:13, 23; Philip. 3:6.)

Saul's official position in Judaism is most clearly seen by the fact that he received authority from the high priest (likely Caiaphas) to represent the Sanhedrin in persecuting the Christians as far away as Damascus. (See Acts 9:1–2; 22:5.) In Acts 26:10 Saul says he "gave my voice" (cast my vote) against certain followers of Christ, suggesting the possibility that he had even been a member of the Sanhedrin.

His reputation among the Christians as a persecutor was so great that for some time after his conversion he had difficulty meeting with Christian leaders; and even when he returned to Jerusalem three years after his conversion, he was able to gain fellowship with the church only through the assistance of Barnabas. (See Acts 9:26–28.)

Saul had indeed been a destructive missionary, a powerful persecutor. Every Bible student knows of his journey, with a company of men, toward Damascus to continue his persecution there. And everyone knows of the vision of the resurrected Jesus that came to Saul on the road to Damascus. It is noteworthy that the learned Saul did not debate with Jesus the reality or significance of the vision; he simply asked two questions: "Who art thou, Lord?" and "Lord, what wilt thou have me to do?" (Acts 9:5, 6.) Jesus, who knew that Saul would become a great missionary to the gentile nations, to kings, and to Israel (see Acts 9:15), gave a simple answer to the second question: "Arise, and go into the city, and it shall be told thee what thou must do." (Acts 9:6.)

So far as Saul knew, he was not making a transition from leadership in Jewish society to leadership in Christian society, but was giving up all that he had previously attained-and was doing so without argument. Stripped of his power as a persecutor, Saul had moved into a no-man's land where the persecuted generally did not trust him and the other persecutors soon tried to kill him. (See Acts 9:23, 29.) Nevertheless, there is no hint of complaint on Saul's part. To the contrary, he "straightway…preached Christ in the synagogues, that he is the Son of God." (Acts 9:20.) Throughout his life, Saul was characterized by complete and unswerving obedience and dedication to his convictions—a quality of commitment both before and after his conversion that made him a valued servant to the Lord as soon as his convictions were founded on correct principles and understanding. It is not hard to understand why Ananias, the Damascus Christian whom the Lord instructed to find Saul and heal him, was rather reluctant to immediately do as he was told. He recalled the evil he had heard of Saul and mentioned it to the Lord. The Savior responded that Ananias need not be concerned, calling Saul "a chosen vessel." (Acts 9:15.)

Many have not understood that Saul joined the Church in addition to gaining a testimony of Christ, and was consequently obedient to church authorities as well as to the Savior; many mistakenly assume that the two allegiances can conflict. These people think that Saul was independent from the church and had sufficient authority from his vision to perform his new duties.

Instead, we see that after being healed, Saul submitted to baptism (see Acts 9:18), later went to Tarsus as commanded by "the brethren" (see Acts 9:30), went to Antioch under the direction of Barnabas (see Acts 11:26), and went on his missionary journey after being set apart and commissioned by the church authorities.

Although Saul represented the gentile churches as their leader in the Jerusalem Council (see Acts 15), he was obedient to the counsel of the apostles, and was appointed by them to take their answer in a letter to the churches in "Antioch and Syria and Cilicia." (Acts 15:23.) While it is clear that Saul would stand up for his beliefs even to the president of the church (see Gal. 2), there is no evidence that he sought to advance his own position at the expense of the other apostles or considered that his vision removed the necessity for priesthood direction. Later, Saul was obedient to the leaders in Jerusalem who requested him to purify himself in the temple with four Jews of the Jerusalem church. (See Acts 21:18–25.) There can be no question that Paul was obedient to the constituted authorities of the church.

Another aspect that many readers seem to miss is concerned with Paul's preparation to represent the Lord. There is a nine-to-ten-year period from Paul's conversion until the time of his so-called first missionary journey. Obviously, it was as necessary for Paul to mature and season in the gospel, grow and develop, as it is for the rest of us. Even so, considering the fervent zeal of this famous convert, we can assume that Saul was very involved in missionary efforts from the time of his conversion, wherever he was. But the first detailed reference to a mission is in Acts 13, when he is called to accompany Barnabas to Cyprus and some Asia Minor cities. For the first part of the journey, Luke implies that Barnabas is the leader, and Saul continues to use his Jewish name. However, when the missionary company meets the Roman proconsul Sergius Paulus, Saul seems to take the lead in preaching to him and in pronouncing a curse of blindness upon the interfering Jewish magician, Elymas. Including the incident with Paulus, several events signal a change in leadership. Paul was a Roman citizen; the missionaries were entering a predominantly gentile phase of their journey; and John Mark returned to Jerusalem (he may not yet have been prepared to proselyte among the gentile nations). Paul may simply have been the one best equipped to lead the group during that phase of their travels. From this time onward, Luke never refers to Saul by his Jewish name, but instead calls him Paul (probably his Roman cognomen) and refers to the group as "Paul and his company." (Acts 13:13.)

Although Paul is known in history as the apostle to the gentiles, he always began preaching at the Jewish synagogues in the towns he visited. Paul never felt that he had forsaken Judaism by becoming a Christian, and it is to be expected that he would go first to those of his own race and background. Problems often accompanied him in those synagogues, however; divisions and dissension multiplied because of his preaching. His experience after one week in Pisidian Antioch, his first major stopping place in Asia Minor, is a good example of what usually happened when Paul preached to the Jews:

"And the next sabbath day came almost the whole city together to hear the word of God.

"But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

"Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." (Acts 13:44–46.)

The Jews barred Paul from the synagogue, stirred the townspeople to riot and thus caused Paul to leave town to save his life, all of it part of the pattern of Paul's later missionary work.

After being expelled from Antioch and Iconium, stoned and left for dead in Lystra, and reaching the limit of his journey in Derbe, Paul's willingness to return through those same towns and strengthen the converts is remarkable evidence of the strength of his own character and testimony. Far from complaining about personal sufferings and privations, Paul often counseled the saints that persecution presented opportunities for growth and for proving worthy of heavenly blessings. (See Rom. 5:2–5; 2 Cor. 1:3–11; Philip. 3:8–14, 4:11–13; 1 Thess. 3; 2 Tim. 1:6–12.) One can only wonder how often the memory of his own earlier actions as a persecutor caused him to bear tribulations willingly and to grieve at the misunderstanding of those who now persecuted him.

As the gospel was preached to the gentiles and Christianity grew from a Jewish sect into an international religion, it was inevitable that tensions grew between Jew and gentile. A gentile who wished to become a full convert to Judaism had to be circumcised (if he was male), offer sacrifice, and undergo a ritual bath (baptism). Many declined circumcision and otherwise maintained a somewhat loose relationship to Judaism; they are referred to as "God-fearers" in the New Testament; Cornelius was apparently such a man. (See Acts 10:1.) However, as the gospel spread to the gentiles the question of circumcision had to be reviewed, for many Christians of Jewish lineage perceived their new faith primarily as a fulfillment and an extension of Judaism. From their viewpoint, gentile converts were still entering Judaism and were therefore subject to Jewish laws and ordinances.

Returning from their missionary journey to Asia Minor, Paul and Barnabas went to Jerusalem to seek the advice of the apostles on this weighty controversy. The resulting council in Jerusalem (reported in Acts 15) demonstrates how thoroughly decision-making in the Church was grounded in revelation and order.

One need only compare this council with the wrangling conventions of the fourth and fifth centuries A.D. to appreciate how necessary inspiration and authority are to Christianity. In the Jerusalem Council, there was an answer. In the later councils there was only compromise. In the earlier council there was unity when a decision had been accepted, but in later councils only strife and division.

Paul and Barnabas were chosen to take the letter bearing the decision of the council not to bind converts to Judaism to the churches of Asia Minor; this occasioned the journey described in Acts 15:40 through 18:22. Because John Mark had returned to Jerusalem without completing the first journey, Paul refused to take him on the second journey. Therefore, Barnabas took John Mark and went to Cyprus while Paul and a new companion, Silas, went to the cities of Asia Minor where he had preached on his earlier journey. In Lystra Paul also called another young man, Timothy, to go with him, and Timothy became Paul's closest missionary companion in later years, beloved to the point where Paul called him son. (See 1 Tim. 1:2, 18; 2 Tim. 1:2–6; 2:1.)

As Paul and his companions left the cities previously visited, he evidently desired to go to Ephesus, the leading city in the Roman province of Asia, but was "forbidden of the Holy Ghost to preach the word in Asia." (Acts 16:6.)

The reader observes that Paul is told what not to do by the Spirit, rather than what he ought to do; and even after traveling to Mysia, Paul and his company desired to turn northeast to Bithynia, but were again forbidden to do so by the Holy Spirit. Finally, after arriving in Troas, Paul received a vision where his direction was made clear: a man of Macedonia begged him to "come over into Macedonia, and help us." (Acts 16:9.)

In the very next verse, Luke stops saying "they" and starts saying "we." Although scholars have differing explanations for this change, the most common suggestion is that Luke joined Paul and his companions. The text reverts to "they" when Paul leaves Philippi, a Macedonian city, a short time later, indicating that Luke stayed there. Toward the end of the third journey, when Paul passes through Philippi on his way to Jerusalem, the story becomes "we" again (see Acts 21:5–6) and remains so until the end of Acts.

One could conclude that Luke became one of Paul's most constant and trusted companions, an opinion supported by Paul's later writings. In prison at Rome, Paul wrote to the saints at Colossae (approximately 100 miles southeast of Ephesus in Asia Minor) and included the following greeting: "Luke, the beloved physician, and Demas, greet you." (Col. 4:14.) The epithet "beloved" is uncommon in Paul's writings, and indicates an especially close bond between the apostle and his doctor. Possibly Luke provided necessary medical attention to Paul, who speaks of being afflicted with a "thorn in the flesh" (2 Cor. 12:7–10), which might refer to some chronic ailment or infirmity. That Luke remained with Paul to the end of the apostle's life is indicated in 2 Timothy, which Paul wrote just prior to his martyrdom. Paul recounts how many of his associates either had forsaken him or had gone on errands, and concludes with: "Only Luke is with me." (2 Tim. 4:11.) Alone and facing death, Paul doubtless found Luke's presence of more than medical comfort.

But apparently Luke was not with him during the middle stage of that second missionary journey. From Macedonia, Paul traveled to Athens where he addressed some followers of the most popular philosophies of the day, Stoicism and Epicureanism. Athens was a great educational center during this time, and Luke characterizes Athenian society as a place where men "spent their time in nothing else, but either to tell, or to hear some new thing." (Acts 17:21.) Paul's attempt to begin his talk with a reference to the religious heritage of Athens—"I perceive that in all things ye are too superstitious" (very religious) — was politely received, but the crowd mocked him and dispersed when he turned to the resurrection. (See Acts 17:22–32.)

Soon afterward Paul went to Corinth, a prosperous commercial center with a proverbial reputation for immorality. Paul preached in the synagogue for some weeks, but was finally forced to leave. He established the church in the home of a gentile convert and apparently planned to leave Corinth soon afterward, for the Lord appeared to him by night and suggested that he remain for a time, saying "I have much people in this city." (Acts 18:10.)

Obediently, Paul remained a full year and a half, then sailed toward Jerusalem in haste to attend an unnamed feast there, probably the Passover. (See Acts 18:21.) He made a quick stop in Ephesus, promising to return for a longer time if the Lord desired it. From Ephesus, Paul and his companions sailed to Caesarea and arrived in Jerusalem to conclude the second journey.

The question of why Paul felt he needed to conclude his mission so quickly brings up a related subject—his ecclesiastical position. Apostle means "one who is sent," and in the New Testament may refer either to the calling of a missionary or to one of the Twelve. In the absence of records, Christian scholars disagree whether Paul was ever ordained to fill a vacancy in the Twelve (as was Matthias in Acts 1) or whether he was an apostle outside the Quorum of Twelve. Perhaps more important than trying to determine the specific nature of his apostolic calling in the absence of convincing evidence are indications that he received that office at the end of his second journey.

This controversy, however, is a modern one, not an ancient one, for the apostolic fathers and the early Christian apologists in the centuries immediately after New Testament times make no distinction whatever between Paul and the other apostles. Paul himself obviously considered his authority equal to that of the other apostles (see 1 Cor. 9:5, for example), and Elder Bruce R. McConkie points out that many witnesses of Christ's resurrection clearly existed, Stephen among them, who were not called apostles. Thus, the implication is that "apostle" was "reserved for those who were ordained to the office of apostle in the Melchizedek Priesthood and therefore that Paul and Barnabas were members of the Council of the Twelve, having filled vacancies in the normal course of events." (Doctrinal New Testament Commentary, Bookcraft, 1971, 2:131. See also ibid. 2:332, and Joseph Fielding Smith, Doctrines of Salvation, Bookcraft, 1956, 3:153.)

The New Testament gives no record of Paul's ordination, yet there are strong indications that he received his office at the end of his second journey. Although Barnabas and Paul are called apostles in Acts 14:4 and 14:14, the term there likely refers to a missionary calling, since they were set apart by men who were not members of the Twelve. In his two letters to the Thessalonian saints, written from Corinth during the second journey, Paul does not refer to himself as an apostle in the introduction. Beginning with the correspondence of the third journey, however, Paul begins his epistles with "Paul, an Apostle of Jesus Christ" or some similarly worded phrase. (The exceptions are Philippians and Philemon, written from Rome during Paul's imprisonment.) Further evidence may be seen in the Corinthian letters, written during the third journey, in which Paul defends his apostolic calling to a church that may still remember him as not being an apostle during his 18-month stay in the second journey.

Thus, as an apostle, Paul returned to Antioch and set forth on another missionary journey. After visiting the cities of his previous two missions, Paul went—unhindered by the Spirit this time—to Ephesus, where he preached and taught for three years. (See Acts 20:31.) Finally taking his leave of Asia, Paul traveled through Macedonia giving "much exhortation" (see Acts 20:2) and went south to Corinth for a three-month stay.

Because some Jews plotted to assassinate Paul as he was about to sail to Syria and Jerusalem, he quickly changed his plans and returned through Macedonia and Asia Minor, picking up Luke in Philippi. Paul's company bypassed Ephesus on their journey (because they wanted to be in Jerusalem for Pentecost), but when their ship put in at Miletus a little south of Ephesus, Paul sent for the priesthood leaders of Ephesus and gave them much counsel, warning them especially of an upcoming rebellion in the church.

Just as Jesus had told his disciples during the Last Supper that one would betray him, so Paul now warned these leaders that some of them would speak false doctrines and lead the saints astray. However sobering that message must have seemed to them, Luke mentioned that they were the most sorrowful when Paul said that they would never see him again. The company sailed after a sad farewell and reached Jerusalem via Tyre, Ptolemais, and Caesarea.

Paul's arrival in Jerusalem sparked an emotional explosion about the regulations for gentile proselytes. Many Jewish members in Jerusalem thought that Paul had been preaching against Moses and the commandments—even to Jews. (See Acts 21:20–21.) James, the Lord's brother, who was by then one of the apostles, requested on behalf of the church leaders that Paul show his obedience to Jewish law by purifying himself in the temple with four other men. At the conclusion of the ritual period, some Jews from Asia (perhaps Ephesus) falsely accused Paul of taking some Greeks into the inner courts of the temple precinct. The punishment for such a crime was death, and an angry crowd mobbed Paul. A Roman garrison quartered in the Antonian fortress at the northwest corner of the temple precincts barely rescued him. He was chained and carried on the shoulders of the soldiers back to the stairs leading to the fortress, where he sought permission to address the crowd.

The people were surprisingly quiet and attentive as Paul recounted the experience of his conversion, but almost certainly most in the crowd did not know they were supposed to be punishing a blasphemer (see a similarly confused crowd in Acts 19:29, 32) until he uttered the word gentile. That word inflamed the crowd and Paul was carried into the fortress for his own protection.

His Roman citizenship saved him from the scourging that was administered to slaves and non-Romans—often with a metal- or bone-tipped whip to aggravate the pain—and he was simply held to face his Jewish accusers in a hearing on the following day. (See Acts 22.)

In that hearing Paul cleverly claimed to be a Pharisee called into court over the issue of resurrection of the dead, thus bringing the Sadduccees who denied the resurrection into opposition with the Pharisees who accepted that teaching and splitting the council. But the ensuing melee was so great that he was nearly dismembered before he was again rescued by the Roman soldiers. The Jews plotted to ambush Paul the next day; Paul's nephew warned the military tribune, who sneaked Paul from Jerusalem to Caesarea during the night—with a military escort of 470 soldiers! (See Acts 23:1–23.)

Paul's next court appearance was before the procurator, Felix, nearly a week later. Since Felix decided to simply keep Paul under house arrest, Paul obviously was not guilty of any charges; but Felix kept him under restriction, hoping to receive a bribe for Paul's freedom. (See Acts 24:25–26.)

The deferred judgment lasted for two years until Felix was replaced by Porcius Festus. Festus, anxious to conclude the case according to Roman law, desired Paul to go to trial in Jerusalem. Paul, fearing that the new procurator would conciliate the Jews by surrendering him, exercised his right as a Roman citizen to appeal to the emperor. Some time later Agrippa, vassal king of Chalcis and some territory around the Sea of Galilee, visited Festus and desired to hear Paul. After Paul's famous speech to Agrippa, Luke reports that both Festus and Agrippa agreed that Paul was really innocent. (See Acts 26:31–32.) Nevertheless, Paul had taken the matter out of Festus' jurisdiction by his appeal to the caesar, then Nero, who ruled from A.D. 54–68.

A steady traffic of grain ships traveling between Egypt and Italy during the sailing season supplied passengers' needs; and Paul, under guard, booked passage to Rome. (Acts 27:6, 38.) Historians of Rome have long noted that Luke's description of this exciting journey is one of the most important primary sources available on ancient seamanship. Students of Paul's life cannot help but be impressed with his spiritual leadership and unfailing trust in the Lord under the most trying circumstances.

Paul's arrival in Rome brings the reader to the end of the book of Acts, but not necessarily to the end of the life of the apostle. Luke concludes: "And Paul dwelt two whole years in his own hired house, and received all that came in unto him." (Acts 28:30.)

Why doesn't the account continue? If Paul had lost his case—and his life—before the emperor, an account of his martyrdom would have been a most appropriate seal for his testimony and ministry. However, he may not have died at this time. Neither Felix, nor Festus, nor Agrippa deemed Paul guilty of crime, let alone worthy of death. Furthermore, Paul is rather optimistic about his own future in the so-called "prison epistles" written during this time from Rome. (See Philip. 1:21–26; 2:23–24, Philem. 22.)

A number of other evidences hint that Paul was acquitted and traveled for some time before another imprisonment and death. Paul's letters to Timothy and Titus do not fit into the chronology of Acts, and therefore must have been written later. From these epistles one notes that Paul visited Ephesus (see 1 Tim. 1:3; 3:14–15), Miletus (see 2 Tim. 4:20), Troas (see 2 Tim. 4:13), Corinth (see 2 Tim. 4:20), Nicopolis (see Titus 3:12), and Crete (see Titus 1:5), The prison epistles show that Paul also intended to travel to Philippi (see Philip. 1:26, 2:24) and Colossae (see Philem. 22) if he was acquitted. In Romans 15:24, 28, Paul writes of a planned trip to Spain; and Clement, bishop of Rome at the end of the first century A.D., spoke of Paul traveling "to the limits of the west," which would certainly refer to Spain. (See 1 Clement 5:7.) Tradition is substantially uniform, however, in stating that some time in the later part of Nero's reign Paul was executed in Rome. Behind him he left the rich treasures of his epistles and the record of his faithful friend Luke, which portrays an example of devoted service and missionary zeal that 20 centuries of time have only burnished brighter.

Dr. C. Wilfred Griggs, an assistant professor of ancient scripture of Brigham Young University, serves as high councilor in the BYU Fourth Stake.

BIBLE DICTIONARY
Pauline Epistles

Paul's 14 epistles found in our present N.T. were written to members of the Church who already had some knowledge of the gospel. They are not evangelistic; rather, they are regulatory in nature. The arrangement is neither chronological, geographical, nor alphabetical, but by length, in descending order from the longest (Romans) to the shortest (Philemon). This is the case except with the epistle to the Hebrews, which was placed last because some have questioned whether or not it was written by Paul. The dating and chronological grouping of the epistles as presented below is approximate, but seems consistent with the known facts.

An advantage in studying the epistles in chronological order is that the reader sees the differences in the types of problems the Church encountered as the years passed and circumstances changed. Early membership was mostly Jewish, and problems included questions about the law of Moses. Later, when the gentile membership had increased, problems involved items of Greek philosophy. Early persecution was from the Jews and the Judaizers. Later persecution came from the Roman government. These things are visible in the epistles not by sharp distinction, but by the gradual shift of emphasis.

Paul's epistles may be divided into four groups

1. 1 and 2 Thes. A.D. 50, 51

2. 1 and 2 Cor., Gal., Rom. A.D. 55, 57

3. Philip., Col., Eph., Philem., Heb. A.D. 60, 62

4. Titus, 1 and 2 Tim. A.D. 64, 65

THE FIRST GROUP

1 and 2 Thessalonians

Epistles to the Thessalonians were written from Corinth during Paul's first visit to Europe. His work in Thessalonica is described in Acts 17. It was his wish to return, but he was unable to do so (1 Thes. 2: 18); he therefore sent Timothy to cheer the converts and bring him word how they fared. The first epistle is the outcome of his thankfulness on Timothy's return.

Analysis of 1 Thessalonians

1. Personal

a. Salutation and thanksgiving (1 Thes. 1: 1-10).

b. Reminder of his work among them, and fresh thanksgiving (1 Thes. 2: 1-16).

c. His anxiety on their behalf and his reason for sending Timothy (1 Thes. 2: 17 - 3: 10).

d. A prayer for them (1 Thes. 3: 11-13).

2. Instruction

a. Exhortation about spiritual growth, chastity, love, and diligence (1 Thes. 4: 1-12).

b. Doctrine of the second advent, for the consolation of the bereaved (1 Thes. 4: 13-18), and for the warning and edification of survivors (1 Thes. 5: 1-11).

c. Exhortation to laity, clergy, and the whole church (1 Thes. 5: 12-28).

In the short interval between the two epistles the Church suffered from persecution (2 Thes. 1: 4); the prospect of an immediate return of the Lord fostered an unhealthy excitement (2 Thes. 2: 2), and seemed to countenance improvident idleness (2 Thes. 3: 6), while Paul's own teaching had been misunderstood (2 Thes. 3: 17, cf. 2 Thes. 2: 2).

Analysis of 2 Thessalonians

1. Salutation and thanksgiving (2 Thes. 1: 1-10).

2. A prayer (2 Thes. 1: 11-12).

3. Teaching about the second advent; the Lord not to come immediately (2 Thes. 2: 1-12).

4. Thanksgiving, an appeal to stand firm, and a prayer (2 Thes. 2: 13-17).

5. Prayer for himself and his converts (2 Thes. 3: 1-5).

6. Duty of subordination and of work (2 Thes. 3: 6-16).

7. Conclusion (2 Thes. 3: 17-18).

THE SECOND GROUP

1 and 2 Corinthians, Galatians, Romans.

These epistles were written between A.D. 55 and 56; 1 Cor. toward the end of Paul's three years' stay at Ephesus, 2 Cor. and perhaps Gal. during his journey through Macedonia; and Rom. from Corinth.

Epistles to the Corinthians. Corinth was the meeting point of many nationalities because the main current of the trade between Asia and western Europe passed through its harbors. Paul's first visit lasted nearly two years; his converts were mainly Greeks, men gifted by race with a keen sense of the joys of physical existence, with a passion for freedom and a genius for rhetoric and logic, but reared in the midst of the grossest moral corruption, undisciplined and self-conceited. Some time before 1 Cor. 2 was written he paid them a second visit (2 Cor. 12: 14; 2 Cor. 13: 1) to check some rising disorder (2 Cor. 2: 1; 2 Cor. 13: 2), and wrote them a letter, now lost (1 Cor. 5: 9). They had also been visited by Apollos (Acts 18: 27), perhaps by Peter (1 Cor. 1: 12), and by some Jewish Christians who brought with them letters of commendation from Jerusalem (1 Cor. 1: 12; 2 Cor. 3: 1; 2 Cor. 5: 16; 2 Cor. 11: 23).

Analysis of 1 Corinthians

1. Salutation and Thanksgiving (1 Cor. 1: 1-9).

2. Rebuke of the Corinthian Church for lack of unity (1 Cor. 1: 10 - 6: 20).

a. The spirit of partisanship and insubordination (1 Cor. 1: 10 - 4: 21).

b. The case of impurity (1 Cor. 5: 1-13; 1 Cor. 6: 9-20).

c. The lawsuits (1 Cor. 6: 1-9).

3. Paul's reply to inquiries made by them as to

a. Marriage (1 Cor. 7: 1-40).

b. Meat offered to idols (1 Cor. 8: 1 - 11: 1).

c. The order of worship, with special reference to the Lord's Supper and the use of spiritual gifts (1 Cor. 11: 2 - 14: 40). This section contains 1 Cor. 12: 31 - 13: 13) a magnificent description of love, the greatest in the trio of things that abide forever.

4. Doctrine of the resurrection -

a. Of Christ (1 Cor. 15: 1-19).

b. Of the dead (1 Cor. 15: 20-34).

c. Degrees of glory (1 Cor. 15: 35-58).

5. Directions about a collection for the Christian poor at Jerusalem; information about Paul's, Timothy's, and Apollos's plans; final exhortations and salutation (1 Cor. 16: 1-24).

Soon after writing the first epistle Paul was driven from Ephesus by a riot (Acts 19). In Macedonia he met Titus (2 Cor. 7: 6), who brought him news from Corinth that his letter had been well received and had produced the desired effect; the Church had cleared itself of all complicity in a sexual offense and had excommunicated the offender (2 Cor. 2: 5-11). But Paul found that a personal coolness had sprung up between himself and his converts (2 Cor. 7: 2; 2 Cor. 12: 15), which unscrupulous opponents were turning to their own account.

Analysis of 2 Corinthians

1. Salutation and thanksgiving (2 Cor. 1: 1-11).

2. Personal, arising out of the report of Titus.

a. His own movements and feelings toward the Corinthian Church (2 Cor. 1: 12 - 2: 17).

b. The characteristics of the Christian ministry as exemplified by true apostles (2 Cor. 3: 1 - 6: 10).

c. An account of the impression produced on his own mind by the report of Titus (2 Cor. 6: 11 - 7: 16).

3. Welfare collection for the churches of Judaea (2 Cor. 8: 1 - 9;15).

4. Assertion of his own position as an apostle (2 Cor. 10: 1 - 12: 10).

5. Conclusion (2 Cor. 12: 11 - 13: 14).

Epistle to the Galatians. There is some uncertainty as to what churches were addressed in this epistle. They were either in northern Galatia, the district of which Ancyra was capital, or in the district on the borders of Phrygia and Galatia that was visited by Paul on his first missionary journey. In either case the Galatian churches were certainly visited by Paul on his second (Acts 16: 6) and third (Acts 18: 23) journeys. (See Galatia.) The epistle was written by him (Probably while traveling through Macedonia) at the news of a wholesale defection from the truth of the gospel in favor of a return to the bondage of the Jewish law. In the epistle he vindicates his own position as an apostle, enunciates the doctrine of righteousness by faith, and affirms the value of spiritual religion as opposed to a religion of externals.

Analysis of Galatians.

1. Salutation and expression of regret at the news he had received (Gal. 1: 1-10).

2. Personal: a vindication of his own position as an apostle; his relationship with other apostles (Gal. 1: 11 - 2: 21).

3. Theological: showing the superiority of the doctrine of faith to the doctrine of merit by works (Gal. 3: 1 - 4: 31).

a. Appeal to their own experience of the Christian life (Gal. 3: 1-6).

b. The faith of Abraham; faith in Jesus Christ enables believers to become Abraham's seed (Gal. 3: 1-29).

c. The purpose of the law and its preparatory function (Gal. 4: 1-11).

d. A personal appeal (Gal. 4: 12-20).

e. Allegory of Isaac and Ishmael (Gal. 4: 21-31).

4. Practical results of the doctrine of faith (Gal. 5: 1 - 6: 10).

a. A return of Judaism a denial of Christian liberty (Gal. 5: 1-12).

b. Liberty did not mean freedom from moral restraint (Gal. 5: 13-26).

c. Duty of sympathy and liberality (Gal. 6: 1-10).

5. Autograph postscript (Gal. 6: 11-18).

Epistle to the Romans, written from Corinth toward the end of the stay recorded in Acts 20: 3. Paul was then contemplating a visit to Jerusalem, which was certain to be dangerous (Rom. 15: 31). If he escaped with his life he hoped afterwards to visit Rome. The letter was meant in part to prepare the Church there to receive him when he came. It may also be regarded as containing a statement of those doctrines which had been in dispute with the Judaizing Christians, and which Paul now regarded as finally established.

Analysis of Romans

1. Salutation and thanksgiving (Rom. 1: 1-15).

2. Doctrinal (Rom. 1: 16 - 11: 36).

a. His main thesis, the doctrine of righteousness by faith (Rom. 1: 16-17).

b. Such a doctrine met a crying need of the whole world, for God's wrath against sin was only too evident, and this included both Jew and gentile (Rom. 1: 18 - 2: 29).

c. The Jew's position of privilege (Rom. 3: 1-8; see also ch. 9).

d. Jew and gentile shown from scripture to be alike under sin (Rom. 3: 9-20).

e. Righteousness by faith now made possible and all boasting excluded (Rom. 3: 21-31).

f. Illustration of the doctrine from the case of Abraham (Rom. 4: 1-25).

g. Joy through the Lord Jesus (Rom. 5: 1-11).

h. The first and second Adam (Rom. 5: 12-19).

i. The moral consequences of our deliverance, namely, union with Christ, release from sin, and life in the Spirit (Rom. 5: 20 - 8: 39).

j. Israel's rejection, the reason for it (Rom. 9: 1 - 10: 21), yet not final (Rom. 11: 1-36).

3. Practical exhortations.

a. The duty of holiness of life and the law of love (Rom. 12: 1 - 13: 14).

b. The treatment of weaker brethren (Rom. 14: 1 - 15: 13).

4. Personal.

a. His reasons for writing (Rom. 15: 14-33).

b. Greetings (Rom. 6: 1-23).

c. Benediction and doxology (Rom. 16: 24 - 27).

Characteristics of the Second Group. These four epistles illustrate a new stage in the apostolic teaching. A great controversy had arisen as to the necessity of obedience to the Mosaic law. Although the matter had been settled theologically at the Jerusalem conference in about A.D. 50 (Acts 15; Gal. 2: 1-10), it took a long time to settle the matter culturally in the lives of many Church members. Many still looked upon the church as a subdivision or an outgrowth of Judaism, and they saw no need to discontinue the ordinances of the law of Moses when they became members of the Christian Church. To them Christianity was something new, while the law was undoubtedly of divine appointment, and approved by the example of generations of faithful Israelites. In the controversy Paul took a leading part, and in these four epistles he points men to the cross of Christ as the only source of eternal life (cf. Mosiah 12: 27 - 16: 15). The epistles to the Romans and Galatians were the inspired writings most appealed to by the Reformation of the 16th century because they emphasize the spirit over legal formalism.

THE THIRD GROUP

Philippians, Colossians, Ephesians, Philemon, Hebrews

These are separated from the previous group by an interval of four or five years, spent by Paul almost entirely in captivity. They were all written from Rome.

Epistle to the Philippians. The church at Philippi was the earliest founded by Paul in Europe (Acts 16: 11-40). His first visit ended abruptly, but he was not forgotten, and his converts sent him supplies not only while he remained in the neighborhood, but also after he had moved on to Corinth (Philip. 4: 15-16). He passed through Philippi six years later (Acts 20: 2) on his way from Ephesus to Corinth, and again on his return (Acts 20: 6) from Corinth to Jerusalem. When the news of his removal to Rome reached the Philippians, they sent one of their number, Epaphroditus (Acts 2: 25), to minister to him in their name. The strain of work in the capital proved too severe, and Epaphroditus had to be invalided home (Acts 2: 26-30), taking with him the epistle to the Philippians. Its main purpose is to express Paul's gratitude and affection, and to cheer them under the disappointment of his protracted imprisonment.

Analysis of Philippians

1. Salutation, thanksgiving, and prayer on their behalf (Philip. 1: 1-11).

2. Personal: dealing with the progress of the missionary work (Philip. 1: 12-26).

3. Exhortation to unity, humility, and perseverance (Philip. 2: 1-18).

4. Paul's own plans, and those of Timothy and Epaphroditus (Philip. 2: 19-30).

5. Warning against false teachers (Philip. 3: 1 - 4: 9).

6. Thanks for their assistance, and conclusion (Philip. 4: 10-23).

Epistle to the Colossians was the result of a visit from Epaphras, the evangelist of the Church in Colossae (Col. 1: 7-8), who reported that the Colossians were falling into serious error, the result of a deep consciousness of sin leading to a desire to attain moral perfection by mechanical means, the careful observance of external ordinances (Col. 2: 16) and ascetic restrictions (Col. 2: 20), coupled with special devotion to a host of angelic mediators. The attractiveness of such teaching was due not only to the satisfaction it offered to the craving after sanctification, but also to the show it made of superior wisdom and greater insight into the mysteries of the universe. Paul shows that Christ, in his own person, is the one principle of the unity of the universe, and that sanctification is to be found only through union with him.

Analysis of Colossians

1. Salutation, thanksgiving, and prayer (Col. 1: 1-13).

2. Doctrinal.

a. Christ, our Redeemer, the author and goal of all creation, the home of all divine perfection, in whom is the reconciliation of the universe (Col. 1: 14 - 2: 5).

b. Hence the importance of union with him (Col. 2: 6-12).

c. Danger of ceremonialism and of angel worship (Col. 2: 13-19).

d. Importance of dying and rising again with Christ (Col. 2: 20 - 3: 4).

3. Exhortation.

a. Every evil inclination to be subdued (Col. 3: 5-11).

b. We must clothe ourselves in all graces of the Spirit (Col. 3: 12-17).

c. Social duties to be observed (Col. 3: 18-4: 6).

4. Personal: commendations and greetings (Col. 4: 7-18).

EPISTLE TO THE EPHESIANS was carried by the same messenger who bore the Colossians' letter. The epistle is of great importance, for it contains Paul's teaching regarding the Church of Christ.

Analysis of Ephesians

1. Salutation (Eph. 1: 1-2).

2. Doctrinal: The Church of Christ.

a. Thanksgiving for blessings bestowed in Christ (Eph. 1: 3-14), and prayer for the further enlightenment of his converts (Eph. 1: 15 - 2: 10).

b. The change in their state: once aliens, now fellow-citizens of the saints, gentile and Jew henceforth united in one Church (Eph. 2: 11-22), a mystery now revealed (Eph. 3: 1-12).

c. Prayer and thanksgiving (Eph. 3: 13-21).

3. Practical exhortation.

a. Necessity of unity (Eph. 4: 1-6), each developing his own gift for the good of the whole; role of apostles and prophets in the Church (Eph. 4: 7-16).

b. The new man (Eph. 4: 17 - 5: 21).

c. Teaching about marriage, children, and servants (Eph. 5: 22 - 6: 9).

d. The Christian armor (Eph. 6: 10-20).

4. Reference to Tychicus (Eph. 6: 21-22); blessing (Eph. 6: 23-24).

Epistle to Philemon is a private letter about Onesimus, a slave who had robbed his master, Philemon, and run away to Rome. Paul sent him back to his master at Colossae in company with Tychicus the bearer of the epistle to the Colossians. Paul asks that Onesimus be forgiven and received back as a fellow Christian.

Epistle to the Hebrews was written to Jewish members of the Church to persuade them that significant aspects of the law of Moses, as a forerunner, had been fulfilled in Christ, and that the higher gospel law of Christ had replaced it. When Paul returned to Jerusalem at the end of his third mission (about A.D. 60), he found that many thousands of Jewish members of the Church were still "zealous of the law" of Moses (Acts 21: 20). This was at least ten years after the conference at Jerusalem had determined that certain ordinances of the law of Moses were not necessary for the salvation of gentile Christians, but had not settled the matter for Jewish Christians. it appears that soon thereafter, Paul wrote the epistle to the Hebrews to show them by their own scripture and by sound reason why they should no longer practice the law of Moses. The epistle is built on a carefully worked-out plan. Some have felt that the literary style is different from that of Paul's other letters. However, the ideas are certainly Paul's.

Analysis of Hebrews

1. God has spoken to our fathers for centuries by means of prophets, but in our time he has sent his son Jesus, who is the heir and the Creator, an the exact image of the Father (Heb. 1: 1-3).

2. Superiority of Jesus.

a. Jesus is greater than the angels. He has a more excellent name, inheritance, and higher calling. They are servants; he is the Son (Heb. 1: 4 - 2: 18).

b. If the word of angels is important, how much "more earnest heed" we ought to give to the things spoken by the Lord (Jesus) (Heb. 2: 1-4).

3. Jesus is greater than Moses. Moses was a faithful servant, but Jesus was a faithful son (Heb. 3: 1-6).

4. The superiority of Jesus' word.

a. The Israelites while travelling through the wilderness could not enter into the promised land because they did not believe and obey the teachings of God received through Moses (Heb. 3: 7-19).

b. How much more important it is, therefore, to obey the words of Jesus who is greater than Moses, if we wish to enter the heavenly land (Heb. 4: 1-2).

5. Jesus, as a high priest of Melchizedek, is superior to the high priests of the law of Moses.

a. Jesus was of the order of Melchizedek, which is greater than the order of Aaron. Melchizedek was even greater than Abraham (Heb. 7: 1-12).

b. The law of the Melchizedek Priesthood (gospel) is greater than the law of the Aaronic Priesthood (law of Moses) (Heb. 5: 1 - 7: 28).

6. The tabernacle service was symbolic (or a shadow) or the real events.

a. The high priest under the law went through the veil into the Holy of Holies; but Jesus, the great high priest, has gone into heaven itself (Heb. 6: 19-20; Heb. 9: 1-14).

b. The traveling of Israel out of Egypt, through the wilderness, crossing over the Jordan River into the promised land, is similar to a man forsaking the worldly things, going through the wilderness of temptation, and finally passing through the veil of death into the celestial kingdom (cf. Alma 37: 38-45; D&C 84: 21-24).

7. The first covenant (testament) under Moses was fulfilled, and Jesus brought a new covenant (testament); thus we have in the Bible the Old and New Testaments (Heb. 8: 6 - 9: 28). That which is therefore fulfilled and is old "is ready to vanish away" (Heb. 8: 13).

8. Exhortation to faithfulness and diligence (Heb. 10: 1-39).

9. A discourse on faith (Heb. 11: 1-40).

10. Admonitions and greetings (Heb. 12: 1 - 13: 25).

Characteristics of the Third Group. The characteristic doctrine of this third group is the ascension and present sovereignty of Jesus Christ over the world and the Church. Problems of thought and of action pressed for solution. The gospel is shown to be the guide to a true philosophy, as well as to possess the power to produce right conduct and to satisfy the social as well as the individual needs of men.

THE FOURTH GROUP

Titus, 1 and 2 Timothy

These epistles, known as the pastoral epistles, deal mainly with questions relating to the internal discipline and organization of the Christian body and with the ideal of the pastoral office. We learn from them that Paul was set free from his first imprisonment in Rome, and revisited his old friends in Greece and Asia Minor. During this interval of freedom 1 Tim. and the epistle to Titus were written.

1 Timothy (see also Timothy).

In the course of his travels after his first imprisonment Paul came to Ephesus, where he left Timothy to check the growth of certain unprofitable forms of speculation, intending (1 Tim. 3: 14) afterwards to return. As a delay might occur, he writes to him, perhaps from Macedonia (1 Tim. 1: 3), to give him counsel and encouragement in the fulfillment of his duty.

Analysis of 1 Timothy

1. Salutation (1 Tim. 1: 1-2).

2. Foolish speculations and legalism to be kept in check as dangerous to the simplicity of the gospel (1 Tim. 1: 3-20).

3. Directions about public worship, and about the character and conduct of ministers (1 Tim. 2: 1 - 3: 13).

4. Summary of the Christian's creed (1 Tim. 3: 14-16).

5. Warning against foolish asceticism (1 Tim. 4: 1-16).

6. Hints to Timothy about the treatment of his flock (1 Tim. 5: 1 - 6: 2).

7. Warnings against various dangers (1 Tim. 6: 3-19).

8. Conclusion (1 Tim. 6: 20-21).

Epistle to Titus (see also Titus).

Analysis of Titus

1. Salutation (Titus 1: 1-4).

2. Qualifications of an elder (Titus 1: 5-9).

3. Discipline in the Cretan Church (Titus 1: 10-16).

4. Proper treatment of various classes of Christians (Titus 2: 1-15).

5. General exhortation (Titus 3: 1-11).

6. Personal messages (Titus 3: 12-15).

2 Timothy was written during Paul's second imprisonment, shortly before his martyrdom. It contains the apostle's last words, and shows the wonderful courage and trust with which he faced death.

Analysis of 2 Timothy

1. Salutation (2 Tim. 1: 1-2).

2. Charge to Timothy (2 Tim. 1: 3-14).

3. The desertion by old friends, and the faithfulness of others (2 Tim. 1: 15-18).

4. Various warnings and directions (2 Tim. 2: 1-26).

5. Dangers ahead and how to meet them (2 Tim. 3: 1 - 4: 5).

6. Paul's confidence in the face of death (2 Tim. 4: 6-8).

7. A message to friends (2 Tim. 4: 9-12).

Characteristics of the Fourth Group. The pastoral epistles, being addressed to men engaged in the ministry of the Church, are occupied mainly with questions relating to the internal discipline and organization of the Christian body and with the ideal of the pastoral office. The development and training of the life of godliness have taken the place of instruction in the faith. At the same time it is striking to notice the way in which Paul emphasizes the universality of God's saving purpose (1 Tim. 2: 4; 1 Tim. 4: 10; Titus 2: 11; Titus 3: 4), and the bounty shines out in every part of his creation (1 Tim. 4: 4; 1 Tim. 6: 13, 17).

Summary: It is from Paul's writings that we learn the most about the N.T. Church, but it must be remembered that they were written for the use of men who were already members of the Church. The N.T. presupposes on the part of its readers at least an elementary knowledge of gospel truth. Paul's life is characterized by an extraordinary zeal for the Lord. His greatest contribution is what he tells us about Jesus.

There is chorology in Paul’s gospel understanding. He was taught from on high, not from men! He went through a lot of preparation before his missions to the world.

(Acts 9:22.) – The gift of the Holy Ghost, he was taught by the Spirit

22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

(Galatians 1:16-19.) – “How could I miss the meaning of the Law of Moses so badly”, who could teach him? He doesn’t learn this from mortals, but is taught by the Lord. He doesn’t see any of the Apostles until 3 years after his conversion! Also, look at verse 19, the role of James.

But when it pleased God, who separated me from my mother's womb, and called me by his grace,

16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

18 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.

19 But other of the apostles saw I none, save James the Lord's brother.

(1 Corinthians 11:23.) – The 1^st instance of what happened at the Last Supper, 1^st Corinthians was written before the 4 gospels. He learned about this by revelation (vision).

23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

(2 Corinthians 12:1-4.) – He was taught so much by the Spirit and not by man. Who else could teach him these things? This also must have happened during the Tarsus time period.

1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.

2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.

3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

Paul's Preparation: Fire on the Earth

"Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations" (Jer. 1:5, NIV). Paul, the former Pharisee, easily recalled God's words to Jeremiah, and so he used parallel language about his call from God, "who separated me from my mother's womb" (Gal. 1:15). That "separation" was Paul's life mission, related to his call to the Gentile mission. The Lord said to the prophets and teachers of the Church in Antioch, "Separate me Barnabus and Saul [Paul] for the work whereunto I have called them" (Acts 13:2). Several modern versions give a freer translation suggesting a premortal existence: God "set me apart before I was born" (Gal. 1:15, RSV). Christian interpreters do not have the vision of man's pre-earth life, so in their view Jeremiah before birth was merely "a thought in the mind of God." But Jewish and Christian traditions were far more literal. Philo lived in Paul's day and, like Paul, was a cultured Israelite in a Gentile city. This Alexandrian Jew said that souls "descended" into bodies and that the faithful would leave the earth and go "back to the place from whence they came." Joseph Smith boldly taught, "Every man who has a calling to minister to the inhabitants of the world, was ordained to that very purpose in the grand council of heaven before this world was." Much of Paul's language fits this restored concept of premortal life and calling.

"Fire on the earth" is the theme of Paul's early manhood. The Lord used this unfamiliar phrase (Luke 12:49) to describe the difficulty accepting his gospel, church, and values in the face of hostility from loved ones. "Do you think that I have come to give peace on earth? No, I tell you, but rather division" (Luke 12:51, RSV). We know little of the reaction of Paul's family to his conversion, but much of the reaction of his people. They treated him just as he treated Christians before he became one. At the exodus the Jewish religion and state were one, and corporal punishment continued in the later synagogues for many infractions of Jewish law. Paul was not yet converted when the Lord warned the Twelve before their mission to Israel, "They will deliver you up to the councils, and they will scourge you in their synagogues" (Matt. 10:17). The Lord also prophesied that Jewish leaders would take Christian "prophets" in the synagogues and drive them "from city to city" (Matt. 23:34). That language well summarizes Paul's first two missionary journeys described in Acts.

Fiery conflict followed Paul not only in missionary labors but in Church leadership. Jews and Jewish converts, feeling betrayed by Paul's modification of their traditions, sought to undermine the leadership of the "apostle of the Gentiles" (Rom. 11:13). Finally, false accusations reached the state, which unjustly executed him. The great apostle was fervent, but for good reason: "Necessity is laid upon me; yea, woe is unto me, if I preach not the gospel" (1 Cor. 9:16). Paul cannot easily be understood without accepting the supernatural knowledge that he claimed. As he remarked, the life of ease was as available to him as to others, yet he chose to risk danger "every hour" (1 Cor. 15:30). Paul was not some distorted soul who thrived on conflict, for he penned sensitive lines on love and displayed constructive relationships with his friends in the faith and beyond. He faced outer conflict because of the inner fire of conviction. His sacrifices convincingly show the reality of his divine visions.

This devoted convert was trained both to know the Jewish community outside Israel and to move easily in Gentile society. His credentials gave him immediate avenues of communication, as shown by his statement at his arrest in the temple riot that he was "a Jew of Tarsus . . . a citizen of no mean city" (Acts 21:39). In Greek that is "no insignificant city," a label used in ancient literature for a place with distinguishing marks. Tarsus could boast of its size, commercial importance, and educational tradition. The largest city in its province, its fame compared well with the two dozen provincial centers of the empire. River and harbor developments gave Tarsus a sea trade, and it stood squarely on the east-west land route, which wound out of the nearby rock-walled canyon called the "Cilician Gates," the way through the Taurus Mountains. Xenophon, who, before Paul, marched east with a hired Greek army, labeled Tarsus "a large and prosperous city," fn and nothing altered that situation for centuries. Biographies of Paul comment on its "university," a misleading term, for ancient culture favored private schools and private tutors. Strabo, the geographer of Paul's world who knew the Near East well, commented that in Tarsus were "all kinds of schools of rhetoric." fn His educational ideal was clearly the ancient blending of philosophy, literature, and eloquence. It is tempting to associate Paul's verbal ability with such training, for Strabo comments on "that facility prevalent among the Tarsians whereby [one] could instantly speak offhand and unceasingly on any given subject." fn But Paul's speeches and writings are far from standard orations filled with flattery and classical allusions. The above environment simply influenced him in the same way that intelligent people are exposed to excellence in their culture. Paul no doubt heard able men in public and thus set a high standard of capability for himself in speech and writing. Since Tarsus exported educated teachers, this no doubt influenced Paul's preparatory schools and tutors. Paul's writing is correct, articulate, and informed.

In antiquity, educated people came from families able to pay for education. At the temple riot, the tribune who rescued Paul was stunned that Paul spoke Greek, which showed Paul's level in Jerusalem. Soon he was to be examined under the lash, but he cut that treatment short with the question, "Is it lawful for you to scourge a man that is a Roman, and uncondemned?" (Acts 22:25.) This immediately brought the commanding officer, who heard Paul insist, "I was free born" (Acts 22:28). How Paul's family acquired citizenship interests biographers, but there are no firm answers to this secondary issue. Likely someone had given Rome needed support in influence or money, which focuses on what citizenship tells about Paul and what it did for him. Like education, citizenship was a social distinction reaching down to the upper middle class in the first century. Citizenship protected Paul in his ministry, as we have just seen when Paul successfully demanded a fair hearing before punishment. Earlier in northern Greece he was beaten under protest but successfully demanded an official apology (Acts 16:37-39). Such confrontations suggest that Paul's effectiveness in any city stemmed partly from his confidence in fair protection of the law. Another feature of Roman citizenship is known to a generation that has seen the U.S. Supreme Court overturn local courts to uphold civil and criminal rights. Provincial governors could be brought to account for unfairness, and thus Paul was allowed an appeal to Rome after his Jerusalem arrest.

Discussing Tarsus and Roman citizenship is not a digression, since Paul would not have been Paul without their impact on his work. The same is true of his Jewish heritage. At his Jerusalem arrest he spoke Greek to the centurion and then turned to address the crowd "in the Hebrew tongue" (Acts 21:40). In subsequent speeches he defended himself as "a Pharisee, the son of a Pharisee" (Acts 23:6) and called the Pharisees the "strictest" party in Judaism (Acts 26:5, NKJB). Recent committee translations agree on that term, which means "most exact" or "most careful" in this context. The Mishnah, the Jewish law written down about A.D. 200, preserves the thinking of the Pharisees, whose fundamental tradition was, "Be deliberate in judgment, raise up many disciples, and make a fence around the Law." fn Thus, Paul walked in the path of his father and of the fathers of his people, who sought to protect the Mosaic code, which was the central "Law." Josephus, a young Pharisee who lived at the time of Paul, explains, "The Pharisees had passed on to the people certain regulations handed down by former generations and not recorded in the Laws of Moses." fn The Mishnah summarizes these rules about rules, condensing and compacting them into some eight hundred pages in the standard English translation. The Pharisees studied definition, analogy of one commandment to another, and weight of authority of great rabbis and their schools. For Jesus Christ, the process had gone too far, as he accused the Pharisees of cluttering the meaning of God's greatest commandments: "Ye hold the tradition of men, as the washing of pots and cups, and many other such like things ye do. . . . Ye reject the commandment of God, that ye may keep your own tradition" (Mark 7:8-9). But the young Paul did not yet know the meaning of such words.

Paul leaves no doubt about his orthodox training: "Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee" (Philip. 3:5). His parents obviously had pride in their heritage, as shown by their naming him "Saul" after the first king of Israel, the most brilliant star of Benjamin. In Acts this is Paul's proper name before he gave his life to the Gentile missions. fn The Mishnah outlines the education of the orthodox boy, who began studying scripture at five and advanced Rabbinical interpretation at fifteen. fn Paul went from Tarsus to Jerusalem; when arrested there, he reviewed his training: "Born in Tarsus . . . yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers" (Acts 22:3). Tarsus itself broadened Paul, for Jews of the dispersion knew many sincere people outside their faith. And in Jerusalem Paul studied with a rabbi whose character shows a combination of devotedness and breadth. Grandson of Hillel, whose teaching also combined these elements, he towers in the early Mishnah tradition: "When Rabban Gamaliel the Elder died, the glory of the Law ceased, and purity and abstinence died." fn And when the Sanhedrin was close to sentencing the apostles to death, "a Pharisee named Gamaliel" arose, "a doctor of the law, had in reputation among all people" (Acts 5:34). His advice was blunt—impostors will fall of their own weight, but religious leaders cannot risk fighting "against God" (Acts 5:39).

This event poses searching but unanswerable questions. Gamaliel's tolerance for Christian leaders was not long after the crucifixion. Was he also a member of the Sanhedrin that condemned Jesus? Since he surely heard Jesus sometime, had he been so shaken by Jesus' manhood that he entertained the possibility of godhood? An inner-circle Pharisee, he knew many resurrection stories behind the public testimony of Peter and John. And where was Paul during these events? And did he ask Gamaliel about his cautious tolerance of Christian leaders? Paul was born about the beginning of the Christian era, since Acts calls him a "young man" when Stephen was stoned about A.D. 33 (Acts 7:58). fn His formal study under Gamaliel would fall before A.D. 20, long before Jesus' public ministry began. Paul nowhere hints that he saw or heard the earthly Jesus. Perhaps he was pursuing family and business interests at Tarsus during the ministry of the Lord. Perhaps he was called to Jerusalem afterward for his religious commitment and skill in practical affairs. Was he nominated by a troubled Gamaliel?

Paul's credentials illuminate the debated question of his marriage. He is mislabeled a bachelor or chauvinist, for careful study of 1 Corinthians strongly suggests his marriage. There are three elements of this problem in Paul's early life: the Jewish ideal of marriage as a religious duty; Paul's obedience to every possible Jewish duty; Paul's acceptance into high Jewish councils. The last point is often stated as though Paul was a member of the highest Jewish council, the Sanhedrin, whose members supposedly were married. Yet the evidence for marriage of Sanhedrin members is the same as for any other successful Israelite—religious and cultural conformity. Wisdom and trustworthiness came only through marriage; in the time of the Mishnah "an unmarried man may not be a teacher of children." The Mishnah includes marriage in the life pattern of the male, who was fit "at eighteen for the bride chamber." No one could fault Paul for disobedience to any commandment, he insisted, "touching the righteousness which is in the law, blameless" (Philip. 3:6). In Paul's view, no one exceeded him in keeping every requirement, none of his "peers" or "equals of age," the key term in his autobiographical survey—"I advanced in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers" (Gal. 1:14, RSV). Since he had done everything right in his religion up to that point, he must have been married.

Against accused Christians Paul gave his "voice," a Greek word meaning "vote," as modern translations recognize (Acts 26:10). But the full Sanhedrin would not supervise details of Christian persecutions, so Paul's vote is probably that of a trusted assistant in small executive sessions. As mentioned, he was then a "young man" (Acts 7:58), which must be put in the Jewish context of thirty for temple service and mature status in the Dead Sea community. The Mishnah lists the age of "twenty for pursuing [a calling]," an age when Paul might have terminated his Jerusalem studies and returned to Tarsus for business. The Mishnah continues with "thirty for authority," a point after which Paul might be called to Jerusalem to meet the Christian threat as thousands of Jews converted to Christianity after the Crucifixion (Acts 2:41; 4:4). But the "young man" reference contradicts the idea of Paul as an elder statesman; the Sanhedrin member would be middle aged on the Mishnah's maturity scale. There, a man is ready "at forty for discernment, at fifty for counsel, at sixty for to be an elder." fn

Paul represented the Sanhedrin's inner circle, as he said of his power as persecutor "in Jerusalem"—"and many of the saints did I shut up in prison, having received authority from the chief priests . . . and I punished them oft in every synagogue" (Acts 26:10-11). Years before, the Savior warned his first apostles of the misplaced zeal of oppressors: "The hour is coming when whoever kills you will think he is offering service to God" (John 16:2, RSV). That is just how Paul explains himself—he carefully concluded that duty required persecution of Jesus' disciples (Acts 26:9); out of "zeal" for God, he persecuted Christians (Philip. 3:6). He later obtained forgiveness, he said, because he had persecuted "ignorantly in unbelief" (1 Tim. 1:13). He was a formidable foe, using every tool except moderation (Gal. 1:13). He forced some to renounce their faith (Acts 26:11), but many firmly faced pain and punishment because of their inner certainty. Short of the death penalty, the Romans freely allowed Jewish councils the right to discipline as a sort of common law. This meant that Paul supervised investigation, interrogation, and sentencing. Of this last role, he says, "I imprisoned and beat" the believers "in every synagogue" (Acts 22:19). Moses had allowed a maximum of forty stripes (Deut. 25:1-3), and the Mishnah shows that such punishment was widely used for a variety of legal transgressions, including breaking vows. The Gospels also portray Jesus as close to stoning for blasphemy on more than one occasion, and Paul was an official observer at the unauthorized execution of Stephen, for the crowd took Stephen from the council "out of the city, and stoned him, and the witnesses laid down their clothes at a young man's feet, whose name was Saul" (Acts 7:58). Luke thus introduces Paul into the Christian story, significantly not with a vision, but with the persecution before the vision.

What visible effect did these experiences have on young Paul? Perhaps little, for his journey to Damascus to continue Christian punishment came afterward. But the inner story, if largely untold, is not to be avoided. Paul was a feeling, caring man. With intellectual certainty he faced men and women who wrote their spiritual certainty in discomfort, pain, and blood. At his first vision, Paul was told that it was hard for him "to kick against the pricks" (Acts 26:14), the last word referring to the sharp jab of the pointed stick against which balky animals fought. So Paul was resisting spiritual impressions prior to his Damascus vision. He had heard Stephen's testimony before his death: "Behold, I see the heavens opened, and the Son of man standing on the right hand of God" (Acts 7:56). Saul was prepared not by the mere mechanics of emotional reversal, but by the direct example of Stephen's vision. Not yet digesting the significance of what he had seen, Paul continued "breathing out threatenings and slaughter" (Acts 9:1). He started for Damascus with written authority from the high priest to bring Jewish Christians back to Jerusalem for judgment, whether men or women (Acts 9:2). The 150-mile journey took about a week, and David O. McKay saw Paul's conscience weighing the correctness of his course and Paul reviewing his impressions of Stephen. Nearing Damascus at high noon, Paul saw the brilliant light, a celestial power not confined to Paul, for he said, "They that were with me saw indeed the light, and were afraid" (Acts 22:9). But only Paul was struck to the heart by the sight of the glorious Christ, and the core account of the message is preserved in Paul's words in Acts: "And I fell to the ground and heard a voice saying to me, 'Saul, Saul, why are you persecuting Me?' And I answered, 'Who are You, Lord?' And He said to me, 'I am Jesus of Nazareth, whom you are persecuting.' . . . And I said, 'What shall I do, Lord?' And the Lord said to me, 'Arise and go into Damascus, and there you will be told all things which are appointed for you to do.' And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus" (Acts 22:7-11, NKJB).

All three accounts of Paul's vision make clear that he not only experienced the voice and the light, but that he saw the Lord. "I have appeared to you," the Lord said during the vision (Acts 26:16, NKJB). The first Acts account says the same, as Ananias gave Paul his blessing in the name of "the Lord Jesus, who appeared to you on the road as you came" (Acts 9:17, NKJB). And Paul heard Ananias saying that Paul was called to know God's will "and see the Just One, and hear the voice of his mouth" (Acts 22:14, NKJB). Like Joseph Smith, Paul did not tell all the details of this profound experience at any one time. Years later, in the situation where his Gentile ministry was in question, Paul recalled how the Lord also outlined his mission to the non-Jewish "nations": "But rise and stand upon your feet; for I have appeared to you for this purpose, to appoint you to serve and bear witness to the things in which you have seen me and to those in which I will appear to you, delivering you from the people and from the Gentiles—to whom I send you to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me" (Acts 26:16-18, RSV).

With such favor from the Lord, how did Paul relate to the existing Church? He did not resemble the revivalist, Bible-appointed or claiming to be God-appointed without affiliation with others earlier authorized by God. In Jesus' parable of the early and late workers, each group waited in the marketplace until the Lord called them to join the laborers already in the vineyard (Matt. 20:1-16). Although Paul talked personally with Christ, an independent revelation to his leader Ananias authorized the new convert's baptism and preaching. Christ did not first tell Paul to preach, but to go to his Church and get instruction. After Ananias laid his hands on Paul, healing his temporary blindness, Paul "was baptized" (Acts 9:18). Thus Paul was obedient to Christ's Church and its requirements. Soon he began to build up what he tried to tear down. Paul was then over thirty, and there lay before him three decades of labor, persecution, and at last martyrdom. Why did this brilliant and successful young Jew forsake the world and its rewards? All of his life he gave but one answer: "Have I not seen Jesus Christ, our Lord?" (1 Cor. 9:1).

The book of Acts highlights Paul's achievements, but one must piece together years of preparation before Christ's words would be fulfilled concerning his primary mission to "the Gentiles" (Acts 26:17). The Greek term ethnos is usually "Gentiles" in the plural, though often it is given its primary meaning of "nations"; occasionally it is translated as "heathen." Throughout the King James Old Testament these same terms translate the Hebrew goy. These English renditions reflect just one concept for ancient Christians and Jews—that of the non-Israelite peoples. Isaiah repeatedly spoke of Jehovah's strange work to enlighten "the nations." Paul would be a pathfinder in this extended drama, but the Lord tempered him first in the fires of conflict. Acts portrays the young Pharisee as eager and able, for "immediately" (Acts 9:20, RSV) he "preached Christ in the synagogues" (Acts 9:20). Acts pictures the work with the Gentiles unfolding after this. Paul's early missionary success brought such Jewish antagonism that he had to be let down over the Damascus wall at night to save his life. Some biographies romanticize Paul as meditating for a long period after conversion, but Acts leaves no room for this. Paul's days of quiet study were long over; he summed up his years after conversion: "I laboured more abundantly than they all" (1 Cor. 15:10). The meditation image comes from one phrase about Paul's post-conversion labors: "I went into Arabia, and returned again unto Damascus" (Gal. 1:17). But "Arabia" need only mean the environs of Damascus, which was possibly controlled by the Nabatean kingdom, roughly equivalent to the territory of Jordan today. No source mentions remote Arabia or mentions any other activity than proclaiming the gospel. Then, after "three years," Paul "went up to Jerusalem to see Peter, and abode with him fifteen days; but other of the apostles saw I none, save James, the Lord's brother" (Gal. 1:18-19). This was the first of many interviews with the brethren who had walked with the Lord. In the speeches of Acts and in 1 Corinthians, Paul gives many details of Jesus' last night with the apostles, of his trial, crucifixion, and resurrection. He knew all this long before any Gospel was written. Thus, Paul had the double strength of knowledge from Christ's revelations and from conversations with the earlier apostles. One could write a list of questions that Paul might have asked Peter in this first two weeks together; a good many of them were probably on Paul's lips.

Paul's meeting with Peter dramatizes the centralized leadership of the Church. Paul had labored years in an outlying area and then counseled with two of the three presiding apostles, the acknowledged "pillars" of the Church along with John (Gal. 2:9). Paul's forthrightness in Jerusalem took him to the edge of martyrdom, for he spoke "boldly in the name of the Lord Jesus, and disputed against the Grecians, but they went about to slay him" (Acts 9:29). This is clearly the same group that engineered Stephen's death (Acts 6:9). None of that mattered to Paul, but it mattered to the Lord and his apostles that Paul stay alive to testify outside of Israel. While Paul prayed in the temple, he again saw the Lord, who commanded: "Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning me" (Acts 22:18, NKJB). Even then Paul could not easily drop the logic of preaching to those who well knew his zeal for God, which explains why this second vision was necessary.

Telling the Lord how impressed the Jews would be with the change of the former persecutor, Paul was corrected with the command, "Depart: for I will send you far hence unto the Gentiles" (Acts 22:21). Yet the full Gentile missions were still years away, and the complete fulfillment of that prophecy would wait on Paul's growth through accepting the Lord's assignments. In the meantime, the "Ananias principle" was still at work, for the converted Jew still needed lessons on asking instead of telling the Lord. His temple vision did not show Paul where to go, but it prepared him for the inspired decision that Church leaders now gave him. Acts frequently calls presiding priesthood leaders "brethren," and in this first Jerusalem visit, they are "the apostles" that Paul first came to (Acts 9:27). Because these "brethren" knew the threats on Paul's life, "they brought him down to Caesarea, and sent him forth to Tarsus" (Acts 9:30). Paul's first three years of missionary labors had been under Damascus authorities, who were to tell Paul "all things which are appointed for you to do" (Acts 22:10, NKJB). Later, the apostles supervised Paul's further assignments, since they "sent him forth to Tarsus" (Acts 9:30). At the beginning and end of every major mission thereafter, Paul had contact with the Twelve. He was indeed a bright star shining throughout the Church, but he was nevertheless a part of the constellation of leaders. Paul's direction by God included direction through God's earthly priesthood authorities.

Paul's Recorded Visions

Estimated Year (A.D.) Source Who or What Seen Purpose

33 Acts 9, 22, 26 Christ near Damascus Paul's conversion; direction to go to the Church

36 Acts 22:17-21 Christ in Jerusalem Direction to leave Temple Jerusalem for Gentile areas

43 2 Cor. 12:1-4 "Third heaven" and Comfort in "Paradise" persecutions; possibly confirmation of call to apostleship

49 Acts 16:9-10 Man from Macedonia Direction to preach in northern Greece

50 Acts 18:9-10 Christ at Corinth Direction to remain in southern Greece

58 Acts 23:11 Christ in Jerusalem Comfort in fortress imprisonment; direction for Roman visit

60 Acts 27:23-24 An "angel of God" Promise of safety in shipwreck; preparation to stand "before Caesar"

What did Paul do in his post-conversion years in Tarsus? The time span is known, and that he did missionary work is probable. Paul said that after his Jerusalem visit he "came into the regions of Syria and Cilicia" (Gal. 1:21). This fits the Tarsus stay and the Antioch ministry in Acts, since Cilicia and Syria were headed by these two cities. Paul later visited the Cilician churches (Acts 15:41), and their most likely establishment was during Paul's Tarsus stay. The chronological chart in the appendix shows that Paul was in Tarsus for up to five years, no doubt a period of faithful labor at his assignment, one of growth through untold sacrifices and persecutions. Paul's intense desire to share the gospel, which nearly brought his death at Jerusalem, surely continued powerfully in these years. Later, he summed up his life of danger and persecution to the Corinthians, reaching back to the Damascus years in his survey (2 Cor. 11:32-33). In Paul's list we can identify his stoning (Acts 14:19) and one beating (Acts 16:22-23), but the remaining ten torments are elsewhere unrecorded. Since Acts gives great detail on Paul after this period, some of these difficulties must have come at Tarsus and Antioch: "Five times I have received at the hands of the Jews the forty lashes less one; three times I have been beaten with rods; once I was stoned; three times I have been shipwrecked; a night and a day I have been adrift at sea" (2 Cor. 11:24-25, RSV). The instructions to the judges supplement the memory of the prisoner, for the Mishnah describes Jewish punishment. As mentioned earlier, the Old Testament maximum was forty stripes, and to avoid a mistake, thirty-nine were authorized. Paul would have received these lashes in the synagogue, since the Gospels mention this practice (Matt. 10:17). The Mishnah describes what Paul suffered:

How do they scourge him? They bind his two hands to a pillar on either side, and the minister of the synagogue lays hold on his garments . . . so that he bares his chest. A stone is set down behind him on which the minister of the synagogue stands with a strap of calf-hide in his hand, doubled and redoubled, and two [other] straps that rise and fall [are fastened] thereto. The handpiece of the strap is one handbreadth long and one handbreadth wide, and its end must reach to his navel. He gives him one-third of the stripes in front and two-thirds behind. And he may not strike him when he is standing or when he is sitting, but only when he is bending low . . . And he that smites, smites with his one hand with all his might. And the reader reads, "If thou wilt not observe to do . . . the Lord will make thy stripes wonderful and the stripes of thy seed . . ." [Deut. 28:58 ff.], and he returns again to the beginning of the passage. fn

Events now moved rapidly to fulfill Paul's destiny in the Church. He was transferred from Tarsus to Antioch because the apostles saw the need to supervise Gentile converts there. Strangely, Paul had contributed to the circumstances that brought this transfer, for those "scattered abroad upon the persecution that arose about Stephen" came to the areas adjoining Israel, and one city is named prominently, Antioch, capital of Syria, the province to which Judea was technically allied (Acts 11:19-20). Josephus tells of the huge Jewish colony in this metropolis, some three hundred and fifty miles north of Jerusalem. The same reasons that made it attractive to dispersing Jews brought in the dispersing Christians. As they arrived from Judea, they first preached "unto the Jews only" (Acts 11:19). But soon Greek-speaking Christians arrived at Antioch and contacted "the Grecians, preaching the Lord Jesus" (Acts 11:20). Such gospel expansion was first seen on a smaller scale in Samaria, where Philip had great success in baptisms. When news of widespread conversions came back, "the apostles which were at Jerusalem . . . sent unto them Peter and John" (Acts 8:14), which was all the more dramatic because Peter and John were two of the three "pillars" in the Council of Twelve. Their part in laying on hands for the Holy Ghost will be discussed later, but their role in determining how the gospel should extend to semi-Jews is significant here. The Samaritans believed in the Mosaic books, in circumcision and sacrifice, and their assimilation into the Church was managed by general authorities.

Similar procedures were now followed in distant Antioch. After the first Jewish preaching there, Greeks were reached, "and a great number believed, and turned unto the Lord" (Acts 11:21). News of this came to "the church which was in Jerusalem" (Acts 11:22), a phrase that does not stress the members of a congregation, for undoubtedly many congregations were there. "The church . . . in Jerusalem" implies the leaders who presided over the churches there and elsewhere. When Antioch representatives went to Jerusalem later for a policy decision, "the apostles and elders" were contacted (Acts 15:2). As a result of the Antioch preaching to Greeks, Barnabus was "sent" to Antioch by "the church which was in Jerusalem" (Acts 11:22). Barnabus, the devoted Jew from Cyprus (Acts 4:36-37), was obviously chosen as a man like Paul who knew Greek culture outside of Israel. On arriving at Antioch and finding things in order, he immediately traveled over one hundred miles west "to Tarsus to look for Saul" (Acts 11:25, RSV). One can imagine their reunion, for Barnabus had earlier taken Paul "to the apostles" in Jerusalem after the Damascus ministry (Acts 9:27). Now he came from the apostles with the commission to direct the work in Antioch. The intended parallel is clear—the man assigned to Tarsus by the apostles was now transferred to a new field by a trusted leader coming directly from the apostles. During Paul's first vision ten years before, the Lord outlined his mission to the Gentiles, but the assignment was gradually fulfilled as directed through the Church leaders.

Barnabus now brought Paul "to Antioch, and it came to pass that for a whole year they assembled with the church and taught many people" (Acts 11:26, NKJV). Since Jewish Christians at Antioch later objected to Paul baptizing Gentiles without ties to Judaism, Paul was first preaching mainly to Jews and the "God-fearers" or "devout persons" in the synagogues. Antioch's size is estimated as high as eight hundred thousand, with a guess of a Jewish population about 15 percent of that. So gospel expansion went from semi-Jews at Samaria to Jewish sympathizers at Antioch before Paul later preached to Gentiles without prior Jewish roots. Josephus describes the Jewish society at Antioch in which Paul and Barnabus moved:

The Jewish race, densely interspersed among the native populations of every portion of the world, is particularly numerous in Syria, where intermingling is due to the proximity of the two countries. But it was at Antioch that they specially congregated, partly owing to the greatness of that city, but mainly because the successors of King Antiochus had enabled them to live there in security. . . . Continuing to receive similar treatment from later monarchs, the Jewish colony grew in numbers, and their richly designed and costly offering formed a splendid ornament to the temple. Moreover, they were constantly attracting to their religious ceremonies multitudes of Greeks, and these they had in some measure incorporated with themselves. fn

The Antioch labors of Paul and Barnabus were interrupted after a year as a result of prophecy of famine and the assistance sent Jerusalem from the richer saints at Antioch, whose wealth parallels the Jewish society just described. One coming from Jerusalem with warning was Agabus, who later prophesied Paul's captivity on nearing the holy city. Church members sent welfare supplies "to the elders by the hands of Barnabus and Saul" (Acts 11:30). Acts shows its survey nature by simply noting that these two finished this service and returned to Antioch. Nothing is said of the seven-hundred-mile round trip, nothing of meeting with the presiding "elders" at Jerusalem, which they certainly did, nothing of plans discussed there for the expansion of the Gentile mission to Asia Minor, which took place immediately on returning. Was Luke obeying Paul's mandate of modesty in writing about his missionary leader? On the mission immediately following the Jerusalem return, Paul and Barnabus are twice called "apostles" (Acts 14:4; 14:14). The term occasionally preserves its general sense of "one sent" in nonformal New Testament references, so some have thought that Paul and Barnabus were only "messengers" and not members of the Twelve. But Luke uses apostle thirty-four other times in his Gospel and Acts, and every time this word designates the Twelve or its members. Indeed, his first mention seems to define what he means, since out of all Christ's "disciples," only twelve were called, and these were named "apostles" (Luke 6:13). And Paul certainly puts his office on a parity with the Twelve, speaking of those who were "apostles before me" (Gal. 1:17) and humbly calling himself "least of the apostles" after mentioning the Twelve (1 Cor. 15:9). His confident authority as "an apostle of Jesus Christ" in the openings of ten of fourteen letters matches the similar assertion of Peter beginning both of his preserved letters.

Because no apostolic ordination is preserved, some doubt that Paul was one of the Twelve. But Paul gave Timothy guidelines on conferring priesthood by the laying on of hands (1 Tim. 5:22), which shows a practice that Acts and the Letters do not need to detail. The book of Acts is a story of missionary labors, not primarily a record book of ordinances, as we shall see more plainly. Paul could have been ordained an apostle when Barnabus first came to Tarsus with his transfer to preside at Antioch, or when Barnabus and Paul visited Jerusalem with the welfare supplies before the Gentile mission to Asia Minor. And there are really more possibilities, in spite of Paul's listing only two visits to Jerusalem between his conversion and the Jerusalem Council seventeen years later. fn We must not ration Paul's Jerusalem trips as though there was some barrier to travel. The fact that he was shipwrecked three times in his early ministry shows how frequently he traveled by sea. We do know that Luke calls Paul an apostle, that the term is strange if Paul is not a member of the Twelve, and that there are clear opportunities for ordination in connection with Paul's Antioch ministry.

Perhaps the ultimate reward of Paul's life came about this time, a great vision that in itself showed God's approval. About A.D. 57 Paul looked back on this sacred experience "fourteen years ago," fn about A.D. 44, at the end of his Tarsus ministry or during his labors at Antioch. Significantly, this was just before Luke called Paul an apostle and just before the great Gentile missions began. Paul only mentioned the vision to shame the Corinthians into humility, trying to refute their ridicule of his leadership. This subject is prefaced by the apostle's willingness to match credential with credential by showing the shallowness of their boasting: "I will glory also. . . . I am bold also" (2 Cor. 11:18-21). Eleven verses follow, giving personal achievements and sacrifices, followed by, "I will come to visions and revelations of the Lord" (2 Cor. 12:1). Then Paul's "visions and revelations" follow, even though narrated with the modesty of third person, for he continued to comment on his own "abundance of the revelations" (2 Cor. 12:7). The point of this vision is how the Lord blessed Paul:

I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know; God knows—such a one was caught up to the third heaven. And I know such a man—whether in the body or out of the body I do not know; God knows—how he was caught up into paradise and heard inexpressible words, which it is not lawful for a man to utter. (2 Cor. 12:2-4, NKJB.)

Paul had seen the Lord near Damascus, and publicly talked about his message. But 2 Corinthians tells of a vision beyond that in sacredness, since Paul was not permitted to repeat the "inexpressible words" given him. Paul's "third heaven" is the highest heaven, also called "paradise" here—the time and phraseology of seeing both is the same. As a young Pharisee, Paul turned away from the sophistication and materialism of his secular world. Then as a new Christian he also renounced false status, even in religion, for the true sacrifice of humility and diligent labor for the Lord. He spoke with authority to his world and so speaks through the Bible record today. Paul saw the resurrected Christ near Damascus, saw the same Lord three years later in the Jerusalem temple, and saw the celestial glory of God some eight years afterward. Not only was he strengthened by these for the crowning two decades of his life, but his revelations offer sure knowledge beyond the limitations of this world.

NOTES

Footnotes

1. John Paterson, "Jeremiah," in Matthew Black and H. H. Rowley (eds.), Peake's Commentary on the Bible (London: Thomas Nelson, 1962), p. 541.

2. Philo, On the Giants 12-13. For the extent of Philo's advocacy of premortal existence, see David Winston, "Preexistence in Hellenic, Judaic, and Mormon Sources," in Truman G. Madsen, ed., Reflections on Mormonism (Provo, Utah: Religious Studies Center, Brigham Young University, 1978), pp. 26-29.

3. Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith (Provo, Utah: Religious Studies Center, Brigham Young University, 1980), p. 367.

4. Xenophon, Anabasis 1.2.23.

5. Strabo, Geography 14.5.13 (Loeb Classical Library).

6. Ibid. 14.5.14.

7. Herbert Danby, trans., The Mishnah, Aboth 1:1.

8. Josephus, Jewish Antiquities 13:297.

9. "Saul" appears seventeen times in Acts, from its first introduction at 7:58 to its last appearance in 13:9, which is the first of the many appearances of "Paul" thereafter. "Saul" appears in no other New Testament book.

10. Danby, Mishnah, Aboth 5:22.

11. Danby, Mishnah, Sotah 9:15.

12. In Greek and Jewish cultures centering authority on middle age, "young man" easily moves from the teens to the years before about forty. Josephus uses the term of a young officer with junior authority. See William F. Arndt et al., Greek-English Lexicon of the New Testament, 2nd ed. (Chicago: University of Chicago Press, 1979), neanias, where the editors survey usage and conclude the "young man" category spans "about the 24th to the 40th years." There is some control in Paul's case, for the chronological chart in the appendix shows that his church career lasted some thirty-six years after conversion, which could not be much after A.D. 33. Writing to Philemon in about A.D. 61, Paul called himself "aged" (Philem. 1:9).

13. Danby, Mishnah, Kiddushin 4:13.

14. Ibid., Aboth 5:21.

15. Ibid.

16. David O. McKay, Ancient Apostles (Salt Lake City: Deseret Sunday School Union, 1918), pp. 140-41.

17. There are three accounts of Paul's vision: Luke's narrative (Acts 9) and Paul's speeches on the temple steps (Acts 22) and before King Agrippa (Acts 26). On the reaction of Paul's companions, the Joseph Smith Translation superimposes Acts 22:9 on Acts 9:7, logically preferring the first person over the third person account. Paul's first person accounts are followed here. Minor conflict of detail is normal for historic reconstructions that preserve the integrity of their sources. Acts 9:7 indicates that Paul's companions "saw no man," though Acts 22:9 indicates that they were conscious of the light, which is not a contradiction. But these two verses conflict on whether the men with Paul heard a voice. A tempting parallel is John 12:28-29, where the astounding experience produced different reactions to God's voice in the temple. The conflict between Paul's companions standing (Acts 9:7) or falling to the earth in fear (Acts 26:14) might also be a case of individual response. Luke obviously used several sources, and his trustworthiness is enhanced by his unwillingness to smooth over these peripheral conflicts. All accounts agree in the great reality of the place and time of the vision, the basic message to Paul, and the incredible glory of the heavenly vision. Its physical effect of blinding Paul should sober anyone who thinks it can be easily explained away.

18. Danby, Mishnah, Makkoth 3:12-14.

19. See Bruce Metzger, "Antioch-on-the-Orontes," in David Noel Freedman and Edward F. Campbell, Jr., eds., Biblical Archaeologist Reader, vol. 2 (Garden City, N.Y.: Anchor Books, 1964), p. 316, where the basis for calculation is given. Fourth-century John Chrysostom (Homily on St. Ignatius 4) speaks of the difficulty of governing "a hundred, or even fifty men," adding that "so great a city" has a "citizenry" of two hundred thousand. A population estimate must add women, children, slaves, and aliens and take into account extensive suburbs. For the Jewish population, see Metzger, p. 324.

20. Josephus, Jewish War 17.43.45 (Loeb Classical Library).

21. As will be seen later, the council on circumcision of Acts 15 and the Jerusalem visit on Gentile requirements of Galatians 2 are different versions of the same episode. Since Galatians gives only Paul's first Jerusalem visit, three years after his conversion (Gal. 1:1), and no other until the council visit, fourteen years after that (Gal. 2:1), many scholars want to equate the latter with Paul's second Jerusalem visit in Acts, the famine visit with Barnabus as companion (Acts 11:29-30; 12:25). But Galatians is not attempting to give a full history; it is written to explain how the apostles all agreed on the circumcision question, making the Acts 15 council central to its point. Thus, in Galatians Paul mentions his first visit to Peter, making his point that he knew the gospel before that by revelation; then he naturally jumps to the next relevant episode for his purpose, the gathering to settle the requirements of the law for the Gentiles. The "famine visit" of Acts 11 is not relevant to Gentile requirements and is therefore omitted in Galatians 1:22. Paul says he "was unknown by face unto the churches of Judaea," but this is not talking about the whole time from his first visit with Peter until the Jerusalem council seventeen years afterward. In context it talks of the "Syria and Cilicia" ministries (Gal. 1:21). That is, Paul was so suddenly sent to Tarsus that he did not have time to be known by the Christian communities about Jerusalem. This does not preclude the famine visit some eight years later, or other visits, since being "unknown" refers to his early post-conversion years in the Tarsus area.

22. The King James phrase is unnecessarily vague here: "above fourteen years ago." The Greek text has a single preposition; thus all recent committee translations of 2 Corinthians 12:2 read simply, "fourteen years ago." (For dates, see appendix A.)

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 19.)

One can be ordained to the OFFICE of an Apostle but not CALLED to the Quorum of the 12. We discussed James the half brother of Christ and his role as the Bishop of Jerusalem was he also an Apostle? He seems to have a lot of clout in the Jerusalem Council of Acts 15. Oliver Cowdery, Martin Harris and David Whitmer along with Alvin R. Dyer were apostles without being members of the 12.

(Acts 13:1-4.) – The beginning of the 1^st mission. Eusebius said Barnabas was a Seventy in his History of the Church.

1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

4 ¶ So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

We had a brief discussion of priesthood organization in the early church; it is somewhat different then today. Who knows what a prophet was then, we don’t have that office today, and the Prophet is the senior Apostle on the earth. Bishops were considered “overseers”, there were various levels of priesthood at this time, Ephesians 4, we don’t have a complete picture of there priesthood evolution, there were general and local levels of priesthood.

Organization of the Church in New Testament Times

Latter-day Saints "believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, Evangelists, and so forth" (A of F 6). They believe that Jesus Christ bestowed his priesthood on those he called and appointed to positions of responsibility in the church he organized. They believe that in the "Primitive Church" a person had to be "called of God, by prophecy, and by the laying on of hands, by those who [were] in authority, to preach the Gospel and administer in the ordinances thereof" (A of F 5, cf. John 15:16; 20:22-23; Acts 6:6;acts 13:1 13:1-3). The Church established by Christ provided for a general leadership composed of apostles and prophets, with each local congregation under the direction of an "overseer," a bishop. The apostles were charged to bear the good news of the gospel of Jesus Christ to all the world and to organize converts into churches or mutually supportive communities of saints.

The latter-day restoration of this administrative structure is distinctive, but shares some features retained also by Protestant and Catholic traditions. It resembles Protestantism in its attempt to return to the basic doctrines and procedures of the early Church. However, it shares a more Catholic conviction of the need for authoritative church leadership and a centralized organization. The Church of Jesus Christ of Latter-day Saints is particularly distinctive in its belief in the leadership of living prophets who guide it through revelation.

The LDS position is in agreement with the several allusions to Church structure in the New Testament. In 1 Corinthians 12:28, Paul describes the organization of the Church as "first apostles [apostoloi, "sent ones," i.e., representatives, agents], secondarily prophets." In Ephesians 2:20, the Church at Ephesus is said to be "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." Three of the apostles-Peter, James, and john-are clearly a leading group (like a First Presidency), and Peter seems to lead this group in initiating authoritative action and receiving revelation (Matt. 16:18; Acts 1-5; 8-10). Latter-day Saints regard Peter as the prophet or president of the Church in New Testament times.

The early church also had bishops (epískopoi, "overseers, supervisors," 1 Tim. 3:1), elders (presbúteroi, Acts 15:22; 16:4; 20:17, where a council of elders is grouped with the apostles), teachers (did skaloi, 1 Cor. 12:28, here mentioned just after the apostles and prophets; Eph. 4:11), deacons (di konoi, "servants, helpers," Philip 1:1), and a group of seventy (Luke 10:1) who gave missionary service. All of these offices have LDS equivalents.

However, Latter-day Saints do not claim an exact, one-to-one correspondence between the primitive Church and the restored Church. Continuing revelation provides for continual adaptations of the basic ecclesiastical pattern. For instance, in the early New Testament Church the three leading apostles were part of the council of the Twelve, while in the latter-day Church they generally are a separate quorum. In the early Church, elders appear to have been older members of a congregation, while in the LDS Church they are often, or usually, younger men. Deacons and teachers were adults in the primitive Church (1 Tim. 3:12) and in the early LDS Church. In the twentieth-century Church, however, young men ordinarily receive these priesthood offices at the ages of twelve and fourteen. The LDS Church has no officer entitled evangelist (euaggelistes, "good-message announcer") or pastor (poimen, "shepherd," Eph. 4:11-14); but Joseph Smith taught that the evangelist was a patriarch, an official who gives revelatory "fatherly" blessings (see TPJS, p. 151); and a pastor, although not an ordained officer in the priesthood, could well be any leader who serves as a "shepherd of the flock" (MD, p. 557).

(Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow (New York: Macmillan, 1992), 1050.)

(Acts 9:23-31.) – Paul was bold and used very little tact. He was sent home to Tarsus for several years. He would be preaching and working as a tentmaker. Caesarea was a very important port city.

23 ¶ And after that many days were fulfilled, the Jews took counsel to kill him:

24 But their laying await was known of Saul. And they watched the gates day and night to kill him.

25 Then the disciples took him by night, and let him down by the wall in a basket.

26 And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.

27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.

28 And he was with them coming in and going out at Jerusalem.

29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

30 Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.

31 Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

Events Leading to the Jerusalem Council

As noted earlier, the causes that produced the Jerusalem council did not develop in a vacuum. The need for such a council was in consequence of several doctrinal and cultural factors that had been at work among the Jews for centuries. It will be necessary to review the activities of the Church as recorded in Acts chapters 1 through 14 in order to feel the thrust and direction of the early Church and see what led to the council itself. It is not likely that at the start many were aware of what the expansion of missionary work would bring by way of doctrinal and cultural problems, but probably some of the leaders of the Church sensed the situation very early. Following is a summation of significant events.

Acts 1. Jesus ascended into heaven from the Mount of Olives after telling the Twelve not to extend their ministry beyond Jerusalem until after they received the Holy Ghost. They would

then be empowered to go to Jews, Samaritans, and the "uttermost part of the earth" (Gentiles), in that precise order and sequence (Acts 1:1-12). To fill the vacancy in the Quorum of the Twelve Apostles, Peter called the Eleven together From those who had followed Jesus since the beginning of his ministry, Matthias was chosen and "ordained to be a witness with us of [Christ's] resurrection." (Acts 1:13-26.)

Acts 2. 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.

Acts 3-6. These four chapters deal with the ministry of the Twelve in and around Judea, among the Jews. The Twelve vigorously testified of Jesus and his resurrection from the dead, and the Church grew rapidly with Jewish converts. Persecution came from the Jewish leaders, because they objected to the success of the Apostles in teaching of the resurrection of Christ. They said the Twelve "have filled Jerusalem" with the doctrine of Christ (Acts 5:28). 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).

It is also to be noted in Acts 6:6 that the Church grew rapidly in Jerusalem, and "a great company of the priests were obedient to the faith." This means that many of the priests under the Aaronic order, direct descendants of Aaron, joined the Church.

Acts 7. Stephen, one of the seven, was accused by the Jews of having taught that Jesus would destroy Jerusalem and the temple and "change the customs which Moses delivered" to

Israel (Acts 6:14-15). He was subsequently brought before the Sanhedrin and permitted to speak. When he declared that he could see in vision the heavens open, and Jesus "standing on the right hand of God," he was accused of blasphemy and stoned to death. Saul (later known as Paul) witnessed his death. The record says that "devout men" came and buried Stephen (Acts 8:2). "Devout men" are usually regarded by New Testament scholars as Greeks who were favorable to Judaism but not actual proselytes. Being buried by them suggests something of Stephen's Hellenistic background. Stephen is the earliest in the New Testament record who is reported to have said that Jesus would change the Mosaic customs.

Because there were seven men appointed, some have wondered if their office is analogous to that of the seven Presidents of the Seventy in the Church today. This is possible, but appears unlikely, since they were especially appointed to "serve tables," whereas the calling of a Seventy is to administer and travel and teach the gospel. We learn from Luke 10:1, 17 that Jesus had appointed "seventy" in his day. Any Presidents of the Seventy would likely be from among them. It is probably only coincidental that this group consisted of exactly seven men. That they may be of the Seventy is possible; that they were the seven Presidents is less likely, but we just do not know.

Furthermore, many Bibles contain a heading at the top of the page at this point identifying these seven men as "deacons." This interpretation has been made by the editors and translators because these seven are identified as servants or assistants to the Apostles. The English word deacon comes from the Greek diakona, meaning a servant or an assistant. Although these seven men were surely in that general category, their calling ought not to be equated with the ordained office of deacon in the Aaronic Priesthood in The Church of Jesus Christ of Latter-day Saints today.

Actually, 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-not in serving tables (a welfare-type assignment), but in preaching the gospel to nonmembers. It might be that Stephen and Philip were called to do missionary work in addition to the welfare assignment. Or they simply may have been reassigned.

The procedure of the Church today may provide an example of such changes in assignment. We understand that most calls to service are temporary in nature, and a person is likely to serve in several different callings over the period of a few years. Thus a man who once was Presiding Bishop is now a member of the Council of the Twelve; one who was a Seventy is now Presiding Bishop; one serving as a ward bishop may later be called as a stake president; and so forth. 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 and in no other for the remainder of their lives. In fact, it appears that Stephen and Philip were soon engaged in a different capacity. Had they remained only in the original calling we might have heard nothing further of them, since Luke provides a detailed account of only their preaching activities.

Acts 8. Philip, one of the seven, baptized many men and women in Samaria. This was a new extension for the Church, whose members up to this point had not done formal missionary work there. Peter and John came from Jerusalem to lay their hands on the new converts and confer the Holy Ghost. The Church was thus officially established among the Samaritans, but this is only a half-step away from teaching the Jews, because even though the Samaritans were genealogically of Israel mixed with other nations (and thus technically were not Jews), they practiced the law of Moses-hence were circumcised, ate kosher food, offered sacrifice, and so on. In this respect they were ritually similar to the Jews, and the conversion of Samaritans did not challenge allegiance to the law of Moses. Acts chapter 8 also presents the first principles of the gospel (faith in Jesus Christ, repentance, baptism for the remission of sins, and the laying on of hands for the gift of the Holy Ghost) more completely in one setting than in any other section of the Bible (Acts 8:5-25).

Acts 9. Saul, a vigorous persecutor of the Saints, was converted to Jesus Christ by a personal visit in which he saw, heard, and conversed with the resurrected Lord. After that he was baptized and proclaimed his testimony of Christ in the synagogues of Damascus. For Saul to become a follower of Jesus Christ was a major change in his own life and startled many both within and without the Church; but his conversion did not

mark a doctrinal or cultural change in the Church, because it did not raise a question as to the law of Moses, since he was already circumcised, ate kosher food, and so on.

The Lord's timetable is clearly seen unfolding in these early chapters of Acts. Saul (Paul) was going to be greatly needed in the Church missionary system in a short time, so the Lord got him converted at this time in order that he would be ready for service when the need arose. When the events in chapters 10 and 11 occurred, Saul was maturing in the gospel and being prepared. Furthermore, somewhat earlier, Barnabas in Jerusalem had introduced him to the Apostles (Acts 9:27). Hence they knew of Saul and he knew them.

Acts 10-11. Peter, being directed by a vision and the voice of the Spirit, was led to a meeting with Cornelius and his family at Caesarea. In Peter's vision he was shown animals that were forbidden to be eaten under the law of Moses, and he was told to kill and eat them. Peter was hesitant because of his long-standing allegiance to the law. But he was made to see that this was a sign to him, from the Lord, that the kosher restriction of the law of Moses was about to end. It took him a few moments, plus the help of the Spirit, to get used to the idea.

Cornelius was a good man, an Italian, a soldier, and was favorable to but not a proselyte to Judaism. He is called "one that feared God," or, in common parlance, a God-fearing man; a believer in many of the things of the Jews, but not a total proselyte, not circumcised, and so on. In a vision an angel had directed him to send for Peter. Peter, already having been prepared by the Lord, was willing to baptize Cornelius. This is the first clear case of a Gentile coming into the Church without having first gone the route of the law of Moses. The conversion and baptism of Cornelius in this manner is a major step a full step-in the Church missionary system. The proper priesthood order of the kingdom is shown in the fact that the Lord brought about this major new procedure through Peter, who was President of the Church holding all the priesthood keys, and was the proper officer through which such direction from the Lord should come.

Many Jewish brethren in the Church objected to this direct-entry process and complained to Peter, but he answered their

criticism with a detailed recital of the vision, the angel, the voice of the Spirit to him, and the fact that Cornelius and his family received a manifestation of the Holy Ghost before their baptism (Acts 11). Cornelius did not receive the complete gift of the Holy Ghost before baptism, for such would be contrary to the established order of the kingdom. What Cornelius received was the power of the Holy Ghost. The Prophet Joseph Smith clarified this matter:

There is a difference between the Holy Ghost and the gift of the Holy Ghost. 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. (Joseph Fielding Smith, comp. Teachings of the Prophet Joseph Smith. Salt Lake City: Deseret Book, 1976, 199.)

Even after this landmark conversion of Cornelius, with Peter, the Lord's anointed, directing this phase of the missionary outreach, some Jewish members of the Church remained reluctant to accept the change, and we read in Acts 11:19 that they would preach the gospel to "none but the Jews only."

It is evident that Peter's experience with Cornelius opened the way for Gentiles to come into the Church without becoming Jews first. At Antioch of Syria, a great Gentile city about 310 miles north of Jerusalem, there began to be so many Gentiles join the Church that the Brethren in Jerusalem sent Barnabas to Antioch to oversee this change that was taking place. Barnabas was a good choice for this assignment, because of his varied background: He was a Jew of the tribe of Levi by lineage, reared in Cyprus, a Gentile environment, a convert to the gospel, being "a good man, and full of the Holy Ghost and of faith" (Acts 4:36; 11:20). Upon seeing the magnitude of the Gentile conversion in Antioch, Barnabas, being much pleased with the direction the missionary work was going, got Saul (Paul) to come and assist him.

Acts 12. This chapter deals with the martyrdom of James, one of the three presiding Apostles. Although the New Testament does not categorically distinguish between these three presidents and the other members of the Twelve, and does not speak directly of a separate Quorum of the First Presidency, from the viewpoint of the Church today we would easily regard Peter, James, and John as the First Presidency. It was this James, the brother of John, the son of Zebedee, whose martyrdom is recorded in Acts 12:1-3. Other administrative activities are also discussed in this chapter, such as Barnabas and Saul going on a welfare mission from Antioch to Jerusalem (end of chapter 11), and then returning to Antioch with John Mark, Barnabas's nephew or cousin.

Acts 13-14. Saul and Barnabas at Antioch were called and set apart to missionary service by the local authorities, which certainly means that neither Barnabas nor Saul were yet or-dained Apostles or members of the Twelve. Taking John Mark, they went to Cyprus (Barnabas's native country), then to many cities in what is now central Turkey but was then called Galatia. It was probably while at Cyprus that Saul changed his Hebrew name to the Latin Paul, evidently for public relations purposes (Acts 13:9). This was doctrinally significant and proposed some cultural changes, because it showed they were very interested in conversion of the non-Jews. The Brethren preached first to the Jews, then to the proselytes who came to the synagogues. They taught that the gospel of Jesus Christ was greater than the law of Moses, and that the law of Moses could not save them (Acts 13:38-39). The Jews were furious, but many of the Gentile proselytes left the Jews and joined the Church. The two brethren thereafter directed their chief attention to the Gentiles (Acts 13:45-49). Along the way, for some reason not explained but which was not pleasing to Paul, John Mark left the mission and returned to Jerusalem. John Mark is believed to be the same person who later composed the book of Mark.

Paul and Barnabas established branches of the Church and ordained elders in each of the cities they visited, and then returned to Antioch of Syria with glowing reports of their success among the Gentiles. And of course, they had baptized many Gentiles directly into the Church without benefit of the law of

Moses. The mission occupied about one year, and required fourteen hundred miles of travel by sea and land. (It would be helpful for readers to examine the maps in the appendix section of the Bible and trace the journey of Barnabas and Paul.)

For clarification, it should be noted that there were two cities named Antioch. The larger city was in Syria and was the "second capital" of the Church, the place of Paul's residence between his missions. Each of his missions began there. The other Antioch, called Antioch of Pisidia, was in Galatia and was visited by Paul on his missions.

Acts 15. When word of the success of Paul and Barnabas among the Gentiles reached certain Church members in and around Jerusalem, these Judean brethren, much concerned, went to Antioch on their own, without authorization from the Twelve or any of the presiding Brethren of the Church, and declared to the Gentile Church members at Antioch, "Except ye be circumcised after the manner of Moses, ye cannot be saved"' (Acts 15:1). This clearly stated the problem: Was obedience to the law of Moses with all its attendant performances required for salvation, after Jesus Christ had made the Atonement?

Why Circumcision?

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. But now, we must return to the events at Antioch.

Paul and Barnabas contended with these brethren from Judea on this important matter, which was not simply a topic about tradition or custom but involved a fundamental doctrinal issue regarding the atonement of Jesus Christ. The dissension became so great that it was decided that such a matter could be settled officially only by the Twelve (and First Presidency) at Jerusalem.

The significance of the question is threefold:

1. Did Jesus Christ by his earthly ministry and atonement fulfill the law of Moses with all its ordinances and performances? and if so,

2. Do converts from among non-Israelite peoples have to become "Jews" first and obey the law of Moses in order to become baptized members of the Church of Jesus Christ? and

3. Should Church members, Jews and Gentiles, have their children circumcised as a requirement for salvation?

The settlement of these questions would affect how one regarded Christ's mission, and would affect the missionary procedures of the Church. It would also affect the behavior and practices of every family in the Church in relation to their own children for generations yet unborn.

Having surveyed this doctrinal, cultural, and historical background, the setting is laid for us to look at the council which convened in Jerusalem to consider these problems that had arisen in the Church.

(Robert J. Matthews, Behold the Messiah [Salt Lake City: Bookcraft, 1994], 310.)

We had a discussion whether Paul was married or not. See the highlighted paragraph earlier in these notes.

(Philippians 4:3.) – Yokefellow in Greek = wife or companion. When he went on missions he left his wife in a city while traveling. Tradition speaks louder then doctrine.

3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

Marriage Questions

Paul's discussion of marriage is incomplete and was written for special circumstances, and the controversial half on unmarried or engaged women is labeled as Paul's opinion, not as a "commandment of the Lord" (1 Cor. 7:25). Joseph Smith throws refreshing perspectives on the chapter that scholars should seriously consider. Most translations have Paul begin with the grim generalization, "It is good for a man not to touch a woman" (1 Cor. 7:1). This is a strange statement for a scripturalist who elsewhere relies on Genesis, which commands man to leave parents and be "one flesh" with his wife (Gen. 2:24), a passage cited by Christ himself (Matt. 19:5). But Joseph Smith's translation makes "not to touch a woman" part of the Corinthian's letter of inquiry and not Paul's answer. That rings true to other sentences in 1 Corinthians that translators surround with quotation marks. For Paul clearly quotes views and communications of others to refute them (for example, 1 Cor. 10:23, RSV, NEB, JB, NIV). In this case Paul's refutation would be the tender picture of married love in the next four verses, exactly reversing the mood of "not to touch a woman." That phrase and the whole chapter is prefaced by, "Now concerning the things whereof you wrote to me" (1 Cor. 7:1, NKJB), which simply means we have here some answers to unknown questions. Listening to only half of a conversation is frequently misleading. So it is better to outline key issues rather than give a false impression that the full chapter is well understood.

What does Paul think of marriage? The parties are free to choose to be married (1 Cor. 7:36), and marriage is righteous (1 Cor. 7:28). These verses add that duties of marriage may compete with serving the Lord, conflicting somewhat with the positive views of the family in Ephesians. The skepticism on widows remarrying (1 Cor. 7:39-40) is directly contradicted by the young widow's duty to marry and raise a family noted in 1 Tim. 5:14. So 1 Corinthians 7 seems to relate to special circumstances. Following Christ, Paul warns against easy divorce (1 Cor. 7:10-11). Throughout the chapter is a steady theme of loyalty to a married partner once that relationship is made.

Was Paul an example of celibacy? Chapter 2 of this book discussed the firm Jewish ideal of marriage and Paul's repeated claim that he failed in no religious duty. Thus, he must have been married as a young man. He gives himself as an example to the "unmarried and widows"—"it is good for them if they remain even as I am" (1 Cor. 7:8, NKJB). One tendency here is to see Paul as a widower, serving the Lord rather than remarrying. But another option is persuasive; he was using himself as an example of sexual self-control (1 Cor. 7:7). "With consent for a time" (1 Cor. 7:5) did he leave his wife to pursue a dangerous mission at Ephesus? Clement of Alexandria wrote about A.D. 200 and responsibly worked from earlier sources. He claimed knowledge of Paul's marriage, identifying his wife with the "yokefellow" of Philippians 4:3: "Paul himself does not hesitate in one of his letters to address his yokefellow, whom he did not take about with him in order to facilitate his mission." fn The apostles as a group were examples of both marriage and companionship in the ministry, for Paul said that he had "power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas" (1 Cor. 9:5). That whole chapter argues that Paul could have required the Corinthians to support him but didn't. But Paul stresses his literal "authority" to ask for support for self and for wife. Would he renounce a right of support that was never a possibility? That passage really takes for granted Paul's marriage and the Corinthians' knowledge of it.

Was Paul giving regular rules for marriage? Paul discourages marriage only "for the present distress" (1 Cor. 7:26). Elsewhere in the Bible this last word is "necessity" (anagke). Paul next says that "the time is short" (1 Cor. 7:29), following with the conclusion that normal marriage relationships and business activity should be suspended. Commentators quickly leap to Paul's supposed belief that Christ's coming loomed on the horizon, which completely violates what he said on the subject in 2 Thessalonians 2. Yet Paul is certainly concerned about doing the Lord's work under a deadline, whether that deadline is coming persecution, coming apostasy, or just the "necessity" of facing the huge task of reaching so many with such small resources. The Joseph Smith Translation says simply that this "necessity" was missionary work, a situation that today would delay marriage for a time, an exception to the regular rule of the Church: "But I speak unto you who are called unto the ministry. For this I say, brethren, the time that remaineth is but short, that ye shall be sent forth into the ministry. Even they who have wives, shall be as though they had none; for ye are called and chosen to do the Lord's work" (1 Cor. 7:29,JST .

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

(1 Corinthians 9:1-5.) – Peter took his wife with him on his missionary journeys

1 Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?

2 If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

3 Mine answer to them that do examine me is this,

4 Have we not power to eat and to drink?

5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

With the abundance of knowledge of Jewish ways that is known today, why do Christian churches hold onto the belief that Paul wasn’t married?

The Gentile mission begins: Acts 10 - Peter and Cornelius in Caesarea. Paul is in Tarsus at this time.

(Acts 11:22-26.)

22 ¶ Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.

25 Then departed Barnabas to Tarsus, for to seek Saul:

26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

The Missionary Message in Acts

The Early Church did not produce "Meditations of the Apostles" or the "Philosophy of the Apostles," though many such books circulate about modern Christian leaders and thinkers. Luke's real title says much about the apostles' real message. The "Acts of the Apostles" suggests that their message is not only in their letters but also in their work. Christ sent not mystics but practical men of conviction with his gospel. And what they did is a clear definition of what they taught. Paul's fourteen letters would be isolated and abstract without Luke's sixteen chapters on Paul's deeds as an apostle. The letters briefly mention many doctrines and ordinances and rarely discuss the organization of the early Church. That is because they were written to believers who had seen all this. But the modern Christian, who never observed the early Church, may easily misread the letters. Could he turn time back and walk one week with Paul, he would understand Paul's hints and reminders. The book of Acts vividly turns time back. Its descriptions are the most effective definitions. No one should open a letter of Paul without first seeing the gospel in action in Acts.

Acts is the key to the letters in many other ways. Half the book is a biography of Paul as a missionary apostle. His first dozen years in the Church must be pieced together from isolated texts. After that, the modern biographer can move from detective work to digesting work, for Acts fully reports the next sixteen years. This detail begins with the first Gentile mission and ends with Paul's custody in Rome to be heard by Caesar's court. Thereafter, the apostle to the Gentiles lived only a handful of years, writing only three known letters in this final period. That means that the earlier eleven letters were written in the time when Acts gives Paul's full history. So there are background facts behind most of Paul's letters, many coming from Acts. This chapter will finish the survey of Paul's life with two goals in mind—understanding the general circumstances that throw light on Paul's letters, plus understanding what was taught in Church branches before Paul wrote them letters.

This last point needs emphasis. Reading Paul's words gives a false sense of completeness. He sometimes writes comprehensively on Christian doctrine—more formal letters like Ephesians and Hebrews are near that end of the spectrum. But Paul's typical letter is like a personal letter to a friend who doesn't need full explanations. After reexplaining the apostasy in one of his shortest letters, Paul asked why he needed to repeat himself: "Do you not remember that when I was still with you, I told you these things? (2 Thes. 2:5, NKJB.) Modern Christians get their doctrine from Paul's letters, but Paul did not write to explain Christ's gospel to later generations. Paul encouraged early Christians who already knew Christ's gospel. Thus, the letters and Acts each stress part of the whole. The letters contain little of the first message because they are written to those who have already believed and obeyed. Acts gives this first message—the first preaching that offered salvation through membership in Christ's Church. But since Acts is a missionary record, it says little of how members should perfect themselves. So the New Testament sequence is sound. Acts prefaces Paul's letters because it shows what the converts believed before reading Paul's letters; the letters complete Acts because they erect the superstructure resting on the first principles.

Acts vividly replays scene after scene of Paul's preaching. But Acts is also accurate, for its author was with Paul through a great many of these events. He writes "we" as a fellow missionary, this language first appearing in connection with events in about A.D. 49 as the missionaries first sailed to Greece (Acts 16:10). "We" then resumes about A.D. 58 as Paul returns to Jerusalem after two long and productive missions in the Greek cities of the homeland and Asia Minor (Acts 20:5, 13). This "we" language carries the author into Israel, where Paul was imprisoned two years, with the final "we" sections sketching Paul's exciting voyage and arrival in Rome about A.D. 61 (Acts 27:1; 28:16). Thus, the author of Acts shared Paul's missionary experiences through a dozen-year period. Though his book does not carry his name, the opening verses of Acts identify the writer by referring to his "former account" (Acts 1:1, NKJB); a comparison with the similar preface to the Gospel of Luke identifies Luke as the author. "When we came to Rome" (Acts 28:16) gives a correct impression, for Luke sends greetings in two Roman letters, one of them picturing Luke as "the beloved physician" (Col. 4:14.). Though obviously not trained in modern science, the best educated Greek physicians had a scientific attitude and a better grasp of anatomy than was possible in the Middle Ages. Thus, it is powerful testimony when Luke reports miraculous healings by Christ and his apostles. Luke's writing reflects quality education, for it is the most polished Greek of the New Testament. Luke insists that he investigated everything carefully; what he had not seen himself came from "eyewitnesses and ministers of the word," that is, the apostles who had walked with the Lord (Luke 1:2). Thus, Luke signals that he is a second-generation convert, and his Greek and Gentile interests signal that he is probably not a Jew. He was perhaps converted at Paul's missionary base of Antioch, since he begins to give details about Paul after the apostle came there.

Luke guides his readers through three missionary journeys of Paul, but numbering them first to third makes sense only if it is understood that Paul had been a Christian some twelve years before the "first mission." As we have seen, he had already done intense missionary work at Damascus, Jerusalem, Tarsus, and Antioch. Thus, the "first mission" is the first after Paul became an apostle, the first that Luke could give personal detail about, or simply the first Gentile mission. All these options have value, but we know that Luke sought to present the Gentile missions as a fulfillment of Christ's prophecy to the apostles before his ascension: "Ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:8). The first half of Acts tells how the original apostles extended the work through Judaea and Samaria, and its second half tells how Paul and his companions extended the work to the nations beyond. The chart on the next page outlines the times and locations of the three Gentile missions. They need not be fully detailed here—a full reading of Acts will accomplish that. But this chapter will focus on Paul's missionary doctrines in their proper settings, adding relevant parallels from the first apostles in the earlier part of Acts. Luke had a higher purpose than merely writing exciting narrative—he wrote to solidify Theophilus in "the certainty of those things in which you have been instructed" (Luke 1:4, NKJB), a purpose that clearly carried into Acts, the continuation of this work on Christian basics (Acts 1:1-2). Acts typically gives double examples of doctrines to show that they were preached both by Paul and by the original apostles.

All the apostles had the same message: "Whether it were I or they, so we preach, and so ye believed" (1 Cor. 15:11). Paul had just insisted that the Corinthians would not be saved if they disbelieved the gospel he preached to them (1 Cor. 15:1-2). In this letter Paul began to outline that gospel, but he stopped at the great doctrines of Christ to reconvert the Corinthians to the Resurrection. Paul was in harmony with Peter and those before: "I delivered unto you first of all that which I also received" (1 Cor. 15:3). He bore this first testimony of Christ to the Corinthians: "Christ died for our sins, according to the scriptures; and . . . he was buried, and . . . he rose again the third day, according to the scriptures" (1 Cor. 15:3-4). So two foundation doctrines were the atonement and the resurrection of Christ. But Paul gave more complete articles of faith in a letter not arguing the Resurrection so intently. In Hebrews he reminded the converts that they must never forget "the first principles of God's word" (Heb. 5:12, RSV). The Greek phrase reads literally, "the basics of the beginning of God's words." Paul lists them: "The foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands; and of resurrection of the dead, and of eternal judgment" (Heb. 6:1-2). These central missionary doctrines correlate with the first message to the Greeks at Corinth—Christ's resurrection appears in both, and his atonement discussed in Corinthians obviously relates closely to the "eternal judgment" mentioned in Hebrews. But Hebrews spells out the plan of forgiveness—exactly what Latter-day Saints know from modern revelation as the first principles of faith, repentance, baptism, and the laying on of hands for the gift of the Holy Ghost. Acts shows the same plan of salvation, not lying inert in pieces on the dissecting table but in action as a living whole. It is clear why Paul insisted that those sent by God would preach a single gospel: "If any man preach any other gospel unto you than that ye have received, let him be accursed" (Gal. 1:9).

Paul's Gentile Missions

Approximate Years How Begun Main Locations Main Companions

First mission, Revelation by the Spirit Cyprus and south Paul 45-47 after visit to central Jerusalem: "Separate me Asia Minor Barnabus Barnabus and Saul for the work John Mark whereunto I have called them" (Acts 13:2)

Second mission, Visiting new churches with Mainland Greece Paul 49-52 the apostles' revelation on Silas circumcision

(Acts 15:36; 16:4)—and Luke then revelation by vision: "Come over Timothy into Macedonia, and help us" (Acts 16:9)

Third mission, Invitation of Ephesian Roman province Paul 54-58 Jews, accepted of Asia after mandatory Jerusalem (western Asia Timothy visit (Acts Minor) 18:20-21); compare the Titus earlier revelation delaying Gaius preaching in Asia

(Acts 16:6) Aristarchus Roman Custody, Appeal to Caesar when House arrest Paul 61-63 life endangered at Rome Luke

(Acts 25:9-10) after Aristarchus vision of Lord: Timothy "you must bear witness also at Rome" Acts 23:11, NKJB)

In Paul's first mission, that gospel began to be preached to populations of non-Jews. The Christian leaders of Antioch assembled with Saul and Barnabas, appointed to preside over the work at Antioch. During their meeting, "the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them" (Acts 13:2). When did God call them to the Gentile mission beyond Antioch? The apostles sent Barnabas to preside there in the first place, and a man of his obedience and loyalty would not quit the assignment without similar direction. Significantly, he and Paul had just returned from taking the Antioch welfare supply to the Jerusalem "elders," a term that includes the apostles. Just as the Twelve had directed the extension of the Samaritan mission, just as they directed the extension of the Antioch mission to the Gentiles, so they are visible in the expansion of preaching to non-Jewish lands.

The regional leaders at Antioch helped Barnabas and Paul set apart the other, an interesting parallel to priesthood blessings today in which lesser authorities can assist in a blessing. Laying "their hands on them, they sent them away" (Acts 13:3). Acts gives just this instance of laying on of hands for Paul, but that is just the point—the writer draws on the experience of his readers to fill in like details in like circumstances. Paul reminded Timothy about the laying on of hands for authority (1 Tim. 4:14); though Timothy appears in Acts, his laying on of hands does not. But earlier Luke explained how the apostles delegated authority. It was felt that Jewish-Greek widows were slighted in the welfare distribution. So the apostles requested the appointment of "seven men of honest report" (Acts 6:3). These welfare assistants had to please the Greek element of the Jerusalem church. So their nomination was delegated to the "brethren," though direction came through the apostles, who also retained their right of approval when the seven men were "set before the apostles" prior to ordination (Acts 6:6). Then authority was given when the Twelve "prayed" and "laid their hands on them" (Acts 6:6). So Luke gave two examples of laying on of hands for authority in Acts, one from the first Twelve and one as Paul embarked on his first Gentile mission. Modern readers may wish for more documentation, but Luke was clearly satisfied with representative instances of a Church practice.

Paul and Barnabas next sailed the hundred miles to Cyprus. They took Barnabas's relative John Mark with them (Acts 13:5) and no doubt sought out contacts known to Barnabas, who was from Cyprus (Acts 4:36). They began in the largest city on the east side and then traveled another hundred miles through the island to New Paphos, the Roman capital on the west. This whole itinerary appears in two verses, which may have taken weeks or even months. Cyprus had a huge Jewish population, and initially at Salamis they sought out many congregations: "They preached the word of God in the synagogues of the Jews" (Acts 13:5). What did they preach? The careful reader of Acts need not wonder, for "the word of God" regularly means the missionary message, which Luke illustrates from time to time. For instance, soon after the account of Paul's leaving Cyprus, one finds the longest synagogue speech of Acts, after which Paul said he had declared "the word of God" (Acts 13:46). Luke presented examples, not microhistory. Repeated synagogue preaching on Cyprus takes up one sentence, but as the work began on the mainland, Luke traces synagogue preaching in twenty-eight careful verses. Then afterward, synagogue preaching in a dozen major cities is reduced once more to summary verses each time. This type of writing could work only in a church with a constant message, where the doctrines and practices did not vary.

Although the missionaries concentrated on Jewish congregations in eastern Cyprus, their western success was the conversion of the Roman governor. And Luke signals the transition by here introducing the Gentile name of the former Pharisee. He says simply that Saul is also Paul (Acts 13:9), and thereafter the Jewish name is not mentioned. Did the new name come in honor of the believing governor, Sergius Paulus? Perhaps, yet the source may simply be the similarity between "Saul" and "Paul." When the missionaries arrived in the provincial capital of New Paphos, they found a city known for its "harbor and well-built temples." Perhaps working first with the Jewish population, they were summoned by the "proconsul," a name that Luke gives in Greek, the proper title of the Cyprus governor (Acts 13:7, NKJB). Although ultimately Paul faced four provincial governors, Sergius Paulus alone appears as "prudent" and interested in hearing "the word of God" (Acts 13:7). His court magician, however, "opposed" the missionaries until Paul was moved to rebuke him by the power of the priesthood, prophesying that he would be blind "for a season" (Acts 13:11). The apostle who was led blind into Damascus knew well what he was saying. His closeness to the Lord is seen not only in visions but in miracles, as the chart in this chapter shows. The ability to stop the magician from his tirade against God's servants was like the power to cast out devils, which Christ promised to his priesthood holders (Mark 3:15; 16:17). The honest governor was humbled by this power, and he "believed, being astonished at the doctrine of the Lord" (Acts 13:12).

The second stage of this initial mission began after the missionaries sailed from Cyprus to the southern coast of Asia Minor. Before going far inland John Mark left them and "returned to Jerusalem" (Acts 13:13). His leaving at the outset of full Gentile preaching is no doubt related to his conservatism about it. fn Paul and Barnabas took the roads north from the coastland to Antioch in Pisidia, a hundred miles away. The mountains and broad valleys must have been picturesque, but the unescorted travelers would also have had to watch for danger. Such routes were mentioned in Paul's catalog of risks—"perils of waters, in perils of robbers . . . perils in the wilderness" (2 Cor. 11:26). Arriving at the Antioch in Asia Minor, Paul and Barnabas went to the synagogue on the Sabbath and were invited to speak as visiting brethren. Here, Luke gives the full synagogue preaching—as just noted, the most complete report in the book of Acts. The reader virtually joins the audience to hear the emotion-charged review of Israel's history and how Jesus fulfilled it as the Messiah. Paul stood to address all Israelites and God-fearing Gentiles present. He reviewed the call of Israel, its deliverance out of Egypt, the age of Kings, and the promise of the Messiah through the seed of King David. Then he called to mind John the Baptist as forerunner, reviewing his "baptism of repentance" and testimony that one greater would follow. Here we see how John had impressed the dispersion as well as Israelites in his land, a situation verified by Josephus naming John as one of the three Christian leaders in his history of the first century. Paul next reviewed Christ's unjust death under Pilate and testified that "God raised him from the dead," calling on the testimony of the first apostles as "his witnesses unto the people." Paul's conclusion was personal: "Through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses" (Acts 13:38-39).

This central message has outlasted the hostility that it caused toward Paul and Barnabas, who were forced to leave Pisidian Antioch because of Jewish antagonism. This full example of preaching gives perspective on Paul's missionary message. It perfectly fits Paul's "first" doctrines at Corinth (1 Cor. 15:1-4). Paul there furnished names of those seeing Christ after the Resurrection (1 Cor. 15:5-7), and in the Pisidian synagogue he said that the Lord was seen by those who "came up with him from Galilee to Jerusalem" (Acts 13:31). Paul preached Jesus as the Messiah to a Jewish congregation with faith in a Messiah. He had done the same from conversion, soon after which he "confounded the Jews who lived in Damascus by proving that Jesus was the Christ" (Acts 9:22, RSV). This is a critical point, for every synagogue speech in Acts has a form of the same message. But how can Luke be consistent in reporting Paul's offer of remission of sins through Christ in Acts 13:38 as against Peter's offer of remission of sins through repentance and baptism in Acts 2:38? Peter had preached on Christ at Pentecost, so both apostles agreed that forgiveness comes through Jesus' sacrifice. And Paul preached repentance through Christ, so that is not a conflict. Paul expected a change in thinking and action, though this was not technically mentioned in the synagogue. On the second journey in Athens he stressed that God "now commands all men everywhere to repent" (Acts 17:30, NKJB); ending the third journey, he summed up his message to Jew and Greek as "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21).

Thus, the apparent conflict between Paul at Pisidia and Peter on Pentecost is the latter's baptism "for the remission of sins" (Acts 2:38). Though Luke does not mention baptism during Paul's entire first journey, he stresses baptism on the second and third missions. Paul's message was consistent, but Luke features different parts of it on different missions. Whereas the "principles" of faith, repentance, baptism, and the laying on of hands were always the foundation (Heb. 6:1-3), Luke is selective in reporting them. He stresses Christ and faith in him on the first mission, makes baptism prominent in the second, and features the laying on of hands for the gift of the Holy Ghost in the third.

In Acts Paul is not only preaching the gospel of Christ but establishing the Church of Christ. As he and Barnabas were forced to leave Pisidian Antioch, they left behind local branches: "The disciples were filled with joy, and with the Holy Ghost" (Acts 13:52). Disciple is a strong term, literally a "learner" in the sense of being a serious student or apprentice. Acts follows the Gospels in using this term for baptized members of the Christ's church. For instance, after Peter's call for repentance and baptism on Pentecost, "they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls" (Acts 2:41). Afterward Luke summarized Church growth: "The number of the disciples was multiplied" (Acts 6:1)—his original description holds, for "disciples" came through baptism. Paul was likewise a "disciple" after conversion—on first coming to Jerusalem, he tried to "join himself to the disciples," but they feared him, doubting "that he was a disciple" (Acts 9:26). Paul had recently been baptized (Acts 9:18), later reviewing Ananias's challenge: "Arise and be baptized, and wash away your sins, calling on the name of the Lord" (Acts 22:16, NKJB). Thus, in Luke's record, baptism was required for discipleship, so Paul's baptisms are implied by "the disciples" who were left behind in the cities of the first mission (Acts 13:52).

After receiving threats of violence, Paul and Barnabas took the dusty road east of Pisidian Antioch, and eighty miles brought them to Iconium. In a few verses Acts summarizes the synagogue preaching, conversions, anger, threats, and again leaving under duress. Yet these events took a "long time" (Acts 14:3), an indication of how many details are left out of Acts. Arriving at nearby Lystra, the "apostles" (Acts 14:4) preached in an area dominated by the old pagan religion. Here a notable miracle took place. Long before Paul was converted, the Lord commanded the Twelve to take their first mission, combining the command to preach with the promise that they should "heal the sick" and "cast out devils" (Matt. 10:7-8). The seventy were given the same double command to preach and "heal the sick" (Luke 10:1-9). And every gospel closes with the Lord's command to the Twelve to take the gospel to the world, which implies that they would hold these priesthood powers. Christ's teaching follows this pattern in the close of Mark, where the Lord commanded the Twelve to preach and promised the signs following (Mark 16:15-18). But such incredible promises were not made to just any believers. These were believers with Christ's delegated priesthood. Paul's unusual spiritual gifts followed his special calling as a general authority. Seeing a cripple "who never had walked," Paul was inspired as Peter earlier at the temple gate. Paul was impressed that the lifelong Lystran cripple "had faith to be healed." So he firmly commanded, "Stand up straight on your feet." And the man "leaped and walked" (Acts 14:8-10, NKJB).

This event was a sign to believers, for unbelievers either misunderstood or misused the miracle. The superstitious populace tried to sacrifice to these visiting "gods," considering Barnabas Jupiter, since he was perhaps taller and more imposing. Paul was called Mercury "because he was the chief speaker" (Acts 14:12). The apostles prevented an idolatrous sacrifice by bearing a simple testimony of the true and living God, who, because of man's agency, had allowed superstitious religion (Acts 14:14-18). But soon they faced a crowd manipulated by angry Jews who followed their trail from earlier cities. Paul was indeed the more eloquent, for the crowd picked him to be stoned and dragged him out of the city presumably dead. But the Lord had again protected his servant in violence. And the next morning Paul left with Barnabas for Derbe, the farthest point of the first mission. Yet this final city was not the final scene of the mission. If conversion were salvation, following up of converts would not be necessary. The close of the first mission was revisiting, a process that Paul later repeated when he had opportunity. Obviously, he considered growth in the gospel as much a critical part of salvation as first belief. Years later he would write to the Ephesians that general and local priesthood offices were given "for the perfecting of the saints" (Eph. 4:12), a constant goal for Paul in addition to conversion. Such work could continue only by the general authority raising up local authority. Thus, at the risk of their lives, Paul and Barnabas returned to the cities of opposition and violence, "confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed" (Acts 14:22-23).

Thus Paul and Barnabas established branches of the Church of Christ in every city of their converts, returning to Antioch not with some sort of mailing list but after the bold achievement of organized local churches with priesthood leaders. The missionary message came through men approved by the Twelve. In turn the new believers were organized into branches of the Church in harmony with the Twelve.

But soon conflicts arose about Paul's first mission. On returning, Paul and Barnabas called the Antioch disciples into conference to report how God "had opened the door of faith unto the Gentiles" (Acts 14:27). They must have rejoiced at the news, for the missionaries continued laboring there for a "long time with the disciples" (Acts 14:28). But the first mission did not please "certain men which came down from Judaea," who insisted, "Except ye be circumcised after the manner of Moses, ye cannot be saved" (Acts 15:1). This problem would always plague Paul and be a topic in many letters. So reading Paul requires clear understanding of it. The problem was not salvation by faith alone; it was not a question of freedom from gospel requirements and ordinances. Instead, it was a question of whether Gentile converts to Christianity had also to obey the law of Moses. As we have seen, the Gentile "disciples" had already been baptized and taught strictly to "continue in the faith" as a condition of salvation (Acts 14:22). But this did not satisfy Jewish Christians strictly observing the Law of Moses. Circumcision symbolized this issue, but Judaizers were talking about hundreds of obligations beyond circumcision. The orthodox Jews count 613 commandments in the five books of Moses, and the Rabbinical rules of the Mishnah multiply the commandments to thousands. So it is a gross simplification to see Paul advocating a gospel without rules. Instead, he opposed a tradition of too many rules.

The first debate at Antioch was whether Gentile converts had to be circumcised as well as baptized—whether they obligated themselves only to Christian rules or whether they were also obligated to Jewish law. The Antioch apostles argued vigorously against that additional burden, and after "no small dissension and disputation," it was decided that the leaders of each persuasion "should go up to Jerusalem unto the apostles and elders about this question" (Acts 15:2). Similar problems today in most churches have no solution—only an uncomfortable truce between conservatives and liberals or a split into two churches. The solution of the Early Church was to take the question to the inspired general authorities for an answer.

Luke's detailed report of the Jerusalem council is like his other detailed reports—representative of regular Church procedure. Luke opens the council room so we can see revelation in action as the "apostles and elders came together" to deliberate (Acts 15:6). Four spoke: Peter, Barnabas, Paul, and James. James proposed the solution and is therefore commonly credited with presiding over the council. But it was Peter who spoke first, an act of presidency, for he held "the keys of the kingdom of heaven" from Christ (Matt. 16:19). Commentators have tunnel vision who see James as council president; his name appears in Acts only once prior to this, whereas Peter's name appears fifty-seven times, beginning with leadership in naming a new apostle right after the ascension of Christ. One of the impressive marks of his authority was his receiving the revelation that the Gentiles should be admitted to the Church, an earlier step that he had to defend at length before the Jewish Christians (Acts 10, 11). And standing to open the Jerusalem council, Peter reviewed God's revelation to him about baptizing Cornelius, the Roman officer who was the first baptized Gentile. Why add to baptism, Peter argued—why "put a yoke upon the neck of the disciples"? He continued with the same reasoning Paul would develop in Romans and Galatians: "We believe that through the grace of the Lord Jesus Christ we shall be saved, even as they" (Acts 15:10-11). Peter stressed God's approval on Cornelius by the Holy Ghost falling upon him, and Barnabas and Paul next testified that the same happened to the Gentiles on their recent mission (Acts 15:12). Finally, James made his proposal, a logical step because his view would persuade Jewish Christians, for whom he later spoke when Paul returned again to Jerusalem (Acts 21:18-24). From this proposal came the decision that the Gentiles should obey only the moral law and also cooperate with dietary restrictions of their Jewish brothers and sisters.

The apostles' letter to Antioch was specific. The moral law was to avoid idolatry and adultery; Jewish conciliation took the form of abstaining from "blood, and from things strangled" (Acts 15:29), since this blood prohibition predated Moses (Gen. 9:4). The goal of all, including James, was not to "trouble" the converted Gentiles with Jewish requirements (Acts 15:19). But Jews were apparently free to live as many of their former requirements as they chose. The apostles' letter to Antioch underlined not only the decision, but how the decision was reached: "It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things" (Acts 15:28). Few Christians today see the implications of this powerful ruling of the Twelve. Conservatives today search the Bible for answers, but had the apostles done this, they would have required circumcision for the Gentiles, since it is commanded in the Bible. The apostles were inspired to go beyond the Bible, to reverse the lesser law given earlier and to extend the higher law through Christ. In other words, not past scripture but new revelation was the foundation of the Church of Christ. What guided the apostles was not the New Testament, for their acts created it. The Bible does not make the true church, but the true church makes the Bible. Past scriptures are a guide to truth, but living prophets give new scripture.

Paul's remaining missions round out the picture of the living gospel taught by the living Church. Biographies start the second mission with Paul's desire to visit "every city where we have preached the word of the Lord" (Acts 15:36), but the Jerusalem council is in the background. As Paul revisited these branches, he gave them the "decrees" of the "apostles and elders" (Acts 16:4). "Decree" mirrors Luke's Greek here, since he uses the term of the official edicts of the Roman emperor (Luke 2:1; Acts 17:7), which shows that the Twelve gave doctrine to the Church just as the centralized Roman government ruled the empire. Paul and Barnabas had returned to Antioch with Silas and Judas Barnabas, "leading men among the brethren" (Acts 15:22, NKJB). And Silas took Barnabas's place when the two former companions disagreed sharply over taking Barnabas's relative, Mark. The two added Luke and Timothy, the latter on the way in Lystra, where he and his family had probably been converted by Paul on the first mission. Since his family was part Jewish, Paul had him circumcised to avoid the charge that Christian Jews about him were disobedient to their heritage (Acts 16:1-3).

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 44.)

(Acts 13:1-5.) – 1^st mission of Paul. Chapter 13-14 is the 1^st mission. The Jews were very angry with Paul and he was nearly stoned to death in 14:19.

1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

4 ¶ So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.

The people were looking for something different, mysteries, secret rites and ordinances. Converts came from Jews and Gentiles, they taught in the synagogue. The doctrine of Christ was very intriguing to the people. But the rabbis were jealous; they were losing their money base.

The next problem came from those who demanded converts live the Law of Moses 1^st before joining the Church of Christ, this meant circumcision and the dietary laws of Judaism. Paul said “NO”, the council of Jerusalem was held in Acts 15.

(Acts 15:1-23.) – The Holy Ghost can come to all when they are baptized. The Law of Moses is the works; we are saved through the Atonement of Jesus Christ. The “works” mentioned in the New Testament refers to the Law of Moses.

1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

6 ¶ And the apostles and elders came together for to consider of this matter.

7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

9 And put no difference between us and them, purifying their hearts by faith.

10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

12 ¶ Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.

13 ¶ And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:

14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

15 And to this agree the words of the prophets; as it is written,

16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

18 Known unto God are all his works from the beginning of the world.

19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:

23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

"UNTO ALL NATIONS"

(Acts)

ROBERT J. MATTHEWS

Activity at Antioch: 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.

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.

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 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, and 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 members who had been Pharisees before becoming Christians. (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 fornication." (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.

The action of the Jerusalem council involved a significant policy decision. Ever since Cornelius's conversion (possibly ten years), Gentile converts had been joining the church without circumcision; now it was an officially announced and written declaration. The decision that circumcision was not required of Gentiles categorically meant that circumcision was not a requirement for salvation. This affirmation had been years in coming. The council was held about A.D. 49-50. Cornelius had been baptized (without circumcision) as many as ten years earlier, and a number of Gentiles had been similarly admitted into the church at Antioch and throughout Galatia. Yet the matter was agitated by some. The evidence of Stephen's enlightened preaching and Peter's unmistakable experience with Cornelius makes it clear that the Brethren understood that the law of Moses was fulfilled in Christ, but evidently many members of the church did not understand. It was a matter of doctrine, tradition, culture, and emotion. Even though the Brethren had settled the matter doctrinally a decade before, considerable time passed before the matter was settled culturally and emotionally in the minds of some Jewish Christians. Furthermore, at lest ten years after the council, many Jewish Christians in Jerusalem were still following the law of Moses. (Acts 21:17-25.)

The decision of the Jerusalem council was not definitive and did not forthrightly say that the law of Moses should be discontinued. Although it declared that Gentiles did not need circumcision for salvation, it did not say that Jewish members of the church need not circumcise their sons. This ambiguity was duly noted by the Jewish segment of the church in Jerusalem, for when Paul returned to Jerusalem at the end of his third journey (about A.D. 60), he found many members still "zealous of the law." (Acts 21:20.) They pointed out that the Jerusalem council directed its decree only to the Gentiles and not to the Jews. (Acts 21:17-25.) The reason for this ambiguity seems to be that the Brethren did not wish to overly offend Jewish members. They wanted the Gentiles to be properly received, but they did not want to lose the Jewish Christians in doing so.

The Nephites in America had a much better understanding of the temporary and preparatory nature of the law of Moses than did the Jewish Christians, particularly the Jews of Jerusalem. Both Nephi and Abinadi had explained that the law of Moses should cease to be practiced after Jesus had made the atonement. (See 2 Ne. 25:24-27; Mosiah 12:24-32; 16:14-15.) Furthermore, Jesus told the Nephites after his resurrection that the law of Moses was fulfilled. (See 3 Ne. 9:17; 12:46; 15:2-8.) But the church members in Jerusalem did not understand. They were too bound by tradition or, as Paul said it, driven by a zeal without knowledge (Rom. 10:2), which rendered them impervious to the concept.

This imperviousness happened in other matters also. When the Lord tried to tell the Jews of his other sheep, they were not receptive and therefore were denied the understanding they might have had. The receptive Nephites gained the understanding. (See 3 Ne. 15:16-24; 16:4.) Since circumcision was originally the token of the covenant that God made with Abraham, the Jews of New Testament times looked upon it as the badge of their faith. Failing to understand that the token, but not the covenant, was done away in Christ, they doggedly pursued the old custom and missed the spiritual advancement they could have had by listening to Jesus, Peter, Paul, and the others.

From Paul's epistle to the Galatians, we learn interesting historical facts about the Jerusalem council that are not recorded in Acts. The most significant of these are that the council took place about fourteen years after Paul's conversion; that Paul traveled with Barnabas to the council; that Titus, an uncircumcised Greek convert, accompanied them as something of a test case. By revelation they went to Jerusalem and conferred privately with the Brethren before the council began, just to make certain they were in agreement. Titus was not compelled to be circumcised. The brethren at Jerusalem gave Paul and Barnabas the "right hands of fellowship" and commissioned them to "go unto the heathen" in their ministry. (Gal. 2:9.) This commission possibly gave rise to Paul's later definition of himself as "the apostle of the Gentiles." (Rom. 11:13. See also 2 Tim. 1:11.) Paul and Barnabas were given a special injunction to remember the poor in their ministry, to which Paul replied that he had a natural tendency to do that anyway.

Although Paul was opposed to circumcision as essential for salvation and he emphatically declared that it was not needful for Titus to be circumcised (Gal. 2:1-3), soon after the Jerusalem council Paul circumcised the young Timothy before taking him as a companion on the second mission (Acts 16:1-3). This action provides an insight into Paul's thinking. He saw a difference between necessity and convenience. With Titus, the question was whether or not circumcision was essential for salvation; thus, Paul opposed it. With Timothy it was a matter of rendering him acceptable to the non-Christian Jews where he would do missionary work. Paul was willing to allow circumcision as a concession, but not as a requirement, so that the Jews would be willing to listen to Timothy teach the gospel. This distinction reveals something of Paul's mind and method.

Paul's Travels among the Cities of the Empire

The Jerusalem council was held in about A.D. 49-50. At that time Paul received a special commission to "go unto the heathen" to preach the gospel. (Gal. 2:9.) He refers to this commission in Romans 11:13: "For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles." He spent most of his time and effort traveling throughout the Roman Empire preaching the gospel to the Gentiles. He made three major journeys as a missionary and another journey from Jerusalem to Rome as a prisoner of the state. He also contemplated a journey to Spain, but we do not know if he was able to bring it about. (Rom. 15:24-28.)

The chief areas of Paul's missionary activity throughout the Empire include visits to large centers of population, such as Ephesus, Corinth, Athens, Troas, Philippi, Thessalonica, the cities of Galatia (Antioch, Iconium, and Lystra), Antioch of Syria, and Rome. In each area he was intent on teaching especially the Gentiles, but he did not neglect his Jewish brethren, and in every city where possible he entered the synagogues and taught. (Acts 17:1-2.) Furthermore, a synagogue would be the best place to find Gentile proselytes who were ready for the gospel. They would have Gentile relatives and friends; the referral system for Gentiles would begin at the Jewish synagogue.

Paul's three major missionary journeys and his trip to Rome are chronicled in the book of Acts as follows (the dates and distances are estimated):

1. First Missionary Journey. (Acts 13-14.) He began and ended at Antioch of Syria, traveling approximately fourteen hundred miles, probably in A.D. 47-48.

2. Second Missionary Journey. (Acts 15:36-18:22.) He began and ended at Antioch of Syria, traveling a distance of approximately three thousand miles, probably in A.D. 51-53.

3. Third Missionary Journey. (Acts 18:23-21:15.) He began at Antioch of Syria and ended at Jerusalem, traveling approximately thirty-five hundred miles, probably in A.D. 54-58.

4. Journey to Rome from Jerusalem. (Acts 27-28.) This trip was approximately fourteen hundred miles; Paul traveled about A.D. 61.

5. The Contemplated Journey from Rome to Spain. This journey would have entailed an additional two thousand miles.

At Athens, having seen the pagan altar inscribed "TO THE UNKNOWN GOD," Paul showed characteristic originality and ingenuity by using the occasion as a missionary opportunity: "Whom therefore ye ignorantly worship, him declare I unto you." (Acts 17:23.) His audience listened patiently until he declared the resurrection of the dead, and then they left, shaking their heads.

After his third missionary journey, Paul was brought before the Sanhedrin in Jerusalem, where he gave an official testimony of his divine call and the reality of the resurrection of Jesus Christ. (Acts 22- 23.) The council was in an uproar because of his mention of the Resurrection. Perhaps the most important factor of his defense was that Paul the Apostle, the special witness for Jesus Christ, was standing where Jesus, Peter, John, and Stephen had stood—bearing witness of the resurrection of Jesus to the highest court in all Jewry.

When the Roman governor Festus was unable to ascertain what charges the Jews brought against Paul, he imprisoned him at Caesarea for two years and finally brought him before King Agrippa for examination. There Paul gave a most eloquent recitation of his early life, conversion, missionary labors, and testimony of Jesus and the Resurrection. Agrippa was moved by the power of the message and was almost persuaded to be a Christian. (Acts 26:28.) In chains, Paul replied that he wished not only the king but all mankind could be even as he (Paul) was, "except these bonds." (Acts 26:29.) Thirty years earlier the Lord had told Ananias that Paul was a chosen vessel to carry his gospel before Jews and Gentiles and before kings and rulers. The book of Acts clearly demonstrates the fulfillment of that call. Not only did Paul speak to multitudes but he personally testified of Christ to the highest leaders of both Jews and Gentiles.

The book of Acts closes with Paul in custody in Rome. The book is unfinished and incomplete, but we subsequently learn from Paul's epistles to Timothy that Paul also stood before Caesar in Rome and taught the gospel of Jesus Christ. He did as he was bidden by the Lord: he testified of Jesus Christ and suffered much for the name of Jesus.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 36.)

Paul’s 2^nd Mission – Emphasis of Thessalonica

Luke writes a lot about women who aid the church, they are wealthy, probably widows, the saints met in their large houses. They have rank and clout in the community.

(Acts 17:1-4.)

1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:

2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,

3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.

4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.

Paul's Missionary Methods

We will now continue a brief overview of Acts, highlighting particular historical and doctrinal items that occurred as the Church continued onward after the Jerusalem council. This portion of Acts covers Paul's second and third preaching missions, then his three defenses before (1) the mob at the temple courtyard; (2) the Jewish Sanhedrin; and (3) King Agrippa and the Roman procurator, Festus; and finally his tumultuous journey to Rome. We will dwell at length on the second mission as contained in Acts 16-18 so as to illustrate missionary methods and doctrine.

Acts 16. We learn from the concluding verses of Acts 15 that after the Jerusalem council, Barnabas, Paul, Silas, and Judas return to Antioch of Syria and give a report on what had occurred in the council. Paul proposes to Barnabas that they visit the area of their first mission (as recorded in Acts 13-14) and "see how they do." He no doubt wants to tell them of the decrees of the council. Barnabas agrees to go and determines to bring John Mark. Paul, however, is not favorable to having Mark come because he had departed from them early on the first mission. Unable to come to a satisfactory arrangement, Barnabas takes

Mark and sails to the island of Cyprus, while Paul chooses Silas and travels inland throughout parts of Syria and on to Cilicia, Derbe, and Lystra, the latter two places being cities visited on the previous mission.

At Lystra the young Timothy (spoken of in the previous chapter), joins the company and at Paul's request is circumcised so he will be more acceptable to the Jews among whom he will preach (Acts 16:1-3). It is probable that Paul had converted Timothy during his first mission two or three years before. We are acquainted with Paul's absolute refusal to accept circumcision as a requirement for salvation, but now we see his adaptability in attending to this ritual only to make Timothy socially acceptable.

As the company of missionaries travel through these Gentile cities they tell of the decrees of the Jerusalem council. It seems reasonable that a copy of the letter would be left with every branch of the Church in the area. Although these cities of the Roman Empire are largely of Gentile population, there are many Jews scattered throughout all the area, and Paul finds a synagogue in almost every city. He seems to begin his contact at the synagogue in each new place (see Acts 17:1-2).

Paul's plan is to preach in Asia (present-day western Turkey) and Bithynia (present-day northern Turkey) but is "forbidden of the Holy Ghost." He therefore travels westward to Troas, where he is directed by a vision to leave the area and go to Macedonia. He obeys and sails to Philippi.

It is at Troas that an interesting change occurs in the narrative style, for the text begins to speak of "us" and "we," indicating that the author, Luke, is present. Such tell-tale signs of his presence in the company come and go as the record progresses, suggesting that he did not accompany Paul in every instance. He apparently met Paul at Troas and accompanied him to Phihppi.

At Philippi there was no synagogue, because it was originally a Roman colony or military outpost, and had very few Jews. Therefore, Jews and others met by the riverside. Here Paul baptizes some converts (Acts 16:12-15). The city of Philippi was named after its founder, Philip, father of Alexander the Great, who had ruled this area more than 350 years earlier.

The spirit of discernment is demonstrated at Philippi by Paul when he casts an evil spirit out of a woman, even though she says good things about the missionaries, even declaring that they are "servants of the most high God." On the surface she seems to be supportive, but she is motivated by "a spirit of divination" (Acts 16:16-18), and has brought her masters much gain by soothsaying. After the evil spirit is gone, her masters' source of income is also gone, so they physically and verbally attack the missionaries. Paul and Silas are publicly stripped, beaten, and cast into jail, for "being Jews" and "troubling" the city with their teachings. All this is done without a trial or the formal procedure required by Roman law.

In prison Paul and Silas pray and sing hymns and the other prisoners hear them. At midnight an earthquake opens all the prison doors, "and everyone's bands were loosed," but no one flees. That night the missionaries preach the gospel of Jesus Christ, and the jailer and his household are converted and baptized. When the city magistrates send word in the morning to release Paul and Silas, Paul refuses to go. His bold and courageous response is that they have been unjustly and illegally beaten, jailed, and publicly humiliated, and they are not going to leave secretly. He wants the magistrates to come personally to release them. Paul also adds the convincing bit of information that he and Silas are Roman citizens. This brings the magistrates to the jail, and the missionaries receive a proper release. They are also asked to leave the city.

At first it might seem as though pride and stubbornness cause Paul to demand such personal attention, but there is a more substantial reason. It is widely known by the people that Paul and Silas are ministers of the gospel of Christ. Since they have been publicly arrested, beaten, and jailed, it is necessary for the benefit and good name of the Church that their names be cleared, at least with the authorities. In order that future missionaries and Church members be without a negative and false reputation the situation has to be corrected. This is a legal matter, and it takes a man of Paul's disposition and courage to recognize the need and bring it about.

In the account of the imprisonment no mention is made of Timothy or Luke. Perhaps they were not imprisoned because

they are of Greek lineage, whereas Paul and Silas were specifically accused of ''being Jews" (Acts 16:20).

Acts 17. Paul and company leave Philippi and travel westward to Thessalonica, a city named after Thessalonica, sister of Alexander the Great. As no mention is made of Luke at this point, it appears that he remained at Philippi. Leaving Luke to be in charge of the Church at Philippi is a good arrangement, since he had not been jailed, and was himself a Greek, and could be valuable to the Church in that area. The conclusion that Luke remained at Philippi is not argued from mere silence alone but is strengthened by the fact that the "us" and "we" passages do not occur anymore in the narrative, after Philippi, until several years later during the third mission, when Paul returns to Philippi and the "we" passages reappear, showing that Luke is in the company again at that juncture (see Acts 20:1-5).

Paul, Silas, and Timothy remain at Thessalonica at least three weeks, with Paul reasoning in the synagogue with the Jews and the Greeks. His missionary approach is to show from the scriptures that Jesus is the Christ, and that he suffered and died and now has risen from the dead. (Acts 17:1-3.) Among the Jews some believe and some do not, but many of the Gentiles believe. Persecution becomes so severe that Paul and Silas leave by night for the nearby Berea, while Timothy apparently stays in Thessalonica. Paul goes to the synagogue at Berea and makes many converts among both Jews and Greeks. When the Jews at Thessalonica hear of Paul's success at Berea, they come there and stir up so much trouble that Paul leaves by ship for Athens, while Silas stays at Berea and Timothy at Thessalonica. It is evident that in every location the greatest enmity of the Jews is shown against Paul, more so than against the others, probably because he is so effective in using the scriptures to declare the mission of Jesus Christ and the fulfillment of the law of Moses.

When Paul arrives at Athens, he sends word to Silas and Timothy to come at once and join him. While waiting for their arrival, which will take several weeks, he preaches in the synagogue of the Jews. He is greatly stirred within himself when he encounters the idolatry and philosophy of the Greeks. However, he is very resourceful, and when he sees an altar dedicated "To the Unknown God," he tells the people that he

knows that unknown God, and proceeds to preach to them Jesus and the resurrection. The doctrine of the resurrection of the dead is so new and puzzling to Greek thinking that many of them mock, but some are curious, and a few believe. All of this apparently occurs before Silas and Timothy arrive.

Acts 18. After the experience with the philosophers at Athens, Paul visits Corinth. Here he meets a faithful couple Aquila, a Jew, and his wife, Priscilla, who for the next few years became prominent in the life of Paul and the progress of the Church. Paul has a special attachment with the couple, for they are tentmakers, the same occupation as was Paul. He stays with them for a time, awaiting the arrival of Silas and Timothy. Paul reasons in the synagogue every Sabbath, and "testified to the Jews that Jesus was Christ" (Acts 18:4-5). Paul and his company remains at Corinth for "a year and six months" with much success, mostly among the Greeks.

After a time the company decide to return to Antioch of Syria, and so begin the long journey. The first part of the trip is by sea from Athens to Ephesus. Paul does not remain in Ephesus long, but while there he["reason[s] with the Jews" at the synagogue. Paul expresses an urgency to get to Jerusalem to attend "this feast," before returning to Antioch. The particular feast is not specified. (Acts 18:19-21.)

Sometime in the latter part of the second mission, probably from Athens or Corinth, Paul composes his two epistles to the Thessalonians that are in the New Testament. These are the earliest epistles we know of from Paul.

Nothing is said in the scriptures about the purpose and events of Paul's visit to Jerusalem and the "feast" he was so anxious to attend at the end of this second mission. The visit must have been brief. It is barely mentioned in Acts 18:22, which states only that after he had landed at the coastal city of Caesarea, "and had gone up, and saluted the church, he went down to Antioch." This passage may need some explanation: always in the Bible one goes "up" to Jerusalem, and "down" to anywhere else. This is due to the topography of Palestine, Jerusalem being at a high point of about 2,600 feet above sea level. The verse cited means that Paul went from Caesarea to Jerusalem, visited the brethren, and then went on to Antioch.

Even though the word Jerusalem is not categorically stated at this point, it is necessarily implied.

The second missionary journey included a distance of at least three thousand miles and required about two years.

When Was Paul Ordained an Apostle?

Although the scripture is silent about Paul's activities with the Brethren at this juncture in Jerusalem, there may be more than is at first discernible from a casual reading. We mentioned Paul's first two epistles having been written near the end of the second mission. In neither of these epistles does Paul introduce himself or declare that he is an Apostle in the ordained sense. The salutation in both cases reads: "Paul, and Silvanus [Silas], and Timotheus [Timothy], unto the church of the Thessalonians" (see 1 Thes. 1:1; 2 Thes. 1:1). However, the next epistles written by Paul, which were written during the third mission, emphatically state that he is an Apostle, and read as follows: "Paul, called to be an apostle of Jesus Christ through the will of God . . · unto the Church of God which is at Corinth" (see 1 Cor. 1:1; 2 Cor. 1:1). The difference between the introductory statements of the first two epistles and the next two is dramatic, and prompts the supposition that Paul was ordained to the apostleship while at the "feast" in Jerusalem between the second and third missionary journeys. Most of Paul's epistles written after this time begin with a solid declaration that he is an Apostle-Philemon and Hebrews are the exceptions.

Many students of the New Testament feel that Paul was an Apostle at an earlier time than I have stated above. There is some evidence for an earlier date. In at least two instances the word apostle is applied to Paul, one even as early as the first mission (Acts 14:4), and the other in the second mission (1 Thes. 2:5-6). In the case of Acts 14:4, Luke is writing long after the time, and it would be a simple anachronism for him to refer to Paul as an apostle. In the case of 1 Thes. 2:5-6, the word apostle might be used in the sense of a special witness of Christ, which Paul was ever since his vision on the

Damascus road, and not in the more formal ordained sense. In the early records of The Church of Jesus Christ of Latter-day Saints, the Seventy are sometimes referred to as the "seventy apostles," showing that the office of Seventy is an apostolic-type calling. Therefore, the occasional use of apostle with reference to Paul's first and second missions does not seem as persuasive as the much stronger evidence found in the opening lines of 1 and 2 Corinthians (as cited above) in which Paul states unequivocally for the first time, that he is "called to be an apostle."

Paul's Missionary Methods

Missionary methods of the Church in the New Testament were first established by Jesus. He went to the synagogues and the marketplaces. The first Apostles followed his lead.

There is a distinct pattern to Paul's missionary approach. He almost always began his activities in each city at the Jewish synagogue. Paul had conversed with the resurrected Lord. He had a perfect knowledge of Christ's reality, and was so well acquainted with the Old Testament that he had no fear or reluctance to engage in discussion and to "reason" with the Jews on the meaning and purpose of the law of Moses and the teachings of the prophets about the Messiah (Christ) to come.

Not only would Paul's activity at the synagogue give him opportunity to engage the Jews in conversation but it also put him in direct contact with Gentile proselytes, which was a door to the larger work among the Gentiles. The "proselytes" he would meet at the synagogue would have family and friends (Gentiles) who had not joined the Jews' religion. The proselytes could give him access to them in a type of referral system.

The first Gentiles to come into the Church of Christ in New Testament times were those who had already converted to the Jews' religion. This gave them a common background and familiarity with the prophets of the Old Testament. In like manner, as missionaries of The Church of Jesus Christ of Latter-day Saints have gone to traditionally non-Christian cultures such as in the Far East and Africa, the first converts have come from those who have been converted first to Catholic or Protestant

churches, which has given them a familiarity with the Bible and thus made it easier for them to respond to the fulness of the gospel as restored in the last days through the Prophet Joseph Smith.

After Paul and his companions had converted and baptized a number of people in an area, they would then ordain elders and organize branches (Acts 14:23).

Paul was in every way an administrator and Apostle. He taught, baptized, ordained, called people into service, transferred missionaries, excommunicated when necessary, wrote letters, travelled, and also conducted a welfare program throughout the large area of his personal visits (see 2 Cor. 9; Rom. 15:25-28).

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.)

(Robert J. Matthews, Behold the Messiah [Salt Lake City: Bookcraft, 1994], 310.)

BIBLE MAPS
The Missionary Journeys of the Apostle Paul

1. Gaza Philip preached of Christ and baptized an Ethiopian eunuch on his way to Gaza (Acts 8:26-39).

2. Jerusalem See map 12 for events in Jerusalem.

3. Joppa Peter received a vision that God grants the gift of repentance to the Gentiles (Acts 10; 11:5-18). Peter raised Tabitha from the dead (Acts 9:36-42).

4. Samaria Philip ministered in Samaria (Acts 8:5-13), and Peter and John later taught here (Acts 8:14-25). After they conferred the gift of the Holy Ghost, Simon the sorcerer sought to buy this gift from them (Acts 8:9-24).

5. Caesarea Here, after an angel ministered to a centurion named Cornelius, Peter allowed him to be baptized (Acts 10). Here Paul made his defense before Agrippa (Acts 25-26; see also JS-H 1:24-25).

6. Damascus Jesus appeared to Saul (Acts 9:1-7). After Ananias restored Saul’s sight, Saul was baptized and began his ministry (Acts 9:10-27).

7. Antioch (in Syria) Here disciples were first called Christians (Acts 11:26). Agabus prophesied famine (Acts 11:27-28). Great dissension arose at Antioch concerning circumcision (Acts 14:26-28; 15:1-9). In Antioch Paul began his second mission with Silas, Barnabas, and Judas Barnabas (Acts 15:22, 30, 35).

8. Tarsus Paul’s hometown; Paul was sent here by the Brethren to protect his life (Acts 9:29-30).

9. Cyprus After being persecuted, some Saints fled to this island (Acts 11:19). Paul traveled through Cyprus on his first missionary journey (Acts 13:4-5), as did Barnabas and Mark later (Acts 15:39).

10. Paphos Paul cursed a sorcerer here (Acts 13:6-11).

11. Derbe Paul and Barnabas preached the gospel in this city (Acts 14:6-7, 20-21).

12. Lystra When Paul healed a cripple, he and Barnabas were hailed as gods. Paul was stoned and presumed dead but revived and continued preaching (Acts 14:6-21). Home of Timothy (Acts 16:1-3).

13. Iconium On their first mission, Paul and Barnabas preached here and were threatened with stoning (Acts 13:51-14:7).

14. Laodicea and Colosse Laodicea is one of the branches of the Church that Paul visited and received letters from (Col. 4:16). It is also one of the seven cities listed in the book of Revelation (the others are Ephesus, Smyrna, Pergamos, Thyatira, Sardis, and Philadelphia; see Rev. 1:11). Colosse lies 11 miles to the southeast of Laodicea. Paul wrote to the Saints who lived here.

15. Antioch (in Pisidia) On their first mission, Paul and Barnabas taught the Jews that Christ came of the seed of David. Paul offered the gospel to Israel, then to the Gentiles. Paul and Barnabas were persecuted and expelled (Acts 13:14-50).

16. Miletus While here on his third mission, Paul warned the elders of the Church that “grievous wolves” would enter the flock (Acts 20:29-31).

17. Patmos John was a prisoner on this island when he received the visions now contained in the book of Revelation (Rev. 1:9).

18. Ephesus Apollos preached here with power (Acts 18:24-28). Paul, on his third mission, taught in Ephesus for two years, converting many people (Acts 19:10, 18). Here he conferred the gift of the Holy Ghost by the laying on of hands (Acts 19:1-7) and performed many miracles, including casting out evil spirits (Acts 19:8-21). Here worshipers of Diana raised a tumult against Paul (Acts 19:22-41). Part of the book of Revelation was addressed to the Church at Ephesus (Rev. 1:11).

19. Troas While Paul was here on his second missionary journey, he saw a vision of a man in Macedonia asking for help (Acts 16:9-12). While here on his third mission, Paul raised Eutychus from the dead (Acts 20:6-12).

20. Philippi Paul, Silas, and Timothy converted a woman named Lydia, cast out an evil spirit, and were beaten (Acts 16:11-23). They received divine help to escape prison (Acts 16:23-26).

21. Athens Paul, while on his second mission to Athens, preached at Mars’ Hill (Areopagus) about the “unknown god” (Acts 17:22-34).

22. Corinth Paul went to Corinth on his second mission, where he stayed with Aquila and Priscilla. He preached here and baptized many people (Acts 18:1-18). From Corinth, Paul wrote his epistle to the Romans.

23. Thessalonica Paul preached here during his second missionary journey. His missionary group departed for Berea after the Jews threatened their safety (Acts 17:1-10).

24. Berea Paul, Silas, and Timothy found noble souls to teach during Paul’s second missionary journey. The Jews from Thessalonica followed and persecuted them (Acts 17:10-13).

25. Macedonia Paul taught here on his second and third journeys (Acts 16:9-40; 19:21). Paul praised the generosity of the Macedonian Saints, who gave to him and to the poor Saints at Jerusalem (Rom. 15:26; 2 Cor. 8:1-5; 11:9).

26. Melita Paul was shipwrecked on this island on his way to Rome (Acts 26:32; 27:1, 41-44). He was unharmed by a snakebite and healed many who were sick on Melita (Acts 28:1-15).

27. Rome Paul preached here for two years under house arrest (Acts 28:16-31). He also wrote epistles, or letters, to the Ephesians, Philippians, and Colossians and to Timothy and Philemon while imprisoned in Rome. Peter wrote his first epistle from “Babylon,” which was probably Rome soon after Nero’s persecutions of the Christians in A.D. 64. It is generally believed that Peter and Paul were martyred here.

1 and 2 Thessalonians and I Corinthians Chapters 1 and 2

May 31, 2007

“LDS scholars can and should speak in the tongue of scholarship, but without coming to prefer it and without losing the mother tongue of faith.”

— Neal A. Maxwell

The Jews drove out Paul and his companions from Thessalonica; they went to Athens and Corinth.

The word “Church” actually means an assembly of people, the Book of Mormon uses the word in the same way, and it doesn’t mean a specific group or organization like we think of today.

Early Letters to Converts

Paul's fourteen letters are arranged in the Bible in a rough order of length, but here they will be studied in their chronological order. Their basic sequence is quite clear, except for Hebrews, which will be grouped in chapter 6 with the great epistles on Christ. Translator J.B. Phillips printed his translation as "Letters to Young Churches," a title particularly apt for the Thessalonian letters studied here. These "Letters to Recent Converts" show an intense personal relationship, for Paul had been away from Thessalonica only a short time. But he was still in communication, writing about 250 miles away as messengers brought word of the personal and doctrinal struggles of the new members. Thus he taught Church doctrines and encouraged living by Christ's standards. Paul created relationships similar to the powerful ones that the Savior created while on earth. The opposite of distant abstractions, these letters reach out not only with the truth, but also with an intense desire that these converts live up to the truth.

1 THESSALONIANS

Sent from: Paul, at Corinth, joined by Timothy and Silvanus (Silas).

Sent to: Converts at Thessalonica, largest city in northern Greece.

Date: Probably early in A.D. 50.

Purpose: To express gratitude for their faithfulness and give encouragement after Timothy and Silas brought word from them.

Main themes: The meaning of conversion; missionary leadership; Church standards of living; resurrection and Christ's coming.

Background

The City

Today, Thessalonica is the largest city in northern Greece, a busy port and manufacturing and marketing center with a population of nearly half a million. Similar economic forces made it a major business and political center in Paul's time, though the population was not as great. It was the capital of Roman administration in northern Greece, the province of Macedonia. And Strabo says that Thessalonica was "more populous than the other" Macedonian cities. It stretched below the coastal hills and had port-city characteristics that fit the mob scene in Acts, where some Jews struck back in resentment by stirring up "some of the evil men from the market-place" (Acts 17:5, NKJB). The market area or forum has now been discovered, with paved remains of ancient buildings lower than street level of the modern city. The major highway across Greece ran through Thessalonica; Strabo describes the Egnatian Road as starting from the ports opposite Italy and winding about five-hundred miles to the eastern side of Macedonia. Jews at such a major center would have had wealth and influence.

Church Members

Paul's first conversions at Thessalonica are briefly but impressively told in ten verses opening Acts 17. At Philippi, Paul and Silas had been beaten, jailed, and miraculously freed. After receiving a lame apology from the city fathers, they judged it better to let the Lord and his earthquake have the last word. So they left their new but determined converts and went west on the Egnatian road to Thessalonica. They might have stopped at other cities along this eighty-mile route, but obviously they aimed to do missionary work where the greatest number of people were. Luke, reporting patterns and standard practices of the early apostles, says that Paul went into the synagogue and preached "as his manner was" (Acts 17:2). Three Sabbaths of Paul's plain testimony was all that most of his fellow-Jews could tolerate. Nevertheless, Paul had converted "some of them" and also a large group of the seeking non-Jews that associated with the synagogues—"and of the devout Greeks a great multitude, and of the chief women not a few" (Acts 17:4). Such numerous conversions are similar to those made today, which include "not a few" women. Though that phrase and "a great multitude" can scarcely be defined, some minimum can be guessed at. The Thessalonian church was surely numbered in the hundreds. The predominance of Greeks among them is indicated in Paul's recollection of "how ye turned to God from idols to serve the living and true God" (1 Thes. 1:9).

Two missionary companions of Paul were probably from this harvest. At the Ephesian riot, the crowd seized "Gaius and Aristarchus, men of Macedonia, Paul's companions in travel" (Acts 19:29). And those escorting him to Jerusalem after the third journey were "of the Thessalonians, Aristarchus and Secundus" (Acts 20:4). Aristarchus later went to Rome with Paul (Acts 27:2), where he joined those "of the circumcision" in sending greetings (Col. 4:10-11). But the convert pictured in Acts is Jason, who was perhaps wealthy enough to share a large house with the new branch. His home was the target of the violent demonstration instigated in anger by those resentful Jews. Failing to find the missionaries, the mob dragged Jason and "certain brethren" before the city magistrates (Acts 17:5-6). Luke's word here is "politarch"; though generally not a regular title for civic officials in the Roman Empire, it has turned up in about twenty inscriptions, many from Macedonia, including Thessalonica itself. fn These magistrates heard the accusation that Christians believed in Jesus as king, not Caesar, a distortion that Jesus answered before Pilate. Perhaps the Greek officials saw through this verbal fog as Jason explained his beliefs. In any event, they made Jason pledge property that could be forfeited—in case of guilt, or perhaps in case of further disturbance. Paul, Silas, and Timothy left their converts in these circumstances, no doubt considering it best to allow a cooling off period before returning. "As his manner was" applies to Paul's preaching at the outset (Acts 17:2), but it also suggests leaving elders set apart to preside over the new branch of the Church, which was done in every city on the first mission (Acts 14:23). Paul mentioned these local leaders in his letter asking the Thessalonians to recognize those who "are over you in the Lord and admonish you" (1 Thes. 5:12).

Reason for Writing

One may be misled by the King James Version notes at the end of every letter. These little postscripts are called "subscriptions" from the fact that copyists wrote them underneath or after the letters. But the sentence notes appear very late—their earliest form is fourth century, so they are merely scribes' opinions. Why Paul wrote any letter must be learned from reading that letter, related ones, and in many cases the book of Acts. The general reason for all of Paul's letters was his desire to keep his converts strong in the faith and to guide them in perfecting their lives. He wrote always as an apostle, a term of special authority, since its Greek meaning is "one sent." His first sentence generally identifies him as an "apostle" by divine appointment, or an "apostle of Jesus Christ." This is true in the openings of nine of his fourteen letters. The exceptions include Hebrews, Philippians, and Philemon, each of which have special reasons of caution or affection for not using "apostle" in the lead sentence. The others without this characteristic are the two Thessalonian letters, perhaps because Paul joined Silas and Timothy in the salutations of each, or more obviously, out of special affection. Yet Paul makes clear that "we might have been burdensome, as the apostles of Christ" (1 Thes. 2:6). So the Thessalonian letters give his authority, though not in the openings.

Does the phrase "apostles of Christ" include Silas? We have seen that Barnabas and Paul were called apostles on the first mission, after Barnabas came from the Twelve to direct the Antioch Gentiles. Silas likewise started the second mission after coming to Antioch from the Twelve with the Jerusalem council decision and could have been ordained an apostle.

The story of 1 Thessalonians is the story of what Paul did in the weeks after leaving the converts after Jason's mobbing. Slipping away at night, Paul and Silas left Thessalonica and went forty miles west to the next main city, Berea, where they entered the synagogue and made converts as they had done at Thessalonica. But Jewish enemies from that city followed the missionaries to cause trouble, and when the people at Berea were "stirred up" (Acts 17:13), Paul left for Athens, as surveyed in the previous chapter. He fully expected to return to Thessalonica from Berea, since he wrote that he would have returned before going to Athens, "but Satan hindered us" (1 Thes. 2:18). Paul did what he could to nurture the new converts in the unforeseen need to go two hundred and fifty miles away: "Silas and Timothy remained there" (Acts 17:14, NKJB), an Acts sentence referring to the general area of Berea. But Paul added a detail in writing, saying that he "thought it good to be left in Athens alone, and sent Timothy" to Thessalonica (1 Thes. 3:1-2, NKJB). Yet Paul's plan to send Timothy would logically be developed before leaving for Athens, avoiding the strange result of taking his companion to Athens only to send him back because he had not made up his mind before. Since Acts has Paul come to Athens alone and send for his companions, the best reconstruction is to have Paul plan to leave, sending Timothy to Thessalonica before departing from Berea, and probably keeping Silas at Berea. Thus, both sets of new converts would be supervised in Paul's absence.

As indicated earlier, Paul's stay in Athens was dramatic but not fruitful. Depressed at first by the city full of idols, he sent word back for "Silas and Timothy to come to him with all speed" (Acts 17:15, NKJB). But in the meantime he completed what he intended at Athens and went west fifty miles to Corinth, political and economic capital of southern Greece. There, Silas and Timothy arrived "from Macedonia" (Acts 18:5). Paul opens his first letter to the Thessalonian converts with gratitude that they are strong in the gospel. His concern shows how important following through is in all leadership in the Church and family. Timothy was sent "to establish you, and to comfort you concerning your faith" (1 Thes. 3:2, italics added). The italicized words are not strong enough in today's English—Timothy was to "strengthen" (sterizo) and to "encourage" (parakaleo). All Christian religions see the importance of faith, but Paul knew that without continuing leadership, faith could fail. So after assigning Timothy to build up faith, he was anxious to receive a report. He repeats his concern twice: he could "no longer forbear" (1 Thes. 3:1, 5, italics added) to wait at Athens without news. Again, the italicized word is traditional but inadequate; Paul says that he could no longer "endure" the suspense (stego). He worried that conversion would be pointless if they failed to follow through. But the two companions came from northern Greece with "good news of [their] faith" (1 Thes. 3:6, NKJB), at which point the apostle penned gratitude and further encouragement to strengthen that faith. Such circumstances show the incompleteness of mere belief in Christ. The sequence appears on the chart on the next page. (For a discussion of dating, see appendix A.)

Main Teachings

The Meaning of Conversion

"For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance" (1 Thes. 1:5). Recounting his preaching at Thessalonica, Paul also reviewed the courage of those receiving "the word in much affliction, with joy of the Holy Ghost" (1 Thes. 1:6). The blend of joy and persecution challenges all who are comfortably converted, for in Greece great spiritual power was generated in conflict. Paul said that the Thessalonians became his and the Lord's "followers," a term (mimetes) that specifically means "imitator" in Greek literature. Paul wrote with years of experience in facing antagonism, rejection, and violence. And the new Christians proved themselves worthy of such leaders and of Christ himself in making their love for the gospel first and what might happen to them secondary. Modern missionaries know many who reverse these priorities—converted but cowardly. Such decisions for the Lord are not easy, but the Saints' intense love for one another is increased by their suffering together for the high ideals of the kingdom. Paul alluded to the first persecutions of Peter and the early disciples after the Resurrection. The Thessalonians faced a similar trial by becoming "imitators" (the same word as above) of the Judean "churches"; they "suffered like things of your own countrymen, even as they have of the Jews" (1 Thes. 2:14). And this example powerfully aided Paul in his work in southern Greece, which he calls "Achaia," the technical name for that province. Thus in north and south, the Thessalonians' sacrifices declared the gospel without words (1 Thes. 1:7-9).

Missionary Leadership

Paul dedicated his life and then gave his life for the reality of his visions and the certainty of the life to come. His testimony rings true because he shares his inmost convictions that honest people must recognize. There is a close correlation between Paul's discourse in the Thessalonian synagogue in Acts and his sketch of his message and feelings in giving it. Reasoning out of the scriptures, Paul declared "that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ" (Acts 17:3). The angry mob searched for him because these words reached so many. In writing, Paul told the Thessalonians that he knew the cost of plain words because of his recent experience at Philippi, where he had been publicly beaten. But that did not make him more cautious, for at Thessalonica "we were bold in our God to speak unto you the gospel of God with much contention" (1 Thes. 2:2). His only fear was failing to fill a divine commission: "But just as we have been approved by God to be trusted with the gospel, so we speak, not as pleasing men, but God, who proves our hearts" (1 Thes. 2:4, literal trans.). When in Paul's life did he waver from that attitude? When did he ask odds of a world pouring out scorn and physical abuse? When did he show an ounce of self-doubt about his calling? Paul was a thinking, functioning, productive person. There can be no reasonable question about his sanity. So one studying him must face a life that points to the visions motivating and sustaining him. This feat was accomplished in a world where he and his fellow apostles could rarely meet to sustain each other. His leadership was the leadership of the Lord, who called and directed him. He knew that past persecutions would be repeated. "We told you before," he reminded the Thessalonians, "that we would suffer tribulation, just as it happened, and you know" (1 Thes. 3:4, NKJB). That was the apostles' calling, as the Savior told the original Twelve. Their total sincerity is written in their willing suffering for the truth.

Most of Paul's letters have substantial sections that are personal, not doctrinal. Paul was certainly capable of writing long letters on the vast gospel message, but his converts did not need a total diet of celestial truths as much as they needed a sustaining relationship with their file leader in the priesthood. In short, Paul's goal in writing the new members was brotherhood, not brilliance. This approach casts much light on what Jesus meant in telling and retelling Peter to feed his sheep. A little before that conversation after the Resurrection, Jesus simply said that the great evidence of the gospel is not logic but the inspired love that Church members have for one another: "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13:35). Paul says so much about his gratitude for the wonderful news that the Thessalonians were still faithful; about half the letter speaks in some way to this point. Thus, 1 Thessalonians preserves valuable doctrine and an invaluable example. Paul's concern teaches today's leaders to communicate and in those communications to personally express the righteous feelings of their hearts. And Paul's concern was not just an occasional letter to those he led. He planned to revisit them when possible (1 Thes. 3:11), but while absent he prayed "night and day" for their progress in the faith (1 Thes. 3:10). Sincere love begets sincere prayers, so Church members were to "pray without ceasing" (1 Thes. 5:17) for themselves, their families, their brothers and sisters in the faith, and their leaders: "pray for us" (1 Thes. 5:25). Old and new scriptures command teaching one another, to which must be added helping one another and praying for one another.

Church Standards of Living

New Church members who "turned to God from idols" (1 Thes. 1:9) also turned from a worldly to a godly life. Midway through and closing 1 Thessalonians, Paul reminded them of the high standards of Christlike living. "The will of God" for Church members is their "sanctification" (1 Thes. 4:3), a term meaning "holiness" that will be explored in depth later. Step one toward that goal, Paul says, is to "abstain from fornication" (1 Thes. 4:3). Nine of Paul's fourteen letters have direct instruction on this subject, as did the apostles' letter that Gentile converts must "abstain . . . from fornication" (Acts 15:29). The term in Greek (porneia) refers to unlawful sexual intercourse for single or married people. Thus, the Early Church commanded sexual self-control. Man-made religion had no such standard, but the apostles taught God's way. Paul added the command that each use "his own vessel in sanctification and honor, not in passion of lust, like the Gentiles who do not know God" (1 Thes. 4:3-4, NKJB). Some modern translations substitute "wife" for "vessel," an inaccurate idea; the Greek means "vessel," a household jar or any equipment, its regular New Testament use. But a person can be the instrument of God—Paul was a "chosen vessel" (Acts 9:15). Thus, one's "vessel" is his person. Each body is a tool for its owner, who is commanded to control it righteously. One freer translation interprets Paul's thought in this way: "Each one of you must learn to gain mastery over his body" (1 Thes. 4:4, NEB).

Paul reminds the Thessalonians of a number of other gospel ideals: honesty, respect for other children of God, "brotherly love," forgiveness, self-reliance, helping the needy, and cultivating spiritual gifts. Like other letters, 1 Thessalonians closes with encouragement to seek good and to avoid every evil. But Paul did not attempt to catalog every duty, for their appointed leaders would be counselors and guides in their progress in gospel living. The Early Church was serious about the moral development of each convert, so it was also serious about the need of having and respecting priesthood leaders: "And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work's sake" (1 Thes. 5:12-13, NKJB).

Resurrection and Christ's Coming

Before closing his letter, Paul answered a problem that the missionaries communicated from Thessalonica. It concerned deceased loved ones and their status in the Resurrection. Paul began by correcting any ignorance about those "which are asleep, that ye sorrow not, even as others which have no hope" (1 Thes. 4:13). This telling contrast of Christian faith and ancient agnosticism shows another higher standard preached by the missionaries. A little before Paul there was Catullus, a sophisticated and educated Italian poet, an example of the young man who had everything that his culture could offer. Writing verse to his lover "Lesbia," he sought for gentle pleasure now, for "When once our brief light sets, there is only the sleep of eternal night." But Paul told both the Thessalonians and Corinthians that Christ's sure resurrection meant that those who "sleep in Jesus will God bring with him" (1 Thes. 4:14). What is the place of dead loved ones at Christ's coming? Some form of this question was the Thessalonians' problem, for Paul's words translate, "For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those those who are asleep" (1 Thes. 4:15, NKJB). Paul uses a common Greek verb (phthano) with the basic meaning of "be first." Thus, the King James Version uses an obsolete Latinism—the living "shall not prevent them which are asleep" means that the living shall not "come before" (pre [before] plus venio [come]) the dead.

In what way could the living "come before" or have a better status than the dead? There is no objective answer, but the logic of the question is revealing to Latter-day Saints, for no hint is given that the Thessalonians doubted the Resurrection—when the Corinthians later did, Paul wrote one of the longest and most passionate New Testament chapters on their inconsistencies. So the Thessalonians' worry about the status of their dead must not stem from doubt that they would be resurrected. Their worry must have been about how they would come forth. Paul goes on to speak of the glorious coming of the dead "in Christ" first, with those on earth afterward caught up to meet them. But who would seriously ask in what order the living or dead come forth on resurrection day, since they share eternal glory at nearly the same time? If the Thessalonians would not be worried about the Christian dead, what about the immense problem of their relatives who died before the gospel arrived? Would they come forth afterward, in the last resurrection? (1 Cor. 15:23-24.) We do not know their precise concerns, but this is the most logical area for their serious questions. In 1 Corinthians 15, baptism for the dead was associated closely with the Resurrection in Paul's mind, and the acceptance of the gospel by the dead may be suggested in 1 Thessalonians 4. Peter mentions preaching the gospel in the spirit prison (1 Pet. 3:18-20); Paul could refer to prior teachings that those not hearing of Christ on earth may hear after death and be "in Christ" by the time of the Resurrection.

No description exceeds Paul's of the dramatic moment of the glorious coming of the Lord. Here and in 1 Corinthians 15 is mentioned the piercing call of the "trump of God"; there is also the "voice of the archangel"—literally the mighty "ruling angel" (1 Thes. 4:16). fn Paul refuses to discuss the "times and the seasons" (1 Thes. 5:1), the same language the Lord used to tell the Twelve that it was not for them to know the timetable of the restoration of Israel and of his second coming (Acts 1:6-7). But Paul vividly outlines how unprepared the world will be when "the day of the Lord" bursts through mortal walls "as a thief in the night" (1 Thes. 5:2). Yet that brilliant day is not something to be feared, Paul assures his brothers and sisters, for "ye are . . . the children of the day" (1 Thes. 5:5), preparing for "salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him" (1 Thes. 5:9-10).

This last verse says that Paul does not know whether or not he or the Thessalonians will be alive at Christ's coming. Yet many commentators ignore this for the urgency of the earlier language: "We which are alive and remain unto the coming of the Lord" (1 Thes. 4:15). But that is only a manner of speaking, not prophecy, since Paul so plainly avoided speculating on when Christ would return. Describing the same scene later, Paul spoke of "they that are Christ's at his coming" (1 Cor. 15:23). Joseph Smith avoided any misleading impression by revising 1 Thes. 4:15 to read, "They who are alive at the coming of the Lord" (JST).

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 69.)

(1 Thessalonians 1:1-6.) – We are saved by grace, but don’t forget good works like charity etc. The letter of Clement of Rome to the saints in Corinth talks about this a great deal. The letter of James clears up this issue. Verse 4, what was their teaching on election of God? The Greek world of logic and reason ruled, that’s why verse 5 is stressed (the Holy Ghost).

1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

2 We give thanks to God always for you all, making mention of you in our prayers;

3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;

4 Knowing, brethren beloved, your election of God.

5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:

(1 Thessalonians 1:9-10.) – Turn away from false gods (idols), wait for Christ’s return, it will be awhile!

9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

Let’s get ready for Christ’s coming! Paul tries to combat this belief; it’s a long ways from happening. In our day, people have the same mindset, why go to college or work, or save for retirement?

(Doctrine and Covenants 88:118.) – The Lord’s way of learning, 2 ways, Study and Faith. Intellect starts the process and Revelation finishes the process. Apply what I’m learning, I will live by what I learn, I can then conform my will to the Father’s will, it’s the only way to properly learn.

118 And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith.

HOPE FOR THE "CHILDREN OF LIGHT" AS THE DARKNESS DESCENDS

(1, 2 Thessalonians)

JO ANN H. SEELY

The glorious Second Coming of the Lord Jesus Christ was anticipated by Paul and the Thessalonian converts with hope and joy. Paul mentions this great event many times as he exhorts the saints in righteous living and instructs them concerning the dark events of the great apostasy. It is this sustaining hope that enables them to endure persecution and continue in faithfulness when left alone as a new branch of the church. The Lord prepared the people of Thessalonica for the visit of Paul and to receive this marvelous message, and Paul himself was guided to them by inspiration. "And a vision appeared to Paul in the night; there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them." (Acts 16:9-10.)

Following the direction of the Spirit, Paul and his companions left Asia Minor from Troas and sailed across the Aegean Sea to Macedonia—a small part of a missionary journey, yet this one small trip opened the door for the gospel of Jesus Christ to go beyond its Asian home and enter a new continent. The missionaries were very successful in their efforts in these first European cities and established churches at Philippi, Thessalonica, and Corinth, to which Paul later wrote several of his letters. The two letters to the Thessalonians are full of tender concern and further instruction for the new converts and provide us with an invaluable window into the development of the early church.

Paul began his second missionary journey with the intention of visiting the cities where he had previously taught. (Acts 15:36.) After a disagreement with Barnabas, he chose Silas (Silvanus in Thessalonians) to accompany him, "confirming the churches" through Syria and Cilicia. (Acts 15:41.) Silas, a member of the church in Jerusalem, had been sent by the apostles along with Judas (surnamed Barsabas) to carry the news of the Jerusalem Conference to Antioch both by letter and by word of mouth. (Acts 15:22-23, 27.) He is also noted as a prophet who exhorted the brethren there. (Acts 15:32.) Paul and Silas were joined by Timothy (Timotheus in Thessalonians), a convert from Galatia who became a trusted companion of Paul. Timothy was sent by Paul on several ecclesiastical errands to new converts and was liaison between the converts when Paul was unable to visit. (1 Thes. 3:2, 6; 1 Cor. 4:17; 16:10; Philip. 2:19.) Paul commended him to the Philippians, saying, "For I have no man likeminded, who will naturally care for your state . . . . As a son with the father, he hath served with me in the gospel." (Philip. 2:20, 22.)

Twice the Spirit altered the paths of Paul and his companions, first directing their path away from Bithynia (Acts 16:7), and then through Paul's vision to come to Macedonia (Acts 16:9). They left Troas and went through Neapolis to Philippi, where they spent some time teaching the gospel, and then continued about ninety miles along the Via Egnatia—the major Roman road through Macedonia—to Thessalonica.

Thessalonica was a major city in Macedonia. Founded by the Macedonian king Cassander in 315 B.C., it was named after his wife, who was the daughter of Philip and half-sister of Alexander the Great. It became the seat of Roman administration when Macedonia was made a Roman province in 146 B.C. and was declared a free city by the Romans, which meant that it enjoyed a status free from taxation or military occupation, and the privilege of self-government. fn Because of its location on the Via Egnatia, which ran from the western side of Greece all the way through Macedonia, it was a center of commerce, as demonstrated by its prolific coinage; being situated on the coast, it was the chief seaport of the area.

Two inscriptions found at Thessalonica have significance for the scriptural record. The Vardar Gate inscription from a Roman arch spanning the Via Egnatia, dating to the period of Paul (between 30 B.C., and A.D. 143), notes city officials called "politarchs." These officials were responsible for the autonomous rule enjoyed at Thessalonica. Acts 17:6 refers to these officials as "the rulers of the city." Other occurrences of this term have been found epigraphically at Thessalonica, but it had otherwise been unknown in Greek literature. fn Although no remains of the synagogue mentioned in Acts 17:1 have been found, another inscription with a Greek translation of Numbers 6:22-27 (the Aaronic benediction) and other Hebrew phrases attest to the diaspora community at Thessalonica. fn As noted by one scholar, "Meletius long ago said, 'So long as nature does not change, Thessalonica will remain wealthy and fortunate.'" fn It remains a large and prosperous city to this day.

At Thessalonica there was a synagogue, indicating a population with a substantial number of Jews, and Paul first went there to "reason" for three sabbath days. (Acts 17:1-2.) The scriptures record that he went right to the heart of the matter. He taught that the Messiah must suffer and be resurrected, "and that this Jesus, whom I preach unto you, is Christ." (Acts 17:3.) The simple truth of these words had a powerful yet divisive effect.

Paul's testimony converted Jews, a great multitude of Greeks, and many of the chief women. (Acts 17:4.) The Greeks are described as "devout," probably referring to the Gentile "god-fearers" who attached themselves to the synagogues of the diaspora because they preferred the worship of Israel to pagan practice. These believers were the early members of the church at Thessalonica who became examples "to all that believe in Macedonia and Achaia." (1 Thes. 1:7.)

Those who did not believe were so incensed that they not only forced the departure of the missionaries from Thessalonica and Berea, their next stopping point (Acts 17:10, 13-14), but they also persecuted the Thessalonian converts as they struggled to get established. There are many references to these afflictions in Paul's letters to this branch. (1 Thes. 1:6; 2 Thes. 1:4.) One of these incidents involved Jason, a convert who had offered hospitality and perhaps a kinsman of Paul. (Rom. 16:21.) The Jews in the city who "believed not" gathered an unruly mob and assaulted his house, searching for Paul and his companions. Unable to find the missionaries there, they seized Jason and took him before the "rulers of the city"—politarchs. (Acts 17:5-9.) There they charged him with harboring those who were guilty of treason, who proclaimed another king, "contrary to the decrees of Caesar." (Acts 17:7.) The other king was "one Jesus," and the charge was a serious problem in the Roman Empire at the time. Such rioting among the Jews over a certain "Chrestus" (probably a reference to Christ) had caused Claudius to expel them from Rome about this same time. fn One writer comments: "The trouble in Rome had not been spontaneously generated there; it had been carried by visitors from the east. It was from the east, too, that these alleged troublemakers had come to Thessalonica, carriers of what the emperor himself had described a few years earlier as 'a general plague which infests the whole world.'" fn It is clear from Paul's letters that the Thessalonian saints had been somewhat confused concerning his teachings about the Second Coming of Jesus, and perhaps their overanxious enthusiasm had contributed to this problem.

The politarchs resolved the issue by making Jason responsible for the behavior of the missionaries, which in effect meant they must leave the city. Paul left and went to Athens and then on to Corinth, where he wrote his two letters to the Thessalonians. Timothy apparently accompanied him to Athens and then returned to Thessalonica. (1 Thes. 3:1-6.)

Paul passed through Macedonia on a few other occasions, but there are no specific details of other visits to Thessalonica. (Acts 19:21; 20:1-3.) References to the Thessalonian saints found in other letters by Paul are positive reflections of his joy in their faithfulness and their generosity in sending gifts and support to other members of the church. (2 Cor. 8:1-5; 11:9; Rom. 15:26.)

The Letters

Paul's letters to the Thessalonians were written shortly after his visit there. (1 Thes. 2:17.) Timothy joined him in Corinth after visiting in Thessalonica, where he had been sent to see about the welfare of the young branch, and bore good tidings concerning the converts there. (1 Thes. 3:1-2, 6-7; Acts 18:5.) This report prompted Paul's first communication, and it appears that 2 Thessalonians was written not long after.

The record in Acts 18 of the events during Paul's visit to Corinth makes it possible to date these letters fairly accurately. Paul was arraigned before Gallio, the proconsul of Achaia, while at Corinth. An inscription from Delphi preserves a letter from the Emperor Claudius to Gallio dating his tenure from July 1 A.D. 51. According to Acts 18:11, Paul spent a total of eighteen months in Corinth, and since he had already been there a considerable time before this incident, it is generally thought that he wrote the epistles to the Thessalonians in late A.D. 50 or in A.D. 51. fn

1 and 2 Thessalonians are considered to be the earliest of Paul's epistles, and his authorship is virtually uncontested. Their canonicity is attested in the earliest lists of scriptural works, including that of Marcion the heretic and the Muratorian Fragment. fn The dating between A.D. 50 and 51 means these letters were written less than twenty years after the resurrection of the Savior and thus provide invaluable primary information concerning the growth and trials of the very earliest Christians.

1 Thessalonians: Structure and Content

First Thessalonians is a brief letter consisting of four parts: a formal opening; an account of the missionaries' visit to Thessalonica; exhortations to righteous living and doctrinal exposition on the Second Coming of Christ; and a formal letter closing. It is positive in tone and concerned with the development of a new branch of the church.

1. Letter Opening

a. Salutation (1:1)

b. Thanksgiving (1:2-10)

2. Ministry at Thessalonica

a. Missionaries' visit (2:1-12)

b. Reception of the gospel (2:13-16)

c. Concern for welfare of the saints (2:17-3:8)

d. Thanksgiving and blessing (3:9-13)

3. Exhortation

a. Sexual purity (4:1-8)

b. Brotherly love (4:9-12)

c. Christ's Second Coming (4:13-5:7)

d. Various Christian duties (5:8-22)

4. Letter Closing

a. Blessing (5:23-24)

b. Salutation (5:25-28)

"Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; knowing, brethren beloved, your election of God." (1 Thes. 1:3-4.) This one short verse encapsulizes the essence of Paul's feelings, aspirations, and concerns for the Thessalonian saints. In his first letter to these new converts, he demonstrates that they are present in his mind and that he is aware of their good works. He instructs them in their labors and tries to strengthen them in their trials, knowing that all will be well if they are patient and continue in hope, whether they are present or among those who "sleep" at the coming of the Lord.

The seed of the gospel has been planted in new soil in Thessalonica, and Paul instructs the believers that faith, hope, and love will nourish it so that it may grow strong and bear good fruit. Paul repeats this message several times in his letters to the Thessalonians, helping them to cultivate the characteristics of faith, to purify and sanctify their lives, to establish a firm hope in the Second Coming, and to build a foundation of brotherhood and love to enable them to overcome the tribulations they face.

1. Letter Opening

The opening of the letter, typical of first century letters, refers to the sender and the receiver and has a special salutation from Paul. Paul's greeting (1:1) carries a uniquely Christian message of grace and peace that is a variation of the usual letter of the time. fn He next includes a formal thanksgiving (1:2-10), expressing gratitude to God for the faithfulness of the Thessalonians, and this becomes a theme throughout these two letters. Between nearly every section of his writing Paul reiterates his thanks, especially for the faith and belief of the saints, and his fond feelings for them and happiness at knowing their spiritual state. He writes of the election of his brethren, stating that they not only received the message of the missionaries, but also received the gospel through the power and confirmation of the Holy Ghost (1:4-5). The spiritual strength derived from such a manifestation of the Spirit is evident in that they have remained steady even in much affliction (1:6), they have been examples of this new faith to those around them (1:7-8), and they have been able to divorce themselves from their former life of idol worship (1:9).

The noun used here for affliction (Gr. thlipsis) means tribulation caused by outward circumstances, and in extra-biblical Greek it takes the sense of pressing or pressure. fn One scholar explains, "The corresponding verb, for example, was used of pressing the grapes in winemaking till they burst asunder, and so metaphorically came to mean very great trouble." fn The persecution of the saints was a major challenge, as evidenced by the repeated references Paul made to it in his letters to the Thessalonians.

The converts not only set an example for believers, as noted in verse 7, but they also became missionaries to nonbelievers beyond the province of Macedonia and into Achaia, for Paul found their reputation had preceded him there. It is significant that among these new missionaries there were not only converted Jews and god-fearers, as one might surmise from the record in Acts, but there were also a number of Gentile converts, for Paul says they have "turned to God from idols to serve the living and true God." (1:9.) The conviction that caused these saints to turn from their false gods came through the power of the Holy Ghost and gives further assurance to the truth of the gospel and reconfirms the great conversion that had taken place here.

2. Ministry at Thessalonica

What better example of missionary service could the Thessalonians have had than that set by Paul, certainly the epitome of a virtuous minister of the gospel? And yet in the next segment of his letter he discusses the blameless behavior of him and his companions. It is possible that part of the persecution of the saints had been caused by accusations against Paul and his companions. In Thessalonica at that time were many zealous but ephemeral preachers of all sorts, persons with ulterior motives. Perhaps they had classified Paul and his companions in the same category, challenging the newly acquired belief of the saints. Dio Chrysostom (Cocceianus), an orator and philosopher of the late first and early second century, details what these religionists were like: "The normal heathen 'missionaries'. . . were itinerant apostles and miracle workers of the most varied persuasions, heralds of heathen gods, and dispensers of salvation, adroit and eloquent, ardent and evoking ardor, but also smart and conceited in extolling the mighty acts of their gods and fooling the masses." fn

In defending the saints' missionary labor, Paul perhaps purposely points out the gulf between them and the charlatans. He reminds them of his and his companions' suffering at Philippi, and says that although they were both persecuted and insulted, they still taught the gospel without fear, "with much contention" (2:2). This last phrase is somewhat misleading in the King James Version, for here the term contention (Gr. agon) means conflict. It has been translated in the Revised Standard Version as "in the face of great opposition." Paul and his companions taught without deceit or guile, without flattery or covetousness, and only to please God, not for the glory of men (2:3-6), he tells them. He also points out that they labored for their own support, disavowing any financial motives (2:6, 9). Yet their boldness in the gospel did not diminish their tender concern for the saints of Thessalonica. Several phrases give us a small glimpse of the intensity of their feelings: "We were gentle among you, even as a nurse cherisheth her children" (2:7); "being affectionately desirous of you" (2:8); and "we exhorted and comforted and charged every one of you, as a father doth his children" (2:11). Finally Paul calls upon both the converts (2:1) and God (2:5) as witnesses of all he and his companions said and of their irreproachable behavior. In verse 10, referring to the need to establish the truth by more than one witness, he uses familiar scriptural language, saying, "Ye are witnesses, and God also."

Following his defense of his missionary work, Paul focuses on the saints themselves. He writes of their sufferings for the second time, pointing out that they are suffering as others have, and in particular the churches established in Judea (2:14-16); both are persecuted of their own countrymen. This perhaps provides some comfort to the Thessalonians in knowing they are not alone in their plight. Having been prevented by his enemies from visiting them again, Paul also tries to comfort the saints by rejoicing in the converts they have made and the assurance that they will be present at the return of the Lord Jesus Christ (2:19). In a beautiful and eloquent passage in the Doctrine and Covenants, the Lord describes this very feeling to Oliver Cowdery and David Whitmer. He tells them that they have been called with the same calling as "Paul mine apostle." Therefore, "remember the worth of souls is great in the sight of God. . . . And if it so be that you should labor all your days in crying repentance unto this people, and bring, save it be one soul unto me, how great shall be your joy with him in the kingdom of my Father! And now, if your joy will be great with one soul that you have brought unto me into the kingdom of my Father, how great will be your joy if you should bring many souls unto me!" (D&C 18:9-16.)

In chapter 3, Paul again notes that while he himself was not able to return to Thessalonica, he had sent Timothy, and Timothy's report had encouraged him. He again recognizes the tribulation of the saints and notes that those who are appointed to salvation (5:9) are also appointed to tribulation (3:3-4). Before continuing, he gives thanks again and prays for the privilege of seeing the Thessalonians in person. He is pleased with their faith, and prays also that brotherly love will be among them (3:9-12). He concludes this section with a petition for them to be established with "hearts unblameable in holiness," foreshadowing what he is about to say and looking again with hope toward the coming of the Lord (3:13).

3. Exhortation

The first two sections of this letter comprise an introduction to the body of the letter that follows. Paul has offered greetings, thanksgiving, and praise, and he has shown deep concern for the saints as well as defended his credibility and labor as a minister of the gospel. In the following passages he offers basic guidelines for Christian living and doctrinal explanations of particular concerns of the church at Thessalonica. He is judicious in mixing exhortations and reproofs with praises and encouragement. He also discusses unanswered questions on the Second Coming.

The first instructions are ones Paul indicates the saints have already received from him (4:1-2). He gives them with the preface, "For this is the will of God, even your sanctification" (4:3), and tells them that God has called the saints to holiness (4:7). These instructions form a short New Testament code of holiness (4:1-4), one that stresses cleanliness in body and spirit, reminiscent both in language and spirit of the much lengthier and more comprehensive code of holiness spelled out in the Mosaic law in the Old Testament (esp. Lev. 17-26). The saints must learn how to possess their "vessel" (body) in sanctification and honor (4:4), fn in order to be worthy of the Holy Spirit of which they are now heirs, being members of the church (4:8). Fornication is specifically prohibited, to clearly separate the saints from the Gentile society, which considered continence an unreasonable demand on men (4:3-4). The Greek porneia here refers not only to fornication but to any illicit sexual activity. According to the mores of the time, it was acceptable to have a mistress for sexual and intellectual companionship, and, further, certain religious rites promoted sexual activity outside of marriage. fn

An increase in brotherly love (4:9-10), peace, and industry are all extolled. "Study to be quiet" (4:11) could also be rendered "seek strenuously to be still," or in other words, avoid argument to bring about peace. fn The advice to work with their own hands so that they may "walk honestly toward them that are without" (4:12) seems to refer to a specific problem in this community of idleness, a discussion that is expanded in Paul's second letter to the Thessalonians. This might also be taken to mean that the believers must be good examples to others (4:9-12), or that there were idlers waiting for the imminent return of the Lord.

Next Paul addresses the questions concerning the Second Coming that apparently trouble the Thessalonians (4:13-5:7). It seems clear that he and his companions had taught about the resurrection and Second Coming while in Thessalonica, since in both of his letters he continually writes of this event. The initial question that caused doubt in this first generation of converts concerned those who had already passed on. Would they experience the great happenings of the Lord's return?

Although Paul obviously understood that a certain sequence of occurrences was necessary before this time, as seen in 2 Thessalonians 2, apparently these converts were confused and overly anxious. He clarifies the fact that all who believe—both the dead and the living—will be caught up to meet the Lord (4:14-17). In fact, the dead shall rise first, and those who are alive shall not "prevent" (pre—before, plus venio—come) or "come before" them (4:15). fn The Joseph Smith Translation provides a better understanding of these verses and makes Paul's meaning more precise. In verse 15 the words "we which are alive" have been changed to read "they who are alive at the coming of the Lord, shall not prevent them who remain unto the coming of the Lord, who are asleep." The same change from we to they also occurs in verse 17.

The second question that naturally follows is, "When will Christ come?" Paul responds by declaring that the saints "know perfectly that the day of the Lord so cometh as a thief in the night" (5:2). He cannot tell them the time or chronological moment; they have already been taught that the Lord's appearance will be unexpected and they must not be caught unprepared. The image of the thief was first used by Jesus, as recorded in both Matthew (24:43-44) and Luke (12:39). To allay their apprehensions, Paul reminds the Thessalonians that they need not fear, for they are "the children of light" (5:5).

This image was also used by Jesus in teaching his disciples about the imminence of his death and the preciousness of their time with him. Jesus is the Light, and to his disciples he juxtaposed the light of his presence with the darkness of his absence: "Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light." (John 12:35-36.) We become spiritually begotten of Jesus Christ through accepting the gospel, and in this sense we become his children, or "children of light." Paul reminds the saints at Thessalonica that they have already accepted the gospel and received confirmation of the Holy Ghost and are therefore children of light. They have been taught the way to go and are not left wandering in darkness (5:5). In the Doctrine and Covenants these two images of the thief in the night and the children of light are also found together in a warning that the Lord has issued for the Latter-day Saints: "The coming of the Lord draweth nigh, and it overtaketh the world as a thief in the night—therefore, gird up your loins, that you may be the children of light, and that day shall not overtake you as a thief." (D&C 106:4-5.) The same counsel is given to those who had known Jesus, to the first generation of saints after his resurrection, and to this present generation, as all must be prepared for the day of the Lord.

Those who are of darkness are associated with things of the night, such as sleep and drunkenness. "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares." (Luke 21:34.) Children of light are cautioned to watch and be sober and to be wary of spiritual dangers. They are to put on "the breastplate of faith and love; and for an helmet, the hope of salvation" (5:8). Paul uses his famous armor imagery in conjunction with the triad of faith, hope, and love. He mentions only defensive armor, and these three traits are the defense par excellence against the darkness.

Following these doctrinal clarifications, Paul continues his instructions and counsel. The saints are admonished to love their leaders for their work's sake, to support the weak, to rejoice and pray, and to give thanks just as Paul has done throughout his letter. They are counseled not to hinder the Spirit or prophesyings, and to abstain from all appearance of evil (5:12-22). These directions, together with Paul's earlier exhortations for holiness, will lead the way to sanctification.

4. Letter Closing

Paul aptly closes his letter with a blessing for God to sanctify the saints and a prayer that they be preserved blameless in spirit, soul, and body until the coming of the Lord Jesus Christ. In his final greeting he tells them to greet one another with "an holy kiss" (5:26; rendered in the Joseph Smith Translation "an holy salutation"), and charges them to read the letter together.

2 Thessalonians: Structure and Content

Second Thessalonians is clearly a follow-up message to 1 Thessalonians, for it covers much of the same material and is only about half as long. It is also written as a formal letter with four parts: an opening, a doctrinal discussion on the Second Coming, prayers and petitions to the saints, and a closing.

1. Letter Opening

a. Salutation (1:1-2)

b. Thanksgiving (1:3-4)

c. Judgment (1:5-12)

2. The Second Coming

a. Apostasy (2:1-3)

b. Sons of Perdition (2:4-12)

3. Prayers and Petitions

a. Thanksgiving (2:13-14)

b. Blessing (2:15-17)

c. Request for prayer (3:1-5)

d. Instructions concerning idlers (3:6-15)

4. Letter Closing

a. Blessing (3:16)

b. Salutation (3:17-18)

The Thessalonian saints' continued faithfulness and enthusiasm for the gospel are evident from Paul's second letter. He is joyful at their growth and goodness. His message is brief, dealing with few problems and again acknowledging his affection and concern for the converts. Silas and Timothy are included again as senders, indicating that the letter was written only a few months after the earlier letter, while they were still at Corinth, for Silas is not mentioned with Paul after this time. Paul is aware of continued persecution of the saints, further misunderstanding about the Second Coming, and a persisting problem with idleness, but he reaffirms his confidence in the branch at Thessalonica. (2 Thes. 3:4.)

1. Letter Opening

Following the greeting, Paul expresses thanks to the saints, noting that their faith "groweth exceedingly, and the charity of every one . . . toward each other aboundeth" (1:3). He recognizes that they are developing in the most basic elements of the gospel even in the face of persecutions (1:4). He has acknowledged their tribulation several times in his first letter, and here he addresses it with two responses. First, he calls it a "manifest token of the righteous judgment of God," a sign or indication of the Lord that they are being prepared for his kingdom: "that ye may be counted worthy of the kingdom of God, for which ye also suffer" (1:5). Second, he points out that those who are inflicting the harm will find themselves divinely recompensed (1:6).

In both letters the Second Coming of the Lord is emphasized, and here Paul discusses it in terms of the final justice the Lord will dispense at his return. Those who "know not God, and that obey not the gospel of our Lord Jesus Christ" will be faced with "everlasting destruction from the presence of the Lord, and from the glory of his power" (1:8-9). Those who "know not God" does not seem to refer to those who are ignorant or have not had an opportunity to learn, but rather to those who refuse to know God, since this phrase is parallel with the next one, "that obey not the gospel of our Lord Jesus Christ." In his letter to the Romans Paul explains what happens to those who are unwilling to know God: "Because that which may be known of God is manifest in them; for God hath shewed it unto them . . . even his eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. . . . And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind . . . being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity." (Rom. 1:19-21, 28-29.)

Eternal life is the reward of those who come to know God: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17:3.) In modern revelation the Lord has appended to this the statement, "Receive ye, therefore, my law." (D&C 132:24.) To know God is to receive his law, and to obey the gospel of Jesus Christ is to eventually gain eternal life in the presence of the Father and the Son. It follows that those who do not receive and obey the law will be cut off from eternal life to "everlasting destruction." (2 Thes. 1:9.) In the Joseph Smith Translation this verse has been altered to read "punished with destruction from the presence of the Lord," meaning they are barred from the Lord's presence. The saints will then be glorified for righteously enduring their tribulation; great is their reward in heaven. (Matt. 5:11-12; Luke 6:22-23.)

2. The Second Coming

As he ascended into heaven, the resurrected Lord promised that he would one day return in his glory. (Acts 1:11.) In Thessalonica there was much anticipation among the saints that his return was imminent. It is clear from Paul's letters to them that the focal point of the gospel for them was this eschatological event, perhaps encouraged by Paul himself, who, realizing that the Second Coming was in the distant future, continued to write with hope about the appearance of Christ. In chapter 2 he explains the sequence of things that must happen before the Second Coming in order to erase any ambiguity or false impressions that remained among the saints that the event was imminent. In the latter days the Prophet Joseph Smith made several significant changes in his translation of this passage that increase our understanding and further clarify this passage.

First, in his second letter Paul taught that the saints should remain firm in what they have already been taught and not allow themselves to be shaken by others in word, spirit, or by letter (2 Thes. 2:2). The Joseph Smith Translation renders this passage "or be troubled by letter, except ye receive it from us." Perhaps a forgery was circulating that reinforced the misunderstanding. In any case it is important that teachings or instructions come from those with proper authority. In the following verse the Joseph Smith Translation emphasizes the fact that the apostasy or falling away will come first—before the day of the Lord—by placing this phrase at the beginning of the verse (2:3). Richard Lloyd Anderson has written, "In Greek, 'falling away' is apostasia, derived from 'standing' and 'away' in the sense of evading and opposing authority. . . . Paul, of course, means a religious departure, just as the Greek translation of the Old Testament uses apostasia for a hypothetical 'rebellion' of all Israel against God (Josh. 22:22)." fn

This "falling away" comes with the "man of sin," the "son of perdition" who "sitteth in the temple of God, shewing himself that he is God" (2:3-4). In the past, commentators have tried to interpret this verse in numerous ways, shedding little light on the subject. Recently, however, Dr. Anderson has given a lucid explanation of this difficult verse as an image of the apostasy. He finds the key in Paul's use of the word temple. "Almost always he used it figuratively—occasionally the body is a temple for God's Spirit, but usually the Church is the temple of God. . . . Elsewhere Paul teaches about Christ as cornerstone, apostles as foundation, and members fitting into their places as a 'holy temple in the Lord' (Eph. 2:21)." fn In other words, the temple here is representative of the church in which God dwells. When the "man of sin" is revealed, he will be in the midst of the temple; the church remains, but Satan is in the midst of it. This imagery demonstrates that the great apostasy will take place through the influence of Satan, making the restoration of the gospel and the church necessary in the latter days.

This "mystery of iniquity" was already at work at the time of Paul. The archaic form of "he who now letteth will let" found in verse 7 has been replaced in the Joseph Smith Translation by "Christ suffereth him to work, until the time is fulfilled that he shall be taken out of the way." Verse 9 of the Joseph Smith Translation summarizes the entire process: "Yea, the Lord, even Jesus, whose coming is not until after there cometh a falling away, by the working of Satan with all power, and signs and lying wonders."

Those who will fall in error after Satan are those referred to earlier (1:8) and also as those who "received not the love of the truth . . .that they all might be damned ["brought to account"—see footnote in LDS edition of the Bible] who believed not the truth, but had pleasure in unrighteousness" (2:10, 12). Seven or eight years later Paul noted, in writing to the Galatians: "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel." (Gal. 1:6.) The great apostasy began very early and proceeded until there was only darkness, which was not pierced until the light of the First Vision.

3. Prayers and Petitions

After a serious doctrinal discussion, Paul breaks to express his continual thankfulness to God for the sanctification of the saints and the hope of the gospel (2:13-17). It is appropriate that he also asks for their prayers for the missionaries themselves, perhaps so they will not experience the difficulties that had driven them from Thessalonica. Before some rather direct exhortations, Paul takes one more opportunity to bolster the saints' spirits by praising their obedience and praying for their welfare (3:3-5).

The admonitions in 1 Thessalonians are gentle and given in the spirit of wise counsel: the saints are to do their own business, work with their own hands, and walk honestly toward those who are not of their group (1 Thes. 4:11-12.) In contrast, the language in the second letter is strong and to the point, even while addressing the same issues. The saints had already been reminded of the missionaries' hard work and orderly conduct, so the instructions are now given in the form of commands: to withdraw from those who are disorderly and from busybodies, to work and eat their own bread, and to not be weary in doing good (3:6, 10-11, 13).

Paul also indicts those who are disobedient: "If any would not work, neither should he eat" (3:10). This does not refer to those who are poor or unable to work, but those who would not work or who desire not to. Idleness is something the Lord has condemned throughout the scriptures. The Lamanites in times of disobedience were called an "idle people" (2 Ne. 5:24), and in the Doctrine and Covenants there are repeated warnings for the saints of latter days to "remember their labors, inasmuch as they are appointed to labor, in all faithfulness; for the idler shall be had in remembrance before the Lord" (D&C 68:30-31; see also 56:17; 60:13; 75:29). Paul ends on a positive note, enveloping the sharp reproval in verses 6 through 13 with the confidence he expressed in the saints earlier (3:4-5) and a gentle reminder to part company with the disobedient and to admonish them as brothers rather than as enemies (3:14-15).

4. Letter Closing

Concluding with a blessing of peace, Paul's final words note his personal signature on this letter, assuring of its authenticity (3:17). Like the rest of the Pauline epistles, 2 Thessalonians was probably dictated to a scribe, perhaps to Silas or Timothy, and then signed by Paul himself. The concluding blessing of peace from the "Lord of peace" (3:16) and of the "grace of our Lord Jesus Christ" (3:18) adds an aesthetic touch—a nice chiasm to Paul's opening blessing, "grace unto you, and peace, from God our Father and the Lord Jesus Christ" (1:2).

Conclusion

The seed of the gospel found good soil in Thessalonica. The fruits of the Spirit were manifest in the faithfulness and love exhibited by the saints there. Paul rejoices affectionately and gratefully in their development. They have grown in experience as they endure the tribulations faced by the infant church, and in knowledge as they are instructed in correct doctrine by Paul. Their challenges seem in many ways similar to those of the early congregations of Latter-day Saints in New York, Ohio, Missouri, and Illinois.

Paul's wise counsel to these new converts to sanctify their lives (1 Thes. 4:3) and to make their hearts "unblameable in holiness" (1 Thes. 3:13) is equally applicable to us. President Brigham Young said, "Do not be too anxious for the Lord to hasten this work. Let our anxiety be centered upon this one thing, the sanctification of our own hearts, the purifying of our own affections, the preparing of ourselves for the approach of the events that are hastening upon us. This should be our concern, this should be our study, this should be our daily prayer. . . . Seek to have the Spirit of Christ, that we may wait patiently the time of the Lord, and prepare ourselves for the times that are coming. This is our duty." fn

The return of the Savior was a source of inspiration to both the first generation of saints and those of the Restoration. The knowledge that Christ would one day return sustained the Thessalonian saints as they faced persecution and the encroaching darkness of apostasy wrought by "the man of sin." Likewise, we as Latter-day Saints, confronted with the challenges presented by the darkness of an increasingly wicked world, are motivated to Christlike living by the knowledge of the return of the Light. The epistles to the Thessalonians provide insight into the pursuit of faith, hope, and love that must pervade the lives of all—past, present, and future—who would be called "children of light."

Notes

Jo Ann H. Seely has a master of arts degree in near Eastern studies at Brigham Yound University.

Footnotes

1. Pliny, Natural History IV. 36.

2. J. Finegan, "Thessalonica," in Interpreter's Dictionary of the Bible, 4 vols. and Supplement (New York and Nashville: Abingdon Press, 1962-76), 4:629.

3. C. L. Thompson, "Thessalonica," in Interpreter's Dictionary of the Bible, Supplement, p. 902.

4. J. B. Lightfoot, in Biblical Essays (London, 1893), p. 255, as quoted by Leon Morris, The First and Second Epistles to the Thessalonians, The New International Commentary on the New Testament (Grand Rapids, Michigan: William B. Eerdmans, 1959), p. 16, n. 2.

5. Seutonius, Claudius 25:4; Acts 18:2.

6. F. F. Bruce, 1 & 2 Thessalonians, Word Bible Commentary 45 (Waco, Texas: Word Books, 1982): xxiii.

7. Ibid., p. xxxv.

8. Morris, The First and Second Epistles to the Thessalonians, p. 27.

9. See the discussion on this greeting in David R. Seely, "From Unprofitable Servant to Beloved Brother in Christ," chapter 11 in this volume, and references cited there.

10. Walter Bauer, A Greek-English Lexicon of the New Testament, rev. and ed., F. Wilbur Gingrich and Frederick W. Danker, 2nd ed. (Chicago: University of Chicago Press, 1979), p. 363.

11. Morris, The First and Second Epistles to the Thessalonians, p. 59.

12. G. Bornkamm, Paul, trans. D. M. G. Stalker (London: Hodder & Stoughton; New York: Harper and Row, 1971), p. 64, as quoted in Bruce, 1 & 2 Thessalonians, p. 26.

13. For a discussion of the term vessel, see Richard Lloyd Anderson, Understanding Paul (Salt Lake City: Deseret Book, 1983), p. 78.

14. Morris, The First and Second Epistles to the Thessalonians, p. 121.

15. Ibid., p. 133.

16. Anderson, Understanding Paul, p. 79.

17. Ibid., p. 85.

18. Ibid., p. 86.

19. Journal of Discourses, 26 vols. (Liverpool: F. D. Richards and Sons, 1851-86), 9:3.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 146.)

(1 Thessalonians 2:1-13.) –We taught openly by the Spirit, not by man’s wisdom or logic, he wasn’t interested in “bashing” with their intellect; it isn’t successful in teaching the gospel. We want to teach you so you can join the family of God again, once we were all members of this family, yet there were divisions in the pre mortal world, the noble and great and the not so noble and great. Later another division occurred of those who followed Lucifer. Here on earth there are further divisions among God’s family, many have lost their inheritance (their heirship to God) and need to be adopted back into the family, they need to be gathered back again.

1 For yourselves, brethren, know our entrance in unto you, that it was not in vain:

2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.

3 For our exhortation was not of deceit, nor of uncleanness, nor in guile:

4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:

6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

7 But we were gentle among you, even as a nurse cherisheth her children:

8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:

11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,

12 That ye would walk worthy of God, who hath called you unto his kingdom and glory.

13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

Paul’s motives are pure, he was fully devoted. He provides for himself, he didn’t allow the saints to take care of them, some didn’t like that. It was common practice to take care of preachers, yet you had to wonder their motive for teaching, was it a job to be paid by the people? Paul would have none of that! Teach fundamental principles until they are mature in the gospel (receiving temple ordinances). I’m teaching you because I love you, it may be against your culture but that’s what I am going to do.

Paul’s teaching was done on the spot, one on one and in synagogues etc. You can’t get a feel of what Paul taught simply by these letters to various churches. It’s hard to see the entire plan of salvation and the gospel in the Bible alone.

Where are the great teachers in later centuries getting their doctrine and understanding? By their intellect and not by the Spirit, they did the best they could, but were lost, they had an intellectual study of the scriptures but lacked revelation, the doctrine was incomplete so they added to it, they used the philosophy of Plato until Augustine.

For the restoration to occur the Lord had to restore fundamental doctrine, a restoration had to happen.

The Revelations of the Restoration: Window to the Past, Open Door to the Future

Robert L. Millet

Brigham Young University

Jesus and the apostles spoke of the coming of the end of an age, the end of the dispensation of the meridian of time. There would come a day, they warned, when men and women would "not endure sound doctrine" (2 Timothy 4:3), a day when malicious persons would seek to interject "damnable heresies" (2 Peter 2:1) into the faith. The seeds of the apostasy were in fact planted centuries before the coming of Jesus of Nazareth. The empire of Alexander the Great, as a political entity, did not survive his death in 323 B.C., but the cultural empire he founded lasted for nearly one thousand years, until the rise of Islam and the Arab conquests in the seventh century after Christ. Greek, or Hellenistic, influence was profound—upon the Roman empire, upon the world of Judaism, and, unfortunately, upon the early Christian Church. As Zenos had foreseen, for a time the grafting of branches from the "wild olive tree" (Gentile influence) would result in a season of strength for the Church (see Jacob 5:17). But it was only a matter of time before the teaching of the prophets and ideas of the philosophers would come in conflict; those with eyes to see were aware that attempts to merge the doctrines of the temple of God with the doctrines of Plato would be abortive to the Christian faith. Ecumenism would lead to shared impotence. And so it did. Philosophical error, mixed with truth, resulted in a heretical hybrid, a conceptual concoction foreign to the spiritually sensitive and certainly offensive to that God who delights in revealing himself to his children.

When the gospel sun went down almost two millennia ago, darkness reigned. Darkness filled the earth; and gross darkness, the minds of men and women. Certainly there were good and noble souls who enjoyed and hearkened to that influence we know as the Light of Christ; they strove to live according to the best light and knowledge they possessed. Nevertheless, that glorious luminary we know as revelation, which always comes institutionally through the ministry of apostles and prophets and individually through the manifestations of the Spirit, was no longer enjoyed among the people of earth. The loss of the holy priesthood as well as the covenants and ordinances that lead to life eternal; the true doctrine of God, the Godhead, and man's relationship to Deity; and sacred insights into the means whereby mortals can have divine experience—these and a myriad of other treasures became mysteries to the masses and slipped into the realm of the unknowable and the unavailable. Error and falsehood crept into society and thus made their way into the hearts and minds of earth's pilgrims. The apostasy, which we call the Great Apostasy, was long and deep and broad. Its influence was extensive, and its effects reached into all facets of human endeavor—intellectual, moral, and spiritual.

The Dawning of a Brighter Day

The spring of 1820 heralded the dawn of a new day. The Sacred Grove in upstate New York was not to be the location of a complete restoration, a place and a time wherein God would make all things known and correct all the flaws of a faltering world. Rather, the First Vision began the era of restitution, the times of refreshing, the season of cleansing and purification and endowment that would reach a zenith in a millennial dispensation. Unable to walk fully in the light of the Lord, the people of earth had chosen their own paths and sought to direct their own destinies. In detailing and describing the apostate condition of things in the morn of restoration, the Lord declared: "They have strayed from mine ordinances, and have broken mine everlasting covenant; they seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth old and shall perish in Babylon, even Babylon the great, which shall fall" (D&C 1:15-16). The pressing problem was idolatry—devotion and dedication to anything other than the true and living God. The problem was one we observe frequently in our day—distraction from those things of greatest worth. The problem was that man had fashioned unto himself a god, an unknown god, the unreachable and the unknowable Essence, that Wholly Other. Whether Catholic or Protestant, Jew or Muslim, the religious leaders of the nineteenth century, with their congregants— even the most sincere among them, and surely there were many—had lost their way.

The prescription for earth's ills, the medication for the malady, the Lord set forth: "Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth"—the spiritual calamity should the people of earth continue in apostasy, as well as the perilous times which lay ahead even for those whose faith was fully centered in their Redeemer—"called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments; and also gave commandments to others, that they should proclaim these things"—the glad tidings of the Restoration—"unto the world; and all this that it might be fulfilled, which was written by the prophets—the weak things of the world shall come forth and break down the mighty and strong ones, that man should not counsel his fellow man" (D&C 1:17-19). That is, the children of God need no longer place their trust in or rely upon the limited wisdom of the unillumined, upon those who are not truly men and women of God (see Mosiah 23:14). Indeed, God would call upon the weak and the simple to bring forth his great and marvelous work, "those who are unlearned and despised" (D&C 35:13), those who are teachable, who are willing to unlearn falsehood and strip themselves of pride and duplicity, whose minds and hearts are open to the will of the Almighty. The Restoration heralded a day wherein men and women could come unto God, press forward through the mists of darkness, and then fall down and worship the true and living God, in the name of the Son, by the power of the Holy Ghost. The days in which only the chosen few could come unto God, those times when only a priestly hierarchy could perform the sacraments and commune with Deity, were no more. The gospel of God, the new and everlasting covenant, was restored to earth "that every man might speak in the name of God the Lord, even the Savior of the world; that faith also might increase in the earth" (D&C 1:20-21).

The Restoration would begin by a revelation, a re-revelation of doctrine and principles and precepts. It would of necessity start with the First Vision, the beginning of the revelation God to man. It would be followed by the coming forth of the Book of Mormon, Another Testament of Jesus Christ. Through the truths contained in this sacred volume—including the verities long lost on such vital matters as the Creation, the Fall, and the Atonement—the fulness of the gospel could be had again. Revelation upon revelation would come to and through Joseph Smith, including the restoration of plain and precious truths once taken away or kept back from the Bible.

But there was more, more to come by way truth, more than theology. The Restoration was destined to be a significant revolution. It must have been a mighty vision that filled the mind of Joseph Smith the Seer when he announced: "I calculate to be one of the instruments setting up the kingdom [of God envisioned by] Daniel by the word of the Lord, and I intend to lay a foundation that will revolutionize the whole world." And how was this to be realized? "It will not be by sword or gun that this kingdom will roll on," the Prophet said. "The power of truth is such that all nations will be under the necessity of obeying the gospel." fn

Joseph Smith's vision of the kingdom of God—and of the power and ultimate reach of the Restoration—was cosmic. It consisted of more than preaching and study and Sabbath services; it entailed the entire renovation of the order of things on earth, the transformation of mankind and the elevation of society. The Restoration was to be as broad and as deep as the Great Apostasy. Eventually the people of Zion would know and acknowledge the truth, discern and dispel error, and teach and live the truth in all they said and did, in all facets of human endeavor—intellectual, moral, and spiritual. "Behold, I, the Lord, have made my church in these last days like unto a judge sitting on a hill, or in a high place, to judge the nations. For it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion" (D&C 64:37-38).

"'Mormonism' is destined to revolutionize the world," President George Q. Cannon observed. "But how many are there who realize the truth of this saying? Some, no doubt, but not nearly all who have heard it, and yet that very revolution is going on, and they are helping to promote it; it commenced many years ago—the very moment the first revelation was given to the Prophet Joseph Smith.

"But to revolutionize a world, with religions, political and social systems, the outgrowth of nearly six thousand years' experience is a slow process. . . .

"For this reason the Kingdom of God upon the earth will not be characterized by a wonderfully rapid growth, . . . but, grappling ever with, and never ceasing the strife until it is victor over, error and evil of every kind, its foundations will be securely laid in the hearts and affections of those who love and live by truth and righteousness only." fn

A Window to the Past

Of Joseph Smith and all those who are called as president of the Church, the Savior said: "And again, the duty of the president of the office of the High Priesthood is to preside over the whole church, and to be like unto Moses—behold, here is wisdom; yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the church" (D&C 107:91-92; see also D&C 21:1; 124:125). Joseph Smith would not only stand as the head of this final dispensation but preside as the "choice seer" among the fruit of the loins of Joseph (2 Nephi 3:7). A seer, Ammon explained to King Limhi, is a prophet and a revelator also (Mosiah 8:16). "A gift which is greater can no man have," he went on to say, "except he should possess the power of God, which no man can; yet a man may have great power given him from God. But a seer can know of things which are past, and also of things which are to come, and by them shall all things be revealed, or, rather, shall secret things be made manifest, and hidden things shall come to light, and things which are not known shall be made known by them. . . . Thus God has provided a means that man, through faith, might work mighty miracles; therefore he becometh a great benefit to his fellow beings" (Mosiah 8:16-18; emphasis added).

I am particularly interested in the seer's role of making known things past. Ponder for a moment on what we have come to know about the past as a result of the ministry of seers in these last days. Through what has been revealed by means of the Book of Mormon, the revelations in the Doctrine and Covenants, the Prophet's translation of the King James Bible (Joseph Smith Translation), the book of Abraham, and other inspired prophetic commentary, we sit as it were with a great Urim and Thummim before us, gazing upon the scenes of days gone by. It just may be that the Lord revealed to Joseph Smith as much or more pertaining to the past as he did in regard to the future.

Surely there could be no truth of greater worth, no insight from the Restoration more precious value, no matter so well known and so frequently taught by the Latter-day Saints—and yet so mysterious and strange to others in the religious world—than the idea of an eternal gospel. That is to say, because of the supplementary scriptures of the Restoration, we know that Christian prophets have declared Christian doctrine and administered Christian ordinances since the dawn of time. Adam and Eve were taught the gospel. They prayed to the Father in the name of the Son, repented of their sins, were baptized by immersion, received the gift of the Holy Ghost, were married for eternity, and entered into the order of the Son of God. They knew and they taught their children and their grandchildren the plan of salvation and the eternal fact that redemption would be wrought through the shedding of the blood of the Son of Man (see Moses 5:1-9; 6:51-68). And what was true of our first parents was true of Abel and Seth and Enoch and Melchizedek and Abraham. They had the gospel. They knew the Lord, taught his doctrine, and officiated as legal administrators in his earthly kingdom. Isaac, Israel, Joseph, Ephraim, and all the patriarchs enjoyed personal revelation and communion with their Maker. Samuel, Nathan, and those from Isaiah to Malachi in the Old World and from Nephi to Moroni in the New—all these prophets held the Melchizedek Priesthood. fn

"We cannot believe," Joseph Smith stated, "that the ancients in all ages were so ignorant the system heaven as many suppose, since all that were ever saved, were saved through the power of this great plan redemption, as much before the coming of Christ as since; if not, God has had different plans in operation (if we may so express it), to bring men back to dwell with Himself; and this we cannot believe, since there has been no change in the constitution of man since he fell." fn Further, "Now taking it for granted that the scriptures say what they mean, and mean what they say, we have sufficient grounds to go on and prove from the Bible that the gospel has always been the same; the ordinances to fulfill its requirements, the same; and the officers to officiate, the same; and the signs and fruits resulting from the promises, the same." fn

In one of the most informative statements in our literature on this principle—that the gospel message and ordinances are forever the same—Elder Bruce R. McConkie declared: "The everlasting gospel; the eternal priesthood; the identical ordinances of salvation and exaltation; the never-varying doctrines of salvation; the same Church and kingdom; the keys of the kingdom, which alone can seal men up unto eternal life—all these have always been the same in all ages; and it shall be so everlastingly on this earth and all earths to all eternity. These things we know by latter-day revelation.

"Once we know these things, the door is open to an understanding of the fragmentary slivers of information in the Bible. By combining the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price, we have at least a thousand passages that let us know what prevailed among the Lord's people in the Old World.

"Did they have the fulness of the everlasting gospel at all times? Yes. There was not a period of ten minutes from the days of Adam to the appearing of the Lord Jesus in the land Bountiful when the gospel— as we have it in its eternal fulness—was not on earth.

"Do not let the fact that the performances of the Mosaic law were administered by the Aaronic Priesthood confuse you on this matter. Where the Melchizedek Priesthood is, there is the fulness of the gospel, and all the prophets held the Melchizedek Priesthood. . . .

"Was there baptism in the days of ancient Israel? The answer is in the Joseph Smith Translation the Bible . . . and in the Book of Mormon. The first six hundred years Nephite history is simply a true and plain account of how things were in ancient Israel from the days of Moses downward.

"Was there a Church anciently, and, if so, how was it organized and regulated? There was not so much as the twinkling of an eye during the whole so-called pre-Christian Era when the Church of Jesus Christ was not on earth, organized basically in the same way it now is. Melchizedek belonged to the Church . . . Laban was a member . . . so also was Lehi, long before he left Jerusalem.

"There was always apostolic power. . . . The Melchizedek Priesthood always directed the course of the Aaronic Priesthood. All of the prophets held a position in the hierarchy of the day. Celestial marriage has always existed. Indeed, such is the heart and core of the Abrahamic covenant. . . . Elias and Elijah came to restore this ancient order and to give the sealing power which gives it eternal efficacy. . . .

"People ask, Did they have the gift of the Holy Ghost before the day of Pentecost? As the Lord lives they were so endowed; such is part of the gospel; and those so gifted wrought miracles and sought and obtained a city whose builder and maker is God. . . .

"I have often wished the history of ancient Israel could have passed through the editing and prophetic hands of Mormon. If so, it would read like the Book of Mormon; but I suppose that was the way it read in the first instance anyway." fn

(Byron R. Merrill et al., comps., The Heavens Are Open: The 1992 Sperry Symposium on the Doctrine and Covenants and Church History [Salt Lake City: Deseret Book Co., 1993], 17.)

(1 Thessalonians 4:13-18.) – Don’t worry about those who have died when the 2^nd Coming occurs, they are taken care of. By the way, you and I won’t be around either! ;-)

13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

18 Wherefore comfort one another with these words.

(2 Thessalonians 2:1-4.) – We pray for the kingdom of Heaven to come, yet it’s sometime away, don’t be deceived. There will be a falling away first, or a turning away from a former allegiance, rebellion, loyalty.

1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

The Apostasy

The Church of Jesus Christ of Latter-day Saints has taught since its beginning that there was an apostasy of the Church that was founded by Jesus during his earthly ministry and led by the apostles after his ascension. This is a fundamental belief of our religion: if there had not been an apostasy, there would have been no need for a restoration.

To understand the Apostasy, we must first understand that Jesus established a church. We Latter-day Saints take this fact for granted, because we see evidence of church organization in the New Testament (e.g., Acts 1:12-16; 4:32-37; 6:1-7). But even more important, it is a matter of doctrinal principle that wherever the gospel, the keys of the priesthood, and the saving ordinances exist, there will be found the Church of Jesus Christ. These circumstances existed from the very beginning of the Savior's ministry.

The book of Acts and the New Testament epistles contain a wealth of information about the ancient Church in its early years. After Jesus' resurrection it was presided over by apostles whom he had called (Matt. 4:19-22; 10:1-8) and to whom he had given the authority and the inspiration to call others when vacancies in the Twelve occurred (Acts 1:15-26). Local Church leaders served under the direction of the Twelve, from whom they received their authority and their message (e.g., Acts 14:22-23; Titus 1:5). Spiritual gifts were common in the Church (Acts 2:1-4; 3:1-7), and the power of Christ was at work as the message of salvation spread into many lands (Acts 14:3-10). The vitality of the Church was evidence of its divinity. Its leaders possessed the authority of God, and its message was the pure doctrine of Christ.

A century later, things had changed dramatically. The original apostles were gone, but others were no longer being called to take their places. Christians spoke with longing of the old days when the Lord's servants were among them. fn The doctrinal unity of which the Twelve were guardians had dissolved, and groups with very diverse teachings had come into existence and were competing for power in the Christian community. fn

Rebellion, Mutiny, Revolution

In seeking a definition of apostasy, Church members frequently turn to 2 Thessalonians 2:3 and cite the phrase in the King James Version, "a falling away." Unfortunately, the translation of this verse is both inadequate and misleading, and it has been the cause of some historical misinformation in the Church that has made it difficult to understand the nature of the Apostasy and how it happened. The intent of the original word is much more dramatic and points to something much more profound than "a falling away."

The Greek word used by Paul in 2 Thessalonians 2:3 is apostasía, from which we have the English word apostasy. It is constructed from two Greek roots: the verb hístemi, "to stand," and the preposition apo, "away from." The word means "rebellion," "mutiny," "revolt," or "revolution," and it is used in ancient contexts with reference to uprisings against established authority. The idea of a gentle drifting that comes to mind with the phrase "a falling away" is not one of its meanings.

In a revolution or rebellion, the objective is to remove the leaders and replace them with others whose views are more compatible with those of the rebels. The result is not only new leadership but also new policies and new objectives. This image describes what is meant by apostasía. And sadly it also describes what happened to the Early Christian Church, according to the New Testament. Because of rebellion against the authority and doctrine of the apostles, the Early Church came to an end less than a century after its formation. fn

As the process of apostasía developed, doctrines that inspired Church leaders had taught were corrupted and changed by others not of similar inspiration, the authority to act in God's name was taken from the earth, and the Christianity that existed thereafter, despite the honorable efforts of many individuals in it, did not enjoy divine endorsement as the Lord's own church. The Apostasy, then, refers to the circumstances that brought about the demise of the Early Church and to the period of time from its fall—about A.D. 100—until the time of the Restoration, beginning in 1820. But for most of the world, the Apostasy continues today.

Seducing Spirits

Perhaps the most remarkable witness of the apostasy of New Testament Christianity is the New Testament itself. Its writers prophesied that apostasy would take place and have a grave effect on their work. Those prophecies are the best place to start as we endeavor to understand what happened to the Early Church. They are important because they show us that Christ and the apostles anticipated the Apostasy and especially because they shed light on the nature of it and the process that brought it about. The following is an outline of some relevant verses. fn

Matthew 24:5, 9-11. "Many" false Christs "shall deceive many" (24:5). "Then shall many be offended" (24:10). The word offended is used to translate the Greek skandalízo, which means to "trip." In a religious context such as this, it means to "give up one's faith": "many will turn away from the faith" (NIV), or "many will fall from their faith" (REB). fn And "many false prophets shall rise, and shall deceive many" (24:11).

Acts 20:29-31. "Grievous wolves" will "enter in among" the Church, and they will not spare the flock (20:29). "Of your own selves" men will arise, teaching "perverse things" so they can "draw away disciples after them" (20:30), or "in order to get the disciples to break away and follow them" (REB).

2 Thessalonians 2:1-12. The apostasía (Paul wrote the, not a) will take place (2:3): "the rebellion" (NIV, NRSV), "the Great Revolt" (JB). Satan—the "man of sin," "the son of perdition"—will come to the fore (2:3). He will sit in God's place as though he were God (2:4). This "mystery of iniquity" was being held back at the time Paul was writing until God withdrew the power that restrained it (2:6-8).

1 Timothy 4:1-3. In "the latter times," that is, the final days of the Early Church, fn "some shall depart from the faith," following "seducing spirits, and doctrines of devils" (4:1). Examples of false teachings are a prohibition against marriage and the introduction of unauthorized dietary restrictions (4:3).

2 Timothy 4:3-4. There would be a rejection of "sound doctrine" (4:3). Having "itching ears" for religion, they will obtain teachers after their own liking (4:3). They will "turn away their ears from the truth" and turn to "fables" (4:4).

2 Peter 2:1-3. "There shall be false teachers among you" (2:1), who will "secretly introduce" (NIV) "damnable heresies" (2:1). "Many" will follow them (2:2), as a result of which "the way of truth" will be blasphemed (2:2). Thus they will "make merchandise of you" with false doctrine (2:3): "feigned words" (KJV), "stories they have made up" (NIV), "sheer fabrications" (REB).

1 John 2:18. "Ye" were warned that "antichrist" would come in "the last time," which, according to John, was the time in which he wrote.

Jude 1:4, 17-19. There had been warnings long ago about people infiltrating and perverting the faith: "certain men crept in unawares" (1:4). The apostles warned of "mockers" in the "last time" (1:17-18). Revelation 13:1-9. Satan's beast will blaspheme "against God" and his work (13:6). He will "make war with the saints" and will "overcome them" (13:7). He will have power over "all that dwell upon the earth" (13:8).

These passages paint a disheartening picture of the future of the Early Church, because it is obvious that both Jesus and his apostles knew that apostate influences would have a powerful effect on it. The verses cited show clearly the pattern of how the Apostasy would work: the rejection of true doctrine, the appearance of self-appointed teachers, and the introduction of man-made religion. Subsequent history shows that the Church did not survive the process intact. fn

Watching the Apostasy Happen

In addition to foretelling the spread of apostasy, the New Testament recorded much of it as it was taking place. The apostles' letters show them struggling with false teachings and practices that were making their way into the Church. In the earliest letters these problems were relatively minor and perhaps were remedied by sound apostolic teaching. But as time progressed, the false ideas against which the apostles contended became increasingly malignant and increasingly successful. As the Church grew, so also did the cancerous elements within it that finally led to its death. The New Testament recorded the process while it happened. fn

Apostate practices are mentioned in a number of New Testament verses. Paul contended against those who formed factions by playing favorites with Church leaders (1 Cor. 1:10-16; 3:3-10; 11:18). The Corinthian Saints allowed a case of incest to go uncorrected (1 Cor. 5:1-13), and they engaged in inappropriate observance of the sacrament (1 Cor. 11:23-34). Uninspired notions concerning the gifts of the Spirit led them to distorted behavior (1 Cor. 14:1-14, 33). Evil speaking against the apostle Paul was evident (2 Cor. 11-12; Gal. 1). Some Church members were transforming their faith into a Judaized Christianity and were bringing into the Church Jewish holidays (Gal. 4:10) and Jewish ritual (Gal. 5:2-4).

False beliefs play an even more prominent role than do apostate practices in the documents of the New Testament. For example, some Thessalonian Saints had developed the idea that the second coming of Christ was "at hand" (2 Thes. 2:2-4). Some elsewhere had apparently developed mistaken notions about the relationship between faith and works (James 2:14-17, 26). Some Corinthian Church members were teaching that Jesus had not risen from the dead and that there is no resurrection (1 Cor. 15:1-58). Some Galatians were turning to what the apostle Paul called "another gospel," under the influence of those who would "pervert the gospel of Christ" (Gal. 1:6-7). They believed that the law of Moses was necessary for salvation (Gal. 3:1-5).

These examples all come from the period between A.D. 50 and 60. It may be argued that some of these problems would not be of major consequence, assuming that the corrective teaching in the apostles' letters and visits would be received and obeyed. But as is evident in the earliest Christian writings of the second century, by the end of the first century the apostles were gone, fn and Christianity had lost its doctrinal anchor. These events suggest that the cumulative effect of false beliefs was more successful than the apostolic efforts to correct them.

Beginning in the 60s, doctrinal problems of a more serious nature grew in the Early Church. They clearly threatened the Church's existence and jeopardized the salvation of those who were affected by them.

It is in this period of history that we see the first evidences of what later became known as Gnosticism. Most of what we know of Gnosticism comes from sources a century or more after the days of the apostles, so we understand it best in its fully developed form of later years. But the New Testament gives unmistakable evidence that it was already developing and gaining ground while the Early Church was still alive. Gnosticism was an aberrant Christian doctrine that taught that physical matter and everything associated with it were evil. Because God could not consist of matter or even be the creator of matter, all material creation had to be looked upon as perverse. Some Gnostics believed in a chain of lower deities, each less holy than the one above. The lowest of these, the evil Jehovah of the Old Testament, created the material world.

In his epistle to the Colossians, Paul contended with a doctrinal heresy that he neither named nor described. But the words he used to warn the Colossian Saints against it suggest that it was Gnosticism in an early form. Paul's emphasis on Christ's supremacy in the universe (Col. 1:16-19; 2:9-10) and his warning against the worship of "angels" (Col. 1:15-2:23) seem to respond to Gnostic belief in lower deities. Paul gave a stern warning against accepting any doctrine that was different than the apostolic message that he had taught: "As ye have therefore received Christ Jesus the Lord, so walk ye in him: rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ" (2:6-8). "Let no man beguile you" (2:18).

The Pastoral Epistles also show evidence of early Gnosticism. Paul's warnings against "genealogies" likely had reference to the descending chain of Gnostic deities. He wrote of "fables and endless genealogies" (1 Tim. 1:4), "vain babblings" (1 Tim. 6:20), "foolish questions, and genealogies" (Titus 3:9). He also warned against "what is falsely called knowledge" (1 Tim. 6:20, NIV, NRSV). "Knowledge" ("science" in the KJV) is the word used to translate the Greek gnosis, from which the word Gnosticism comes. The Gnostics believed they had a special revealed gnosis, or knowledge, by which they alone understood scripture, knew God, and were saved. This knowledge, they believed, was not available to the uninitiated mainstream of Christianity.

John's letters, perhaps the latest writings in the New Testament, show additional evidence of Gnosticism creeping into the Early Church. The immediate apostate doctrine was Docetism—the belief that Jesus did not really come in the flesh (1 Jn. 4:2-3; 2 Jn. 1:7). Docetism was a product of the fundamental philosophy that all matter is evil. Because Jesus therefore could not have actually had a material body, he only seemed, or appeared, to come in the flesh.

It does not take much imagination to realize the consequences of this kind of belief. Like John, we can see that this doctrine denies the reality of Christ's mortal experiences, his suffering and death in the Atonement, his physical resurrection, and ours as well. John pointed out that the Saints had been warned that "antichrist" would come in the last days of the Church (1 Jn. 2:18). They are here, he wrote, and they came from among the Saints (1 Jn. 2:18-19). Many false prophets have arisen (1 Jn. 4:1). For John, the test of antichrist was whether one believed that Jesus actually came in the flesh (1 Jn. 4:2-3). As an eyewitness of the Savior he reminded his readers: "We have heard," "we have seen with our eyes," "we have looked upon, and our hands have handled, of the Word of life" (1 Jn. 1:1). He pleaded with the Saints to hold on to true doctrine: "Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. . . . These things have I written unto you concerning them that seduce you" (1 Jn. 2:24, 26).

Other varieties of apostasy developed in the Early Church and are evidenced in the New Testament. Paul spoke of "profane and vain babblings," which "will increase unto more ungodliness. And their word will eat as doth a canker" (2 Tim. 2:16-17). Two men guilty of spreading false doctrine had destroyed the faith of some by teaching that the final resurrection had already taken place (2 Tim. 2:17-18). Paul and his teachings were being rejected: "This thou knowest, that all they which are in Asia be turned away from me" (2 Tim. 1:15). Paul had taught the gospel in the Roman province of Asia more than a decade earlier, and his message had been accepted by tremendous numbers (Acts 19:8-22). Now they were "all" turning from him and his message. Jude lamented the rejection of "the faith which was once delivered unto the saints" (Jude 1:3). He spoke of those who "reject authority, and defame dignitaries" (Jude 1:8). fn He said that his readers had been warned long ago about people infiltrating and perverting the faith (Jude 1:4). They are here, he said (Jude 1:4). The apostles had warned of "mockers" in the last days of the Church (Jude 1:17-18). They are here, Jude wrote. They do not have the Spirit, and they are dividing the Saints (Jude 1:19).

John's Revelation provides additional evidence of the growth of apostasy. He spoke of the existence of false apostles (Rev. 2:2), of false prophecy (2:20-24), and extensively of apostate doctrine and behavior (Rev. 2:4-6, 14-16, 20-24; 3:2-4, 15-17). If John's words paint a fair picture of the overall status of Early Christianity near the end of the first century, we cannot avoid the conclusion that the prophecies of apostasy were then being fulfilled. Of the seven churches addressed in the book of Revelation, only two were not condemned. One of the five condemned churches was ready to die because of its sins; another was to be spit out of God's mouth. The rest were guilty of serious error, and each was told in strong terms that if it did not repent it would be rejected.

Finally, in what we assume is the last-written document of the New Testament, we have an example of direct rejection of the Lord's anointed leader. Diotrephes, a local Church leader who "loveth to have the preeminence" among the Saints (3 Jn. 1:9), rejected John, the senior and probably the only remaining apostle at the time. John had written to him, but Diotrephes would not receive him. In fact, Diotrephes excommunicated those who would (3 Jn. 1:10).

This was apostasy by any definition. John promised to deal with the offending leader when he could, but if Diotrephes did not recognize John's authority, no doubt he would not have responded to his discipline, either. Now in the third generation of Christian history, we see not only doctrinal apostasy taking place but also an act of open rebellion against priesthood authority. This was not without significant consequences: those who rejected John severed the final legitimate link of doctrine and priesthood between Christ and the church that bore his name.

With Tears

When Paul met with the elders of the Church in Asia at what would be the end of his ministry among them, he counseled them with deep feelings about what he foresaw in their future:

"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears" (Acts 20:28-31).

Significantly, Paul warned Church leaders not only to watch out for their flock but also to watch out for themselves. Among those "grievous wolves" who would enter and not spare the flock would be some of those same leaders, who, having been entrusted with the Lord's Church, would speak "perverse things, to draw disciples after them."

History has not left us a full record of the Apostasy, though we have New Testament prophecies foretelling it and New Testament examples of its taking place. But when our historical evidence begins again in the next centuries, we see a different church, teaching a different gospel. And we know that despite the warnings and the tears, something both dramatic and tragic has taken place.

Notes

1. See Justin Martyr (A.D. 110-65), Hortatory Address to the Greeks, 8; and Hegessipus, in Eusebius, Church History, 3.32.7-8. These can be found in A. Roberts and J. Donaldson, eds., The Ante-Nicene Fathers, 10 vols. (reprint, Grand Rapids, Mich.: Eerdmans, 1951); and P. Schaff and H. Wace, eds., The Nicene and Post-Nicene Fathers, 2d series, 14 vols. (reprint, Grand Rapids, Mich.: Eerdmans, 1983).

2. See especially Hegessipus and also Irenaeus, Against Heresies; Clement of Alexandria, The Stromata, or Miscellanies; Tertullian, Against Marcion, Against Valentinius, Prescription against Heretics, and Scorpiace. All of these are available in Roberts and Donaldson, Ante-Nicene Fathers.

3. See Chapter 3, 19-30.

4. For a much fuller discussion, see Kent P. Jackson, "Watch and Remember: The New Testament and the Great Apostasy," in By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, ed. John M. Lundquist and Stephen D. Ricks, 2 vols. (Salt Lake City: Deseret Book and the Foundation for Ancient Research and Mormon Studies), 1:81-95; and "Early Signs of the Apostasy," Ensign, Dec. 1984, 8-10.

5. Bible verses quoted are from the King James Version unless otherwise noted. Some passages are from the following English translations: JB, Jerusalem Bible; NIV, New International Version; NRSV, New Revised Standard Version; REB, Revised English Bible.

6. See Jackson, "Watch and Remember," 89-90.

7. See Chapter 3, 19-30.

8. See the fuller discussions in Jackson, "Watch and Remember," 95-117, and "Early Signs of the Apostasy," 10-16.

9. See n. 1. Clement of Rome (ca. A.D. 96) and Ignatius of Antioch (ca. 107), like Justin and Hegessipus, wrote as though the days of the apostles were past. See 1 Clement, 42.1-5; 44.1-3; 47.1-6; and Ignatius to the Magnesians, 6.1 and 13.2 in Kirsopp Lake, trans., The Apostolic Fathers, 2 vols. (Cambridge, Mass.: Harvard University Press, 1949), vol. 1.

10. Bo Reicke, The Epistles of James, Peter, and Jude, Anchor Bible 37 (Garden City, N.Y.: Doubleday, 1964), 201.

(Kent P. Jackson, From Apostasy to Restoration [Salt Lake City: Deseret Book Co., 1996], 7.)

(2 Thessalonians 2:5-12.) – The apostasy has already begun. The teachings of the Lord’s gospel will be twisted and manipulated. There will be false teachers in the church.

5 Remember ye not, that, when I was yet with you, I told you these things?

6 And now ye know what withholdeth that he might be revealed in his time.

7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,

10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

11 And for this cause God shall send them strong delusion, that they should believe a lie:

12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

2 THESSALONIANS

Main Teachings

Christ's Coming and Judgment

The letter on Christ's second coming starts with a broad panorama of it, for Paul's message is not that the coming is unimportant but that certain events and preparations must precede it. Paul wrote that "the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ" (2 Thes. 1:7-8). Here the apostle sums up a basic doctrine linked in language and idea with the Savior's own testimony of it: "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works" (Matt. 16:27). The point of knowing of the coming of the Lord is to be ready for his judgment, whenever it occurs. That view contradicts the attitude of passive waiting criticized by Paul at the end of this letter. What works prepare one for judgment? At Athens Paul answered generally by declaring God's command to "all men every where to repent" before Christ "will judge the world in righteousness" (Acts 17:30-31). Jesus counseled the Twelve specifically after opening the future "when the Son of man shall come in his glory, and all the holy angels with him" (Matt. 25:31). There on the Mount of Olives he emphasized feeding and clothing and fellowshipping. Paul's letters were all written to prepare the early Saints for judgment. The book of Romans, the great epistle on grace, also begins with a vivid picture of judgment and the need to prepare for it, later adding detailed instructions on Christian living. Paul weaves faith in and out of his Thessalonian letters, but always against the pattern of action. He prays that God will strengthen the Saints "in every good word and work" (2 Thes. 2:17) and makes them responsible to bring this about. Judgment implies freedom to make choices, so the goal of Paul's letters is stronger faith plus righteous action. Joseph Smith put that same burden on Latter-day Saints in teaching that the horizon of death should "prove as a warning to all men to deal justly before God and with all men—then we shall be clean in the day of judgment." fn

The Imminent Apostasy

Paul reviews the false belief that "the day of Christ is at hand" (2 Thes. 2:2). Replacing it with the truth, Paul insists that there must "come a falling away first" (2 Thes. 2:3, italics added). In Greek, "falling away" is apostasia, derived from "standing" and "away" in the sense of evading and opposing authority. Closely related is stasis, a central word in Greek history that often had the same meaning of standing alone in civil war. And Josephus uses the related apostasia to describe the Jewish uprising against Rome. fn Thus, modern translators have Paul speak of a "great revolt" (JB) or "rebellion" (RSV, NEB, NIV) that must precede Christ's coming. Paul, of course, means a religious departure, just as the Greek translation of the Old Testament uses apostasia for a hypothetical "rebellion" of all Israel against God (Josh. 22:22). In Paul's prophecy God is openly opposed by "that man of sin" (2 Thes. 2:3), so careful commentators do not treat the coming "apostasy" as just a minor thorn in the side of Christianity. A Roman Catholic translation has "mass apostasy" (NAB), and seasoned Protestant scholars talk of a "worldwide rebellion"; fn it is unmodified by Paul and therefore total: "By and large, the visible Church will forsake the true faith." fn

But Christian scholars do not think of Paul's prophecy as undermining Catholic or Protestant churches, because they generally view the prophecy as yet to be fulfilled just before Christ's coming. It is true that Paul foresaw Christ coming to end the worldwide apostasy (2 Thes. 2:8), but that does not prove that the apostasy was at a late hour in Christian history. Although Paul said the apostasy would come in its time (2 Thes. 2:6), he defined the time as beginning then, saying "The mystery of iniquity is already working" (2 Thes. 2:7, literal trans.). Paul wrote to get the Thessalonians to face their problems and quit daydreaming about the future. The Second Coming was not at hand; their real worry was the apostasy. Paul said that he had stood in their midst and "told you these things" (2 Thes. 2:5). Commentators regret that what Paul spoke personally about this has been lost. fn But what was important enough to explain in his first brief stay at Thessalonica would likely crop up again. And it did when Paul stood before the Ephesian elders to warn, "After my departure savage wolves will come in among you, not sparing the flock" (Acts 20:29, NKJB). Thus, Paul's typical speech about the coming apostasy was not about the distant future, but about dangers then threatening the Church: "Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears" (Acts 20:31, NKJB). What was vital at Ephesus must have been spoken at Thessalonica.

Paul's central symbol of the apostasy is the man of sin or lawlessness sitting "in the temple of God, shewing himself that he is God" (2 Thes. 2:4). Pounds of pages have been written about this being the Jerusalem temple, but that would be destroyed within two decades and would have no one sitting in it. And what did that temple mean to the Greek Gentiles or even to apostles in terms of their own religion without Mosaic sacrifices? The real question is how Paul used the word temple in his writing. fn Almost always he used it figuratively—occasionally the body is a temple for God's Spirit, but usually the Church is the temple of God. The members ("ye," older plural English for the plural Greek) are "God's building" (1 Cor. 3:9), with Christ its foundation (1 Cor. 3:11), or, in summary, "the temple of God" (1 Cor. 3:16). Elsewhere Paul teaches about Christ as cornerstone, apostles as foundation, and members fitting into their places as a "holy temple in the Lord" (Eph. 2:21). And in one of his last letters, Paul still spoke of "the house of God, which is the church of the living God" (1 Tim. 3:15). Paul must define Paul, and his own words show that he was here referring to the Church.

The structure of the Church would remain, but the presence of God would depart. Paul warned at Ephesus that the false teachers would come from "your own selves"; leaders then hearing Paul would reverse the truth "to draw away disciples after them" (Acts 20:30). Thus, the Church would not disappear, but would be captured by the enemy. Who that enemy is need not be debated, for there is only one. Paul uses various terms that are appropriate names for Satan, the mastermind of evil. No wonder that John would soon say that the prophecy of the coming of "antichrist" was fulfilled, for "even now there are many antichrists. . . . They went out from us, but they were not of us" (1 Jn. 2:18-19). Despite centuries of theories about the identity of Paul's "Man of Sin," the New Testament leaders indicated no one but Satan with such power to oppose God.

Common sense demands that prophecies be integrated, not isolated, and the Lord's earlier words to the Twelve gave a sweep of events, of which Paul's concise sketch is part. Paul said the "lawless one" (2 Thes. 2:8, NKJB) would show "signs and lying wonders" (2 Thes. 2:9). And Jesus earlier said there would be "false Christs and false prophets" who would show "great signs and wonders," and that, if possible, "they shall deceive the very elect" (Matt. 24:24). Both surveyed the same era of apostasy, with the difference that Christ stressed the many under Satan's influence, while Paul stressed the source—the "lying wonders" would be "after the working of Satan" (2 Thes. 2:9). In Jesus' prediction, the era of apostasy would be preceded by the era of apostles. But they would be hated and killed (Matt. 24:9), and Jerusalem would be destroyed (Matt. 24:15-16). And right after these first-century events would come "great tribulation" (Matt. 24:21); then men would seek the true Christ in vain (Matt. 24:23) but find only false teachers and their false wonders (Matt. 24:24). Paul explains this transition between two eras more obscurely. Something "withholds," or more accurately in modern translations "restrains" (2 Thes. 2:6). In the next verse the same Greek term is translated as "lets," but this also means "restrains." fn In terms of Jesus' prophecy, the true apostles restrain or delay the coming of the false ones. But this insight is incidental to the great point of both prophecies—that the truth and true authority held by the apostles would disappear until God would once again show his power in the latter-day events surrounding the Second Coming.

The Commandment to Work

Paul closes 2 Thessalonians with words of command (2 Thes. 3:4), expressing strong feelings about the report that "some" were idly wasting their time, "working not at all" (2 Thes. 3:11). As mentioned, Paul opened the letter by stressing the moral responsibility to prepare for the Second Coming. He knew that lazy thinking brought lazy waiting for God to care for everything. But the Early Church taught a morality of money. Paul insists on the Lord's way in specific "commands" on working for a living. Such language elevates practical affairs to high ethical responsibility. One verbal parallel is the earlier language of the Ten Commandments, containing specific instructions on property in the commands not to steal (Ex. 20:15) and not to covet (Ex. 20:17). Paul spoke for the Early Church in explaining the duty to be industrious and shoulder one's share of the cost of life. It is part of the New Testament perspective of coming to earth for a purpose and therefore receiving time as a stewardship.

Paul's "commands" use the terms of Greek military and court orders. He gave the first one when preaching at Thessalonica: "This we commanded you, that if any would not work, neither should he eat" (2 Thes. 3:10). That bluntly states the ideal held up to new converts—not social seclusion but financial responsibility: "Aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you, that you may walk properly toward those who are outsiders, and that you may lack nothing" (1 Thes. 4:11-12, NKJB). Self-reliance is so important that Paul later "commanded" the Thessalonians "in the name of our Lord Jesus Christ" to avoid the person who would not work for a living (2 Thes. 3:6). The traditional translation of "withdraw" is too strong, for Paul returned to the point, saying that the lazy person should not be treated as an "enemy" but admonished "as a brother" (2 Thes. 3:14-15). Church membership would not be withdrawn, but idlers were not worthy of full fellowship, partly to avoid the danger of others being drawn to an aimless life. Appealing directly to the offenders, Paul again used his authority: "We command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread" (2 Thes. 3:12).

Paul also taught by example in Thessalonica: "Nor did we eat anyone's bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you" (2 Thes. 3:8, NKJB). This labor was going on while "we preached unto you the gospel of God" (1 Thes. 2:9). He wrote these letters while he still continued his tentmaking work at Corinth, for Acts describes it (Acts 18:1-3), and Paul vigorously told the Corinthians that he was never a financial burden to them (2 Cor. 11:9). Of course, he accepted the hospitality of Lydia at Philippi and gifts of support from time to time, for he knew how to receive as well as to give. But through his incredible example of working while teaching, he proved that he was on the Lord's errand of helping people spiritually, not profiting from them financially. fn This practice continued through the third mission at Ephesus, for Paul reviewed his time there with the eloquence of action: "I desired no one's silver or gold or clothing. You yourselves know that these hands served my needs and the needs of those with me. In everything I showed you that by thus laboring, you must help the weak and remember the words of the Lord Jesus. For he said, 'It is more blessed to give than to receive'" (Acts 20:33-35, literal trans.).

These words catch the impact of a principle spoken from the soul of one who had made it his own. They show that insistence on work was taught on the level of what each could do, for sustaining those in need was a core principle in Paul's philosophy and in the regular welfare contributions of the Early Church. "If any would not work, neither should he eat" (2 Thes. 3:10, italics added) is treated as a common motto by commentators, but it may well have been an operating rule measuring when to give help. It sounds like a curt formula, "No working, no eating," but the italicized "would" is a separate Greek verb, meaning "to desire" or "to want to." Paul is saying that one should not eat if he is unwilling to work; he is speaking to those who can but do not.

Administrative problems of welfare are later discussed in 1 Timothy 5. All these passages show that a church not concerned with the morality of earning and the charity of sharing does not have the full philosophy and program of the Early Church. Paul quoted a saying of Jesus that it is more blessed to give than to receive (Acts 20:35). Although Paul applied this to working with his hands, living that principle made him the great missionary that he was.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 89 - 90.)

1 Corinthians – There were problems in the church, there are letters back and forth that are missing, so we have an incomplete picture of what was taking place in Corinth. But they had serious problems in the church.

Letters of Reconversion

"Moreover, brethren, I declare to you the gospel which I preached to you . . . by which also you are saved, if you hold fast that word which I preached to you—unless you have believed in vain" (1 Cor. 15:1-2, NKJB). In these words Paul virtually wrote his own introduction to the Corinthian letters. The Saints at Corinth had believed, prospered, and divided, with parties opposing Paul and many doctrines he had taught. Because Paul had to correct so much, he wrote more to Corinth than to any other branch on record. The two Corinthian letters contain more than a fourth of the content of all fourteen of Paul's letters. They include much interaction—answers to letters, references to the faithfulness and unfaithfulness of the Saints, even quotations from skeptics and critics in connection with Paul's replies. Hence, these letters candidly picture a troubled branch of the Church and Paul's logical and spiritual convictions in response.

First Corinthians is Paul's most valuable letter of reconversion. His follow-up letter also has great personal and practical insights, but 1 Corinthians contains an incredible range of doctrine. Here we see the essence of the true Church in its revelation, inspired organization, and knowledge of the life to come. Although Galatians and Hebrews are also reconversion letters, they are more specialized. They are really reconversion letters against Jewish interpretations of Christ. But the Corinthian letters, particularly 1 Corinthians, cover Christ's mission plus a broad spectrum equaled by few of Paul's letters. So 1 Corinthians is treated in unusual detail because it furnishes unusual detail on Christian beliefs and practices. Most of what Paul taught in all the letters is set on larger foundations in 1 Corinthians. By thoroughly repreaching the gospel, Paul in 1 Corinthians gives special insight into what was commonly believed by the Church members to whom Paul's many special letters were written.

1 CORINTHIANS

Sent from: Paul, at Ephesus, joined by Sosthenes.

Sent to: Members at Corinth, provincial capital of southern Greece.

Date: Not long after the Passover, about A.D. 57.

Purpose: To correct dissension in that branch, to correct many wrong beliefs and actions, and to prepare them for Paul's future visit.

Main themes: Appeal for unity; revelation and man's wisdom; Paul's apostleship; sexual standards; marriage questions; true and false worship; Church organization and spiritual gifts; pure love; the Resurrection.

Background

The City

Paul's Corinth still stretches under Greek skies and looks down on the blue water of the Corinthian gulf. Some of its marble remains come from later periods of remodeling, but the site has not changed much, thanks to the resettlement of the modern village so that archaeologists could continue to unravel the past. Paul looked up at the Acrocorinth, the blocky mountain watching over the city, which in pre-Roman times was a nearly invincible fortress. The visitor today can walk into the small museum and see the stone block that sat over the doorway of the Jewish synagogue. Half of the letters are intact, reading "Synagogue of the Hebrews" in rough cuts that could easily date to Paul's time. Back in the main marketplace, he can look at the long stone platform that was probably where the new governor sat when Paul was accused before his tribunal.

When Corinth was alive, it flexed powerful muscles. Strabo said that it was "always great and wealthy." fn Rome made southern Greece into the province of Achaia and made Corinth its capital, as readers know from the Gallio incident in Acts. Trade passed to and from the southern section of Greece through a Corinthian funnel, and cargoes to and from Italy were regularly routed through Corinth in days when ships navigated near the shores rather than risked open sea. Thus, Paul was at a communications center while at Corinth and was accessible to Corinth in his Asia Minor stay afterward. The city was a few miles from the narrow passage where Mediterranean waters nearly turned the south into an island. This land bridge was about five miles wide, and today a straight-cut canal makes it unnecessary to ship around dangerous southern shores, saving miles of circuitous travel. In Paul's day cargoes and small ships were pulled across this isthmus. This symbolizes Corinth's prosperity, which Strabo said came because "it is situated on the isthmus and is master of two harbors, the one leading straight to Asia and the other to Italy." fn

This trade center was also a center of wickedness, as 1 Corinthians clearly shows. In its early success, the Greeks coined a verb "Corinthize," meaning to enjoy worldly pleasures. The big cities of the Roman Empire were like today's big cities in offering the best and the worst, though there was no general Christianity then to temper society. The Romans had destroyed Corinth in the Greek wars, but it was refounded a century before Paul with a strong Roman influence—first-century inscriptions are heavily Latin. Ancient sources picture a city with the vitality and seductiveness of the Chicago pictured by Carl Sandburg's poem. Immorality problems are more visible in 1 Corinthians than in any other letter of Paul except that to Rome itself. Plutarch attacked predatory bankers, and those from Corinth led the list. fn Yet the existence of bad society does not make all society bad. The Lord stood before Paul in vision and commanded him to stay and gather his people out of this worldly center. Because Corinth has so many parallels to any major modern city, what Paul wrote to the Corinthians has great relevance to Saints today.

Church Members

Acts 18 describes Paul's conversions at Corinth on the second mission. He bore plain testimony and left the synagogue when Silas and Timothy first came from Macedonia. Crispus, the "chief ruler of the synagogue" had been converted "with all his house" (Acts 18:8), and Paul baptized him (1 Cor. 1:14). The rich harvest followed in which "many of the Corinthians hearing believed, and were baptized" (Acts 18:8). Several gave possessions and time to the work. Justus was a devout Gentile who also left the synagogue and opened his neighboring home as a meeting place (Acts 18:7). Paul's missionary companion Erastus was apparently from Corinth. He was sent with Timothy back to Greece on the third mission (Acts 19:22) and remained at Corinth at the end (2 Tim. 4:20). Perhaps he was the official thought to be "treasurer [oikonomos] of the city" at Corinth, from which Paul sent Romans (Rom. 16:23, NKJB). An inscription at the large Corinthian theater mentions an Erastus that donated the pavement when he was aedile, a secondary civic office. It is tempting to see the same man in all of the above.

Paul also baptized two others. Gaius (1 Cor. 1:14) was perhaps the "host" when Paul later visited Corinth (Rom. 16:23). Paul also baptized "the household of Stephanas" (1 Cor. 1:16). The apostle insisted that they be recognized as "the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints" (1 Cor. 16:15, NKJB). If his family had shared service positions, Stephanas stands out as one with presiding authority in Corinth. For Paul uses the masculine pronoun next with these words—"so you may also be subject to such men and to each fellow-laborer and worker" (1 Cor. 16:16, literal trans.). Wherever there are adequate sources, local priesthood officers emerge, with Paul encouraging the Saints to support them. The character of the Corinthian branch can be appreciated only by reading the Corinthian letters. Some ridiculed Paul, promoted factions in their branch, aggressively dominated the meetings, and doubted major doctrine. Paul's patient but firm leadership is constant in his Corinthian letters. Here was a branch in need of strong local and general authorities.

Reason for Writing

First Corinthians was not the first letter to the Corinthians. Their earliest known problem is bluntly stated: "I wrote to you in my letter not to fellowship sexual transgressors" (1 Cor. 5:9, literal trans.). So problems of living gospel standards went along with problems of doctrine. One could expect as much from their worldly environment. When Paul first wrote to the Corinthians, he was probably at Ephesus, due east across the Aegean, for in Acts he left Corinth to visit Jerusalem and returned to Ephesus to begin the third mission. He was still there when writing 1 Corinthians, for he sent greetings from "the churches of Asia," the province of Ephesus; and he intended to "tarry" (epimeno) in Ephesus until Pentecost, after which he would visit the Greek churches (1 Cor. 16:5-8). (See appendix A for the date of these plans.) Paul received word from those sent by Chloe, evidently a woman of prominence, that there were factions in the Corinthian branch. Some were loyal to Paul and some to Cephas (Peter's Aramaic name; 1 Cor. 1:11-12; John 1:42). Peter had probably visited Corinth, since Paul talks about Peter's travels with his wife as being well known to the Corinthians (1 Cor. 9:5). A third group followed Apollos, the brilliant Jewish convert with Alexandrian polish, whose intense Corinthian missionary work is known (Acts 18:24-28, 19:1).

So there was deep dissension at Corinth, but it is important to see this lack of unity as really an authority problem. Is it an accident that most of the local leaders known at Corinth were then at Ephesus with Paul and joined to support his correction of the Corinthians? Apollos sent greetings but deflated his faction by staying to work with Paul in a clear showing of unity with the apostle (1 Cor. 16:12). Priscilla and Aquila, who had worked faithfully as missionaries with Paul before going to Ephesus, sent their greetings through Paul to Corinth (1 Cor. 16:19). The strange joining of Sosthenes with Paul in opening 1 Corinthians surely has some purpose. He is possibly the Jewish synagogue leader who was beaten by the anti-Semitic crowd when Paul was accused before the governor (Acts 18:17). Was he now converted and associated with Paul to show to the faction "of Cephas" that faithful Jewish converts should follow the apostle then in their region? Stephanas is identified in the above sketch of members, a leader to whom the Corinthians should "submit." He and two associates came to discuss Corinthian problems with Paul, for they were returning to the branch with Paul's command: "Give recognition to such men" (1 Cor. 16:18, RSV). Paul does not merely teach Christian unity in 1 Corinthians; unity must come through following local officers supervised by apostolic authority.

First Corinthians is a doctrinal gem, ranging through the ancient gospel with a scope unmatched by most of Paul's letters and equaled by only one or two. Were the Corinthians especially worthy of receiving such a letter? The opposite is the case, for the most faithful branches did not need reconversion. And 1 Corinthians is a letter detailing the basics that were disbelieved and giving testimony and evidence to bring the full truth again to the Corinthians. The letter is so specific because the Corinthians were so confused. One can hear Paul preaching in 1 Corinthians better than in any other place except Acts. He repreaches the Resurrection to doubters and repreaches sexual morality to those who had reverted to worldly ways. He takes modern readers into the meetings and homes of early Christians to correct their carelessness in eating meat of pagan sacrifice, not eating the Lord's Supper with reverence, and allowing zeal to run uncontrolled in open meetings. He answers doctrinal questions and shows that the ultimate answers to all these problems are true spirituality, respect for priesthood leaders, and Christlike love.

Main Teachings

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.

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], 91.)

(1 Corinthians 1:10-25.) – The enemy was knowledge without faith, it was their Greek culture. An intellectual discussion without faith would be foolish, Paul could talk circles around them but they would not understand his teachings. You cannot know God or His ways by intellect alone. In today’s world, secularism is the destroyer of faith; the gospel is foolish to them. Paul must have bee nervous to teach these people, you can’t be taught by the intellect alone, you also can’t know God by intellect alone.

10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, 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.

11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.

12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

14 I thank God that I baptized none of you, but Crispus and Gaius;

15 Lest any should say that I had baptized in mine own name.

16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

22 For the Jews require a sign, and the Greeks seek after wisdom:

23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

TESTING THE FAITH
Bill Maher: Christians have neurological disorder
Says parents 'drill' religion into kids' heads using biblical 'fairy tales'

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Posted: February 18, 2005
1:00 a.m. Eastern

Television personality Bill Maher, host of HBO's "Real Time with Bill Maher," says Christians and others who are religious suffer from a neurological disorder that "stops people from thinking."

Appearing as a guest on MSNBC's "Scarborough Country" this week, Maher told host Joe Scarborough:

"We are a nation that is unenlightened because of religion. I do believe that. I think that religion stops people from thinking. I think it justifies crazies. I think flying planes into a building was a faith-based initiative. I think religion is a neurological disorder. If you look at it logically, it's something that was drilled into your head when you were a small child. It certainly was drilled into mine at that age. And you really can't be responsible when you are a kid for what adults put into your head."

The former host of "Politically Incorrect" said the lack of enlightenment of so many Americans means the nation actually has more in common with its enemies than one might think.

Said Maher: "When you look at beliefs in such things as, do you go to heaven, is there a devil, we have more in common with Turkey and Iran and Syria than we do with European nations and Canada and nations that, yes, I would consider more enlightened than us."

Maher explained that he was not singling out evangelicals, but was targeting all "religious" people.

"I think the vote in Missouri [rejecting same-sex marriage] and a lot of other states is because people are religious," Maher said. "They don't have to be evangelical, but they're religious. They believe in religion, which as – I think it was Jesse Ventura who had that quote about religion is a crutch for weak-minded people who need strength in numbers."

The television host told Scarborough he was convinced evangelicals' influence will wane.

Said Maher: "When people say to me, 'You hate America,' I don't hate America. I love America. I am just embarrassed that it has been taken over by people like evangelicals, by people who do not believe in science and rationality. It is the 21st century. And I will tell you, my friend. The future does not belong to the evangelicals. The future does not belong to religion."

Later in the interview, Maher returned to the childhood-religion theme, comparing fairy tales to Bible stories:

"When you were a kid and they were telling you whatever you believe in religion, do you think if they had switched the fairy tales that they read to you in bed with the Bible, you would know the difference?

"Do you think if it was the fairy tale about a man who lived inside of a whale and it was religion that Jack built a beanstalk today, you would know the difference? Why do you believe in one fairy tale and not the other? Just because adults told you it was true and they scared you into believing it, at pain of death, at pain of burning in hell."

(Doctrine and Covenants 76:98-102.) – There are no divisions in the Celestial kingdom, all are united and equal, one doctrine, one Christ, one God whom we worship.

98 And the glory of the telestial is one, even as the glory of the stars is one; for as one star differs from another star in glory, even so differs one from another in glory in the telestial world;

99 For these are they who are of Paul, and of Apollos, and of Cephas.

100 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;

101 But received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant.

102 Last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the Firstborn, and received into the cloud.

Prophets and Scholars

What is a prophet? On one thing the Jewish and Christian doctors have always seen eye to eye, namely that "Abraham is dead, and the prophets are dead." The prophets being thus disposed of, the word prophet has been liberated in our own day for almost unlimited use. Almost any individual of more than ordinary insight, learning, or rhetorical gifts is sure at some time or other to be called a prophet. So loosely has the word come to be used that we must, before proceeding, reach an agreement on a few things that a prophet is not.

The ancient and valuable Didache, which revolutionized the study of church history after its discovery in 1883, gives—among its most valuable contributions to a very obscure field of study—priceless information on the nature of priesthood and prophecy in the early church. On one subject in particular it is clear and specific—the tests for distinguishing between a true and a false prophet, for in those early days there were still prophets, both true and false, in the church. If anyone who claimed to be a prophet attempted to teach anything of his skill to another, he was not a true prophet, the saints were advised. Prophecy is a direct gift from God; it cannot be conveyed from one man to another; it cannot be transmitted through any courses of instruction. (Didache XI, 11-12.)

Peter, for example, had the certain knowledge that Jesus Christ was the Son of God. Did he get that knowledge from Jesus, his master and teacher? No, he did not. "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven" (Matthew 16:17). Here was Peter taking direct instruction from the mouth of the Lord himself, in the flesh; yet it was not from him but from his Father that Peter got the testimony of Christ. The same held true of all those disciples of the Lord who received a testimony of his divinity. "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out." (John 6:37.) It is the revelation of the Father that brings souls to Christ: "And the Father himself, which hath sent me, hath borne witness of me" (John 5:37). The knowledge of salvation is not transmitted from one man to another horizontally, as it were; it is not passed from one generation to the next as a great earthbound tradition. A testimony, that is, the sure knowledge that Jesus is the Christ, the Savior and Redeemer of the world, is received not by horizontal but by vertical descent, or, to use Justin Martyr's expression, it is "a gift that descends from above on holy men at a certain time." fn

No man who has a testimony is dependent on any other man for that testimony. Everyone must know for himself that Jesus is the Christ. No one is expected to believe the gospel is true because some official or board or synod says it is. At the end of the great King Follett discourse, the Prophet Joseph Smith said, "I don't blame any one for not believing my history; if I had not experienced what I have, I could not believe it myself." And the Lord repeatedly insisted that if anyone would have a witness of him, that witness must come not from him but from his Father. Every man must have his own experience in these things. "No man can say that Jesus is the Lord, but by the Holy Ghost," Paul tells us (1 Corinthians 12:3), and no amount of instruction by other men will suffice. "Without revelation direct from heaven," said Brigham Young, "it is impossible for any person to understand fully the plan of salvation. We often hear it said that the living oracles must be in the Church, in order that the Kingdom of God may be established and prosper on the earth. I will give another version of this sentiment. I say that the living oracles of God, or the Spirit of revelation must be in each and every individual, to know the plan of salvation and keep in the path that leads them to the presence of God." fn

Obviously, then, the prophetic gift, the highest form of revelation, coming directly from above cannot be transmitted through any courses of instruction, however valuable they may be as preparation; it cannot be acquired in any school. In a word, the prophet is not a scholar. As surely as the words of a prophet are written down in books, they become the object of specialist study. Once the true prophet has been duly rejected and passed to his reward, swarms of experts descend upon his words to begin the learned business of exegesis. The words of the dead prophets become the peculiar possession of armies of specially trained and carefully conditioned scholars. In a very old text, Peter is reported as saying in a letter to James regarding the use of his own writings in the church: "They think they are able to interpret my own words better than I can, telling their hearers that they are conveying my very thoughts to them, while the fact is that such things never entered my mind. If they take such outrageous liberties while I am alive, what will they do after I am gone!" fn Much later, Clement of Alexandria expressed much the same sentiment. fn You see the point: The scholar and learned divine must necessarily get their knowledge from the written word, and then trouble begins. The prophet, on the other hand, who may well be illiterate, gets his knowledge by direct intercourse with heaven. The orientation of the two is entirely different.

This is well illustrated in the case of the Lord himself. We will recall that he was accused by the learned of blasphemy for claiming tangible contact with the Father in heaven who, he insisted, was not just his symbolic but his real Father. Now the men who opposed Jesus were learned in the scripture: He said, "The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain" (Luke 9:22), specifically singling out as his opponents the most learned segment of the society. These men could cite scripture for everything they did or said, and in all things the scripture was their authority. Of Christ, on the other hand, we read: "They were astonished at his doctrine [didache—way of teaching]: for he taught them as one that had authority, and not as the scribes" (Mark 1:22). What he spoke was scripture. And the same holds for every true prophet. That fact is admitted by the whole Christian world, which is willing to accept as holy writ any syllable that can be shown to be the genuine utterance of an Apostle, no matter how trivial the matter discussed, as, for example, when Paul asks Timothy to bring him his books and overcoat.

There is much to indicate that the Corinthians were altogether too much taken up with the reputations and opinions of scholars—a weakness which ultimately proved fatal. Paul took them to task for this in the beginning of his first letter to them:

"Where is the wise? where is the scribe? where is the disputer [syzetetes—we would say committee-member] of this world . . . ?

"For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

"The foolishness of God is wiser than men; and the weakness of God is stronger than men.

"For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called" (1 Corinthians 1:20-21, 25-26).

And Paul explains that this is done so "that, according as it is written, he that glorieth, let him glory in the Lord," not being beholden to any man or to any human instruction. he atTtitude of the early church on this subject is well-expressed in a remarkable passage from Clement, one of the oldest fragments of genuine early Christian literature in existence, as it has been preserved for us by Eusebius:

"Those inspired and, one might truly say, divine men, by which I mean the Apostles of Christ, having purified their lives to the highest degree and adorned their minds with every virtue, spoke only the common tongue; but they were emboldened by the possession of a supernatural power, which had been bestowed upon them as a gift by the Savior himself. They neither knew nor made any effort to know anything about the art of persuasion or skill with words as taught in the schools. The only power they ever made use of was the assurance of the Holy Ghost and the miraculous power of Christ operating through them, by which they preached the kingdom of God throughout the world. They gave little thought to writing anything down. What they did they did with the aid of a power beyond that of men. Paul, for example, the most skillful speaker and the best educated man of them all, left nothing in writing but a few extremely short letters; yet he was in a position to utter marvelous things without number, as one having actually been in contact with visions of the third heaven, caught up even to God's paradise, where he was deemed worthy to hear unutterable things. But the other disciples of our Savior were not without experience of these things, either: the twelve Apostles, the Seventy disciples, and countless others under their instruction." fn

From this passage it is perfectly clear that the early church depended wholly on the inspired teaching of living prophets and would have nothing to do with that formal instruction in rhetoric and dialectic which, by the fourth century, had become a "must" for any candidate for the office of bishop.

Of course, God can choose a learned man for a prophet if he wants to, but we are told in no uncertain terms that such is not the type of man he prefers. To the pagan Celsus, who made merry over the poor education and bad grammar of the Apostles, Origen replied that the obviously defective education of the prophets was a most powerful argument in their favor, for if they had acquired the learning of the schools, then their great gifts of leadership and persuasion might possibly be attributed not to direct instruction from above, but to their years of training. fn

The prophet recognizes the merit of study; there is a spirit in man, Paul tells us, and we know that the spirit of Jesus Christ enlightens every man that comes into the world. The prophet recognizes the scholar for what he is, but the scholar does not return the compliment. He cannot conceive how anyone could possibly acquire knowledge by any method other than his. He cannot believe that any man has experienced anything which he has not experienced. The great Dutch scholar Quispel is at present engaged in showing how this narrow prejudice of the experts has rendered them incapable of comprehending the true nature of the Primitive Church. "I have never seen a vision," says the scholar, "therefore Joseph Smith never had one. I have seen dreams, therefore I will allow him that."

The world will not admit that there can be more than one kind of inspiration, but the saints have always known better. The multitude that heard the voice of God speaking at the baptism of Jesus did not on that occasion see the Holy Ghost, as John did. Paul's companions on the road to Damascus had a miraculous manifestation, but it was not the same that Paul had, and they could not lay claim to his calling (Acts 22:9). And while many worshiped Christ as he ascended to heaven before their eyes, "some doubted" (Matthew 28:17). We cannot agree with the Talmudist who says that any opinion expressed by a clever scholar is to be received exactly as if it were the word of God to Moses on Sinai—they are not the same at all. We cannot agree with the fourth-century fathers that the learned man who reads the scripture is conversing with God just as literally as did Adam in the garden. Nor can we agree with the popular academic platitude that since the gospel contains all truth, whatever is taught anywhere, provided only it is true, is the gospel. This is of a piece with that other cliche, that since God is mind, any mental activity whatever is to be regarded as a direct revelation from heaven. All knowledge does come, as Brigham Young assures us, by a kind of revelation, but the idea that all things are equally holy, provided only they are true, is a cheap and easy fallacy that would be the ruin of any science or discipline. Physics and chemistry become meaningful only when facts are presented in a definite order and with a definite priority of importance—otherwise everything is chaos. So it is with the gospel: "Woe unto you, scribes and Pharisees, hypocrites," cried the Lord, addressing the scholars on this very theme. Nothing is unimportant, he tells them, but some things must come first: "These ought ye to have done, and not leave the other undone"—but he calls them "blind guides," specifically because they "strain at a gnat and swallow a camel" (Matthew 23:23-24). The man who makes his own mental processes the equivalent of revelation from heaven is straining at a very little gnat, while he swallows a camel.

In closing let us return to Paul, by far the best-educated, Clement assures us, of all the disciples of Christ. "But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ" (Galatians 1:11-12; italics added). Compared with such knowledge, he says, "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ" (Philippians 3:8). That is indeed knowledge worth having, and it is to be had only by revelation. It is our happy duty to announce that since the restoration of the gospel such revelation is again available to mankind, provided they heed the words of the prophets, and do not regard their own discoveries and conclusions as the end of knowledge.

Footnotes

1. Justin Martyr, Dialogue with Trypho 7, in PG 6:492.

2. John A. Widtsoe, ed., Discourses of Brigham Young (Salt Lake City: Deseret, 1954), 38 (emphasis added).

3. Clementine (dubia), Epistle of Peter to Jacob 2, in PG 2:28.

4. Clement of Alexandria, Stromata I, in PG 8:704.

5. Eusebius, Ecclesiastical History III, 24, in PG 20:263-67.

6. Origen, Contra Celsum I, 62, in PG 11:773-78; III, 39-40, in PG 11:969-71; VIII, 47, in PG 11:1585-86.

(Hugh Nibley, The World and the Prophets, 3rd ed. [Salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1987], 26.)

The major killer of Eternal life is disunity in the church. Those in the highest degree of the Celestial kingdom are equal in all things, all other kingdoms have different levels of disunity they are not equal, they are individuals, they are selfish. D&C 76:95, 88:107. Anything that breaks up this harmony is of Satan, this is his goal.

The organization of the church is designed to perfect the family of God; the Millennium will also be a time to perfect this family of God. It doesn’t matter where we serve, but how we serve. Disharmony is a killer within the church.

(Doctrine and Covenants 76:94-95.) – Those in the Celestial kingdom are of one heart and one mind, they are equal, they are Gods, they are a family of Gods, the law of consecration is the law they live by. Harmony and unselfishness reign. These people come to know God. The gospel is here to get us into this kingdom.

94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace;

95 And he makes them equal in power, and in might, and in dominion.

(Doctrine and Covenants 88:107.)

107 And then shall the angels be crowned with the glory of his might, and the saints shall be filled with his glory, and receive their inheritance and be made equal with him.

"IS CHRIST DIVIDED?"

UNITY OF THE SAINTS THROUGH CHARITY

(1, 2 Corinthians)

DAVID R. SEELY

Paul wrote his epistles to the Corinthians (1 and 2 Corinthians) from Ephesus and Macedonia in the spring and fall of the year A.D. 57, during his third mission to the Gentiles. fn He addressed them to the members of the church at Corinth, which Paul had helped to found during his first mission in A.D. 50, and they represent two of the earliest (preceded only perhaps by the epistles to the Thessalonians), longest, and most doctrinally replete of the Pauline epistles. Paul wrote the letter found in 1 Corinthians to address the serious dissensions and immorality that had arisen in his absence among the saints there, and to answer some of their questions about church doctrine and practice. Shortly thereafter he wrote the letter found in 2 Corinthians, expressing his joy in hearing that many of the saints had repented and continuing his plea for repentance directed to those who had not.

II. Paul's Response to Reports from the House of Chloe

Divisions in the Church and a Plea for Unity

Paul immediately addresses one of the disturbing developments at Corinth he has been advised of and makes his plea: "Now I beseech you, brethren, by the name of our Lord Jesus Christ . . . that there be no divisions among you." (1:10.) He has carefully prepared the rhetoric of his message. In verse 1 he indicates the official nature of this letter by referring to his apostolic calling and stewardship over the church in Corinth. At the same time he tempers the harsh nature of his rebuke throughout the letter with the constant use of the term brethren, emphasizing the intimate relationship enjoyed as members of the church and the common fellowship and commitment they enjoy through Jesus Christ.

Apparently the contentions and divisions among the members of the church had been manifested by the division into groups, each proclaiming their allegiance to Paul, Apollos, or Cephas. Paul's response to this situation is a series of rhetorical questions: "Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?" (1:13.) Once again Paul has prepared the rhetoric for his argument to follow, mentioning the name of Jesus Christ—who should be the sole focal point of allegiance—nine times in verses 1 through 9 before he explicitly reveals the subject of the letter in verse 10. At the same time he has carefully pointed out, as a model of oneness, the united efforts of God the Father and his Son Jesus Christ in administrating the gospel. (1:1, 3, 4, 9.)

It has been suggested that the factionalism in the church at Corinth may have been due in part to a division between the Greek (Gentile) and the Jewish members—the Greeks aligning themselves with Apollos, the charismatic and eloquent orator from Alexandria, and the Jews, originally from Syro-Palestine, identifying themselves with Cephas, the Apostle Peter. (John 1:42.) fn At the same time, those who had been greatly influenced by Paul during his ministry at Corinth cited him as their champion. Ironically, members of one group seem to have distinguished themselves by identifying their faction as "of Christ." Paul responds to the division between the Jews and the Greeks, making the point that "the preaching of the cross" which is the "wisdom of God" is foolishness to all of the wise men of the world—both Jew and Greek. (1:18-21.)

Paul describes the doctrine of "Christ crucified" as a "stumblingblock" to the Jews, who "require a sign" (1:22-23), perhaps a reference to the widespread Jewish expectation of a powerful Messiah who, rather than dying the death of a criminal, was to have brought them mighty acts of political deliverance. To the Greeks who seek wisdom, the crucified Christ is "foolishness." (1:22-23.) But to those who are "called" (become members of the church), "both Jews and Greeks," Christ is the "power of God, and the wisdom of God." (1:24.) Just as there are not many "wise men after the flesh, not many mighty, not many noble" found in the congregation at Corinth (1:26), so God has chosen everywhere "the foolish things of the world to confound the wise; and . . . the weak things of the world to confound the things which are mighty" (1:27).

Paul's discussion about the wisdom of the world and the wisdom of the Spirit (1:18-2:16) is directed at the problem of dissension in the church. For members of the church to claim their allegiance to the wisdom of the Jews or Greeks, or to Apollos, Cephas, or even Paul, is to demonstrate a basic misunderstanding of the gospel message of Christ crucified, which transcends all worldly wisdom. Perhaps directing his remarks to those who claimed to be "of Paul," he points out that when he came, he purposely avoided preaching with "enticing words of man's wisdom, but in demonstration of the Spirit and of power: that [one's] faith should not stand in the wisdom of men, but in the power of God." (2:4-5.) True conversion, he explains, comes when the natural man—who "receiveth not the things of the Spirit of God: for they are foolishness unto him" (2:14)—is changed by the power of the Holy Ghost into a spiritual man, who is able to receive "the spirit which is of God," that he "might know the things that are freely given" to him by God (2:12).

The contention manifested at Corinth is a sure sign that the conversion process is not complete or is in a state of disintegration. In chapter 3 Paul describes the members of the church at Corinth as being in the infant stages of conversion—as "babes in Christ" who are "yet carnal: for . . . there is among [them] envying, and strife, and divisions." (3:1-3.) For this reason they must be fed with milk and not meat. (3:2.) Referring to the factionalism in the church, Paul proceeds to teach the proper place of teachers and other of the Lord's representatives on earth. Using a metaphor of agriculture, he explains: "I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God's husbandry." (3:6-9.) He further compares the church to a building, the laborers as the builders, and the foundation as Jesus Christ. (3:9-15.) While each person's contribution to the building will be judged whether it be good or bad, the foundation—Christ—always remains secure, once again reminding the saints that true unity is achieved not by loyalty to each other but through the common bond of allegiance to God.

Paul concludes his teaching about the role of teachers with a summary of the whole principle: "Therefore let no man glory in men. For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." (3:21-23.)

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], 80.)

Gospel understanding is based upon the Holy Ghost, to the world this is foolishness, God is not understood by the world.

(1 Corinthians 2:1-5.) – Paul knew more then them, yet he was humble and taught them by the Spirit. I taught you by the Holy Ghost and not by the words of the intellect or man’s wisdom. There are temple overtones in these verses. Verse 11 is our intellect, we use our mind to learn, and verse 12 is the help we receive from God, revelation!

1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.

2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.

3 And I was with you in weakness, and in fear, and in much trembling.

4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:

5 That your faith should not stand in the wisdom of men, but in the power of God.

6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:

7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

Perfect in Greek = mature, developed, complete. A perfect tree is one who produces fruit. A perfect man has children. Someone is either complete or imperfect. One who has been baptized, has the Holy Ghost, they have studied the word of God would be considered perfect or mature on these matters

(1 Corinthians 3:1-3.) – Teach basic fundamental principles, The Godhead, faith, grace of Jesus Christ, perfecting the family unit of God’s family.

1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.

2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

When we die we are waiting for the Millennium. The Church’s mission is to prepare for the Millennium. President Hinckley, April, 1995 General Conference, he repeated this 10 years later in the 2005 General Conference. Don’t forget why we’re here, to prepare for the Millennium! There the family will be perfected, remember Elijah’s sealing power

“The time has come,” said President Gordon B. Hinckley to members of the Church in his April 2, Sunday morning general conference address, “for us to stand a little taller, to lift our eyes and stretch our minds to a greater comprehension and understanding of the grand millennial mission of this The Church of Jesus Christ of Latter-day Saints. This is a season to be strong. It is a time to move forward without hesitation, knowing well the meaning, the breadth, and the importance of our mission. It is a time to do what is right regardless of the consequences that might follow. It is a time to be found keeping the commandments. It is a season to reach out with kindness and love to those in distress and to those who are wandering in darkness and pain. It is a time to be considerate and good, decent and courteous toward one another in all of our relationships. In other words, to become more Christlike.

“We have nothing to fear. God is at the helm. He will overrule for the good of this work. He will shower down blessings upon those who walk in obedience to His commandments. Such has been His promise. Of His ability to keep that promise none of us can doubt,”

The Wentworth Letter

Joseph Smith
History of the Church, Vol.4: pp.536-541

Believing the word of God, I had confidence in the declaration of James -- "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." I retire to a secret place in a grove, and began to call upon the Lord; while fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noon day. They told me that all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as His Church and kingdom: and was expressly commanded "to go not after them," at the same time receiving a promise that the fullness of the Gospel should at some future time be made known unto me.

On the evening on the 21st of September, A.D. 1823, while I was praying unto God, and endeavoring to exercise faith in the precious promises of Scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room indeed the first sight was as though the house was filled with consuming fire; the appearance produced a shock that affected the whole body; in a moment a personage stood before me surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the Gospel in all its fullness to be preached in power, unto all nations that a people might be prepared for the Millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation.

1^st Corinthians 2-7

June 14, 2007

Paul had a problem in Corinth; he had to deal with the division within the church. Using logic, reason, and rhetoric are fine when used with the Holy Ghost.

(1 Corinthians 2:3-8.) – The Holy Ghost is the teacher here in mortality, He prepares us for the things of God, we gain access to Him by our faith.

3 And I was with you in weakness, and in fear, and in much trembling.

4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:

5 That your faith should not stand in the wisdom of men, but in the power of God.

6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:

7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

The Mind of Christ

As we have pointed out, the Fall takes a tremendous toll on us—physically, spiritually, emotionally, morally, and mentally. "Seek ye the Lord while he may be found," Jehovah spoke through Isaiah. "Call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts" (Isaiah 55:6-9). The new birth entails a forgiveness of sins, a cleansing of the human soul, and the formation of a new heart to feel the things of God. Inasmuch as true repentance leads to a new way of seeing things, becoming a new creature who lives in Christ is a process by which our way of thinking is transformed by the power of the Spirit.

Whereas the carnal mind is at enmity with God (Romans 8:7), the spiritual mind is in harmony with the mind and will of God (Romans 8:27). "I beseech of you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God" (Romans 12:1-2). Our calling as Christian disciples is thus to "put off the old man, which is corrupt according to the deceitful lusts; and be renewed in the mind of the Spirit" (JST, Ephesians 4:22-23).

As we have said, to be "in Christ" is to be in union and in covenant with Christ. In his great intercessory prayer, the Savior pleaded to the Father not to take his disciples out of the world "but that thou shouldest keep them from the evil. . . . 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 17:15, 20-21). Those who strive to keep the commandments, to be true to their part of the gospel covenant, are in Christ: "And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us" (1 John 3:23-24; compare D&C 50:43).

In a profound theological statement, the Prophet Joseph Smith taught how our Eternal Father and his Beloved Son are one. Speaking of the Son, he said: "And he being the Only Begotten of the Father, full of grace and truth, and having overcome, received a fullness of the glory of the Father, possessing the same mind with the Father, which mind is the Holy Spirit, that bears record of the Father and the Son" (Lectures on Faith, 5:2). According to Elder Bruce R. McConkie, our Redeemer "possesses the same mind with the Father, knowing and believing and speaking and doing as though he were the Father. This mind is theirs by the power of the Holy Ghost. That is, the Holy Ghost, who is a personage of spirit (a spirit man!), using the light of Christ, can give the same mind to all men, whether mortal or immortal" (New Witness, 75).

Those who are learning to live in Christ are gaining the mind of Christ. They are beginning to think and feel and act as their Exemplar. "Eye hath not seen, nor ear heard," Paul wrote, "neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, except he has the Spirit of God. . . . For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ" (JST, 1 Cor. 2:91 Corinthians 2:9-11, 16).

It is true that the fulness of moral perfection, the fulness of sanctification, the fulness of divine might and power and glory—these things await us in a world to come. In this life we can, nonetheless, know, through the whisperings of the Holy Ghost, that the Lord is pleased with us, know that we are on course. Though it is true that the fulness of eternal reward is not available until after the resurrection, peace—the harbinger of eternal life that comes through the Spirit—can and should be ours in mortality.

One way we gain the mind of Christ is through a serious study of holy writ. As we go from darkness to light, as we put off the natural man and put on Christ, our eyes are opened to the profundity of that which has been spoken and written by the ordained servants of God. New writing, as it were, begins to appear before our eyes. The scriptures come alive. They become ours. Further, the more we study them, the more their language and logic distill upon our soul and form our speech, our discernment, and our principles. As we read them, we hear the word of God (D&C 18:34-36). In his last address to the Church, Elder Bruce R. McConkie stated: "In speaking of these wondrous things [the atonement of Christ] I shall use my own words, though you may think they are the words of scripture, words spoken by other Apostles and prophets.

"True it is they were first proclaimed by others, but they are now mine, for the Holy Spirit of God has borne witness to me that they are true, and it is now as though the Lord had revealed them to me in the first instance. I have thereby heard his voice and know his word" (in Conference Report, Apr. 1985, 9).

Revelation is another means of gaining the mind of Christ. "Yea, behold, I will tell you in your mind and in your heart, 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). When our hearts are purified of sin, the Spirit can make known to us the will of God concerning us. Enos reported that as he was struggling in the Spirit, the voice of the Lord came into his mind (Enos 1:10). "A person may profit," Joseph Smith instructed, "by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, . . . and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus" (Teachings of the Prophet Joseph Smith, 151).

Still another important evidence of spiritual growth is the quality of our prayers. Having been forgiven of our sins, having sung the song of redeeming love (Alma 5:26), we feel a greater need to commune with Deity more regularly and consistently. Our petitions are more heartfelt and our expressions more sincere. Not all of our prayers will be like Enos's (nor were Enos's, for that matter). But occasionally we will feel the need to wrestle with our God in prayer—for remission of sins, for purity of motive, for needed assistance. Our souls will cry out for spiritual sustenance, for insights, for peace. In addition, there will come times when our words reach beyond our thoughts, when we pray for people or circumstances or eventualities that we have not previously contemplated.

Paul instructed the Saints that "the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered" (Romans 8:26), or, as the Prophet Joseph clarified, "with striving which cannot be expressed" (Teachings of the Prophet Joseph Smith, 278). "And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God" (Romans 8:27). That is to say, the Spirit, the Comforter, who "knoweth all things" (D&C 42:17), leads us to see and feel what is deep within our souls and to pray more in keeping with our true needs than with our wants. In such a spiritual state, we no longer pray from our own agenda; the mind of God is being manifest through our prayers. Such prayers are thus more than petitions; they are instructive, because we learn from what we have said.

A supernal blessing of this kind of prayer is that, because we are speaking as we are led by the power of the Spirit, we always receive that for which we pray. "He that asketh in the Spirit asketh according to the will of God; wherefore it is done even as he asketh" (D&C 46:30). Nephi, son of Helaman, was therefore promised: "I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will" (Helaman 10:5). "And if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done. But know this, it shall be given you what you shall ask" (D&C 50:29-30).

When we have been born of the Spirit, we are much less concerned with how we appear or how we sound; we are more concerned that our prayers are sincere. Mormon records the following incident of the risen Lord in the Book of Mormon: "And it came to pass that when Jesus had thus prayed unto the Father, he came unto his disciples [the Twelve], and behold, they did still continue, without ceasing, to pray unto him; and they did not multiply many words, for it was given unto them what they should pray, and they were filled with desire" (3 Nephi 19:24).

Those who have the mind of Christ do not "have a mind to injure one another, but to live peaceably, and to render to every man according to that which is his due" (Mosiah 4:13). The mind of Christ motivates us to love and serve one another and to strive for that social union that characterizes Zion (Moses 7:18). Paul encouraged the Saints to "let your conversation be as it becometh the gospel of Christ: . . . that ye stand fast in one spirit, with one mind striving together for the faith of the gospel" (Philippians 1:27). That is, we are to be "likeminded, having the same love, being of one accord, of one mind" (Philippians 2:2).

When there is no contention in an individual soul, there is less likely to be contention between souls. Men and women can then "look forward with one eye, having one faith and one baptism, having their hearts knit together in unity and in love one towards another" (Mosiah 18:21). Whereas the spirit of the world divides, the Spirit of God unites. Whereas the spirit of the world encourages divisive competition, the Spirit of God prompts us to look to the needs of others and to cooperate. In short, whereas the spirit of the world celebrates diversity as an end in itself, the Spirit of God calls us to unity in all our diversity.

To gain the mind of God is to know how to act and what to speak. I remember very well a warm June evening in Louisiana, a few months after I returned from my mission. I was sitting with my mom and dad, watching television. The phone rang, and my father was summoned to the hospital to give a priesthood blessing to a sixteen-year-old boy, a friend of my younger sister, who had collapsed on the softball field and had been rushed to the hospital. My dad was told that the young man had contracted some strange degenerative nerve disease and that if something did not happen soon he would die. We rushed to the hospital, took the elevator to the fifth floor, and hurried through the doors that opened to the waiting room. We were greeted by the news that the young man had died. We did our best to console the family and then made our way home.

As we walked in the back door, my sister asked, "How is he?"

I told her that her friend had passed away.

She came right back with, "Well, why didn't you raise him from the dead?"

Being the seasoned and experienced returned missionary that I was, having almost all the answers to life's questions, I stuttered for a second and then turned to my father. "Yeah, Dad, why didn't we raise him from the dead?"

Dad's answer was kind but firm. It was also terribly instructive: "Because the Spirit of the Lord didn't prompt us to do so."

In the years since, I have come to know something about my dad's faith. He recalled a time when his father had been prompted by the Spirit, and the dead had been raised to life again. My father knew when to move and when not to move. He had faith. He understood the importance of knowing the mind of God.

Joseph Smith taught that working by faith is working by the power of mental exertion rather than by physical force (Lectures on Faith, 7:3). I am persuaded that the mental exertion of which he spoke is not just a cognitive exercise but rather a stern, strenuous effort, a spiritual search to know the mind and will of God and then to abide by it and act according to that will. "Working by faith is not the mere speaking of a few well-chosen words," Elder Bruce R. McConkie has written. "Anyone with the power of speech could have commanded the rotting corpse of Lazarus to come forth, but only one whose power was greater than death could bring life again to the brother of Mary and Martha. Nor is working by faith merely a mental desire, however strong, that some eventuality should occur. There may be those whose mental powers and thought processes are greater than any of the saints, but only persons who are in tune with the Infinite can exercise the spiritual forces and powers that come from him." In short, "faith cannot be exercised contrary to the order of heaven or contrary to the will and purposes of him whose power it is. Men work by faith when they are in tune with the Spirit and when what they seek to do by mental exertion and by the spoken word is the mind and will of the Lord" (New Witness, 191-92).

To gain the mind of Christ is to grow in discernment, not only to distinguish clearly between right and wrong (which is vital) but also to distinguish the important from the less important. The reborn Christian senses what matters a great deal and what matters but little. That is, to be born again is not necessarily to champion every cause or lead every noble crusade in society. Rather, we strive to labor in primary causes, to expend our time and our talents and our resources on those things that do the most to build the kingdom of God and bless lives.

The Prophet Joseph Smith explained that "God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; and that the nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his Maker and is caught up to dwell with Him" (Teachings of the Prophet Joseph Smith, 51).

Indeed, as we grow into a meaningful spiritual union with Christ, we come to treasure the sacred and to be sobered by the responsibility of working with the souls of men and women. "The things of God are of deep import," the Prophet taught, "and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity—thou must commune with God." And then the choice seer added, in words with which the hearts of the spiritually reborn humbly vibrate: "How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart! None but fools will trifle with the souls of men" (Teachings of the Prophet Joseph Smith, 137).

(Robert L. Millet, Alive in Christ: The Miracle of Spiritual Rebirth [Salt Lake City: Deseret Book Co., 1997], 119.)

We must understand basic doctrines then move on to higher doctrines; these are understood using the gift of the Holy Ghost. He helps our mortal bodies become temples. We have the right to learn higher teachings and the right to administer the Light of Christ at a higher level.

General Access Gift of the Holy Ghost 2^nd Comforter

(1 Corinthians 2:9-16.) – The gospel is preached by the power of the Spirit. The Spirit reveals all things to the Saints, but the natural man cannot understand or receive the teachings of the Spirit of God, they are foolishness to him. Try to do everything we can to make our bodies a temple to receive the Gift of the Holy Ghost. Verse 9 – There are certain things our physical bodies can’t comprehend unless you make your body a temple in which the Holy Ghost can dwell in order to understand higher things.

9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

15 But he that is spiritual judgeth all things, yet he himself is judged of no man.

16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

The Light of Christ: What Everyone Called to Preach the Gospel, 

Teach the Gospel, or Live the Gospel Should Know

President Boyd K. Packer
Acting President of the Quorum of the Twelve Apostles
Ensign, April 2005, pp. 8-14

From an address given on June 22, 2004, at a seminar for new mission presidents, 
Missionary Training Center, Provo, Utah. 

Most members of the Church have a basic understanding of the Holy Ghost. Most have experienced its promptings and understand why the Holy Ghost is called the Comforter. 

They know "the Holy Ghost . . . is a personage of Spirit" (D&C 130:22) and a member of the Godhead (see Articles of Faith 1:1). 

But many do not know that there is another Spirit - "the light of Christ" (D&C 88:7) - another source of inspiration, which each of us possesses in common with all other members of the human family. If we know about the Light of Christ, we will understand that there is something inside all of us, and we can appeal to that in our desire to share truth. 

The Holy Ghost and the Light of Christ are different from each other. While they are sometimes described in the scriptures with the same words, they are two different and distinct entities. It is important for you to know about both of them. 

The more we know about the Light of Christ, the more we will understand about life and the more we will have a deep love for all mankind. We will be better teachers and missionaries and parents, and better men and women and children. We will have deeper regard for our brothers and sisters in the Church and for those who do not believe and have not yet had conferred upon them the gift of the Holy Ghost. 

The Light of Christ is defined in the scriptures as "the Spirit [which] giveth light to every man that cometh into the world" (D&C 84:46; emphasis added); "the light which is in all things, which giveth life to all things, which is the law by which all things are governed" (D&C 88:13; see also John 1:4-9; D&C 84:45-47; 88:6; 93:9). 

And the Light of Christ is also described in the scriptures as "the Spirit of Jesus Christ" (D&C 84:45), "the Spirit of the Lord" (2 Corinthians 3:18; see also Mosiah 25:24), "the Spirit of truth" (D&C 93:26), "the light of truth" (D&C 88:6), "the Spirit of God" (D&C 46:17), and "the Holy Spirit" (D&C 45:57). Some of these terms are also used to refer to the Holy Ghost. 

The First Presidency has written, "There is a universally diffused essence which is the light and the life of the world, which lighteth every man that cometh into the world, which proceedeth forth from the presence of God throughout the immensity of space, the light and power of which God bestows in different degrees to 'them that ask him,' according to their faith and obedience."["Receiving the Holy Ghost," Improvement Era, Mar. 1916, 460. ]

Regardless of whether this inner light, this knowledge of right and wrong, is called the Light of Christ, moral sense, or conscience, it can direct us to moderate our actions - unless, that is, we subdue it or silence it. 

Every spirit child of our Heavenly Father enters into mortality to receive a physical body and to be tested. 

"The Lord said . . . they are the workmanship of mine own hands, and I gave unto them their knowledge, in the day I created them; and in the Garden of Eden, gave I unto man his agency" (Moses 7:32). 

"Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil" (2 Nephi 2:27). 

Therefore, we know that "every man may act in doctrine and principle pertaining to futurity, according to the moral agency [the words free agency do not appear in the revelations] which I have given unto him, that every man may be accountable for his own sins in the day of judgment" (D&C 101:78; emphasis added). 

We are admonished to "quench not the Spirit" (1 Thessalonians 5:19). Thus we can see that "[all] are instructed sufficiently that they know good from evil" (2 Nephi 2:5; see also 2 Nephi 2:27). They have their agency, and they are accountable. 

This Spirit of Christ fosters everything that is good, every virtue (see Moroni 7:16). It stands in brilliant, indestructible opposition to anything that is coarse or ugly or profane or evil or wicked (see Moroni 7:17). 

Conscience affirms the reality of the Spirit of Christ in man. It affirms, as well, the reality of good and evil, of justice, mercy, honor, courage, faith, love, and virtue, as well as the necessary opposites - hatred, greed, brutality, jealousy (see 2 Nephi 2:11, 16). Such values, though physically intangible, respond to laws with cause-and-effect relationships as certain as any resulting from physical laws (see Galatians 6:7-9). The Spirit of Christ can be likened unto a "guardian angel" for every person.[See Joseph Fielding Smith, Doctrines of Salvation , comp. Bruce R. McConkie, 3 vols. (1954-56), 1:54. ] 

The Spirit of Christ can enlighten the inventor, the scientist, the painter, the sculptor, the composer, the performer, the architect, the author to produce great, even inspired things for the blessing and good of all mankind. 

This Spirit can prompt the farmer in his field and the fisherman on his boat. It can inspire the teacher in the classroom, the missionary in presenting his discussion. It can inspire the student who listens. And of enormous importance, it can inspire husband and wife, and father and mother.

This inner Light can warn and guard and guide. But it can be repulsed by anything that is ugly or unworthy or wicked or immoral or selfish.

The Light of Christ existed in you before you were born (see D&C 93:23, 29-30), and it will be with you every moment that you live and will not perish when the mortal part of you has turned to dust. It is ever there. 

Every man, woman, and child of every nation, creed, or color - everyone, no matter where they live or what they believe or what they do - has within them the imperishable Light of Christ. In this respect, all men are created equally. The Light of Christ in everyone is a testimony that God is no respecter of persons (see D&C 1:35). He treats everyone equally in that endowment with the Light of Christ. 

It is important for a teacher or a missionary or a parent to know that the Holy Ghost can work through the Light of Christ. A teacher of gospel truths is not planting something foreign or even new into an adult or a child. Rather, the missionary or teacher is making contact with the Spirit of Christ already there. The gospel will have a familiar "ring" to them. Then the teaching will come "to the convincing of [those who will listen] that Jesus is the Christ, the Eternal God, manifesting himself unto all nations" (Book of Mormon title page). 

During His mortal ministry, Jesus taught His gospel and put in place the foundation upon which His Church would be built. The foundation was built of stones of doctrine which can neither be seen with mortal eyes nor felt by touch; they are invisible and intangible. They will not weather away or crumble. They cannot be broken or dissolved or destroyed. These stones of doctrine are imperishable and indestructible. 

These stones of doctrine existed "before the world was" (D&C 124:38), "from before the foundation of the world" (D&C 124:41). Christ built His Church upon them. 

Jesus spoke of "the stone which the builders rejected" (Matthew 21:42). Then the shadow of apostasy settled over the earth. The line of priesthood authority was broken. But mankind was not left in total darkness or completely without revelation or inspiration. The idea that with the Crucifixion of Christ the heavens were closed and that they opened in the First Vision is not true. The Light of Christ would be everywhere present to attend the children of God; the Holy Ghost would visit seeking souls. The prayers of the righteous would not go unanswered. 

The conferring of the gift of the Holy Ghost must await the restoration of the priesthood and the dispensation of the fulness of times, when all things would be revealed. Temple work - ordinance work - would then be revealed. Then those who lived during the many generations when essential ordinances were unavailable, when baptism was not available, would be redeemed. God never abandons His children. He never has abandoned this earth. 

When the fulness of His gospel was restored, The Church of Jesus Christ of Latter-day Saints was built upon the same foundation stones of doctrine. 

Because we learn most everything through physical senses, teaching intangible doctrines which cannot be seen or felt becomes very difficult. Jesus, the Master Teacher, taught these doctrines, and they can be taught in the same way today. It is my purpose to show you how He, the Master Teacher, taught them. 

You can come to understand spiritual truths as clearly as if these stones of doctrine were as tangible as granite or flint or marble. Marble will yield to the hands of the sculptor so that others can see what he sees hidden within the shapeless stone. In like manner, you can teach others to see - that is, to understand - these intangible, invisible stones of doctrine. 

The way the Savior taught, and the way you can teach, is both simple and very profound. If you choose a tangible object as a symbol for a doctrine, you can teach just as He did. A teacher can associate the doctrine with an object already known, which can be seen with physical eyes. 

Jesus compared faith to a seed, the tiny mustard seed, which can be seen and touched. He told how if the seed is nurtured, it can grow and flourish and become a tree. (See Luke 13:19.) 

He compared the kingdom of heaven to an everyday object that can be seen. "The kingdom of heaven," He said, "is like unto a net, that was cast into the sea, and gathered of every kind" (Matthew 13:47); and He said, "The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field" (Matthew 13:44). 

Christ used as examples, as symbols, such ordinary things as salt (see Matthew 5:13; Mark 9:49-50; Luke 14:34) and candles (see Matthew 5:15; Mark 4:21; Luke 8:16; 11:33-36; Revelation 18:23), as rain (see Matthew 7:25-27) and rainbows (see Revelation 4:3; 10:1). The four Gospels are full of such examples. Likewise the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price have dozens of similar references. They are everywhere. That is what a story or a parable is - a true-to-life example used to teach a principle or a doctrine that is invisible or intangible. 

One time in Matthew, one time in Luke, three times in the Book of Mormon, and three times in the Doctrine and Covenants, the Savior spoke of a hen with her chickens (see Matthew 23:37; Luke 13:34;3 Nephi 10:4-6; D&C 10:65; 29:2; 43:24). Everyone knows about hens and chickens, even little children. 

Now faith is not really exactly like a seed, nor is the kingdom of heaven exactly like a net or a treasure or leaven (see Luke 13:21) or "a merchant man, seeking goodly pearls" (Matthew 13:45). But with these illustrations, Jesus was able to open the eyes of His disciples - not their natural eyes but the eyes of their understanding (see Matthew 13:15; John 12:40; Acts 28:27; Ephesians 1:18; 2 Nephi 16:10; D&C 76:12, 19; 88:11; 110:1). 

With the eyes of our understanding, we see things that are spiritual. With our spirits reaching out, we can touch things that are spiritual and feel them. Then we can see and we can feel things that are invisible to the physical senses. Remember, Nephi told his rebellious brothers, who had rejected a message from an angel, "Ye were past feeling, that ye could not feel his words" (1 Nephi 17:45; emphasis added). 

Paul wrote to the Corinthians that "God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. . . . 

"Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 

"But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Corinthians 2:10, 13-14). 

In modern revelation, Christ spoke of "the light which shineth, which giveth you light [and] enlighteneth your eyes, which is the same light that quickeneth your understandings" (D&C 88:11). 

I do not know how to teach about the Spirit of Christ except to follow what the Lord did when He taught invisible, intangible truths to His disciples. 

To describe the Light of Christ, I will compare or liken it to the light of the sun. Sunlight is familiar to everyone; it is everywhere present and can be seen and can be felt. Life itself depends upon sunlight. 

The Light of Christ is like sunlight. It, too, is everywhere present and given to everyone equally. 

Just as darkness must vanish when the light of the sun appears, so is evil sent fleeing by the Light of Christ. 

There is no darkness in sunlight. Darkness is subject unto it. The sun can be hidden by clouds or by the rotation of the earth, but the clouds will disappear, and the earth will complete its turning. 

According to the plan, we are told that "it must needs be, that there is an opposition in all things" (2 Nephi 2:11). 

Mormon warned that "the devil . . . persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him. 

"[Now] seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully" (Moroni 7:17-18). 

This Light of Christ, which gives life, is within you. The evil one will attempt to obscure it. It can be so clouded with confusion so far as to convince you that it does not even exist.

Just as sunlight is a natural disinfectant, the Spirit of Christ can cleanse the spirit. 

Every soul, no matter who or where or when, is a child of God. Our responsibility is to teach that "there is a spirit in man: and the inspiration of the Almighty giveth them understanding" (Job 32:8). 

President Joseph Fielding Smith spoke of the teachings of the Holy Ghost and of the Spirit of Christ: "Every man can receive a manifestation of the Holy Ghost, even when he is out of the Church, if he is earnestly seeking for the light and for the truth. The Holy Ghost will come and give the man the testimony he is seeking, and then withdraw; and the man does not have a claim upon another visit or constant visits and manifestations from him. He may have the constant guidance of that other Spirit, the Spirit of Christ." [Doctrines of Salvation, 1:42; see also Joseph Smith, Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith (1976), 149. ] 

The Spirit of Christ is always there. It never leaves. It cannot leave. 

Everyone everywhere already has the Spirit of Christ, and while the Spirit of the Holy Ghost can visit anyone, the gift of the Holy Ghost is obtained "by obedience to the laws and ordinances of the Gospel" (Articles of Faith 1:3), by submitting to "baptism by immersion for the remission of sins; [and the] laying on of hands for the gift of the Holy Ghost" (Articles of Faith 1:4). It is not automatically present like the Spirit of Christ is present. This gift must be conferred by one holding authority (see Articles of Faith 1:5). 

That is what we are commissioned to do, to foster the Light of Christ, which is within every soul we meet, and bring souls to the point where the Holy Ghost may visit them. And then, in due time, they can receive, through the ordinance, the gift of the Holy Ghost, which is conferred upon every member of the Church. 

Once a person has received that gift of the Holy Ghost and can cultivate it together with the Light of Christ, which they already have, then the fulness of the gospel is open to their understanding. The Holy Ghost can even work through the Light of Christ. [See Doctrines of Salvation, 1:54. ] 

The Light of Christ is as universal as sunlight itself. Wherever there is human life, there is the Spirit of Christ. Every living soul is possessed of it. It is the sponsor of everything that is good. It is the inspirer of everything that will bless and benefit mankind. It nourishes goodness itself. 

Mormon taught: "Search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ" (Moroni 7:19). 

Everyone knows about sunlight. When you liken the Spirit of Christ to sunlight, ordinary examples from your own experiences may come to your mind. These examples are almost endless. These examples can be understood by little children or by adults, as the parables of Christ can be understood. It should not be difficult to teach how revelation can come through Light, even though we do not know exactly how inspiration works. 

Man himself, with all his limitations, can convey messages through fiber-optic cables. A single tiny fiber of glass, smaller than a human hair, can carry 40,000 messages at the same time. These can then be decoded and turned into sight and sound and color, even motion. Man can do that. 

A laser beam, where there is no wire or fiber at all, can carry 100 billion bits of information in a second. 

If man can do that, why should we marvel at the promise that the Light of Christ is in all of us and that the Holy Ghost can visit any of us? 

It should not be difficult, therefore, to understand how revelation from God to His children on earth can come to all mankind through both the Spirit of Christ and the Holy Ghost. 

This Light of Christ is everywhere in the scriptures. The Doctrine and Covenants is a very rich source of teaching on the Light of Christ. For example, it speaks of "the light of truth; which truth shineth. This is the light of Christ. . . . He is in the sun, and the light of the sun, and the power thereof by which it was made" (D&C 88:6-7). 

Ordinary teachers responsible to teach the doctrines and to testify of spiritual things have within their own personal experience everyday things which can be likened unto things which are spiritual. 

Then the Light of Christ can be ignited by the Spirit of the Holy Ghost, the Comforter. We are told that then "the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you" (John 14:26). 

President Harold B. Lee explained: "That light never entirely goes out . . . [speaking of the Light of Christ] unless we commit the unpardonable sin. Its glow may be so dim that we can hardly perceive it, but it is there for us to fan into a flame that shall burn brighter with understanding and with knowledge. Except for that, we wouldn't be able to achieve. Our missionary work would come to naught."[The Teachings of Harold B. Lee, ed. Clyde J. Williams (1996), 101.] If we understand the reality of the Light of Christ in everyone we see and in every meeting we attend and within ourselves, and understand the great challenge that we have - the surroundings in which we live, the danger which sometimes besets us - we will have courage and inspiration beyond that which we have known heretofore. And it must be so! And it will be so! All of this is a dimension of gospel truth that too few understand.

May you prayerfully and diligently endeavor to comprehend the meaning of these principles, and then begin to apply them. As you do, then follows the testimony that the gospel of Jesus Christ is true, that the Restoration of the gospel is a reality, and that The Church of Jesus Christ of Latter-day Saints is "the only true and living church upon the face of the whole earth" (D&C 1:30). Jesus is the Christ, the Son of God, the Only Begotten of the Father. And from Him emanates the Light of Christ to all mankind.

May you who are called as missionaries or teachers and you who are parents "feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do" (2 Nephi 32:3). In the name of Jesus Christ, amen.

(Doctrine and Covenants 58:3.) – We can’t comprehend what the Lord is trying to do.

3 Ye cannot behold with your natural eyes, for the present time, the design of your God concerning those things which shall come hereafter, and the glory which shall follow after much tribulation.

(Helaman 3:27, 35) – We yield our hearts to God. The process = fast, pray, have humility, faith in Christ unto purification and sanctification.

27 Thus we may see that the Lord is merciful unto all who will, in the sincerity of their hearts, call upon his holy name.

35 Nevertheless they did fast and pray oft, and did wax stronger and stronger in their humility, and firmer and firmer in the faith of Christ, unto the filling their souls with joy and consolation, yea, even to the purifying and the sanctification of their hearts, which sanctification cometh because of their yielding their hearts unto God.

The Tree of Life is not visible because of the mist of darkness, but we can be guided to it by prayer. The great and spacious building is the world; the reality of the world will be destroyed. God’s reality is sure and lasting; we find His way through His sources, Christ and the Holy Ghost, following the teachings of His prophets and apostles.

Iron Rod – Word of God

Temple, Gift of the Holy Ghost, Baptism (Gate), Repentance, Faith

Strait and Narrow – All of the Ordinances

Following these steps helps us avoid the great and terrible gulf

Lehi’s Dream and You

BOYD K. PACKER

---

Boyd K. Packer was Acting President of the Quorum of the Twelve Apostles
of The Church of Jesus Christ of Latter-day Saints when this
devotional address was delivered on 16 January 2007.

I asked our records department to tell me how many college-age youth we have in the Church. They responded 1,974,001. Good, I thought, I will speak to the one.

You may be here in this congregation or somewhere in any one of 170 countries. You, the one of nearly two million, are in the early morning of your life, while I am in the late evening of mine.

My college life began at Weber College, then a very small junior college. World War II had just ended. Most of the men in our class were recently returned from military service. We were, by and large, more mature than college students of your day. We had been through the war and carried with us many memories. Some of them we held on to; others we were glad to have fade away. We were more serious and did not enter into fun and games as much as you do. We wanted to get on with our lives and knew that education was the key.

We took the insignias and labels and sometimes even the buttons off our uniforms, mixed them with odds and ends of civilian clothes, and wore them to school. That was all we had to wear.

At military training camps, we had been marched from place to place in formation. Often we would sing marching songs. At college, I attended the Institute of Religion classes. We had our own marching songs. I remember one of them:

A root-tee-toot, a root-tee-toot.
Oh, we are boys of the institute.
We don’t smoke, and we don’t chew.
And we don’t go with girls that do.
Some folks say we don’t have fun.
We don’t!

Some laughed with us; others laughed at us. Whatever ridicule they intended with their mocking was of no concern to us. We had gained personal testimonies of the gospel. We had decided long since that we would live the gospel and not be ashamed of the Church or the history or any part of it (see Romans 1:16).

The whole focus of our lives in the military had been on destruction. That is what war is about. We were inspired by the noble virtue of patriotism. To be devoted to destruction without being destroyed yourself spiritually or morally was the test of life.

I did not serve a mission during those years. Staying close to the Book of Mormon has, I think, made up for that. That witness had come little by little.

Together, my wife and I made our way through the ordinary challenges of life—getting through school, finding employment, raising a family.

You too live in a time of war, the spiritual war that will never end. War itself now dominates the affairs of mankind. Your world at war has lost its innocence. There is nothing, however crude or unworthy, that is not deemed acceptable for movies or plays or music or conversation. The world seems to be turned upside down. (See 2 Peter 2:1–22.)

Formality, respect for authority, dignity, and nobility are mocked. Modesty and neatness yield to slouchiness and shabbiness in dress and grooming. The rules of honesty and integrity and basic morality are now ignored. Conversation is laced with profanity. You see that in art and literature, in drama and entertainment. Instead of being refined, they become coarse. (See 1 Timothy 4:1–3; 2 Timothy 3:1–9.)

You have decisions almost every day as to whether you will follow those trends. You have many tests ahead.

As a boy, President Joseph F. Smith, son of Hyrum, came west in 1848 with his widowed mother. He was called as a missionary to Hawaii when he was 15 years of age. He spent much of the next four years alone. He was released in 1857 at the age of 19 (just the age we call missionaries now). Penniless, he stopped in California to earn money for warm clothes.

With another man, . . . [Joseph] took passage in a mail wagon. They traveled all night, and at daylight stopped near a ranch for breakfast. The passenger and the mail carrier began to prepare breakfast, while Joseph went a short distance from camp to [gather wood and] look after the horses. . . . A wagon load of drunken men from Monte came in view, on their road to San Bernardino to kill the “Mormons,” as they boasted.

The oaths and foul language which they uttered, between their shooting, and the swinging of their pistols, were almost indescribable. . . . They were all cursing the “Mormons,” and uttering boasts of what they would do when they met them. They . . . caught sight of the mail wagon. . . . [His companion] and the mail carrier, fearing for their safety, had retired behind the chaparral, leaving all the baggage and supplies . . . exposed and unprotected.

Just as [one] drunken man approached, [young Joseph F.] came in view . . . , too late to hide. . . . The ruffian was swinging his weapon, and uttering the most blood-curdling oaths and threats ever heard against the “Mormons.” “I dared not run,” says [Joseph F.] Smith, “though I trembled for fear which I dared not show. I therefore walked right up to the camp fire, and arrived there just a minute or two before the drunken desperado, who came directly toward me, and, swinging his revolver in my face, with an oath cried out: ‘Are you a —— —— —— “Mormon?”’”

[Young Joseph] looked him straight in the eyes, and answered with emphasis: “Yes, sir’ee; dyed in the wool; true blue, through and through.”

The desperado’s arms both dropped by his sides, as if paralyzed, his pistol in one hand, and he said in a subdued . . . voice, offering his hand: “Well, you are the —— —— pleasantest man I ever met! Shake. I am glad to see a fellow stand for his convictions.” Then he turned and [left]. [Joseph F. Smith, Gospel Doctrine (Salt Lake City: Deseret News, 1919), 673–74; see also Joseph Fielding Smith, Life of Joseph F. Smith: Sixth President of The Church of Jesus Christ of Latter-day Saints (Salt Lake City: Deseret Book, 1969), 188–89]

Joseph F. Smith became the sixth President of the Church. His son Joseph Fielding Smith, who wrote the account I just gave, became the tenth President of the Church. I knew President Smith well. In 1970, he called me to the Quorum of the Twelve Apostles.

You will not face the kind of test that Joseph F. Smith faced. In ways, your tests are going to be harder.

The Book of Mormon became the cornerstone of my testimony.

In the eighth chapter of 1 Nephi, read about Lehi’s dream. He told his family, “Behold, I have dreamed a dream; or, in other words, I have seen a vision” (1 Nephi 8:2).

You may think that Lehi’s dream or vision has no special meaning for you, but it does. You are in it; all of us are in it.

Nephi said, “[All scripture is likened] unto us, that it might be for our profit and learning” (1 Nephi 19:23).

Lehi’s dream or vision of the iron rod has in it everything a young Latter-day Saint needs to understand the test of life.

Lehi saw:

A great and spacious building (see 1 Nephi 11:35–36; 12:18),

A path following a river (see 1 Nephi 8:19–22),

A mist of darkness (see 1 Nephi 12:16–17),

An iron rod which led through the mist of darkness (see 1 Nephi 11:24–25),

The tree of life, “whose fruit was desirable to make one happy” (1 Nephi 8:10; see 1 Nephi 11:8–9, 21–24).

Read it carefully; then read it again.

If you hold to the rod, you can feel your way forward with the gift of the Holy Ghost, conferred upon you at the time you were confirmed a member of the Church. The Holy Ghost will comfort you. You will be able to feel the influence of the angels, as Nephi did, and feel your way through life.

The Book of Mormon has been my iron rod.

Lehi saw great multitudes of people “pressing forward” (1 Nephi 8:21) toward the tree.

The great and spacious building

was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit. [1 Nephi 8:27]

One word in this dream or vision should have special meaning to you young Latter-day Saints. The word is after. It was after the people had found the tree that they became ashamed, and because of the mockery of the world they fell away.

And after they had tasted of the fruit they were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost. . . .

And great was the multitude that did enter into that strange building. And after they did enter into that building they did point the finger of scorn at me and those that were partaking of the fruit also; [that was the test, and then Lehi said] but we heeded them not. [And that was the answer.] [1 Nephi 8:28, 33; emphasis added]

Lehi’s son, Nephi, wrote:

I, Nephi, was desirous also that I might see, and hear, and know of these things, by the power of the Holy Ghost, which is the gift of God unto all those who diligently seek him. . . .

For he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round. [1 Nephi 10:17, 19]

All of the symbolism in Lehi’s dream was explained to his son Nephi, and Nephi wrote about it.

At your baptism and confirmation, you took hold of the iron rod. But you are never safe. It is after you have partaken of that fruit that your test will come.

I think now and then of one of our classmates—very bright, good looking, faithful in the Church, and drenched with talent and ability. He married well and rose quickly to prominence. He began to compromise to please the world and please those around him. They flattered him into following after their ways, which were the ways of the world.

Sometimes it is so simple a thing as how you groom yourself or what you wear, such as a young woman teasing her hair endlessly to give the impression that it has not been combed or a young man dressing in slouchy clothes, wanting to be in style.

Somewhere in little things, my classmate’s grasp on the iron rod loosened a bit. His wife held on to the rod with one hand and on to him with the other. Finally, he slipped away from her and let go of the rod. Just as Lehi’s dream or vision predicted, he fell away into forbidden paths and was lost.

Largely because of television, instead of looking over into that spacious building, we are, in effect, living inside of it. That is your fate in this generation. You are living in that great and spacious building.

Who wrote this incredible vision? There is nothing like it in the Bible. Did Joseph Smith compose it? Did he write the Book of Mormon? That is harder to believe than the account of angels and golden plates. Joseph Smith was only 24 years old when the Book of Mormon was published.

You will be safe if you look like and groom like and act like an ordinary Latter-day Saint: dress modestly, attend your meetings, pay tithes, take the sacrament, honor the priesthood, honor your parents, follow your leaders, read the scriptures, study the Book of Mormon, and pray, always pray. An unseen power will hold your hand as you hold to the iron rod.

Will this solve all your problems? Of course not! That would be contrary to the purpose of your coming into mortality. It will, however, give you a solid foundation on which to build your life. (See Helaman 5:12.)

The mist of darkness will cover you at times so much that you will not be able to see your way even a short distance ahead. You will not be able to see clearly. But you can feel your way. With the gift of the Holy Ghost, you can feel your way ahead through life. Grasp the iron rod, and do not let go. Through the power of the Holy Ghost, you can feel your way through life. (See 3 Nephi 18:25; D&C 9:8.)

We live in a time of war, that spiritual war that will never end. Moroni warned us that the secret combinations begun by Gadianton

are had among all people. . . .

Wherefore, O ye Gentiles [and the term gentile in that place in the Book of Mormon refers to us in our generation], it is wisdom in God that these things should be shown unto you, that thereby ye may repent of your sins, and suffer not that these murderous combinations shall get above you. . . .

Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you. [Ether 8:20, 23–24]

Atheists and agnostics make nonbelief their religion and today organize in unprecedented ways to attack faith and belief. They are now organized, and they pursue political power. You will be hearing much about them and from them. Much of their attack is indirect in mocking the faithful, in mocking religion.

The types of Sherem, Nehor, and Korihor live among us today (see Jacob 7:1–21; Alma 1:1–15; Alma 30:6–60). Their arguments are not so different from those in the Book of Mormon.

You who are young will see many things that will try your courage and test your faith. All of the mocking does not come from outside of the Church. Let me say that again: All of the mocking does not come from outside of the Church. Be careful that you do not fall into the category of mocking.

The Lord promised, “If ye are prepared ye shall not fear” (D&C 38:30).

Even Moroni faced the same challenge. He said, because of his weakness in writing,

I fear . . . the Gentiles shall mock at our words.

[And the Lord said to him:] Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness;

And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them. [Ether 12:25–27]

Embedded in that dream or vision is the “pearl of great price” (Matthew 13:46).

Lehi and Nephi saw:

A virgin bearing a child in her arms,

One who should prepare the way—John the Baptist,

The ministry of the Son of God,

Twelve others following the Messiah,

The heavens open and angels ministering to them,

The multitudes blessed and healed,

And the Crucifixion of the Christ.

All of this they saw in dream or vision. And they saw the wisdom and pride of the world opposing His work. (See 1 Nephi 11:14–36; see also 1 Nephi 1:9–14.)

And that is what we face now.

Now to you, the one of two million, I speak individually. Just as the prophets and apostles in times past did, “we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, . . . that our children may know to what source they may look for a remission of their sins” (2 Nephi 25:26).

Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do.

[And then Nephi added:] Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark.

For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. [2 Nephi 32:3–5]

You live in an interesting generation where trials will be constant in your life. Learn to follow the promptings of the Holy Ghost. It is to be a shield and a protection and a teacher for you. Never be ashamed or embarrassed about the doctrines of the gospel or about the standards that we teach in the Church. You always, if you are faithful in the Church, will be that much different from the world at large.

You have the advantage of being assured that you can be inspired in all of your decisions. You have many decisions ahead of you—small decisions that have to do with getting through school, finding a life’s companion, finding an occupation, settling in, raising children in a world that is turned upside down. Your children will be exposed so much more than we were in our generation.

We notice, as we travel about the Church, that our young people are stronger than heretofore. When I hear them speak in conferences and in sacrament meeting, I hear them quote the scriptures, and I hear them protecting the standards. I do not hear the cynical mocking that is typical of those who are not faithful and not truly converted.

We preside over a Church of twelve million-plus and growing. The Church is out in the world. Much of it is international now. Most of the members of the Church, by that standard, live a different life than you do. Many of them do not have the opportunity of going to college, but they live the gospel. And it is a wonderful, powerful thing to see them and to be among them.

As we think of you young Latter-day Saints and think of the Book of Mormon and think of the dream or vision that Lehi had, we see that there are prophecies in there that can be specifically applied to your life. Read it again, beginning with the eighth chapter of 1 Nephi, and read on to the counsel that is given. The Book of Mormon talks about life after death: what happens to the spirit (see Alma 40:11–12) and what happens in the spirit world (see 2 Nephi 2:29; 9:10–13; Alma 12:24). All of the things that you need to know are there. Read it, and make it a part of your life. Then the criticism or mocking of the world, the mocking of those in the Church, will be of no concern to you as it is of no concern to us (see 1 Nephi 8:33). We just move forward doing the things which we are called to do and know that the Lord is guiding us.

I pray the blessings of the Lord upon you in your work. I pray the blessings of the Lord upon you in your life as you move forward from the morning of your life, where you are now, to the late evening of your life, where I am now, that you will know that the gospel of Jesus Christ is true. You will face many great and tumultuous and difficult things in your life, and you will also enjoy great inspiration and joy in your life.

You are better than we were. I have the conviction that against what was surely coming and the prophecies that were given, the Lord has reserved special spirits to bring forth at this time to see that His Church and kingdom are protected and moved forward in the world. As a servant of the Lord, I invoke His blessings upon you and bear testimony to you that the gospel is true, in the name of Jesus Christ, amen.

1 Corinthians 3 – We don’t know what the doctrinal divisions are, it seems that pride and seeking power were issues. When you are divided in doctrine you lose the Holy Ghost. When you worship carnal things (physical) you can’t understand the temple, physical things are merely a type and shadow of higher things. The temple cannot be understood without the Holy Ghost, the symbolism behind the literal things (what we see and hear) is taught to us by the Spirit.

(1 Corinthians 3:1-20.) – They can’t understand his teachings without the Holy Ghost (meat – milk). God not man is the teacher in the temple. Get rid of our pagan bodies to prepare and receive temple bodies so the Spirit can dwell.

1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.

2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

6 I have planted, Apollos watered; but God gave the increase.

7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.

9 For we are labourers together with God: ye are God's husbandry, ye are God's building.

10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

11 For other foundation can no man lay than that is laid, which is Jesus Christ.

12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.

14 If any man's work abide which he hath built thereupon, he shall receive a reward.

15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.

20 And again, The Lord knoweth the thoughts of the wise, that they are vain.

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.

Paul's Apostleship

Several times in 1 Corinthians 4, Paul calls his detractors "puffed up," a Greek word meaning just that, inflated ego, filled with pride. Later in his defense he states his position vigorously (1 Cor. 9:1): "Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord?" Paul answered accusations of exploiting the Corinthians for his own gain, his point being that any apostle had the right to be supported by the Church, though he had not used that right out of his love for the Corinthians. The power of his apostleship stands out, for his revealed calling was so sure that "necessity is laid upon me" (1 Cor. 9:16); willingly or unwillingly, he was responsible for a "dispensation" (1 Cor. 9:17), a powerful word of delegation translated "stewardship" in the Gospels. Paul asked the Corinthians to whom stewards were accountable. He noted that priesthood leaders are "the ministers of Christ, and stewards of the mysteries of God" (1 Cor. 4:1). The Corinthians, Paul said, had no right to judge him, for "He who judges me is the Lord" (1 Cor. 4:4, NKJB). In the Early Church men were appointed to low and high office by divine authority, and apostleship was delegated from God. The agent was responsible to the one who appointed him. Thus, backbiting could not diminish Paul's right to come and set affairs in order (1 Cor. 4:21): "Shall I come unto you with a rod, or in love in the spirit of meekness?"

Modern revelation teaches the balance between divine authority and common consent. After Joseph Smith's death, Brigham Young presented himself and the Twelve to the Church for sustaining, saying that the people had the right to accept or reject their leadership, but that the Twelve had authority and would, if necessary, raise up a people elsewhere. fn Yet Christ's priesthood is delegated with his example of forthright but unselfish leadership. Paul later taught that pure love is constant, and he refused to be rejected by those he was called to lead. Although he criticized them, they were literally "his children" (tekna); he was their father in the gospel (1 Cor. 4:14-15). Parents are often hurt by rebelliousness and lack of appreciation by their children, but in that role Paul did not complain. He listed inconvenience, strain, and danger constantly suffered to bring the gospel to new souls. If they rejected him, he would speak plainly but not cease to love. He personifies the role of the priesthood (and by implication motherhood) repeatedly outlined by Jesus—the higher the office, the more generous the sacrifice of time and concern (Luke 22:26).

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 129.)

Missionary baptisms are irrelevant unless they are accompanied by the Spirit. God’s influence changes hearts and minds, His influence makes things grow, we need the Spirit.

Verse 18 – Become a fool as seen by the world, and be wise to Gods ways and things will work out for your good and happiness. We need to do things in Gods way and on His timetable. We discern Gods will through the Holy Ghost.

(Doctrine and Covenants 97:15-17.) – Saints aren’t building the temple; they need a place for God to come to. We receive His power by the Holy Ghost.

15 And inasmuch as my people build a house unto me in the name of the Lord, and do not suffer any unclean thing to come into it, that it be not defiled, my glory shall rest upon it;

16 Yea, and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it shall see God.

17 But if it be defiled I will not come into it, and my glory shall not be there; for I will not come into unholy temples.

Remember Paul is in a city full of pagan temples, idol worship to the extreme, he had to teach them the difference between the ways of the world and its traditions versus the eternal and lasting ways of God. One is a way of life; the other is the way to eternal life. If you are caught up in the ways of the world you won’t be clean and holy to be taught God’s ways in His holy house.

(1 Nephi 11:35.) – The people in the large and spacious building had the wisdom and knowledge of the world (darkness) compared to the light and the tree of life. The House of Israel (Judah) fight against the 12 Apostles of the Lord, and the Jews kill their king.

35 And the multitude of the earth was gathered together; and I beheld that they were in a large and spacious building, like unto the building which my father saw. And the angel of the Lord spake unto me again, saying: Behold the world and the wisdom thereof; yea, behold the house of Israel hath gathered together to fight against the twelve apostles of the Lamb.

The gift of the Holy Ghost is necessary to get rid of the problems they have in Corinth.

(1 Corinthians 5:1-3.) – The saints in Corinth are getting caught up in the worldly view of tolerance of sin. There is a difference between tolerating (condoning) sin and correcting the behavior. The Corinthian saints were tolerating an immoral situation. They were puffed up in thinking they were giving unconditional love by tolerating their actions because they had the freedom to do this. Sin is evil period! It isn’t to be tolerated.

1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

We don’t tolerate cancer in our bodies because we know what will happen if we don’t remove it from ourselves. The same goes for sin and evil, if we tolerate evil it will spread and destroy whatever it touches.

If we love others, we will do whatever is necessary for their eternal good, even if they don’t think we are very kind in the process! A person needs to separate themselves from the sin. Another point is that we don’t judge unrighteous, Elder Oaks has a good talk on this subject.

Watching the Apostasy Happen

In addition to foretelling the spread of apostasy, the New Testament recorded much of it as it was taking place. The apostles' letters show them struggling with false teachings and practices that were making their way into the Church. In the earliest letters these problems were relatively minor and perhaps were remedied by sound apostolic teaching. But as time progressed, the false ideas against which the apostles contended became increasingly malignant and increasingly successful. As the Church grew, so also did the cancerous elements within it that finally led to its death. The New Testament recorded the process while it happened. fn

Apostate practices are mentioned in a number of New Testament verses. Paul contended against those who formed factions by playing favorites with Church leaders (1 Cor. 1:10-16; 3:3-10; 11:18). The Corinthian Saints allowed a case of incest to go uncorrected (1 Cor. 5:1-13), and they engaged in inappropriate observance of the sacrament (1 Cor. 11:23-34). Uninspired notions concerning the gifts of the Spirit led them to distorted behavior (1 Cor. 14:1-14, 33). Evil speaking against the apostle Paul was evident (2 Cor. 11-12; Gal. 1). Some Church members were transforming their faith into a Judaized Christianity and were bringing into the Church Jewish holidays (Gal. 4:10) and Jewish ritual (Gal. 5:2-4).

False beliefs play an even more prominent role than do apostate practices in the documents of the New Testament. For example, some Thessalonian Saints had developed the idea that the second coming of Christ was "at hand" (2 Thes. 2:2-4). Some elsewhere had apparently developed mistaken notions about the relationship between faith and works (James 2:14-17, 26). Some Corinthian Church members were teaching that Jesus had not risen from the dead and that there is no resurrection (1 Cor. 15:1-58). Some Galatians were turning to what the apostle Paul called "another gospel," under the influence of those who would "pervert the gospel of Christ" (Gal. 1:6-7). They believed that the Law of Moses was necessary for salvation (Gal. 3:1-5).

These examples all come from the period between A.D. 50 and 60. It may be argued that some of these problems would not be of major consequence, assuming that the corrective teaching in the apostles' letters and visits would be received and obeyed. But as is evident in the earliest Christian writings of the second century, by the end of the first century the apostles were gone, fn and Christianity had lost its doctrinal anchor. These events suggest that the cumulative effect of false beliefs was more successful than the apostolic efforts to correct them.

(Kent P. Jackson, From Apostasy to Restoration [Salt Lake City: Deseret Book Co., 1996], 18.)

“Teach Us Tolerance and Love”

Elder Russell M. Nelson
Of the Quorum of the Twelve Apostles

Dear brothers and sisters, I join my brethren in extending Easter greetings to each of you, while expressing personal gratitude for the atonement of Jesus Christ, for His example, and for His teachings that have motivated my message today.

I have been impressed to speak on the subject of tolerance—a virtue much needed in our turbulent world. But in discussing this topic, we must recognize at the outset that there is a difference between tolerance and tolerate. Your gracious tolerance for an individual does not grant him or her license to do wrong, nor does your tolerance obligate you to tolerate his or her misdeed. That distinction is fundamental to an understanding of this vital virtue.

I attended a “laboratory of tolerance” some months ago when I had the privilege of participating in the Parliament of the World’s Religions. There I conversed with good men and women representing many religious groups. Again I sensed the advantages of ethnic and cultural diversity and reflected once more on the importance of religious freedom and tolerance.

I marvel at the inspiration of the Prophet Joseph Smith when he penned the eleventh article of faith: “We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.” [A of F 1:11]

That noble expression of religious tolerance is particularly poignant in light of the Prophet’s personal persecution. On one occasion he wrote, “I am at this time persecuted the worst of any man on the earth, as well as this people, … all our sacred rights are trampled under the feet of the mob.” 1

Joseph Smith endured incessant persecution and finally heartless martyrdom—at the hands of the intolerant. His brutal fate stands as a stark reminder that we must never be guilty of any sin sown by the seed of intolerance.

Two Great Commandments to Love

Revealed to that revered prophet was the fulness of the gospel. He was tutored by the resurrected Christ, whom Joseph adored. He taught doctrines declared by the Lord, including these He gave in response to the question of an exacting lawyer:

“Master, which is the great commandment in the law?

“Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

“This is the first and great commandment.

“And the second is like unto it, Thou shalt love thy neighbour as thyself.

“On these two commandments hang all the law and the prophets.” 2

Hence, our highest priorities in life are to love God and to love our neighbors. That broadly includes neighbors in our own family, our community, our nation, and our world. Obedience to the second commandment facilitates obedience to the first commandment. “When ye are in the service of your fellow beings ye are only in the service of your God.” 3

Parental Love

That concept is easy for mothers and fathers to understand. Parental love includes gratitude for service extended to any of their children, especially in their time of need.

I was amused recently when one of our grown children confided that she had always thought that she was her daddy’s favorite daughter. She was surprised to discover later that each of her eight sisters harbored that same feeling. Only when they had become mothers themselves did they realize that parents hardly have favorites. (Incidentally, our only son never had to wonder who was our favorite son.)

Our Father in Heaven loves all of His children, too. Peter taught that “God is no respecter of persons:

“But in every nation he that feareth him, and worketh righteousness, is accepted with him.” 4

Yet His children can be so intolerant with one another. Neighboring factions, whether they be identified as groups or gangs, schools or states, counties or countries, often develop animosity. Such tendencies make me wonder: Cannot boundary lines exist without becoming battle lines? Could not people unite in waging war against the evils that beset mankind instead of waging war on each other? Sadly, answers to these questions are often no. Through the years, discrimination based on ethnic or religious identity has led to senseless slaughter, vicious pogroms, and countless acts of cruelty. The face of history is pocked by the ugly scars of intolerance.

How different our world would be if all parents would apply this inspired instruction from the Book of Mormon: “Ye will not suffer your children … that they transgress the laws of God, and fight and quarrel one with another. …

“But ye will teach them to walk in the ways of truth and soberness; ye will teach them to love one another, and to serve one another.” 5

If such training occurred, children and parents around this globe would join in singing, “Fill our hearts with sweet forgiving; Teach us tolerance and love.” 6 Men and women would respect their neighbors and the beliefs held sacred by them. No longer would ethnic jokes and cultural slurs be acceptable. The tongue of the tolerant speaks no guile.

Independence and Cooperation

While we strive for the virtue of tolerance, other commendable qualities need not be lost. Tolerance does not require the surrender of noble purpose or of individual identity. The Lord gave instruction to leaders of His restored church to establish and maintain institutional integrity—“that the church may stand independent.” 7

Meanwhile, its members are encouraged to join with like-minded citizens in doing good. 8 We are grateful for the many examples of heroic service rendered in times of earthquakes, floods, hurricanes, or other disasters. Such cooperative efforts to help neighbors in distress transcend any barriers posed by religion, race, or culture. Those good deeds are latter-day love in action!

Humanitarian relief rendered by members of this church is extensive, multinational, and generally unpublicized. Even so, there are doubtless many who wonder why we don’t do more to assist the innumerable worthy causes to which our hearts respond.

Of course we are concerned with the need for ambulances in the valley below. But at the same time, we cannot ignore the greater need for protective guardrails on the cliffs above. Limited resources needed for the accomplishment of the higher work cannot be depleted in rescue efforts that provide only temporary relief.

The biblical prophet Nehemiah must have felt that same commitment to his important calling. When he was asked to divert attention away from his primary purpose, he replied: “I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?” 9

Fortunately, we in the Church rarely have to make such a decision. We consider love of neighbor an integral part of our mission. And while we serve one another, we continue to build a spiritual house of refuge on the cliffs above. Such a sanctuary becomes a blessing for all mankind. We are but the builders; the architect is almighty God.

Missionary Responsibilities

Latter-day Saints throughout the world work side by side with others—regardless of race, color, or creed—hoping to be good examples worthy of emulation. The Savior said: “I give unto you a commandment, that every man, both elder, priest, teacher, and also member … prepare and accomplish the things which I have commanded.

“And let your preaching be the warning voice, every man to his neighbor, in mildness and in meekness.” 10

This we are to do with tolerance. While in Moscow in June 1991, in that spirit of preparation and with sincere respect for leaders of other religious denominations, Elder Dallin H. Oaks and I had the privilege of meeting with the presiding official of the Russian Orthodox Church. We were accompanied by Elder Hans B. Ringger and the mission president, Gary L. Browning. Patriarch Aleksei was most gracious in sharing a memorable hour with us. We perceived the great difficulties endured for so many years by this kind man and his fellow believers. We thanked him for his perseverance and for his faith. Then we assured him of our good intentions and of the importance of the message that missionaries of The Church of Jesus Christ of Latter-day Saints would be teaching among his countrymen. We affirmed that ours is a global church and that we honor and obey the laws of each land in which we labor. 11

To those with an interest in the fulness of the restored gospel—regardless of nationality or religious background—we say as did Elder Bruce R. McConkie: “Keep all the truth and all the good that you have. Do not abandon any sound or proper principle. Do not forsake any standard of the past which is good, righteous, and true. Every truth found in every church in all the world we believe. But we also say this to all men—Come and take the added light and truth that God has restored in our day. The more truth we have, the greater is our joy here and now; the more truth we receive, the greater is our reward in eternity. This is our invitation to men [and women] of good will everywhere.” 12

Each of you with a testimony of the truth of the restored gospel has opportunity to share that precious gift. The Lord expects you to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness.” 13

Baptism Transcends Background

On every continent and across isles of the sea, the faithful are being gathered into The Church of Jesus Christ of Latter-day Saints. Differences in cultural background, language, gender, and facial features fade into insignificance as members lose themselves in service to their beloved Savior. Paul’s declaration is being fulfilled: “As many of you as have been baptized into Christ have put on Christ.

“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” 14

Only the comprehension of the true Fatherhood of God can bring full appreciation of the true brotherhood of man. That understanding inspires desire to build bridges of cooperation instead of walls of segregation.

Our Creator decreed “that there should be no contention one with another, but that they should look forward with one eye, having one faith and one baptism, having their hearts knit together in unity and in love one towards another.” 15

Intolerance seeds contention; tolerance supersedes contention. Tolerance is the key that opens the door to mutual understanding and love.

Risks of Boundless Tolerance

Now may I offer an important note of caution. An erroneous assumption could be made that if a little of something is good, a lot must be better. Not so! Overdoses of needed medication can be toxic. Boundless mercy could oppose justice. So tolerance, without limit, could lead to spineless permissiveness.

The Lord drew boundary lines to define acceptable limits of tolerance. Danger rises when those divine limits are disobeyed. Just as parents teach little children not to run and play in the street, the Savior taught us that we need not tolerate evil. “Jesus went into the temple of God, and … and overthrew the tables of the moneychangers.” 16 Though He loved the sinner, the Lord said that He “cannot look upon sin with the least degree of allowance.” 17 His Apostle Paul specified some of those sins in a letter to the Galatians. The list included “adultery, fornication, uncleanness, lasciviousness,

“Idolatry, witchcraft, hatred, … wrath, strife, seditions, heresies,

“Envyings, murders, drunkenness, revellings, and such like.” 18

To Paul’s list I might add the regrettable attitudes of bigotry, hypocrisy, and prejudice. These were also decried in 1834 by early Church leaders who foresaw the eventual rise of this church “amid the frowns of bigots and the calumny of hypocrites.” 19 The Prophet Joseph Smith prayed that “prejudices may give way before the truth.” 20 Hatred stirs up strife 21 and digs beneath the dignity of mature men and women in our enlightened era.

Paul’s list included “uncleanness.” As members of the Church entrusted with its holy temples, we are commanded that “no unclean thing shall be permitted to come into [His] house to pollute it.” 22

That assignment requires great fortitude as well as love. In former days, disciples of the Lord “were firm, and would suffer even unto death rather than commit sin.” 23 In latter days, devoted disciples of the Lord are just as firm. Real love for the sinner may compel courageous confrontation—not acquiescence! Real love does not support self-destructing behavior.

Tolerance and Mutual Respect

Our commitment to the Savior causes us to scorn sin yet heed His commandment to love our neighbors. Together we live on this earth, which is to be tended, subdued, and shared with gratitude. 24 Each of us can help to make life in this world a more pleasant experience. Not long ago the First Presidency and the Twelve issued a public statement from which I quote: “It is morally wrong for any person or group to deny anyone his or her inalienable dignity on the tragic and abhorrent theory of racial or cultural superiority.

“We call upon all people everywhere to recommit themselves to the time-honored ideals of tolerance and mutual respect. We sincerely believe that as we acknowledge one another with consideration and compassion we will discover that we can all peacefully coexist despite our deepest differences.” 25

That pronouncement is a contemporary confirmation of the Prophet Joseph’s earlier entreaty for tolerance. Unitedly we may respond. Together we may stand, intolerant of transgression but tolerant of neighbors with differences they hold sacred. Our beloved brothers and sisters throughout the world are all children of God. He is our Father. His Son, Jesus, is the Christ. His church has been restored to the earth in these latter days to bless all of God’s children. I so testify in the name of Jesus Christ, amen.

Notes

1. History of the Church, 5:157.

2. Matt. 22:36–40; see also John 13:34–35; John 15:12, 17; Rom. 13:8; 1 Thes. 3:12; 1 Thes. 4:9; 1 Pet. 1:22; 1 Jn. 3:11, 23; 1 Jn. 4:7, 11–12; 2 Jn. 1:5.

3. Mosiah 2:17.

4. Acts 10:34–35; see also D&C 38:16, 24–26.

5. Mosiah 4:14–15; see also Rom. 12:18.

6. Hymns, 1985, no. 172.

7. D&C 78:14.

8. See A of F 1:13.

9. Neh. 6:3.

10. D&C 38:40–41; see also D&C 88:81.

11. See A of F 1:12.

12. In Tahiti Area Conference Report, Mar. 1976, p. 31.

13. 1 Pet. 3:15; see also D&C 60:2.

14. Gal. 3:27–28.

15. Mosiah 18:21; see also Mosiah 23:15; 4 Ne. 1:13.

16. Matt. 21:12; see also Mark 11:15.

17. D&C 1:31.

18. Gal. 5:19–21.

19. JS—H 1:71, footnote.

20. D&C 109:56; see also D&C 109:70.

21. See Prov. 10:12.

22. D&C 109:20.

23. Alma 24:19.

24. See Gen. 1:28; Moses 2:28; Abr. 4:28; D&C 59:15–21.

25. Statement of the First Presidency and the Quorum of the Twelve, 18 Oct. 1992; as quoted in Church News, 24 Oct. 1992, p. 4.

1 Corinthians 6 – Another problem was suing each other for money. Suing for money is a sign of coveting, on the other hand, suing to make things right, to rectify a wrong is appropriate. In Corinth they were suing each other in court instead of solving the problem in church between themselves or involving the Bishop.

During some periods in recorded history, the prophets of God have directed the faithful not to take their disputes to the civil courts. Some have considered these directions binding upon all believers in all times and circumstances. Others consider these directions to have been temporary for their time.

Studying the commandments and counsel the Lord has given through his prophets in different ages, I am convinced that the directions to avoid taking any disputes to civil courts were temporary. These directions were responsive to the unique circumstances of believers and civil courts in the day in which they were given, but they were superseded when the motivating circumstances changed. (Other directions relevant to resolving disputes through the civil courts represent eternal principles, binding at all times and all places. These will be discussed later.)

The most direct scriptural teaching against the faithful taking their disputes to civil courts is in Paul's first letter to the Corinthians:

"Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

"Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

"Know ye not that we shall judge angels? how much more things that pertain to this life?

"If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

"I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

"But brother goeth to law with brother, and that before the unbelievers.

"Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?" (1 Cor. 6:1-7.)

The New English Bible (1970) translates the first and last of these verses as follows:

"If one of your number has a dispute with another, has he the face to take it to pagan law-courts instead of to the community of God's people? . . .

"Indeed, you already fall below your standard in going to law with one another at all. Why not rather suffer injury? Why not rather let yourself be robbed?"

In counseling the Corinthian saints not to take their disputes to the pagan law courts, Paul explains that the saints, who are in preparation to judge the world in eternal things, should have someone among themselves wise enough to judge their earthly disputes.

We would understand both the reason for and the temporary nature of this counsel if we knew more about the civil courts to which the Corinthian saints had been referring their disputes.` If these courts followed Roman procedures, as seems probable, then a criminal proceeding could be initiated only by the accuser's taking an oath. In order for his testimony to be heard in civil or criminal cases, a witness would also have to take an oath. fn In these pagan courts, such oaths might have required sacrifices to pagan gods. They would at least have involved swearing by—or other ritual obeisance to—pagan gods or others such as the Roman Emperor. Consequently, to worshipers of the one true God (Jews or Christians), the formalities required to participate in a pagan court were idolatrous. (Matt. 5:33-37.) That is a sufficient reason for Paul's counsel not to go to law "before the unbelievers." (1 Cor. 6:6.)

Another possible reason for Paul's counsel is found in the comparable counsel of Jewish leaders, which comes to light about two generations after Paul wrote. Soon after the destruction of the temple in A.D. 70, when Roman law restricted Jewish judicial autonomy for a short period, faithful Jews were told that it was wrong to participate in gentile courts. A scholarly commentator has noted two reasons for this direction. Resort to a gentile court was blasphemous because it amounted to denial of the Divine Presence and a profaning of the Divine Name. Thus, a rabbi from the end of the first century is quoted as saying, "Whoever leaves a judge of Israel and goes before a foreigner has first denied God and then has denied the law." fn Using a gentile court was also disloyal, because it undermined the Jewish courts, whose separateness and vitality were essential to Jewish autonomy. fn

(Dallin H. Oaks, The Lord's Way [Salt Lake City: Deseret Book Co., 1991], 160.)

(1 Corinthians 7:1-14.) – Paul is answering a question brought up in verse 1. This chapter is about certain situations in this chapter. 2-6, married couples are counseled to act married when serving together in the church, this is for happy couples. Let your spouse know what you are doing so there won’t be misunderstandings (like fasting). 7-9, Paul was serving the Lord and wasn’t concerned with physical desires. If someone had strong physical desires it is better to be married so you could avoid immoral behavior.

1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

4 The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

6 But I speak this by permission, and not of commandment.

7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

8 I say therefore to the unmarried and widows, It is good for them if they abide even as I.

9 But if they cannot contain, let them marry: for it is better to marry than to burn.

10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

11 But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

12 But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

Verse 10-11 – If you have a rocky marriage don’t get divorced simply to go on a mission

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).

Marriage Questions

Paul's discussion of marriage is incomplete and was written for special circumstances, and the controversial half on unmarried or engaged women is labeled as Paul's opinion, not as a "commandment of the Lord" (1 Cor. 7:25). Joseph Smith throws refreshing perspectives on the chapter that scholars should seriously consider. Most translations have Paul begin with the grim generalization, "It is good for a man not to touch a woman" (1 Cor. 7:1). This is a strange statement for a scripturalist who elsewhere relies on Genesis, which commands man to leave parents and be "one flesh" with his wife (Gen. 2:24), a passage cited by Christ himself (Matt. 19:5). But Joseph Smith's translation makes "not to touch a woman" part of the Corinthian's letter of inquiry and not Paul's answer. That rings true to other sentences in 1 Corinthians that translators surround with quotation marks. For Paul clearly quotes views and communications of others to refute them (for example, 1 Cor. 10:23, RSV, NEB, JB, NIV). In this case Paul's refutation would be the tender picture of married love in the next four verses, exactly reversing the mood of "not to touch a woman." That phrase and the whole chapter is prefaced by, "Now concerning the things whereof you wrote to me" (1 Cor. 7:1, NKJB), which simply means we have here some answers to unknown questions. Listening to only half of a conversation is frequently misleading. So it is better to outline key issues rather than give a false impression that the full chapter is well understood.

What does Paul think of marriage? The parties are free to choose to be married (1 Cor. 7:36), and marriage is righteous (1 Cor. 7:28). These verses add that duties of marriage may compete with serving the Lord, conflicting somewhat with the positive views of the family in Ephesians. The skepticism on widows remarrying (1 Cor. 7:39-40) is directly contradicted by the young widow's duty to marry and raise a family noted in 1 Tim. 5:14. So 1 Corinthians 7 seems to relate to special circumstances. Following Christ, Paul warns against easy divorce (1 Cor. 7:10-11). Throughout the chapter is a steady theme of loyalty to a married partner once that relationship is made.

Was Paul an example of celibacy? Chapter 2 of this book discussed the firm Jewish ideal of marriage and Paul's repeated claim that he failed in no religious duty. Thus, he must have been married as a young man. He gives himself as an example to the "unmarried and widows"—"it is good for them if they remain even as I am" (1 Cor. 7:8, NKJB). One tendency here is to see Paul as a widower, serving the Lord rather than remarrying. But another option is persuasive; he was using himself as an example of sexual self-control (1 Cor. 7:7). "With consent for a time" (1 Cor. 7:5) did he leave his wife to pursue a dangerous mission at Ephesus? Clement of Alexandria wrote about A.D. 200 and responsibly worked from earlier sources. He claimed knowledge of Paul's marriage, identifying his wife with the "yokefellow" of Philippians 4:3: "Paul himself does not hesitate in one of his letters to address his yokefellow, whom he did not take about with him in order to facilitate his mission." fn The apostles as a group were examples of both marriage and companionship in the ministry, for Paul said that he had "power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas" (1 Cor. 9:5). That whole chapter argues that Paul could have required the Corinthians to support him but didn't. But Paul stresses his literal "authority" to ask for support for self and for wife. Would he renounce a right of support that was never a possibility? That passage really takes for granted Paul's marriage and the Corinthians' knowledge of it.

Was Paul giving regular rules for marriage? Paul discourages marriage only "for the present distress" (1 Cor. 7:26). Elsewhere in the Bible this last word is "necessity" (anagke). Paul next says that "the time is short" (1 Cor. 7:29), following with the conclusion that normal marriage relationships and business activity should be suspended. Commentators quickly leap to Paul's supposed belief that Christ's coming loomed on the horizon, which completely violates what he said on the subject in 2 Thessalonians 2. Yet Paul is certainly concerned about doing the Lord's work under a deadline, whether that deadline is coming persecution, coming apostasy, or just the "necessity" of facing the huge task of reaching so many with such small resources. The Joseph Smith Translation says simply that this "necessity" was missionary work, a situation that today would delay marriage for a time, an exception to the regular rule of the Church: "But I speak unto you who are called unto the ministry. For this I say, brethren, the time that remaineth is but short, that ye shall be sent forth into the ministry. Even they who have wives, shall be as though they had none; for ye are called and chosen to do the Lord's work" (1 Cor. 7:29,JST

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 102.)

1 Corinthians 7:14 = D&C 74:1-7

"Upon the reception of the foregoing word [Sec. 73] of the Lord, I recommenced the translation of the Scriptures, and labored diligently until just before the conference, which was to convene on the 25th of January. During this period, I also received the following, as an explanation of the First Epistle to the Corinthians, 7th chapter, 14th verse: [D&C 74:1D&C 74.]" (Joseph Smith HC 1:242.)

74:1-7

An inspired explanation of I Corinthians 7:14

"In the Corinthian Church, some evidently held that when the husband, or wife, had been converted, he, or she, ought to abandon the unconverted partner as unclean and contaminating. Not at all! St. Paul says, in substance, that the conversion of one of the partners has brought a sanctifying influence into the family. As Meyer puts it, 'The nonbelieving partner in a marriage . . . becomes partaker—as if by sacred contagion—of the higher, divinely consecrated character of his consort.' 'Else,' the Apostle argues, 'were your children unclean.' If the wife—this is the argument—must abandon a husband because he is not a Church member, she would also be obliged to abandon her children. But this is not required.

"The consecration of the believing parent includes the children. They are sanctified through the atonement of our Lord. They need no ordinance, until they arrive at the age of accountability, when they should be baptized, after proper instruction. Christians were forbidden to marry outside the Church (2 Cor. 6:14), but marriages contracted before conversion were not to be broken up, if the unconverted partner desired to continue the marriage relation." (Smith and Sjodahl, DCC, p. 432.)

74:2

"among all the Jews"

See Jews in Appendix A.

"Corinth was a Grecian city, the most considerable in the country of the Hellenes at the time Paul visited the place, but there were also many Jews, living there in exile, in consequence of a decree issued by Emperor Claudius (Acts 18:2), expelling the Hebrews from Rome. Some of them had joined the Church. This accounts for a controversy, in a Greek city, concerning a Mosaic rite (v. 3)." (Smith and Sjodahl, DCC, p. 432.)

74:5-7

Some teachings of Paul

"Some of these teachings, evidently, are the view of Paul the man, but when he spoke by the inspiration which the Lord placed upon him, he commanded that certain officers in the Church must by all means be married men. (1 Tim. 3:2, 12; and Tit. 1:6.) Then how truly he declared that 'nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.' (1 Cor. 11:11.) It was while studying these teachings of Paul that the elders were led to inquire of the Prophet as to Paul's meanings in 1 Cor 7:14. The Prophet asked the Lord and got the answer. In this saying: [D&C 74:1Sec. 74:1, quoted], Paul spoke not by commandment, but of himself. His intent, as explained in D&C 74:1Section 74, being that where there were mixed families in the Church, the teachings of the Law of Moses and the doctrines which were fulfilled, should not be maintained. Male children in such families were not to be circumcised, and they would be holy. It was the doctrine of the Jews that unless this were done children were unholy. This Paul wished to correct. It was very difficult for the Jewish members of the Church to forsake all of their traditions and turn from the Law of Moses, and from circumcision which were fulfilled." (Joseph Fielding Smith, CHMR 2:44-45.)

74:7

"little children are holy, being sanctified through the atonement of Jesus Christ"

"The central thought expressed here is found in the first and last verses, and may be stated thus: Little children, sanctified through the atonement of Jesus Christ, are holy.

"Two conclusions follow from this proposition. The first, fully set forth in this Revelation, is, that little children do not need circumcision to become sanctified, as taught by the adherents of the Mosaic faith. The second is equally important, that is, little children are holy being sanctified through the atonement of Jesus Christ." (Smith and Sjodahl, DCC, p. 432.)

(Daniel H. Ludlow, A Companion to Your Study of the Doctrine and Covenants, 2 vols. [Salt Lake City: Deseret Book Co., 1978], 1: 378.)

(1 Corinthians 7:25-28.) – Paul gives advise to those not married. If you decide to get married it could be a problem for you if you worry about your spouse and neglect the work of building up the Lord’s kingdom.

25 Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

28 But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

1st Corinthians 8-11

June 21, 2007

A – Letter to Paul describing problems in Corinth. Paul responds to this letter

B - 1^st Corinthians – Serious letter, they didn’t respond well to this letter.

C – 3^rd letter now lost, harsh in tone by Paul, he was upset at their lack of response.

D – 2^nd Corinthians – The people repented but challenged Paul as an Apostle, money to Jerusalem.

The letters were read to the ward, just like the 1^st Presidency letters today. This happened in the mid 50’s AD.

He has to defend his discipleship, being an apostle requires a special witness of Christ, he feels he is forced to brag on his experiences, chap 12 “I know a man in Christ. . .” speaking in 3^rd person

The church in Corinth had many problems that finally tore it apart. Class distinctions, cultural differences, and doctrinal understandings were some of these problems.

Immorality, lawsuits, missionary work and marital relations were some of these problems

The Law of Moses had public communal meals 3 times a year, the feasts! Today we have a weekly feast with the Lord, the sacrament.

There were many temples to gentile deities in Corinth. There were many feasts where the populace was to attend, communal meals were important to their society. Are we supposed to eat the extra meat that was leftover from the pagan feast? What if it was sold in the stores, could saints buy it? Is it a sin to eat this meat? This was a treat to get cooked meat since many did not have ovens to cook meat. What if we are invited to a nonmember’s house for dinner and this type of meat was served, what do we do?

(Acts 15:19-20, 29-31) – This is the beginning of the 2^nd mission; the letter is read to the Gentile cities, Acts 18, Paul is in Corinth. How are Greeks who love logic going to handle this? All we are doing is eating! But who do you worship? It’s not just dinner.

19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:

31 Which when they had read, they rejoiced for the consolation.

I can go to a bar and not drink! I’m just with my friends! They fool themselves with this logic.

CHAPTER 2

REASON AND REVELATION

Knowledge about the earth and its various forms of life is expanding so rapidly that it can hardly be catalogued. But the world as a whole is not experiencing a comparable expansion of knowledge about God and his plan for his children. To obtain that kind of knowledge, we must understand and follow the ways God has prescribed to know the things of God. We come to know God and the truths of his gospel by study and reason and also (and always, for this kind of knowledge) by faith and revelation.

Reason and revelation are methods of learning that are available to seekers of every type of knowledge. The Church of Jesus Christ of Latter-day Saints has always encouraged its members to pursue and excel in all fields of learning, acquiring knowledge by study and reason as well as by faith and revelation. President Harold B. Lee expressed that counsel in these words: "The educational system of the Church has been established to the end that all pure knowledge must be gained by our people, handed down to our posterity, and given to all men. We charge our teachers to give constant stimulation to budding young scientists and scholars in all fields and to urge them to push further and further into the realms of the unknown." fn

Seekers of secular knowledge who have paid the price in personal effort are often illuminated or magnified by what some call intuition and others recognize as inspiration or revelation. I believe that many great discoveries and achievements in science and the arts have resulted from such God-given illumination.

Unfortunately, some of the practitioners of study and reason are contemptuous of or hostile toward religion and revelation, maintaining that truth can only be found and learning can only occur through the methods with which they are familiar. They cannot conceive of the existence of a system of learning that assumes the existence of God and the reality of communications from his Spirit. The only ultimate authority they can conceive is reason, and the word of this god is rationality, as they define it. Such persons cannot accept the existence of a God beyond themselves and their own powers of reasoning. Brigham Young remarked that attitude when he exclaimed: "How difficult it is to teach the natural man, who comprehends nothing more than that which he sees with the natural eye!" fn

The Book of Mormon describes that attitude among a people who depended solely "upon their own strength and upon their own wisdom" and upon what they could "witness with [their] own eyes." (Hel. 16:15, 20.) Upon the basis of reason, these persons rejected the prophecies, saying, "It is not reasonable that such a being as a Christ shall come." (Vs. 18.) Applying that same attitude, a prominent professor dismissed the Book of Mormon with the assertion, "You don't get books from angels. It is just that simple."

Those who seek gospel knowledge only by study and reason are particularly susceptible to the self-sufficiency and self-importance that sometimes characterize academic pursuits. As the apostle Paul observed in his day, "Knowledge puffeth up." He cautioned the learned: "Take heed lest by any means this liberty [knowledge] of yours become a stumblingblock to them that are weak. . . . And through thy knowledge shall the weak brother perish, for whom Christ died?" (1 Cor. 8:1, 1 Cor. 8:99, 11.)

The apostle Peter foresaw that attitude in our time: "There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation." (2 Pet. 3:3-4.)

A Book of Mormon prophet described the origin and consequences of this attitude: "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." (2 Ne. 9:28.)

The fulfillment of these prophecies is evident in our day.

Some History of Reason vs. Revelation

Many writers have analyzed what Professor Hugh Nibley calls "the age-old struggle between hard-headed realism and holy tradition." He contrasts what he calls the sophic, "the operations of the unaided human mind," with the mantic, the "prophetic or inspired, oracular, coming from the other world." He dates the rise of the sophic from the beginning of the sixth century and credits St. Augustine with "complet[ing] the process of de-Manticizing antique culture." fn

Within a century after Christ, the confrontation with Greek philosophy brought some compromises in doctrine and practice that one scholar has characterized as "denying the principle of revelation and turning instead to human intellect." fn Dr. Nibley quotes Leclerq's conclusion: "From the fifth century on, the church became an 'intellectual entity' and ever since one sees in 'the church a thing of reason—un etre de raison.' " fn

Goethe argued that "the deepest, the only theme of human history, compared to which all others are of subordinate importance, is the conflict of skepticism with faith." fn

For some, that conflict was resolved during the "great medieval debate" that Richard M. Weaver has called "the crucial event in the history of Western culture." This debate included a contest over whether universal truths have a real existence. Weaver explains: "The issue ultimately involved is whether there is a source of truth higher than, and independent of, man; and the answer to the question is decisive for one's view of the nature and destiny of humankind. The practical result of nominalist philosophy is to banish the reality which is perceived by the intellect [I would say, "by revelation"] and to posit as reality [only] that which is perceived by the senses. With this change in the affirmation of what is real, the whole orientation of culture takes a turn, and we are on the road to modern empiricism." fn

In an address to a college audience, Bruce L. Christensen, president of the Public Broadcasting Service, described the consequences of this philosophy: "In other words, there was no absolute good. There was no absolute evil, or for that matter, no absolute anything. All absolutes were merely a convenience of thinking—they existed in name only (nominally) but not in reality.

"The first principle of nominalism was that there is no source of truth higher than, or independent of, man. The practical result was to deny that knowledge may be gained by any means other than that which can be perceived through man's reasoned use of his senses. Revelation was no longer an acceptable means of acquiring truth." fn

The Nobel Prize-winning Russian novelist Aleksandr Solzhenitsyn expressed the same idea:

"The mistake [in Western thinking] must be at the root, at the very basis of human thinking in the past centuries. I refer to the prevailing Western view of the world which was first born during the Renaissance and found its political expression from the period of the Enlightenment. It became the basis for government and social science and could be defined as rationalistic humanism or humanistic autonomy: the proclaimed and enforced autonomy of man from any higher force above him. . . . This new way of thinking, which had imposed on us its guidance, did not admit the existence of intrinsic evil in man nor did it see any higher task than the attainment of happiness on earth. It based modern Western civilization on the dangerous trend to worship man and his material needs. . . . We have placed too much hope in political and social reforms, only to find out that we were being deprived of our most precious possession: our spiritual life." fn

Despite the apparent conflict between reason and revelation, the rational and the religious views of the world are not the opposites of one another. The view of religion (at least the religion that is undiluted by apostasy) includes the methods of reason and the truths determined by them. In contrast, the rational view excludes what is supernatural. This exclusion was accomplished by merging religion and philosophy. Hugh Nibley explains that the perceived necessity for this merger was " 'to overcome the objections of reason to revelation'—that is St. Augustine's famous reconciliation of classical and Christian learning." He continues by describing the effects of this merger: "But how can you call it reconciliation when it is always the church that gives way? It is always reason that has to be satisfied and revelation that must be manipulated in order to give that satisfaction; this is no compromise, but complete surrender." fn

Professor H. Curtis Wright affirms the effects of a long interaction between religion and rational science: "The overall tendency of their interaction is always one-sided—toward the naturalizing of religion, not toward the supernaturalizing of science or scholarship." fn What is here called the "naturalizing of religion" has the effect of denying the existence of any truths or values that cannot be demonstrated by the methods of the so-called natural or scientific order. The ultimate and exclusive reliance upon reason that results from this denial is at the root of many public debates. These include the current controversy over teaching values in public schools and the earlier but continuing concern over whether universities can simply be involved in disseminating knowledge or whether they must share responsibility for the probable use of that knowledge (atomic weapons, for example).

The source of the ancient conflict between (1) reason or intellect and (2) faith or revelation is the professor's rejection of revelation, not the prophet's rejection of reason. The reality of and widespread understanding of religious experience should prevent its rejection by reasonable men, but its nature makes it difficult to accept within the categories propounded by the practitioners of reason. Professor Obert C. Tanner explains: "Here is a fact, yet one which defies intellectual analysis. It is a strange thing that an experience so decisive as to influence a person's total life and commitment should yet be described as ineffable, unutterable, indescribable, and unexpressible. It is no wonder that universities . . . are unable to deal with more than fringe religion—the ideas about religion, not the personal and private experience of religion. It is no wonder that churches and free universities are respectful but reserved toward each other." fn

In a recent talk at Brigham Young University, Elder Boyd K. Packer gave this perceptive characterization of reason and revelation in a university environment:

"There are two opposing convictions in the university environment. On the one hand, 'seeing is believing'; on the other, 'believing is seeing.' Both are true! Each in its place. The combining of the two individually or institutionally is the challenge of life. . . .

"Each of us must accommodate the mixture of reason and revelation in our lives. The gospel not only permits but requires it. An individual who concentrates on either side solely and alone will lose both balance and perspective. History confirms that the university environment always favors reason, with the workings of the Spirit made to feel uncomfortable. I know of no examples to the contrary."

Elder Packer then pleaded for "the fusion of reason and revelation [which] will produce a man and a woman of imperishable worth." fn

Reason Alone?

When persons attempt to understand or undertake to criticize the gospel of Jesus Christ or the doctrines or practices of his church by the method of reason alone, the outcome is predetermined. No one can find God or understand his doctrines or ordinances without using the means he has prescribed for receiving the truths of his gospel. That is why gospel truths have been corrupted and gospel ordinances have been lost when their meaning has been left to the interpretation and their application has been left to the sponsorship of scholars who reject the revelations and lack the authority of God.

I believe this is why the Lord has often called his spokesmen—his prophets—from among the unlettered, those who are unspoiled by the reasoning of men and therefore receptive to the revelations of God. President Spencer W. Kimball explained: "The Lord seems never to have placed a premium on ignorance and yet he has, in many cases, found his better-trained people unresponsive to the spiritual, and has had to use spiritual giants with less training to carry on his work." fn

The apostle Paul explained this to the Corinthian Saints. He told them he was not going to preach the gospel "with wisdom of words," because "the preaching of the cross" was "foolishness" to the sophisticated. (1 Cor. 1:17-18.) But the sophisticated would come to naught, for, it was written, the Lord "will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent." (1 Cor. 1:19.) In contrast, those who placed their faith in what Paul dryly called "the foolishness of preaching" would be saved. (1 Cor. 1:21.) He explained:

"Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence." (1 Cor. 1:25-29; also see 1 Cor. 3:18-20.)

Those who rely exclusively on study and reason reject or remain doubtful of all absolutes that cannot be established through the five senses, including good and evil and the existence and omniscience of God. They also reject all other methods of acquiring knowledge, including revelation. They tend to be self-sufficient, self-important, and enamored of their own opinions. Reason is their god and intellectualism is their creed. They dwell in that "large and spacious building" seen in a prophet's vision of the "wisdom" and "pride of the world." (1 Ne. 11:35-36.) It may be said of them as Stephen said of the children of Israel who made a calf in the days of Aaron: they "rejoiced in the works of their own hands." (Acts 7:41.) This worldly worship of self and self-sufficiency is surely condemned by the eternal command, "Thou shalt have no other gods before me." (Ex. 20:3.)

Exclusive reliance on learning by study and reason has affected more than secular subjects. It has also affected Christian theology. Baptist educator Dr. Ben C. Fisher wrote:

"For more than a hundred years, modern theology has been marching to an increasingly secular cadence. The traditional supernatural view of man has been superseded by a completely rational outlook on his behavior and his place and activities in the world. . . . The Christ-centered gospel with its simple but uncompromising ethical demands was diluted until the very name of Christ itself, except in some oblique fashion, disappeared from the center of theological thought and writings. . . . Recovery of the authority of the Scriptures does not require repudiation of scholarship, but it does require the reaffirmation of the primacy of revelation." fn

Those who reject revelation and approach God and a study of his gospel solely by the methods of research, deliberation, and scholarly debate are like the leaders who persecuted Jesus for healing on the Sabbath. In responding to their attack, the Savior taught this lesson about the ways of God and the ways of the world: "I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?" (John 5:43-44.)

Jesus taught the same lesson to Peter. When the Savior told his followers that he must go to Jerusalem to suffer many things and be killed and raised again, the chief apostle declared that these things must not happen. Jesus rebuked him, saying, "Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men." (Matt. 16:23.)

In each of these instances the Savior proclaimed the importance of the things of God above the things of man. On another occasion he applied that principle to teach his professional critics the preeminence of the prophetic over the scholarly. Jesus was confronted by a group who had hypocritically built monuments to the prophets whom their predecessors had murdered, while personally rejecting the living prophets God was sending to them. In what I understand to be a condemnation of their rejection of the fullness of gospel understanding possible through revelation, the Savior pronounced woe upon these worldly professionals: "For ye have taken away the key of knowledge, the fulness of the scriptures; ye enter not in yourselves into the kingdom; and those who were entering in, ye hindered." (JST Luke 11:47-49, 53.)

Jesus also taught the preeminence of the ways of God over the ways of men by warning against the self-serving motives of those scholars who proclaim from their own learning: "He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him." (John 7:18.) This same theme recurred when Jesus explained why some converted rulers would not confess him lest they be put out of the synagogue: "They loved the praise of men more than the praise of God." (John 12:43.)

The modern manifestation of self-serving scholarship was prophesied by Nephi: "The Gentiles . . . have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor." (2 Ne. 26:20.)

Nephi's prophecy surely includes those who use the academy as their church, who pay their "religious" devotions in libraries and laboratories, and who have a natural explanation for all the miracles of God. As he explained:

"It shall come to pass in that day that the churches which are built up, and not unto the Lord, . . . shall contend one with another; and their priests shall contend one with another, and they shall teach with their learning, and deny the Holy Ghost, which giveth utterance.

"And they deny the power of God, the Holy One of Israel; and they say unto the people: Hearken unto us, and hear ye our precept; for behold there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto men; behold, hearken ye unto my precept; if they shall say there is a miracle wrought by the hand of the Lord, believe it not; for this day he is not a God of miracles; he hath done his work." (2 Ne. 28:3-6.)

Nephi declares that as a result of this error, "in many instances they do err because they are taught by the precepts of men." (2 Ne. 28:14.)

Such teachings are typical of the directness and value of the Book of Mormon. Written by inspiration, it is an unfailing antidote for the doctrinal confusion and behavioral excesses of our day. Nephi explained the reason for this quality when he described the purpose for his writing what became the first part of the Book of Mormon: "Wherefore, the things which are pleasing unto the world I do not write, but the things which are pleasing unto God and unto those who are not of the world." (1 Ne. 6:5.)

The warning against trusting in the ways of man to learn the things of God was repeated in modern times: "Deny not the spirit of revelation, nor the spirit of prophecy, for wo unto him that denieth these things." (D&C 11:25; also see 1 Thes. 5:19-20.) Elder Bruce R. McConkie voiced the principle and gave illustrations: "A special standard of judgment is needed to prove anything in the spiritual realm. No scientific research, no intellectual inquiry, no investigative processes known to mortal man can prove that God is a personal being, that all men will be raised in immortality, and that repentant souls are born of the Spirit. . . . Spiritual verities can be proven only by spiritual means." fn

The things of God cannot be learned solely by study and reason. Despite their essential and beneficial uses, the methods of study and reason are insufficient as ways of approaching God and understanding the doctrines of his gospel. We cannot come to know the things of God while rejecting or failing to use the indispensable method God has prescribed to learn these things. The things of God must be learned in his own way, through faith in God and revelation from the Holy Ghost.

Over the years, persons of scholarly inclination have published journals and organized lectures and symposia to study the history of the Church, reason about the principles of the gospel, and share insights in the application of gospel principles to contemporary problems. I have sometimes been asked, "What is wrong with such efforts?" In my personal opinion, so long as they are private and personal and do not imply Church sponsorship or approval, there is nothing wrong with such efforts, provided those who participate understand and observe the limits of study and reason in such an undertaking. Unfortunately, many do not.

The problem I have observed in such activities is that for some participants, these efforts are not a prelude to or supplementary of faith and revelation, but are (or come to be) substitutes for them. That is not the Lord's way.

The danger and the principle, as I see it, can be expressed by likening revelation (which is vital to gospel knowledge and the continuation of spiritual life) to oxygen. For purposes of this analogy, we may liken reasoning to methane. In proper balance and under proper control, methane provides illumination and fuel for useful tasks. But if methane comes to dominate the atmosphere, it drives out oxygen. Those present in a room being infiltrated with methane can lose their lives for lack of oxygen, and this can happen without warning to the victims.

Like the methane in this analogy, reasoned discussions about the gospel can be useful, but they cannot sustain spiritual life by themselves. Moreover, they have a tendency, if not watched and controlled carefully, to become so dominant in the atmosphere that they can destroy spiritual life.

In short, my concern with those who patronize the journals and the lectures and the symposia is not that they will have too much discussion or too much reason, but that they will have too little revelation because they will have (or come to have) too little prayer, too little study of the scriptures, too little humility, and too little faith. And, as Elder Neal A. Maxwell has observed, "Without real faith and its attendant submissiveness, people sooner or later find one thing or another to stumble over." fn

Members of The Church of Jesus Christ of Latter-day Saints should observe a respectful distinction between the way they seek to acquire and understand (1) knowledge that is sacred and (2) knowledge that is secular. Scholarship, lectures, symposia, and the clash of opposing views in adversary debate are acceptable means to acquire much knowledge and understanding, but they are not suited to acquiring and understanding the most sacred knowledge, the knowledge of God and the mysteries of his gospel. Gospel truths and testimony are received from the Holy Ghost through prayerful seeking, through faith, through scripture study, through righteous living, through listening to inspired communications and counsel, through serious conversations with persons of faith, and through reverent personal study and quiet contemplation.

Relationships Between Reason and Revelation

Persons who pursue sacred learning through study and reason and also through faith and revelation will always have the problem of defining the relationship between these two methods. This subject has intrigued people of reason and people of faith from the earliest times. I will discuss three of the many possible models of this relationship as applied to obtaining knowledge of the things of God.

1. Coequal Partners

After I had given a talk on the importance of revelation in learning the gospel, a friend wrote me his analysis of the relationship between reason and revelation (which he called "Spirit"). He suggested that they are coequal partners, each providing a check upon the other. I quote his letter by permission.

These two can or should act to both complement one another and be a check and balance to each other. True propositions of one are subject to examination and scrutiny by the other. Either one relied upon exclusively leads to destructive excess. Historically, relying too much on the Spirit to the exclusion of reason has often led to fanaticism, intolerance, bloodshed, and, in general, other manifestations of extreme subjectivism. Similarly, too much reliance on reason or intellect has often destroyed faith and led to a sterile cynicism. . . .

Does your thesis imply that the sort of check and balance between the Spirit and reason I have spoken of is misconceived? Can't the Spirit and reason work as co-equal partners, or at least can't they be made to work harmoniously together, and in fact should we not strive for such? And when they do not or seem not to harmonize (for me they usually do), are we not justified in withholding judgment? in not declaring one right and one wrong? in patiently waiting for or striving to find clearer explanations? fn

I wrote in response:

While I believe that everyone will use reason and the Spirit (and, obviously, that some use reason better than others, and some hear [feel] the Spirit better than others), I do not believe that they are "co-equal partners" so that where they do not "harmonize," we are "justified in withholding judgment." The reason I do not believe this is that I know of no way to prove by reason some of the fundamental realities—the existence of God, and the efficacy of the Atonement, for example. Therefore, unless we are willing to give primacy to the Spirit (in the exercise of faith, which is the first principle of the gospel), we will be forever agnostic.

I have had many experiences in my life where reason has led me to one conclusion, but the Spirit and faith have pointed the other way. In my judgment, the extent to which a person can hear [feel] the Spirit, and has the faith to follow it on the subjects I treated in my talk, is one of the best indicators of faith and spirituality. That obviously leaves plenty of room for reason to operate, but it does not give reason co-equal partnership in the areas of knowing God, learning His commandments, and understanding the doctrine of the kingdom. fn

If I am correct in my conviction that reason and revelation are not coequal partners, then is one always dominant over the other? Some have proposed that reason is always dominant, so that we relinquish faith in whatever cannot be proven by reason. Others have urged that what is called revelation must always prevail, reason to the contrary notwithstanding. Personally, I cannot feel comfortable with either of these extremes. There must be a better, truer, explanation of the relationship between reason and revelation.

2. Division of Sovereignty

In another approach, reason is urged as the most likely way to acquire knowledge on some subjects and revelation as the most likely way on other subjects. This proposal draws a boundary line through the world of knowledge. On the one side it grants primacy to reason, and on the other side it grants primacy to revelation. This approach has been used by both religionists and philosophers, though they are not necessarily in agreement on where the boundary line should be drawn.

Philosopher Mortimer J. Adler employed this technique in a recent article. In the context of his reference to religion as "a pure act of faith, incapable of being supported or challenged by rational analysis or empirical knowledge of the world," he concluded: "In the whole range of our currently accepted scientific understanding of the world, I find nothing that introduces a single new difficulty into our thinking about God, or presents an intellectual obstacle to our affirming God's existence. In short, . . . nothing that I can learn from science has any bearing on the thinking that I must do when I address myself to the question whether God, as thus conceived, exists or not." fn

Adler's faith-based definition of religion permits him to give generous tribute to religion, while rejecting as mere "superstitions" some religious beliefs and practices that run counter to what he considers scientifically proven facts. His analysis provides a penetrating challenge for those whose religious position is principally based on inheritance or cultural affinities. He explains:

"With regard to the apparent increase of secularism or irreligion in our Western society, I suggest that the men and women who have given up religion because of the impact on their minds of modern science and philosophy were never truly religious in the first place, but only superstitious. The prevalence and predominance of science in our culture has cured a great many of the superstitious beliefs that constituted their false religiosity. . . . The increase of secularism and irreligion in our society does not reflect a decrease in the number of persons who are truly religious, but a decrease in the number of those who are falsely religious; that is, merely superstitious." fn

Many religious people also distinguish between the domain of faith and the domain of science, but some would surely disagree with where and how Adler draws the line between the two. For example, Robert J. Matthews, former dean of Religious Instruction at Brigham Young University, draws a sharp distinction "between what we call natural, or secular, truth and spiritual truth." He explains:

"Jacob stoutly denounces trusting in the wisdom and the learning of the world, especially if these prevent a person from coming to a knowledge and acceptance of the gospel, or distract those who already have the gospel. A frequent topic in the Book of Mormon is the antagonism between the learning of the world and the things of God (see, for example, 2 Nephi 26-29; Jacob 4:14). . . . Hence the Book of Mormon draws a wide distinction between the secular and the spiritual." fn

Despite his recognition of a distinction between secular and spiritual domains, Professor Matthews surely would not agree with where philosopher Adler draws the line between them. Adler starts with what he believes science has proven, and he cedes sovereignty to religion only as to the territory that remains. Adler insists:

"The truths of religion must be compatible with the truths of science and the truths of philosophy. As scientific knowledge advances, and as philosophical analysis improves, religion is progressively purified of the superstitions that accidentally attach themselves to it as parasites. That being so, it is easier in fact to be more truly religious today than ever before, precisely because of the advances that have been made in science and philosophy. That is to say, it is easier for those who will make the effort to think clearly in and about religion, not for those whose addiction to religion is nothing more than a slavish adherence to inherited superstition. Throughout the whole of the past, only a small number of men were ever truly religious. The vast majority who gave their epochs and their societies the appearance of being religious were primarily and essentially superstitious." fn

In contrast, Professor Matthews allocates primacy in terms of subject matter: "Different truths are comprehended by the mind of man in different ways. We perceive most truths that we deal with in mortality through our natural senses, but certain truths necessary to the redemption of our souls we perceive only by revelation through the Holy Ghost. We comprehend these truths not by intellectual activity alone but through spiritual discernment." fn

Like Professor Matthews, I of course also reject Adler's suggestion that every religious belief or practice that runs counter to what he calls "the truths of science" is a superstition that must be surrendered. The world of religion clearly has its superstitions, but, just as clearly, the world of science has its invalid theories and its erroneous proofs. Just as superstition can masquerade as religious truth, so can scientific theories and erroneous proofs masquerade as scientific fact. As one Latter-day Saint commentator has noted:

"Science is wonderful—as far as it goes. But scientific theories come and go, almost always marked by wrangling between factions. This is the very nature of scientific theorizing, an inescapable part. It seems to me critical that we keep this limitation firmly in mind, lest science become something that could 'deceive even the very elect.' Commenting on those students at BYU who lost, or abandoned, their testimonies because of the neat 'ascent of man' schematic of twenty years ago (now in complete disarray, as the Leakey-Johanson debate shows), Nibley laments, 'It is sad to think how many of those telling points that turned some of our best students away from the gospel have turned out to be dead wrong!' " fn

Many of the casualties that occur along the contested boundary line between science and religion result from one or another contestant trying to occupy and control terrain beyond the borders of his own experience—religionists who pronounce on science or scientists who pronounce on religion. In my view, both kinds of extraterritoriality are unseemly.

I remember vividly the resentment I felt when a prominent actor, invited to Brigham Young University to share insights about the arts, lectured his BYU audience on the air pollution being caused by the university's coal-fired heating plant. I feel the same way whenever anyone uses prominence acquired in one field of learning or accomplishment to magnify the volume or prominence of his pronouncements in another field.

All experts are tempted to claim expertise beyond their territory, like the legal scholar someone described as an expert on British law when he was in the United States and an expert on United States law when he was in Britain. Whoever presumes to use an expertise acquired in one field as a basis for authoritative pronouncements in another implies a unity of principles between fields that is easily assumed but rarely demonstrated.

The approach of distinguishing between secular and spiritual learning is a familiar one. It is the basis for my frequent references to revelation's being essential to learning about the things of God. It is, of course, clear that the categories are not mutually exclusive (revelation being possible for secular learning, and reason being essential for spiritual learning). Still, it is true that we comprehend secular truths predominantly by study and reason and spiritual truths finally only by revelation.

3. Sequential

Another relationship between reason and revelation in the acquisition of sacred knowledge has been described by modern revelation. That relationship is sequential. Study and reason come first. Revelation comes second.

We see this in Oliver Cowdery's attempt to translate ancient records. After he failed, the Lord told him this was because he "took no thought," but only asked God. He should have studied it out in his mind and then asked if it was right. Only after he applied himself to study and reason would the Lord affirm or deny the correctness of the proposed translation. And only on receiving that revelation could the text be written, because, the Lord said, "you cannot write that which is sacred save it be given you from me." (D&C 9:7-9.)

This revelation teaches that in the acquisition of knowledge about the things of God, reason is not an alternative to revelation. Study and reason can find the truth on many of these subjects, but only revelation can confirm it. Study and reason are a means to an end, and the end is revelation from God.

This sequential relationship is somewhat comparable to a science-based procedure I learned as a young man. I worked as an engineer in a small broadcasting station. I was licensed to operate the radio transmitter. I learned that the startup sequence for the final stage of the amplifiers was critical. First, we applied the power to the filaments of the vacuum tubes. These filaments, similar to the coil in an incandescent light bulb, reached their operating temperature and condition in about thirty seconds. Only then could we safely turn the switch for the high voltage supply that put the transmitter's amplified signal "on the air." Each step was essential, and each had to occur in the proper sequence. Otherwise, there would be no radio signal, and the vacuum tubes could even suffer serious damage.

This radio analogy can be applied to the receiving mechanism provided to each of us by our Creator. First we warm up the mechanism with study and reason. Then we apply for the power of revelation in order to obtain the desired communication.

Reason and Revelation in Sequence

In the sequential relationship between reason and revelation, it is important that reason have what we can call "the first word" and that revelation have "the last word."

In this sequence, reason can "study it out" and formulate a proposed solution. In addition, as we seek confirmation or other guidance from revelation, reason can serve as a threshold check to screen out revelation that is counterfeit and to provide a tentative authentication of revelation that is genuine. This is necessary because, just as there is reasoning that is faulty, so also there is revelation that is spurious.

In an important teaching about spiritual gifts, the early members of the restored church were cautioned to beware lest they be deceived. (D&C 46:8.) The Lord identified the sources of deception: "That ye may not be seduced by evil spirits, or doctrines of devils, or the commandments of men; for some are of men, and others of devils." (D&C 46:7.)

Elder Boyd K. Packer explains: "Not all inspiration comes from God (see D&C 46:7). The evil one has the power to tap into those channels of revelation and send conflicting signals which can mislead and confuse us. There are promptings from evil sources which are so carefully counterfeited as to deceive even the very elect (see Matthew 24:24)." fn

As a result, we need reason to authenticate revelation. Then, once it is authenticated, true revelation can be communicated through its various forms and perform its various functions.

By this means and in this sequence, reason screens revelation and revelation confirms or overrules reason. As concerns sacred knowledge, it is just as important for reason to have the first word as it is for revelation to have the last word. I believe this is one meaning of the Lord's command for his people to "seek learning, even by study and also by faith." (D&C 88:118.)

Reason Authenticates Revelation

There are at least three tests that reason can apply as a threshold check on the authenticity of revelation. True revelation will pass all three of these tests, and spurious revelation (whose source is "of men" or "of devils") will fail at least one of them.

1. True revelation will edify the recipient. It must therefore be in words that are coherent or in a feeling whose message can be understood by one who is spiritually receptive.

The apostle Paul taught this principle to those who were comparing the gift of tongues and the gift of prophecy. "Forasmuch as ye are zealous of spiritual gifts," he instructed them, "seek that ye may excel to the edifying of the church. . . . Let all things be done unto edifying." (1 Cor. 14:12, 26.)

In a modern revelation given to instruct the Saints how to distinguish between the Lord's revelations and those given by the "false spirits, which have gone forth in the earth, deceiving the world" (D&C 50:2), the Lord declared: "That which doth not edify is not of God, and is darkness" (vs. 23). Similarly, the Prophet Joseph Smith taught that members should "not speak in tongues except there be an interpreter present." fn Babblings and other incoherent communications cannot be revelations from God.

The test of edification as a way of screening out spurious and deceptive revelations from Satan was reaffirmed in a succeeding revelation to the Prophet Joseph Smith. This revelation also specifies the related tests of prayerfulness, contrite spirit, meek language, compliance with gospel ordinances, and refraining from being physically "overcome":

"And again, I will give unto you a pattern in all things, that ye may not be deceived; for Satan is abroad in the land, and he goeth forth deceiving the nations—wherefore he that prayeth, whose spirit is contrite, the same is accepted of me if he obey mine ordinances.

"He that speaketh, whose spirit is contrite, whose language is meek and edifieth, the same is of God if he obey mine ordinances. And again, he that trembleth under my power shall be made strong, and shall bring forth fruits of praise and wisdom, according to the revelations and truths which I have given you. And again, he that is overcome and bringeth not forth fruits, even according to this pattern, is not of me." (D&C 52:14-18.)

To apply these tests to evaluate and authenticate revelation or inspiration, the recipient must obviously use the techniques of study and reason.

2. The content of a true revelation must be consistent with the position and responsibilities of the person who receives it. The Lord taught this principle to the infant church in a revelation that explained to Oliver Cowdery that no one was appointed to receive commandments and revelations for the entire church except the Prophet Joseph Smith, "for all things must be done in order." Revelations being received by a member, Hiram Page, were the deceptions of Satan, "for, behold, these things have not been appointed unto him." (D&C 28:13, 12.)

A few months later, another revelation reaffirmed to the elders of the Church that "commandments and revelations" for the Church would be received only by the prophet the Lord had appointed, and that "none else shall be appointed unto this gift except it be through him." Those selected by the Lord to exercise this gift would "come in at the gate and be ordained as I have told you before"—thus excluding the possibility of secret callings or appointments to receive revelation. "And this shall be a law unto you, that ye receive not the teachings of any that shall come before you as revelations or commandments; and this I give unto you that you may not be deceived, that you may know they are not of me." (D&C 43:2-7.)

According to these principles, revelations for a ward come to the bishop; for the family, to its head; for the person, to him or her directly. A neighbor does not receive revelations for a neighbor, and one who has not been publicly called and set apart according to the government and procedures of the Church does not receive revelations to command or guide the Church or any group of its members. One of the surest evidences of false revelations (those based on mortal authorship or devilish intervention) is that their content, judged according to reason, is communicated through channels other than those the Lord has prescribed for that subject.

3. True revelation must be consistent with the principles of the gospel as revealed in the scriptures and the teachings of the prophets. The Lord will not give revelations that will contradict the principles of the gospel. His house is a house of order.

Revelations may add to the body of existing gospel knowledge ("line upon line, precept upon precept"—D&C 98:12), guide leaders in the duties of their callings, or assist individual members in applying gospel principles to particular circumstances. Personally or through his designated spokesman, the Lord may change the ordinances and practices of his church. The Savior personally revoked the law of offerings and sacrifices by the shedding of blood (3 Ne. 15:3-9), and commanded his people to offer the sacrifice of a broken heart and a contrite spirit (3 Ne. 9:19-20; D&C 59:8). Peter received a revelation informing him that the gospel should now be preached to the gentiles. (Acts 10.) Joseph Smith and Brigham Young were directed to introduce and practice the principle of plural marriage, and Wilford Woodruff was directed to withdraw it. But the Lord will not give individual members revelations that will contradict the doctrines of his church or the instructions given through his leaders. President Spencer W. Kimball said, "If one does receive revelations, which one may expect if he is worthy, they will always be in total alignment with the program of the Church; they will never be counter." fn

Limits on Reason's Evaluations

While reason can appropriately evaluate some aspects of revelation, its function should be limited to the threshold determination of the genuineness or authenticity (source) of a revelation. If the test of reason goes beyond this, it can become a check upon the acceptability of God's commands. Thus, when the apostle Paul taught the Athenians about the Resurrection, some mocked him, apparently because they believed that the conclusions of reason were not to be challenged. (Acts 17:32.) In that view, which is common among those who are skilled at study and reason, philosophy holds mastery over prophecy, reason over revelation.

Just as we must put limits to the use of reason as a check on revelation, we should also recognize the inherent limitations on the use of reason to evaluate the behavior of persons acting in response to revelation. As Elder Boyd K. Packer has observed, "There is no such thing as an accurate, objective history of the Church without consideration of the spiritual powers that attend this work." fn If we try to evaluate faith-motivated behavior solely in rational terms, we distort reality. Some writings in Mormon history make that mistake.

President Gordon B. Hinckley commented on this kind of distortion in answering criticism that the Church is opposed to reason and rational thought in the writing of its history. "They have failed to realize that religion is as much concerned with the heart as it is with the intellect," he observed. "Those who criticize us have lost sight of the glory and wonder of this work. In their cultivated faultfinding, they do not see the majesty of the great onrolling of this cause. They have lost sight of the spark that was kindled in Palmyra and which is now lighting fires of faith across the earth in many lands and in many languages. Wearing the spectacles of humanism, they fail to realize that spiritual emotions, with recognition of the influence of the Holy Spirit, had as much to do with the actions of our forebears as did the processes of the mind." fn

In short, what Church leaders have opposed in the writing of Church history is not the use of reason but the omission of revelation.

Revelation Outranks Reason

Just as reason has the first word in matters of sacred knowledge, so revelation has the last word. We cannot know the things of God without the Spirit of God. (1 Cor. 2:11.) As President Harold B. Lee said, "The revelations of God are the standards by which we measure all learning, and if anything squares not with the revelations, then we may be certain that it is not truth." fn I believe this is what the Book of Mormon prophet meant when he said, "To be learned is good if they hearken unto the counsels of God." (2 Ne. 9:29.)

Those who apply themselves to study and reason about sacred things, but then omit or reject the outcome of the sovereign second step of revelation, can be like the priests whom the prophet Abinadi denounced for "perverting the ways of the Lord" because they had not "applied [their] hearts to understanding." (Mosiah 12:26-27.) Speaking of such persons, the Lord said, "They perceive not the light and . . . turn their hearts from me because of the precepts of men." (D&C 45:29.)

Conclusion

We are commanded to seek learning by study, the way of reason, and by faith, the way that relies on revelation. Both are pleasing to God. He uses both ways to reveal light and knowledge to his children. But when it comes to a knowledge of God and the principles of his gospel, we must give primacy to revelation because that is the Lord's way.

Latter-day Saints are fond of quoting the Prophet Joseph Smith's statement, "A man is saved no faster than he gets knowledge." fn This is sometimes used to suggest that the pursuit of knowledge is, by itself, a saving activity, and that all men must learn all things in order to be saved. That was not what the Prophet said. In context, it is clear that his statement referred to a particular kind of knowledge, gained in a particular way.

In the last part of the sentence quoted above, the Prophet explains that without knowledge, a man "will be brought into captivity" by some evil spirit with "more knowledge, and consequently more power." The next sentence concludes the thought: "Hence it needs revelation to assist us, and give us knowledge of the things of God." fn This statement identifies the kind of knowledge that saves and the ultimate method we must follow to obtain it.

Study and reason also have an important role in learning the things of God. Seekers begin by studying the word of God and the teachings of his servants and by trying to understand them by the techniques of reason. Reason can authenticate revelation and inspiration by measuring them against the threshold tests of edification, position, and consistency with gospel principles. But reason has no role in evaluating the content of revelation in order to accept or reject it according to some supposed standard of reasonableness. Revelation has the final word.

Unfortunately, some who are adept at acquiring knowledge by reason reject the method of revelation. As men learned that they could acquire knowledge by reason, such as by observation and experimentation, some fell into the logical fallacy of concluding that knowledge could be acquired only by this means. Their intellectual descendants persist to this day, rejecting the reality of whatever they cannot measure by their methods.

In contrast, the Lord has declared that "no man knoweth of [God's] ways save it be revealed unto him." (Jacob 4:8.) And he has outlined the requirements for learning by revelation: having faith, being humble, seeking by prayer, keeping the commandments, repenting of sins, doing good works, and reading the scriptures. Those who are able to learn by this method may qualify for what could be called the ultimate revelation.

In modern revelation God has promised that "the keys of the mystery of those things which have been sealed, . . . from the foundation of the world" (the fulness of the gospel) are to be "given by the Comforter, the Holy Ghost, that knoweth all things." (D&C 35:18-19). That is the ultimate revelation. It will come by the Holy Spirit, not by scholarly study or by mortal reasoning. When it comes, it will reveal to those who fear God and serve him "all mysteries, yea, all the hidden mysteries of [God's] kingdom from days of old, and for ages to come." (D&C 76:7.) "Yea, verily I say unto you, in that day when the Lord shall come, he shall reveal all things." (D&C 101:32.) In that day, as foreseen by Isaiah, "the earth shall be full of the knowledge of the Lord." (Isa. 11:9; 2 Ne. 21:9; also see D&C 84:98.)

Those who receive this revelation are described: "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 76:9-10.)

After they received the great revelation on the three degrees of glory, Joseph Smith and Sidney Rigdon wrote these inspired words: "Great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, which surpass all understanding in glory, and in might, and in dominion; which he commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter; neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him." (D&C 76:114-16.)

In an inspired utterance, the Prophet Joseph Smith described the Lord's "pouring down knowledge from heaven upon the heads of the Latter-day Saints." (D&C 121:33.) Such is the fruit of revelation, the teaching of the Holy Spirit. Such is the heritage of the faithful who "seek learning, even by study and also by faith." (D&C 88:118.)

^Footnotes

^{3. Harold B. Lee, Ye Are the Light of the World (Salt Lake City: Deseret Book, 1974), 117.}

^{4. Brigham Young, Journal of Discourses 1:2.}

^{5. Hugh Nibley, "Three Shrines: Mantic, Sophic, and Sophistic,'' The Ancient State (Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1991), 315, 333, 354.}

^{6. Stephen E. Robinson, "Warring against the Saints of God,'' Ensign 18 (January 1988): 39.}

^{7. Hugh Nibley, "Paths That Stray: Some Notes on Sophic and Mantic,'' The Ancient State, 443.}

^{8. Quoted in H. Curtis Wright, "The Central Problem of Intellectual History,'' Scholar and Educator 12 (Fall 1988): 52.}

^{9. Richard M. Weaver, Ideas Have Consequences (Chicago and London: University of Chicago Press, 1948), 3.}

^{10. Bruce L. Christensen, "First Principles First,'' Forum Address at Ricks College, Rexburg, Idaho, November 19, 1987.}

^{11. Aleksandr Solzhenitsyn, "Commencement Address,'' Harvard University Gazette, June 8, 1978.}

^{12. Nibley, "Three Shrines,'' The Ancient State, 367.}

^{13. Wright, "The Central Problem,'' 53.}

^{14. Obert C. Tanner, One Man's Search (Salt Lake City: University of Utah Press, 1989), 151.}

^{15. Boyd K. Packer, "I Say unto You, Be One,'' Devotional Address at Brigham Young University, February 12, 1991.}

^{16. The Teachings of Spencer W. Kimball, ed. Edward L. Kimball (Salt Lake City: Bookcraft, 1982), 388-89.}

^{17. Ben C. Fisher, The Idea of a Christian University in Today's World (Macon, Georgia: Mercer University Press, 1989), ix-x.}

^{18. Bruce R. McConkie, The Millennial Messiah (Salt Lake City: Deseret Book, 1982), 175.}

^{19. Neal A. Maxwell, Not My Will, But Thine (Salt Lake City: Bookcraft, 1988), 32.}

^{20. Letter to author dated April 19, 1989.}

^{21. Letter from author dated April 27, 1989.}

^{22. Mortimer J. Adler, "Concerning God, Modern Man and Religion,'' Aspen Quarterly (Winter 1990): 100, 110.}

^{23. Ibid., 112.}

^{24. Robert J. Matthews, A Bible! A Bible! (Salt Lake City: Bookcraft, 1990), 165, 162.}

^{25. Adler, "Concerning God,'' 112-13.}

^{26. Matthews, A Bible! A Bible!, 162.}

^{27. Charles L. Boyd, "Forever Tentative,'' Dialogue 22 (Winter 1989): 149, quoting Hugh Nibley, Old Testament and Related Studies (Salt Lake City: Deseret Book and Foundation for Ancient Research and Mormon Studies, 1986), 57.}

^{28. Boyd K. Packer, Let Not Your Heart Be Troubled (Salt Lake City: Bookcraft, 1991), 212.}

^{29. Teachings of the Prophet Joseph Smith, ed. Joseph Fielding Smith (Salt Lake City: Deseret News Press, 1956), 247.}

^{30. The Teachings of Spencer W. Kimball, 458.}

^{31. "The Mantle Is Far, Far Greater Than the Intellect,'' in Packer, Let Not Your Heart Be Troubled, 104.}

^{32. Gordon B. Hinckley, Faith, the Essence of True Religion (Salt Lake City: Deseret Book, 1989), 76.}

^{33. Harold B. Lee, Stand Ye in Holy Places (Salt Lake City: Deseret Book, 1974), 143.}

^{34. Smith, Teachings, 217.}

^{35. Ibid. Also see D&C 130:19.}

(Dallin H. Oaks, The Lord's Way [Salt Lake City: Deseret Book Co., 1991], 47.)

What do we really know? We are infallible and don’t know very much. I can do what I want, I’m not hurting anybody. Everyone affects somebody, no man is an island. Pride is the issue here.

The Corinthians didn’t think about who was watching them eat at these festivals, let’s say it was a new convert; they could be confused and lose their testimony.

(1 Corinthians 8:1-9.) – Avoid the appearance of doing something wrong that could affect others. Eating the meat wasn’t the issue; it’s your appearance that can cause a misunderstanding. If your actions cause someone else to stumble you are at fault!

1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

3 But if any man love God, the same is known of him.

4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.

8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

(1 Thessalonians 5:22.) – Abstain from every form of evil that is the Greek translation. Bruce told a story of a girl in his class who was the designated driver for her group of friends, she didn’t drink at all but thought she was doing a service to her drinking friends. Her younger brother started going to bars and got involved in drinking, thinking he was following her example. She was devastated by the actions of her brother following her example.

22 Abstain from all appearance of evil.

Christian Liberty – we have choices to make that give us liberty, the freedom to choose, the Law of Moses wouldn’t allow this. You are free to worship the way God intended. This can be abused, see 1 Corinthians 9. Being a designated driver isn’t a sin, I won’t have my temple recommend revoked, but by driving I am condoning drinking.

Church in Greek = gathering. The Church of England and the Catholic Church’s want this word to mean church like an organized assembly, but that wasn’t the meaning in New Testament times. Saints met in rich people’s homes for church every Sunday, they rotated to different homes. Bruce told a story of visiting an Amish service in a family’s home in Lancaster County, Pennsylvania.

(JST 1 Corinthians 10:23.) – If my actions doesn’t edify then I shouldn’t do it.

23 All things are not lawful for me, for all things are not expedient; all things are not lawful, for all things edify not.

(1 Corinthians 10:25-28.) – Don’t ask!

25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

26 For the earth is the Lord's, and the fulness thereof.

27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

(1 Corinthians 11:17-34.) – Paul is teaching the correct manner of taking the Sacrament, Separate the meal from the Sacrament (vs. 20-22). The point of the meeting isn’t the announcements or the talks it is a reenactment of what happened at Gethsemane and Golgotha, we are witnesses of the events of the Atonement. We are invited to watch and be witnesses to the humiliation and degradation that Christ went through for all of creation. Sins afflictions, diseases etc. Witness His sacrifice on our behalf.

17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.

18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

19 For there must be also heresies among you, that they which are approved may be made manifest among you.

20 When ye come together therefore into one place, this is not to eat the Lord's supper.

21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.

22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.

27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

28 But let a man examine himself, and so let him eat of that bread, and drink of that cup.

29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

30 For this cause many are weak and sickly among you, and many sleep.

31 For if we would judge ourselves, we should not be judged.

32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

33 Wherefore, my brethren, when ye come together to eat, tarry one for another.

34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

Verse 19 – Factions in a ward, heresies is a bad translation. In the Corinthian ward it didn’t go very well, the intellects versus the common members.

Agape – A love feast

(Jude 1:12.) – Feasts of Charity, Acts 2:42, In this feast the sacrament was administered. They followed the example of the Savior at the Last Supper.

12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

Who told the Corinthians about the Last Supper and the Sacrament, Paul did and he received the information by revelation.

Verse 20 – Take out the word this and add a question mark it’s a bad translation. JST changes this verse.

(JST 1 Corinthians 11:20.) – The feast with the Sacrament. Filled physically and spiritually, did this also happen in 3 Nephi? Possibly!

20 When ye come together into one place, is it not to eat the Lord's supper?

"These are spots in your feasts of charity, when they feast with you, feeding [Gk. shepherding] themselves without fear." (Jude 1:12.)

Just what the agape feasts or love feasts (see also 2 Pet. 2:13-14) of the earliest Christians were is not entirely clear. The saints have always been commanded to gather together in fellowship, to provide for needy saints, and to take the sacrament. Among the Jews, meals for fellowship and brotherhood were common; the Gentiles also had such gatherings. fn As both groups became Christian, it was natural for them to continue this practice in what may have been sacrament-type meetings with the addition of fellowship suppers. Jude warns of licentious persons who enter into these member gatherings, outwardly saintly but inwardly rapacious.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 248.)

The other question is, how do you think the liturgy and rituals here in the New World compared with the Old World? Did they use similar prayers?"

Well, that's a good question. The question is, did the prayers that Jesus then initiated here in the New World track very closely what he would have given to the apostles in the Old World? The problem there is we don't have much of the eucharistic literature from the first couple of centuries. There's a little bit. There's a lengthy treatise by Lietzmann on the liturgical material- the baptismal prayers and the sacramental prayers from early Christianity (third century, fourth century), a wide variety of it. I've looked at that. I don't see much in the way of similarity that would indicate [they were the same]. You see basic things that are there. You'd always expect that, but in terms of verbatim similarities, no, not that I've found. Part of the problem here, too, is that to us the sacrament is a very open thing. Anyone can come and watch us administer to and pass and partake of the sacrament. What we're seeing here [is that] when Jesus finally gets to the pinnacle, the last thing that he is going to present to these people-it is the sacrament, a very sacred inner ordinance. In early Christianity the love feasts, the agape feasts, the eucharistic experience was kept extremely secret. In fact that was one of the things that led to so much speculation about what the early Christians were doing off in these things. People assumed that since they were called "love feasts" they must be R rated or X rated or something. That was part of the reason that the Christians then made the sacrament a more public event in the second century. I point that out simply to say that whatever those prayers were originally, they were kept very sacred and very secret and that explains, I think, to some extent why we don't know exactly what Peter and Paul would have been using as they went around and administered the sacrament to the faithful there. It's an interesting question. Maybe someday we'll know more about it.

(Hugh Nibley, Teachings of the Book of Mormon--Semester 1: Transcripts of Lectures Presented to an Honors Book of Mormon Class at Brigham Young University, 1988--1990 [Provo: Foundation for Ancient Re 147.)

Older LDS chapels had the Sacrament table in the front of the chapel and the podium on the side. New building designs changed that, interesting.

Bishop’s question: Because of the sin you committed, what kingdom will you inherit? None, you qualify for perdition. You need to qualify for the grace of Christ, His Atonement. You will need help; you may not be allowed to gain access to the Atonement. You now have to qualify yourself to get the grace of Jesus Christ. A change of heart is necessary, once he or she can again take the Sacrament, Gethsemane and Golgotha takes place in their hearts.

Verse 27-29 – unworthy – a careless manner, not thinking, thoughtless, No one is sinless, we all fall every week. When we take the Sacrament we do it in a thoughtful way, no jokes or light-minded. Some of the saints in Corinth were going for the feast not thinking about Christ and the Sacrament, His sacrifice.

Sins unto death are those that create spiritually death to us, murder, adultery etc. Those will need the spiritual rebirth process.

Sins not unto death like anger envy not controlling thoughts etc. Yet they could lead to more serious sins. If you are worried about your standing go see your Bishop, he holds the keys of judgment. We are all unworthy in one way or the other. Am I working on my sins, working to improve myself? Go to the temple and change your environment.

(Galatians 5:16-21.)

16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

18 But if ye be led of the Spirit, ye are not under the law.

19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

Get your head into the events at the Sacrament table, look at those preparing and passing, they represent the Lord. They are acting in the name of Christ, they are Him, anytime a priesthood holder acts they are representing Him. It’s a meeting all about Christ.

Everyone comes to a Sacrament meeting hurting, I need help, and the Gift of the Holy Ghost is the sanctifier. Those in Corinth missed this entire point of the Sacrament. To renew my covenants so I can qualify to receive the Gift of the Holy Ghost, so I can receive the spiritual gifts that awaits me, they help us overcome the natural man, I still qualify to get to the temple to give me the boost to overcome.(Chapters 12-14).

THE HOLY GHOST BRINGS TESTIMONY, UNITY, AND SPIRITUAL GIFTS

Rex C. Reeve Jr. is associate professor of ancient scripture at Brigham Young University.

The Greek world in Paul's day had very little concern for moral law. There was an emphasis on the joys of physical existence, and typical of many societies, outward appearance, rhetoric, discussion, and physical possessions were more important than personal righteousness. Corinth, with its sailors, freighters, and diverse population, had its share of wickedness and moral corruption. And yet in Corinth Paul found many good people prepared and willing to receive and learn to live the gospel of Jesus Christ.

Corinth was a very active business and commercial center and the meeting point of many nationalities. The chief town of the Roman province of Achaia, it was destroyed in 146 B.C. during the Roman conquest, but because of its important location, it was rebuilt by Julius Caesar about 50 B.C. It was situated on the isthmus connecting the Peloponnese peninsula with the mainland of Greece and had harbors on both the eastern and western sides. Much of the ancient trade between Asia and Western Europe passed through its harbors. To avoid the long and dangerous voyage around the Peloponnese, merchants unloaded their goods at one harbor, transported them overland across the isthmus, and reloaded them on ships to continue their journey to all parts of the world.

"This trade center was also a center of wickedness. . . . The big cities of the Roman empire were like today's big cities in offering the best and the worst. . . . Yet the existence of bad society does not make all society bad. The Lord stood before Paul in vision and commanded him to stay and gather his people out of this worldly center." fn

Paul first visited Corinth about A.D. 50 during his second missionary journey. He began teaching in the Jewish synagogue as was his custom. When persecution arose, the Lord instructed Paul to remain in Corinth and continue teaching among the Gentiles, because the Lord had many people in that city. Paul labored about eighteen months in Corinth, during which time many believed and were baptized (Acts 18:1-11).

Paul wrote 1 Corinthians about A.D. 57 while he was in Ephesus on his third missionary journey. He had received several reports of problems that had developed among the Church members in Corinth. From the household of a woman named Chloe he learned of contentions and factions in the branch (1 Corinthians 1:11). He learned of serious moral sins among the members (1 Cor. 5:11 Corinthians 5:1-3) and that there was misunderstanding about the use and purpose of spiritual gifts (1 Corinthians 12:1-2). In addition to those problems, the Corinthians had written to Paul asking important questions that needed answers (1 Corinthians 7:1). The challenge for Paul was to help these early Church members understand "that your faith should not stand in the wisdom of men, but in the power of God" (1 Corinthians 2:5). The solutions to their problems and the answers to their questions could only be found as they better understood the doctrines and conformed their lives to the teachings of the gospel of Jesus Christ. Paul therefore taught the Saints to seek the companionship of the Holy Ghost, which brings testimony, unity, and all the benefits of spiritual gifts.

Seek the Companionship of the Holy Ghost

Having the companionship of the Holy Ghost is the key gift that all should seek and develop. With that companionship individuals can know and testify that Jesus is the Lord and can have access to a diversity of other spiritual gifts. "Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit" (1 Corinthians 12:3-4). Individuals may say things without the aid of the Holy Ghost, but they may not be assured of eternal truths without the influence of that member of the Godhead. The Prophet Joseph Smith said that 1 Corinthians 12:3 should be translated "no man can know that Jesus is the Lord, but by the Holy Ghost." fn As members have more companionship with the Holy Ghost, in addition to a stronger personal testimony of Christ, they will experience the spiritual gift of unity, which is essential in the church of Christ.

Unity in Christ

By building on the foundation of a personal testimony of Jesus Christ, members of the Church in Corinth were reminded to understand the doctrine of unity in Christ, which overrides all divisions. Paul's discussion at this point is part of the answer to a larger question faced by the early Church: How does the gospel of Jesus Christ really work when applied to every nation, kindred, tongue, and people? How can one mix the great cultural extremes of Jew and Gentile or the economic and social extremes of bond and free and have the unity required by Christ?

Paul's answer is simple yet profound. He said: "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many" (1 Corinthians 12:12-14). The body of Christ represents the Church, which is made up of many different people who have different backgrounds and different gifts but who are united with Christ through baptism and the reception of the Holy Ghost. Each member of the Church is part of the body of Christ (or part of the church of Christ) and individually represents Christ in the world.

Paul continues teaching by comparing members of the Church, the body of Christ, to a human physical body, with such different parts as eyes, ears, and so forth. Just as all parts of the body are necessary, so are all the members necessary and important in the church of Christ. "But now hath God set the members every one of them in the body, as it hath pleased him. . . . But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you" (1 Corinthians 12:18-21).

To achieve the unity in the Church that Christ requires, each member must view himself first and foremost as a true follower of Jesus Christ. Members must also recognize that every other member, regardless of background and circumstance in life, is a true follower of Christ. Whether they be Jew, Gentile, bond, free, male, female, black, or white, all are united in Christ. If members see themselves or others primarily as Jew or Gentile, or bond or free, or male or female, the Spirit is offended and unity is destroyed.

Paul builds on his theme of unity by teaching: "God hath tempered the body together . . . that there should be no schism in the body [church]; but that the members should have the same care one for another. And whether one member suffer, all members suffer with it; or one member be honoured, all the members rejoice with it" (1 Corinthians 12:24-26). Unity requires that members care for others, serve one another, and share the sorrows and joys of this life. The key is to achieve unity while at the same time remembering that each member is unique and has the potential to make a special contribution. Paul said it this way, "Now ye are the body of Christ, and members in particular" (1 Corinthians 12:27).

Spiritual Gifts: The Lord's System of Service

Adding to the uniqueness of each individual is the doctrine that through the administration of the Holy Ghost each member of the Church has access to differing spiritual gifts. Paul said: "Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal" (1 Corinthians 12:4-7).

Paul listed some of the spiritual gifts Church members may experience. "For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will" (1 Corinthians 12:8-11). fn

At first glance one might think that every person's experiencing a different spiritual gift would emphasize differences and further divide the Saints. Nevertheless, the opposite is true: spiritual gifts are given by the Lord to perfect and unite the Saints in true service one to another. Paul's words combined with the other scriptures clearly teach the uniting power of spiritual gifts.

According to the wisdom and pleasure of the Lord, every Church member has at least one spiritual gift, as Paul said, "dividing to every man severally as he will" (1 Corinthians 12:11). Moroni taught, "And all these gifts come by the Spirit of Christ; and they come unto every man severally, according as he will" (Moroni 10:17). No member would have all the spiritual gifts; some may have one gift, and some another; a few members may have several gifts; but among the group, all of the spiritual gifts would be present in the Church. The Lord revealed to Joseph Smith, "For all have not every gift given unto them; for there are many gifts, and to every man is given a gift by the Spirit of God" (D&C 46:11).

Individual Church members are given spiritual gifts for their own benefit and for the benefit of all other Church members. Paul taught, "But the manifestation of the Spirit is given to every man to profit withal . . . forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church" (1 Corinthians 12:7; 14:12). Moroni said that the gifts of God "are given by the manifestations of the Spirit of God unto men, to profit them" (Moroni 10:8). The Lord said, "To some is given one, and to some is given another, that all may be profited thereby" (D&C 46:12). These gifts are available to those "who love me and keep all my commandments, and him that seeketh so to do" (D&C 46:9).

How is it possible to benefit from the spiritual gift of another person? It could work this way. Let's say I was not given the gift of faith. My faith may be weak, and I may be struggling with things in the Church or in my life. I have the opportunity to associate with Jim, who has the special gift of strong faith. As the Lord's system works, if my faith is weak, I can associate with Jim and benefit from his gift of faith. As we continue to associate, my faith can actually increase; he can render real service to me in sharing his spiritual gift. Now think of other members with different spiritual gifts. As we associate with them, we can grow in testimony, wisdom, knowledge, and so on. In turn we share our individual spiritual gifts with others, and we are edified together. There are no unimportant gifts in the Lord's system. Just as every part of a physical body is important, so every individual Church member, with his or her special gift, is important to other members and to the welfare of the Church as a whole.

Each member of the Church is responsible to identify his or her spiritual gifts, develop them, and share them with others. Through this process the individual and the whole Church are united in Christ and are blessed.

To safeguard the purity and purpose of spiritual gifts and to ensure that gifts come from God and are used for his purposes, some Church leaders are given the gift of discernment. "And unto the bishop of the church, and unto such as God shall appoint . . . are to have it given unto them to discern all those gifts lest there shall be any among you professing and yet be not of God" (D&C 46:27). Paul is an example of how this gift works. As a Church leader responsible for the Corinthian Saints, he was able to discern and correct the false gifts and the misuse of true gifts that existed among them.

The prophet of God is given all of the spiritual gifts, so he can stand as an example and as a light to the Saints who will follow him. "That unto some it may be given to have all those gifts, that there may be a head, in order that every member may be profited thereby" (D&C 46:29). By looking to the prophet, individual members can see the functioning of every spiritual gift. Just as members benefit from sharing spiritual gifts with other members, they benefit from sharing the spiritual gifts of the prophet.

The Gifts of Tongues, Prophecy, and Charity

The spiritual gifts most visible to other people are the gift of speaking in tongues and the gift of prophecy. Paul discussed those two gifts, compared their importance, and outlined their proper use. Their external visibility made the proper use of these gifts very important to the functioning of the true Church. Joseph Smith said: "There are several gifts mentioned here, yet which of them all could be known by an observer . . . ? There are only two gifts that could be made visible—the gift of tongues and the gift of prophecy. . . . The greatest, the best, and the most useful gifts would be known nothing about by an observer." fn

In the use of these two gifts, especially speaking in tongues, the Corinthian Saints had been deceived. They seemed to think the confusion of many people speaking in some unknown tongue at the same time was the highest gift and indicated a superior level of spirituality for those involved. They were judging the worth of individuals according to their use of these more visible spiritual gifts.

To help the Corinthian Saints gain a proper perspective, Paul stated very strongly that the less-visible gifts of faith, hope, and charity, especially charity—which is the pure love of Christ—exceed all others. He said, "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, . . . and have not charity, I am nothing" (1 Corinthians 13:1-2). Elder Bruce R. McConkie taught: "Above all the attributes of godliness and perfection, charity is the one most devoutly to be desired. Charity is more than love, far more; it is everlasting love, perfect love, the pure love of Christ which endureth forever. It is love so centered in righteousness that the possessor has no aim or desire except for the eternal welfare of his own soul and for the souls of those around him." fn

To further emphasize the importance of charity over that of other spiritual gifts, Paul taught that the need for the gifts of tongues and prophecy, as we know them, will end when Christ returns to the earth, but charity, the pure love of Christ, will never end. It will abide forever. He said: "Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; . . . But when that which is perfect is come, then that which is in part shall be done away. . . . And now abideth faith, hope, charity, these three; but the greatest of these is charity" (1 Corinthians 13:8-13).

Elder McConkie taught, "Shall the gifts of the Spirit cease? Is there to be a day when the saints shall no longer possess the gifts of prophecy and tongues? . . . Yes, in the sense that these shall be swallowed up in something greater, and shall no longer be needed in the perfect day." fn Keeping in mind their relative importance and their temporary nature, we can see that the spiritual gifts of speaking and interpreting tongues are important when used in the right way and for the right reasons. Both gifts should be used to edify and uplift the Church.

The gift of tongues works in two ways. The first, to "speak with the tongues of men," is to speak to people in their own language even when the speaker does not know that language. One proper use of this gift of tongues was on the day of Pentecost. The apostles spoke and were clearly understood by many people who spoke different languages (Acts 2:1-18). The result was that those hearing the gospel understood and were edified. The second, to "speak with the tongue of angels," is for an individual to speak in a language unknown to both the speaker and the hearer. Elder McConkie suggested, "Sometimes it is the pure Adamic language which is involved." fn For this gift to be beneficial it must be communicated in an orderly way and there must be someone with the gift to interpret the unknown language. Paul said, "If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God" (1 Corinthians 14:27-28). The purpose of this gift is for the individuals possessing it to receive revelation, knowledge, prophesying, or doctrine, that all may be edified.

Joseph Smith warned the Saints about the gift of tongues: "Speak not in the gift of tongues without understanding it, or without interpretation. The devil can speak in tongues; the adversary will come with his work; he can tempt all classes; can speak in English or Dutch. Let no one speak in tongues unless he interpret, except by the consent of the one who is placed to preside; then he may discern or interpret, or another may." fn The Prophet also said: "Be not so curious about tongues, do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak to foreigners. . . . The gifts of God are all useful in their place, but when they are applied to that which God does not intend, they prove an injury, a snare and a curse instead of a blessing." fn

Paul taught the Corinthians that their false understanding and application of the gift of tongues would not help the Church or those investigating the Church: "For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; . . . If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?" (1 Corinthians 14:2, 23). In the Lord's church, all speaking and teaching should be understandable and done in proper order to edify the individual and the Church. To emphasize this point Paul said, "I thank my God, I speak with tongues more than ye all: yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue" (1 Corinthians 14:18-19).

In a hierarchy of spiritual gifts, the gift of prophecy is greater than the gift of tongues. Elder Bruce R. McConkie said: "Prophecy is revelation; it is testimony; it is Spirit speaking to spirit; it is knowing by revelation that Jesus is the Lord, that salvation is in Christ, that he has redeemed us by his blood. Prophecy is walking in paths of truth and righteousness; it is living and doing the will of Him whose we are. . . . Prophecy is for all: men, women, and children, every member of the true Church; and those who have the testimony of Jesus have the spirit of prophecy." fn Paul said, "Desire spiritual gifts, but rather that ye may prophesy. . . . He that prophesieth speaketh unto men to edification, and exhortation, and comfort. . . . He that prophesieth edifieth the church. . . . Wherefore, brethren, covet [be eager, zealous] to prophesy, and forbid not to speak with tongues" (1 Corinthians 14:1, 4, 39).

Even with the special gift of prophecy it is important to avoid confusion and disorder in the Church. Paul instructs the Corinthian Saints that when the prophets (those who have the testimony of Jesus) speak, others should listen and give their full attention, so that by partaking of the same Spirit as the speaker all may be edified together: "Let the prophets speak two or three, and let the other judge . . . For ye may all prophesy one by one, that all may learn, and all may be comforted. . . . For God is not the author of confusion, but of peace, as in all churches of the saints. . . . Let all things be done decently and in order" (1 Corinthians 14:29, 31, 33, 40). When things are done according to the will of the Lord and when the spirit is right, "he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together" (D&C 50:22).

Summary

The companionship of the Holy Ghost brings a true testimony of Jesus Christ, unity in Christ, and access to spiritual gifts. Spiritual gifts come from God, through the Holy Ghost, and are one sign of the true Church in every age. Christ taught the Nephites, "And if it so be that the church is built upon my gospel then will the Father show forth his own works in it" (3 Nephi 27:10). Spiritual gifts are one of the manifestations of the works of the Father. Elder Bruce R. McConkie taught: "Whence come spiritual gifts? Paul says they come from the Spirit, meaning the Holy Ghost. The latter-day revelation on spiritual gifts says they come from God, meaning the Father. Moroni calls them the gifts of God, but says they come from Christ and also that they come by the Spirit of Christ, meaning the light of Christ which proceedeth forth from the presence of God to fill the immensity of space.

"And all of these inspired declarations are true; each is in perfect harmony with all of the others. Certainly they are the gifts of the Father, and of the Son, and of the Holy Ghost . . . which exemplifies the perfect unity and oneness of the members of the Godhead." fn

Members of the Church must seek spiritual gifts. The Lord will not force them upon an individual, but they are available to all who make the effort to obtain them. One way a person demonstrates love for the Lord is by seeking and sharing spiritual gifts. President David O. McKay said: "The only thing which places man above the beasts of the field is his possession of spiritual gifts. Man's earthly existence is but a test as to whether he will concentrate his efforts, his mind, his soul upon things which contribute to the comfort and gratification of his physical instincts and passions, or whether he will make as his life's end and purpose the acquisition of spiritual qualities." fn Elder McConkie taught, "By the grace of God—following devotion, faith, and obedience on man's part—certain special spiritual blessings called gifts of the Spirit are bestowed upon men. Their receipt is always predicated upon obedience to law, but because they are freely available to all the obedient, they are called gifts. They are signs and miracles reserved for the faithful and for none else. . . . Their purpose is to enlighten, encourage, and edify the faithful so that they will inherit peace in this life and be guided toward eternal life in the world to come." fn Whenever the gospel and the priesthood are on the earth these gifts will be available, through the Holy Ghost, to members of the Church who seek them. One sign of apostasy for individuals and for the Church is the absence of spiritual gifts.

There are many different gifts, including healing, tongues, faith, prophecy, and so forth. The purpose of each gift is to encourage, edify, unite, and help perfect the individual and, in turn, to bless other members of the Church. Every member has at least one gift; some may have several; but only the prophet has them all. Individuals have the responsibility to identify, develop, and share their gifts with others. In sharing their gifts, members render real service to others, and each member with his or her special gift is an important part of the Church.

Spiritual gifts can be misused, their purpose can be misunderstood, and there are even false gifts that do not come from the Lord. To protect Church members from these deceptions, the Lord gives Church leaders the gift of discernment. Another sure protection for Church members is a personal relationship with Heavenly Father, a firm testimony of Christ, and the companionship of the Holy Ghost.

There should be order and peace in the use of spiritual gifts, especially such gifts as prophecy and speaking in tongues, which are outwardly visible. To Paul the gift of charity, the pure love of Christ, is the ultimate, lasting gift. After the coming of Christ, most gifts will become part of the outpouring of the Lord's Spirit, but the gift of charity, which never faileth, will endure forever.

When the gifts of the Spirit are used properly and in unity with the will of the Lord, all will understand, rejoice, and be edified together.

Notes

1. Richard Lloyd Anderson, Understanding Paul (Salt Lake City: Deseret Book, 1983), 93-94.

2. Joseph Smith, Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith (Salt Lake City: Deseret Book, 1938), 223.

3. In other places and at other times Moroni and Joseph Smith listed the same spiritual gifts, with some variations.

4. Smith, Teachings of the Prophet Joseph Smith, 246.

5. Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. (Salt Lake City: Bookcraft, 1965-73), 2:378.

6. Ibid., 2:380.

7. Ibid., 2:383.

8. Smith, Teachings of the Prophet Joseph Smith, 162.

9. Ibid., 247-48.

10. McConkie, Doctrinal New Testament Commentary, 2:386-87.

11. Ibid., 2:371.

12. David O. McKay, in Conference Report, Oct. 1951, 9.

13. Bruce R. McConkie, Mormon Doctrine, 2d ed. (Salt Lake City: Bookcraft, 1966), 314.

(The Apostle Paul, His Life and His Testimony: The 23d Annual Sidney B. Sperry Symposium [Salt Lake City: Deseret Book Co., 1994], 161.)

The resurrection is imperative to overcome the natural man, we are perfected in the resurrection, we qualify for the type of resurrection we want, and Paul teaches this. What resurrection are we sowing? Alma needed to teach this to Corianton, you sow what you reap. We will die with certain weaknesses, the atonement will cover these, if you falter, just get up and keep going, mortality is a test of our endurance.

In chapters 12 through 14, Paul turns to the problem of spiritual gifts that had also apparently become a source of contention in the congregation at Corinth. He explains that while unity in the church depends on oneness of purpose, it does not dictate a uniformity of the different manifestations of the Spirit among the individual members. There is a diversity of gifts—wisdom, knowledge, faith, healing, working of miracles, prophecy, discerning of spirits, gift of tongues—all manifestations of the same Spirit. (12:4-10.) Paul illustrates his point with the apt metaphor of the body. Just as there are different offices and callings in the church (12:28-30), so the various spiritual gifts are given to different individuals and must function together like the different members of the human body. Every part of the body is necessary for its proper function, and no part can claim independence from any other part. While this metaphor delineates the proper function of spiritual gifts and offices in the church, at the same time it speaks to the larger issue of unity in the church. This oneness is characterized by a recognition of the importance of each individual as well as a spirit of mutual empathy that makes the saints as one—suffering and rejoicing with the fortunes of each member of the "body of Christ." (1 Cor. 12:27.) In short, unity is achieved only through love. Joseph Smith recognized this and quoted, in part, Paul's metaphor of the body in an editorial appearing in the April 2, 1842, issue of the Times and Seasons encouraging the Saints in their efforts to build the Nauvoo Temple:

The advancement of the cause of God and the building up of Zion is as much one man's business as another's. The only difference is, that one is called to fulfill one duty, and another another duty; "but if one member suffers, all the members suffer with it, and if one member is honored all the rest rejoice with it, and the eye cannot say to the ear, I have no need of thee, nor the head to the foot, I have no need of thee;" [1 Cor. 12:25-26] party feelings, separate interests, exclusive designs should be lost sight of in the one common cause, in the interest of the whole. fn

The crowning gift of the Spirit is charity—"the pure love of Christ" (Moro. 7:47)—which every Saint should seek (1 Cor. 14:1), for without love one is "as sounding brass, or a tinkling cymbal" (13:1). fn Paul's discourse on love has been immortalized in the traditional language of the King James Version and incorporated in part into the thirteenth Article of Faith. Echoing the themes found throughout the letter, Paul identifies charity as that which "rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things." (13:6-7.) Of all of the enduring gifts of God—faith, hope, and charity—"the greatest of these is charity." (13:13.) Charity is the answer to many of the problems among the saints in Corinth and is ultimately the most important ingredient in the unity of the church.

Resurrection in 1 Corinthians

The final problem that Paul addresses in 1 Corinthians is resurrection. In response to those who apparently doubt the resurrection of the dead (15:12), he presents to the Corinthians in chapter 15 one of the most explicit and complete doctrinal expositions of resurrection found anywhere in the New Testament. He reaffirms the historical reality of Christ's crucifixion and resurrection and cites the witnesses of the scriptures: Peter, the Twelve, and the five hundred. (15:3-7.) Last of all he adds his own personal witness, as the "least of the apostles" (15:8-9), that He who once was dead lives. The victory over death is universal, "for as in Adam all die, even so in Christ shall all be made alive." (15:22.) But while resurrection will be enjoyed by all, Paul reminds the Corinthians that in the hereafter there are three glories to be gained (15:40-41), according to one's performance in mortality. The doctrine of resurrection and judgment reminds the saints that the relevance of Paul's letter transcends the cause of local tranquillity and extends to the eternities.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 69 - 70.)

1 Corinthians (ca. A.D. 56)

As indicated by 1 Corinthians, the church at Corinth had serious problems both in doctrine and in behavior soon after it was founded. Paul wrote this letter, in which he dealt with several unrelated matters, in an effort to correct problems that had come to his attention. I will focus only on a few of them.

In 1 Corinthians 1-4 Paul wrote concerning factions or divisions that had developed in the Corinthian church around various authorities. The mere thought that some may have been focusing their allegiance on him rather than on Christ was so offensive to Paul that he considered himself fortunate that he had not baptized more into the church (1 Corinthians 1:14-16). He showed his alarm by asking, "Is Christ divided? Was Paul crucified for you? Or were ye baptized in the name of Paul?" (1 Corinthians 1:13). And he told the saints that they were carnal, rather than spiritual, because of their misguided allegiance to individuals (1 Corinthians 3:3-7). It can be argued that this problem in lesser degrees is not the stuff from which apostasy develops. It is clear, however, that if left uncorrected it could result in factions that could bring more serious problems and heretical ideas into the church.

In chapter 5 Paul reprimanded the Corinthian saints in strong terms for allowing a case of incest to go uncorrected. He commanded in the name of the Lord that the guilty party be excommunicated. Paul said, "Know ye not that a little leaven leaveneth the whole lump?" (1 Corinthians 5:6), speaking of the damaging potential of allowing a moral problem as serious as incest to remain unpurged. It should be recalled that a few years later Paul prophesied that the abandonment of true religion would be accompanied by the acceptance of degenerate standards of moral behavior (2 Timothy 3:1-4). The Corinthians were blessed to have Paul's letter to warn them of the danger.

1 Corinthians deals with doctrinal heresies as well; Paul felt a need to explain the correct use of the Lord's supper (chap. 11) and spiritual gifts (chaps. 12-14). Yet perhaps the most revealing doctrinal problem at Corinth was the belief of some that there was no resurrection. In chapter 15 Paul gave a series of arguments to establish the validity of the doctrine that Jesus rose from the dead and that all people would do likewise. It is clear that there were some at Corinth who disbelieved this doctrine, and Paul wrote with passion to correct their error, pointing out that Christianity is meaningless if there is no resurrection (1 Corinthians 15:14, 17-19). Christianity is, almost by definition, the belief that Jesus rose from the dead. Paul had been chosen to bear witness to that fact (Acts 1:22; 26:16). He recognized that denial of that truth was in fact denial of the faith, and he wrote with the power of the apostleship to prevent it.

To deal with each of these issues at Corinth, Paul wrote decisively and firmly. We have no way of knowing to what degree his letter solved the problems by motivating the Corinthian congregation to reject the false ideas that were circulating among them. But the issues involved were serious and potentially very damaging. One can only wonder what would have happened without the corrective efforts of an inspired leader like Paul.

2 Corinthians (ca. A.D. 57)

For the purposes of this study, one particular aspect of 2 Corinthians is significant. This is the letter in which Paul was most revealing of himself, his problems, and his actions. Among the Corinthians were some who had attacked Paul's doctrine and his dedication to the work of the Lord. Paul felt that the situation was serious enough that he needed to defend himself by speaking frankly in his own behalf. Against his own better judgment he boasted of his sacrifices in behalf of the gospel. He told of his beatings, imprisonments, stonings, shipwrecks, pain, hunger, and thirst, and of his visions and revelations (2 Corinthians 11:23-27; 12:1-12). Paul chastised himself for mentioning those things, stating that he was speaking foolishly in doing so (2 Corinthians 11:21, 23). Yet as a representative of the Lord and as the one who had brought the gospel to the readers of the letter, Paul knew that he had an obligation to defend his own integrity and that of his message. If the Corinthian saints rejected Paul, the messenger who brought them the gospel, what would prevent them from rejecting the message as well? His fears appear to have been well-founded. Already they were being taught "another Jesus, whom we have not preached" (2 Corinthians 11:4), and among them were "false apostles, deceitful workers, transforming themselves into the apostles of Christ" (2 Corinthians 11:13).

(John M. Lundquist and Stephen D. Ricks, eds., By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, 2 vols. [Salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1990], 1: 97.)

True and False Worship

Preserved among the "waste papers" of antiquity are invitations to private dinners, wedding feasts, and dining at pagan temples. fn All touched the daily life of the Corinthians, and church members had to decide on the morality of eating at the table of a god. Animals sacrificed to the "idol" were available for temple feasts with the surplus marketed for food. Paul partly agreed with Corinthian rationalizers—the gods were mythical, and the pagan priests offering sacrifices were powerless. Yet the principle of eating in pagan worship was wrong, even if the motivation was food, not worship. What kind of an example was being set, Paul asked, for the weaker brother? (1 Cor. 8:10.) After reviewing Israel's idolatry at the exodus from Egypt, Paul made the critical point that walking the borderline of any principle is not living the principle: "Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils" (1 Cor. 10:21). At the other extreme was the surplus sacrifice that was sold in the market (the obsolete "shambles" of 1 Cor. 10:25). When commercially offered, that would be simple food and not a matter of conscience (1 Cor. 10:25-26). But the case was reversed if a person was invited to a private home and someone identified the food as "offered in sacrifice," for no Christian could consciously honor any god but the true one and his Son (1 Cor. 10:28). Temples of Zeus and Athena have long ceased to operate, but the temples of drinking, gambling, pornography, and questionable entertainment invite worshipers and visitors alike. "Partakers of the Lord's table" today must still avoid every "table of devils."

With their lack of judgment on idol worship, would some do better in Christian meetings? Paul opens Corinthian doors wide for the answer. The letter begins with their "divisions" based on cults of personality; then more "divisions" erupted in their most sacred worship, the commemoration of the Lord's Supper. Indeed, they mocked its purpose by gluttony, each one virtually eating "his own supper" (1 Cor. 11:21). Their greed is clear, whether it was gorging on the consecrated bread and wine or on a common meal held in connection with the ceremony. Paul's correction is also clear—church was not the place to satisfy physical appetite; the Saints should eat at home and wait patiently for each other and the Lord's spirit in the Christian meeting (1 Cor. 11:33-34). The sacrament of the Lord's Supper is a solemn moment, Paul insists, putting over his point by telling the story of Christ first establishing it (1 Cor. 11:23-26). The reader of the Gospels takes this for granted, but when Paul wrote this letter there were probably no Greek Gospels. His account is very close to Luke's record of Christ's blessing of the bread and wine (Luke 22:19-20). The Gospels of Mark and Luke were likely written a few years later, but 1 Corinthians reports specific facts about Christ's last instruction and his resurrection. This shows that the Gospels were based on carefully preserved data, which one would suspect, knowing the value of both truth and the memory of the Lord to the Early Christians.

But there is so much more here than the retelling of the Last Supper and the Corinthians' abuses. Paul gives the most detailed Biblical insight into the purpose of this ceremony. Those who ate and drank thoughtlessly were told what to think about: "But let a man examine himself, and so let him eat of that bread, and drink of that cup" (1 Cor. 11:28). Before taking these symbols, one is obligated to consider the Lord as well as whether one's life is in harmony with the Lord's will: "This do in remembrance of me" (Luke 22:19; 1 Cor. 11:24). But does Christ merely ask for adoration? At the Last Supper he solemnly challenged those who had partaken of the consecrated bread and wine: "If ye love me, keep my commandments" (John 14:15). One must not read Paul's Corinthian correction narrowly, for to "examine yourself" is a general teaching for all, not merely for the greedy offenders. The same is true of the warning not to eat and drink "unworthily" (1 Cor. 11:27). fn For Paul, the "cup of blessing" and the broken bread are visible signs of "communion" with Christ (1 Cor. 10:16). That term (koinonia) means a "common sharing" and is usually translated "fellowship." In the letters one has "fellowship" with heaven and with the Church if one's life is in order. There is a "fellowship" or "communion of the Holy Ghost" (2 Cor. 13:14), but it comes only "to them that obey" God (Acts 5:32). Paul states this general principle (2 Cor. 6:14): "And what communion hath light with darkness?" Thus, the sacrament of the Lord's Supper was a symbol of visible relationship to God through Christ, accompanied by self-examination of the worthiness of one's life. These simple but profound relationships characterized the Church after Pentecost, which faithfully continued "in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2:42).

All of this means much to a Latter-day Saint, with the revealed sacrament prayer calling for remembrance through being called by the Lord's name, with the obligation to "keep his commandments," and with the eternal promise of his Spirit. fn Contemporary with the last books of the New Testament, a literate Roman governor examined Christians carefully and wrote the emperor that the central act of their worship was "a solemn oath . . . never to commit any fraud, theft or adultery." fn A few decades afterward, Christians prayed in the sacrament meetings "that we may be counted worthy, now that we have learned the truth, by our works also to live good lives and be keepers of the commandments, so that we may be saved with an everlasting salvation." Then just before the distribution of the bread and wine, a prayer of thanks was offered "for our being counted worthy to receive these things." fn From Paul through another century, the emphasis is the same as the restored ordinance—to "always remember him and keep his commandments which he has given them." fn Why do Christians today celebrate the sacrament of the Lord's Supper? One should ask his Protestant and Catholic friends. Many see a sacramental value without grasping the motivational value of gaining strength to lead a righteous life. Typical answers show a lack of focus, a tendency to participate in a mystical drama or share a ceremony without the covenant of obedience distinctly stressed in the Early Church. Here is another mark of the restored gospel with sobering obligations for believers in it.

Early Christian worship involved organization and participation. Standardized ceremonies today tend to create a passive Christian audience, but attending the Early Church was anything but a "spectator sport." Paul insisted that there be worship, not chaos. The difference came from priesthood leadership. In Paul's writings, we glimpse the common elements of meetings in several branches of the Church: "Quench not the spirit; despise not prophesyings" (1 Thes. 5:19-20). Where he had never been, Paul could mention prophecy, teaching, and exhortation (Rom. 12:6-8). An early Christian might speak by revelation, knowledge, prophecy, or teaching (1 Cor. 14:6). "Teaching" can also be translated "doctrine." Meetings also included psalms, the praise of God in poetry, sometimes set to music (1 Cor. 14:26); the use of psalms is emphasized in letters to Ephesus (5:19) and Colossae (2:16). And at Corinth Paul adds speaking in tongues and the interpretation of tongues (1 Cor. 14:26), listed as general gifts of the Spirit (1 Cor. 12:10) but discussed in no letter except 1 Corinthians. Paul's correction is long, matching the seriousness of their difficulties.

The first apostles spoke in tongues at Pentecost; pilgrims from over a dozen lands heard untaught Galileans speak "in our tongues the wonderful works of God" (Acts 2:11). Missionaries of the restored Church have reported the sudden gift of language or the miraculous temporary gift to communicate in a language never learned. Using a known language is the main purpose of the gift of tongues, Joseph Smith said: "preaching among those whose language is not understood, as on the day of Pentecost." fn This fits Paul's correction, for in 1 Corinthians 14 spirituality is equated with understanding. Some Saints at Corinth were speaking unknown tongues without interpretation, and in their ecstasy were speaking out of turn or simultaneously with others. Paul, the man of visions, said that he also excelled in speaking with tongues; "yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue" (1 Cor. 14:19, NKJB). The apostle sharply criticized uncontrolled sound and excitement. No one was to speak in tongues without an interpreter to give the message publicly; a few should speak, but only one at a time (1 Cor. 14:27-28). These rules were then rephrased to apply to anyone speaking by prophecy.

Thus, the meeting does not give a mystic display of power, but a rational message, transcending human reason but meshing with it. How many religious fakes trade on the unknown, straining to generate a climate of emotion without judgment? Jesus talked quietly with Nicodemus and reasoned with his disciples instead of overwhelming them. Then the Lord promised his apostles special gifts to further their missionary work: "They shall speak with new tongues" (Mark 16:17). In this spirit, the latter-day prophet Joseph Smith bluntly said, "It is not necessary for tongues to be taught to the church particularly, for any man that has the Holy Ghost can speak the things of God in his own tongue, as well as to speak in another, for faith comes not by signs but by hearing the word of God." fn The approaches of Joseph Smith and Paul would argue strongly for learning world languages to communicate the gospel, for conversion comes through understanding. But the modern Prophet reinforced Paul's caution to the Corinthians: "If any have a matter to reveal, let it be in your own tongue. Do not indulge too much in the gift of tongues, or the devil will take advantage of the innocent. You may speak in tongues for your own comfort, but I lay this down for a rule—that if anything is taught by the gift of tongues, it is not to be received for doctrine." fn

Are women more susceptible to emotionalism disguised as religion? Joseph Smith gave the above caution to the Relief Society, and Paul gave a rule for the sisters that seems harsher without knowing the context: "Let your women keep silence in the churches: for it is not permitted unto them to speak" (1 Cor. 14:34). This raises the double question of what Paul meant and what relevance it has today. Both issues are met by comparing chapter 11 with chapter 14. In the former, Paul insists that a woman ought not to "pray and prophesy" without being veiled (1 Cor. 11:5). This proves that women did participate in Christian meetings, which is also known through the names of several faithful, participating sisters mentioned in Acts and the letters. This suggests that Paul had a particular kind of speaking in mind in the later chapter. Some ask whether Corinthian women were interrupting meetings with questions. Or were they "speaking out" in the sense of "leading out," loudly correcting the presiding elder? The Joseph Smith Translation interprets "speak" in that official sense, saying that women were not permitted to "lead." That is certainly one thrust of the chapter, since men and women are both told to be silent whenever someone else is speaking (1 Cor. 14:28, 30). And just before mentioning women, Paul directed that the local authorities must manage both tongues and prophecy: "And the spirits of the prophets are subject to the prophets; for God is not the author of confusion, but of peace" (1 Cor. 14:32-33). Some things in Corinthians are culturally dated, for Greek women were particularly cloistered and seem to have moved beyond self-control in the new social freedom of the Early Church. So hair length and veiling in 1 Corinthians 11 seem to have little relevance today in everyday life, though faithful Latter-day Saints realize that some issues of dress may have renewed significance in temple worship. Symbolism is paralogical in that it suggests truth rather than defines it. Woman's mission has a depth far beyond her attractive appearance.

Church Organization and Spiritual Gifts

Good analysts have called 1 Corinthians 12 the "Constitution of the Church," for nothing in the New Testament better describes God's plan for Church structure and operation. Two-thirds of the chapter develops the comparison of the parts of the "body," the institution all "members" were baptized into (1 Cor. 12:12-13), and lists the officers that God has placed "in the church" (1 Cor. 12:28). Ephesians also calls the Church the body of Christ, with the understanding that Christ is the "head." This has nothing to do with Christ's resurrected body, which Paul also talks about in 1 Corinthians 15. In Paul's illustration, the organization of the Church would be lifeless without the inspiration of God's spirit. Thus 1 Corinthians 12 begins by surveying the power of the Holy Ghost within the Church.

Paul's mixing of priesthood offices with spiritual gifts is confusing unless one remembers the criticisms that Paul gave on speaking in tongues. Since "tongues" is one of many gifts mentioned in 1 Corinthians 12, Paul is obviously trying to extend Corinthian horizons on other spiritual gifts that they should seek. At the end of the chapter, these gifts of the spirit are mingled with priesthood offices, but in a sequence of priority, with the major priesthood functions listed first. Paul is clearly saying that Church leaders must direct the use of gifts in each branch of the Church. Modern revelation relists the spiritual gifts and makes Paul's point of supervision more directly: "And unto the bishop of the church, and unto such as God shall appoint and ordain to watch over the church and to be elders unto the church, are to have it given unto them to discern all those gifts lest there shall be any among you professing and yet be not of God. And it shall come to pass that he that asketh in Spirit shall receive in Spirit; that unto some it may be given to have all those gifts, that there may be a head, in order that every member may be profited thereby." fn

Christian leaders have traditionally compared spiritual gifts to watering a tree—they teach that only a young Christianity needed these special gifts to nourish growth. But the devout of all ages have never believed that explanation. For instance, Bible Protestants developed a vigorous Pentecostal movement in the United States from the beginning of this century. And at midcentury, international gatherings were seeking the "renewal of the Spirit" as they conferred on unity. More recently the "charismatic movement" has reached for personal gifts in the structured faiths, Catholic and Episcopalian. But God works in his own way and own time, and he has already restored the primitive gospel with its primitive gifts. After all twentieth century attempts, the full range of personal and public revelation of 1 Corinthians is impressively lacking. Yet the restoration of these gifts is found in the public history and the private journals of the Latter-day Saints. Joseph Smith bluntly said, "No man can receive the Holy Ghost without receiving revelations—the Holy Ghost is a revelator." fn The real charter for Christian gifts came from Christ, who promised certain powers of the Holy Ghost to the apostles at the Last Supper. As discussed in chapter 3 of this book, the Lord also associated spiritual signs with true preaching when he sent out the Twelve in his lifetime and in the Resurrection. Thus, Paul's spiritual panorama closely reflects Christ's promises, as well as documenting their complete fulfillment.

Paul's first spiritual gift stands independent of his list, perhaps because it is the essential gift for each Church member—no one "can say that Jesus is the Lord, but by the Holy Ghost" (1 Cor. 12:3). Christ promised that the Holy Ghost would come and "testify" of him (John 15:26). This reward of faith either brings one into the true Church or holds him there, for a lifetime of purposeful sacrifice cannot rest on guesswork. Paul no doubt assumed that one saying that Christ was the Lord would do so with knowledge, but Joseph Smith did not like a verbal loophole here; he thought it should read, "no man can know, etc." fn Modern revelation also emphasizes the gift of testimony at the head of the list: "To some it is given by the Holy Ghost to know that Jesus Christ is the Son of God, and that he was crucified for the sins of the world" (D&C 46:13). Others rely on those who know, which should be seen in a dynamic sense of a learning stage in the gospel. These will also have eternal life "if they continue faithful" (D&C 46:14), which is virtually to say that continued faithfulness will bring a testimony, for no one enters the kingdom on borrowed light. fn

Paul's short list of spiritual powers stretches wide with possibilities. The Holy Ghost comes to each Church member, but with different results in each member's life. Such a reality makes meeting together all the more significant because all the gifts of the Saints come together when the Saints come together, teaching "one another the doctrine of the kingdom" (D&C 88:77). The gifts are grouped in pairs, with the exception of faith, one that supplements many others. Heading the list is the "word of wisdom" and the "word of knowledge" (1 Cor. 12:8), the capacity to teach, for "word" in 1 Corinthians is generally the expressed message, variously translated in the first two chapters of the letter as "utterance," "preaching," and "speech." In these same chapters, the knowledge and wisdom of man conflict with the gospel, but spiritual gifts include knowledge and wisdom higher than human logic. Gospel reason is still reason, but set in eternal perspective with eternal premises. Joseph Smith felt the point deeply when he gave this heartfelt comment: "Every word that proceedeth from the mouth of Jehovah has such an influence over the human mind—the logical mind—that it is convincing without other testimony; faith comes by hearing." fn Is it by accident that Paul lists faith right after the gifts of explaining the gospel? All the above is concisely summed up in modern revelation: "To another is given the word of knowledge, that all may be taught to be wise and to have knowledge" (D&C 46:18).

Paul lists gifts of healing and working of miracles after faith; Jesus also taught clearly that they do not come without faith. The apostle was not spinning theories, for the chart on Paul's miracles in chapter 3 of this book shows how much experience is behind these short comments. Tongues and their interpretation are last, as we have seen above, because they are least. And just before them are the more important gifts of prophecy and the "discerning of spirits" (1 Cor. 12:10), more important because Paul said so as he began to correct the excesses on tongues: "Desire spiritual gifts, but rather that ye may prophesy" (1 Cor. 14:1). Prophecy in the New Testament is normally discerning the future, as Jesus said of the Holy Ghost: "He will show you things to come" (John 16:13, literal trans.). God's Church is like responsible institutions in the professional and business world—it can capably advise because it is in touch with trends that will affect people in the future. Only the Holy Ghost can speak about what kind of future mankind will face and about what kind of people will succeed in the future. That is why the gift of "discerning of spirits" is verbally and logically linked to prophecy. There is a discerning of the validity of the gifts as a whole, or of a given prophecy (1 Cor. 14:29-30). But there is also a discernment of the motives and potential of individuals, and Paul calls this a form of prophecy. A nonmember might come into a meeting and hear the "prophecy" of several reveal the "secrets of his heart," at which he would know "that God is in you of a truth" (1 Cor. 14:25).

Jesus used that power repeatedly, as in his first telling Nathanael what kind of a person he was and afterward what he was doing just before they met (John 1:47-48). Being spiritually responsive, Nathanael at once knew that Jesus was "the King of Israel" (John 1:49). Latter-day Saint patriarchs are blessed with these powers, as are other priesthood holders who give personal blessings apart or in connection with ordinances of naming a child, confirmation, marriage, setting apart, ordination, or the laying on of hands for healing the sick. In 1946 I sat in the office of a new apostle named Spencer W. Kimball, who had been assigned to set apart about ten missionaries, of which I was one. After hearing a few blessings, I realized that he spoke appropriately to the different needs of each one, though he had not seen them before. "Learn a new word each day" was one of his inspired directions to me, instruction given to no other missionary in that group and given years before a career of teaching and writing was anticipated. And Elder Kimball's prophecies concerning missionary work were just as inspired, for they were fulfilled.

The body is incomplete without all its spiritual powers, Paul argues, and without all of its appointed officers. The foot by itself does not constitute the body (1 Cor. 12:15). Thus no church is the true Church of Christ without all the offices that Christ appointed in his Church. Excluding the mingled spiritual gifts, Paul lists these offices in this order: "First apostles, second prophets, third teachers, after that . . . helps, administrations" (1 Cor. 12:28, NKJB). Clear truth needs no verbal scaffolding to prop it up. And Paul plainly outlines the general and local levels of Church government. The overall point is that Christ's Church must be governed by inspired officials. Concerning prophets, modern churches have advanced many vague ideas, since Christianity has been deprived of prophets for centuries. Prophecy does not constitute an office by itself but is a common function of every office. Thus an apostle is also a prophet, just as the regional leaders at Antioch were called "certain prophets and teachers" (Acts 13:1), for they were both. Concerning "helps," there are parallels; but the commonsense question is, "Helpers of what?" Since the subject is organization and not welfare, the "helps" assisted those first named, the presiding apostles. Literal translations keep "helps," though the word could also be accurately translated "helpers" (RSV) or "assistants" (NAB). Concerning "governments," the final term, local authorities supplemented the general authorities. The term is clear—kubernesis, the quality held by the Greek kubernetes, in Acts the pilot or shipmaster of Paul's vessel (Acts 27:11). This and the equivalent Latin gubernator extended from seafaring to life, meaning a manager or director in political or business affairs. Modern translations use some form of "administrators" (RSV, NAB), "administrations," (NKJB), or even "good leaders" (JB).

Paul repeatedly asks how the body can survive if its parts are missing. Without apostles and without all the spiritual gifts, the Christian churches are strictly unconstitutional today. Like Paul's synagogues, they contain groups of the most sensitive and sincere seekers in today's wicked world. But honest Bible students must admit the discrepancy between the Early Church and modern Christianity. In the last century a competent and classical biblical scholar squarely faced this issue with the best explanation he could offer:

We have seen that according to the scriptural view the Church is a holy kingdom, established by God on earth, of which Christ is the invisible king—it is a divinely organized body, the members of which are knit together amongst themselves, and joined to Christ their head by the Holy Spirit, who dwells in and animates it. It is a spiritual but visible society of men united by constant succession to those who were personally united to the apostles, holding the same faith that the apostles held, administering the same sacraments, and like them forming separate, but only locally separate, assemblies, for the public worship of God. This is the Church according to the divine intention. But as God permits men to mar the perfection of his designs in their behalf, and as men have both corrupted the doctrines and broken the unity of the Church, we must not expect to see the Church of Holy Scripture actually existing in its perfection on earth. It is not to be found thus perfect, either in the collected fragments of Christendom, or still less in any one of those fragments; though it is possible that one of those fragments more than another may approach the scriptural and apostolic ideal which existed only until sin, heresy, and schism had time sufficiently to develop themselves to do their work. fn

Pure Love

First Corinthians 13 is the most moving chapter of the New Testament outside of Jesus' teachings, a fact that suggests its real source. Many non-Christians are inspired by it. Israeli statesman David Ben-Gurion was an intense student of the Old Testament prophets and was drawn to Paul; blending truth and humor, he told a reporter, "1 Cor. 13:1-13 ought to be in the Hebrew Bible—I asked the rabbis about this, but they said no." Like uplifting music, Paul's profound sentences can raise spiritual vision again and again. Like the Sermon on the Mount, it treats the disease, not the symptoms. In the latter category were the Corinthians' lack of unity, immorality, misuse of spiritual gifts, and disrespect for leaders. In the rest of 1 Corinthians, Paul answered questions and corrected attitudes logically, but 1 Corinthians opens a stunning vision of a world of pure love. One who understands even part of it has glimpsed the glory of the hereafter. In less than three hundred words Paul outlines the gospel priority of love, how to love, and the eternal power of love.

Realizing that they walked on sacred ground, the King James translators recognized the Christlike love of 1 Corinthians 13 and rendered it "charity." Since this is not a vivid word today, translators follow consistency and write "love" here as elsewhere. The Greek term is a powerful religious word for love, agape, which has generated some uninformed mythology. fn Jews and Christians preferred this term for love, since it was used less in Greek writing. The verb is agapao, which is almost always "love" in its 142 uses throughout the King James Bible. "Charity" is translated only from the noun agape; yet this is still translated "love" 86 times in the King James Bible and "charity" only 27 times, 9 of them in connection with 1 Corinthians 13. The word by itself does not elevate Paul's discussion of love. It is the other way around—Paul's high view of love elevates the word. But it is important to know that Paul's "charity" is the same Greek word used by Jesus for love. Otherwise, one would not necessarily correlate their teachings.

In the Book of Mormon, Moroni equates "charity" and profound love: "Charity is the pure love of Christ" (Moro. 7:47). Since Moroni's presentation is so similar to Paul's, skeptics cry fraud on the ground that Moroni postdates Paul by centuries. But deeply religious people will not quickly agree, since the Book of Mormon tells of a God powerful enough to reveal himself on two hemispheres instead of one. The Book of Mormon people were entitled to the special revelation of Christ and his finest message, the Sermon on the Mount, and they were entitled to the inspiration of the finest Christian teachings on love. And who is the ultimate source of such Christlike thoughts? Clement of Rome wrote to the Corinthians forty years after Paul and quoted Paul's words: "Love endures all things; love is long suffering in all things." fn Clement added eight other striking statements about love not known elsewhere. But Clement did this without using Paul's name. And talking of love earlier, Clement asked the Corinthians to remember "the words of the Lord Jesus which he spoke when he was teaching gentleness and longsuffering." Is this an unrecorded sermon in Christ's life? Part of Clement's following quotation from the Lord contains a striking term from 1 Corinthians 13: "As you are kind, so shall kindness be shown you." fn On the basis of this, respected scholars have wondered whether part of 1 Corinthians 13 might come from the earliest Christian record of Jesus' sayings. fn

Indeed, Jesus gave the same priority to love that 1 Corinthians 13 does. The Lord said that loving God and one's neighbors was the essence of "all the law and the prophets" (Matt. 22:36-40). Jesus also gave a distinguishing mark of the true church—having "love one to another" (John 13:35). After writing on spiritual gifts, Paul encouraged "the best gifts" and introduced love as "a more excellent way" (1 Cor. 12:31). The Greek phrase is more dramatic—translated literally as a way "immeasurably better." Then phrases of comparison rapidly follow; the main spiritual gifts again pass in review and are found wanting unless they lead one to deeper service in love. Tongues alone are as empty as the fading vibrations of the cymbal, which was sometimes used at noisy private parties. fn Paul adds prophecy, understanding mysteries, and moving mountains by faith—and even martyrdom and giving away one's property. Here is an astounding judgment: one can do all these things without love and not be accepted of God. The concept of love is not dramatic sacrifice but steady relationship. It is not a giant gift on a special occasion but the continued support of personal caring. Above all, it is not the theological achievement of becoming an information bank, but of steadily helping others up steep slopes.

As Paul moves from the priority of love to the actions of love, the significance of his approach must not be missed. "If ye love me, keep my commandments," Jesus said (John 14:15). Christ's measure of love is action. Doing is also the measure of loving in Paul's examples of love. But those who aspire to follow their steps must love enough to tell the truth. Jesus commanded a disciple who was wronged to go to his brother "and tell him his fault" (Matt. 18:15). And Paul added 1 Corinthians 13 to his letter that condemned the Corinthians' faults but was not faultfinding. The difference was Paul's absolute commitment to the Corinthians and his total faith that they could solve their problems. Out of this framework of love come the following descriptions of love.

Love "suffers long." "Suffers long" is a literal translation of the Greek word, which is translated "patience" in modern translations. Love has the confidence not to demand an immediate accounting, not to judge failure prematurely. Good manners reflect a willingness to take extra time in small things. The opposite of "suffering long" is to be quick-tempered or overanxious. The New Testament letters strongly emphasize the duty of "longsuffering" or patience.

Love "is kind." The main modern translations retain this interpretation, but it needs clarification. The root here is "useful," implying that love serves the needs of others, giving them "goodness," "gentleness," and "kindness," all King James Version translations of the equivalent noun (chrestotes). Paul elsewhere stresses God's goodness and kindness to men in saving them, and he is here asking people to deal in a similar way with each other.

Love "envies not." Modern translations have Paul prohibit either envy or jealousy, two words for the same evil. After twice illustrating positive concern for others, Paul adds a number of things a loving person will not do. Jealousy is personal frustration at another's success. It would restrict the growth of others to match the narrowness of the jealous. Caring parents emulate a caring God in helping their children to expand and develop.

Love "vaunteth not itself." The Greek term used in this description is not used elsewhere in the New Testament. It refers to being a braggart. Thus, modern translations tend toward describing love as "not boastful." Whereas jealousy is egotism turned inward, bragging is egotism turned outward. The opposite is Christlike generosity turned outward, the goodness and kindness identified above.

The Qualities of Love: 1 Corinthians 13:4-7

King James Version Personal Characteristics Literal Translation

Charity suffereth long Patience Love is patient

and is kind Kindness It is kind

charity envieth not Generosity Love is not jealous

charity vaunteth not Modesty Love is not boastful

itself

is not puffed up Humility nor conceited

doth not behave itself Self-control nor dishonorable

unseemly

seeketh not her own Unselfishness eeks not its own

interests

is not easily provoked Even temper nor is irritable

thinketh no evil Tolerance does not count up evil

rejoiceth not in Empathy does not rejoice in

iniquity, but unrighteousness but

rejoiceth in the truth rejoices with others

in the truth

beareth all things, Steady trust bears all things, trusts

believeth all things, all things, hopes all

hopeth all things, things, endures all

endureth all things things

Love "is not puffed up." "Puffed up" is the precise Greek meaning and metaphor. What is one called who has an inflated sense of importance? Translations give "arrogant," "conceited," "proud," and "snobbish." Paul earlier told the Corinthians, "Knowledge puffs up, but love builds up" (1 Cor. 8:1, RSV, NIV). Real achievements in building others bring the deepest satisfactions for self. The gratitude of others for pure love brings true importance that never fades: "Without compulsory means it shall flow unto thee forever and ever" (D&C 121:46).

Love "does not behave itself unseemly." The best recent translations agree that love is not "rude," but that rendition settles for etiquette, not the morality of behavior. The Greek term is aschemoneo, literally meaning "to be disordered," the opposite of the New Testament euschemoneo word group, which refers to fitting, proper, or decent conduct. Thus, in his letter to the Romans, Paul commands the Saints to walk "properly" (Rom. 13:13, NKJB) or "decently" (Rom. 13:13, JB, NIV)—and there the contrast is to those who are drunken, immoral, and filled with "strife and envying." So these things are in Paul's mind for "unseemly," clearly a moral term. Love preserves integrity and righteousness and does not exploit and debase. "Love does no evil to its neighbor" (Rom. 13:10, literal trans.).

Love "seeks not her own." Translations only vary the words here, for Paul says literally that love does not "seek its own interests." In a word, love is unselfish. Counselors in human relations stress a good self-image; one cannot give to others without self-worth and self-respect. But such strong people have generally been loved by generous parents. Thus, the selfish may emotionally cripple those dependent on them with the constant message that they are not worth time and attention. Unselfishness generates emotional strength in an eternal dimension.

Love "is not easily provoked." Here Paul gives the opposite of his first quality, patience or long-suffering. The main translations agree in concept: love is not "irritable" (RSV), not quick to "take offense" (NEB, JB), not "easily angered" (NIV), or not "prone to anger" (NAB). Some who are successful in church and community have this private characteristic but excuse it as insignificant. But if love is the finest achievement of gospel living, one cannot live the gospel without changing abrasive irritability. Drummond painted "evil temper" in its true colors: "For embittering life, for breaking up communities, for destroying the most sacred relationships, for devastating homes, for withering up men and women, for taking the bloom off childhood; in short, for sheer, gratuitous, misery-producing power, this influence stands alone." fn

Love "thinks no evil." This translation is too abstract, for love exists in a social setting. Some interpreters think this refers to dwelling on injuries. But Paul's phrase closely repeats the Greek of Zechariah 8:17: "And let none of you imagine evil in your hearts against his neighbour." Thus people build themselves up by tearing down those around them. The narrow jealousies in Paul's other phrases yield the fruit of suspicion and false accusation. This is the opposite of trust, another word for love.

Love "rejoices not in iniquity, but rejoices in the truth." What translations miss here is the social dimension of the second "rejoice"; it adds a prefix that is "rejoice with" (sugchairo) in its other New Testament appearances. If the worldly enjoy thinking and talking of evil, the Saints should delight together in the truth. To thus "rejoice together" is to be in harmony, to be free from suspicions and false accusations. "Rejoicing together" also takes place after forgiving others, a duty stressed by Christ and his prophets.

Love "bears," "believes," "hopes," and "endures all things." The main translations do not differ on the last three qualities, but are confused on the first. They should not be. In the first place, this is the recurrent speech pattern called chiasm, where two middle terms mean the same thing and the beginning and ending terms are basically the same. A second reason is clear by itself, for Paul's word means bearing up under pressure (1 Cor. 9:12) or being able to stand emotional tension (1 Thes. 3:1, 5). Thus "bearing up" and "enduring" are the negatives, and "believing" and "hoping" are the positives. As we have seen, Paul told the Corinthians that they might waver in their relationship with him, but that he was their father in the gospel and would never stop caring for them (1 Cor. 4:12, 14-15). Thus, pure love is steady love—it does not quit at insult or rejection.

The tragedy of many unloving people is that they only imagine they love. In truth they want to love but do not pay the price to move from wishful thinking to reality. As a good teacher, Paul confronts the Saints with their inconsistencies. The impatient jerk on a child, the harsh word to someone trying to assist, or the cold shoulder to a spouse all reveal a smallness of soul. Paul sketches gross egotism, but it is subtly disguised in appearing to care but being too busy, or in blaming others for not caring. Here Paul challenges believers to believe. He closes his panorama of the loving and unloving by asking for patience with human inconsistency and faith in divine possibility. One can remain cynical, as H. L. Mencken was when he remarked that love was the triumph of imagination over intelligence. fn But that is the point of the gospel, which gives a vision of what may be if imagination is put to work. Parents in tune with their divine calling know that eternal potential is wrapped up with their helpless and uncoordinated infant. Parents of resistant teenagers are wise if they remember that the potential is still there, and gospel brothers and sisters with this vision will do the same. The future is unlocked by pure love, which "believes" and "hopes all things."

Those who have unselfish love know that they work with the most powerful creative force in the universe. Paul's conclusion stresses the fragmentary nature of prophecy and knowledge. God gives or allows what is necessary for man's survival in being tested on this earth. Paul never doubts that he brings enough knowledge to prepare mankind for eternity, but in 1 Corinthians 13 he warns the Saints not to be overconfident in claiming all knowledge. In the King James Version, his words are, "We see through a glass darkly" (1 Cor. 13:12), which weakly translates Paul's Greek. The more literal translation "We look into a mirror with obscurity" was vivid in a culture with polished metal mirrors. For Paul, knowledge must be supplemented and revised, but love never fails (1 Cor. 13:8). The gospel experience of unselfish love is closer to eternity than anything else. It may be counterfeited by immorality and cheapened in superficial society. But genuine love is a taste of eternity. An unsophisticated child said, "I like people to love me—it makes me feel shiny." fn In the restored gospel, pure love is expressed in families, friendships, and righteous service; family relationships are sealed for eternity. Like Paul, Joseph Smith taught that pure love on earth would not change but be added upon: "That same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy" (D&C 130:2).

The Resurrection

Human hopes never exploded with more power than in Paul's doctrinal climax of 1 Corinthians 15. Can the Resurrection be doubted? This chapter's brilliant beginning, middle sequences, and final completeness become vivid realities as one perceives its blending of prophecy and clear knowledge of the apostles. These truths can be ignored or ridiculed but not refuted, for here they come from an eyewitness who soberly reports personal knowledge and that of the Twelve. The fiery dawn of immortality glows in the triumphant words of the apostle. Who can be indifferent to the future that all will meet? What intelligent choice remains but to learn and prepare? Paul's rich explanations reveal how weakly modern Christian theologians understand the rich knowledge possessed by Paul.

"How do some among you say that there is no resurrection of the dead?" (1 Cor. 15:12, NKJB.) Paul's whole discussion centers around this clear question and one other. Reminding the Saints of the certainty of Christ's resurrection, he asks how one could believe in that without believing in the resurrection of mankind. Before the Gospels were written, Paul lists resurrection appearances to leading apostles, to all the apostles, and to "above five hundred brethren at once," most of whom were still alive (1 Cor. 15:6). These were not vague rumors, but virtual challenges to ask available people about their personal experiences. The Early Church knew firsthand from living witnesses. And one was Paul, who added last but not least that he had seen the Lord (1 Cor. 15:5-8). We are not "false witnesses," he insists (1 Cor. 15:15). He is not accusing the Corinthians of doubting Christ's resurrection, but jolting them with its reality for consistency's sake. That is the key to the chapter, for doctrines of salvation turn to jarring contradictions if they do not include the resurrection of mankind. If "there is no resurrection" (1 Cor. 15:12)—if "the dead rise not" (1 Cor. 15:15), then the central realities fail. And Paul lists them in order: (1) Christ's own resurrection (1 Cor. 15:13); (2) the apostles' integrity (1 Cor. 15:15); (3) forgiveness through Christ (1 Cor. 15:17); (4) the value of baptisms for the dead (1 Cor. 15:29); (5) the value of Paul's sacrifices and risks (1 Cor. 15:30-32). This perspective is critical in understanding baptism for the dead, for many commentators toss it aside as a local practice that Paul did not accept. Such an argument is simply nearsighted—the other four points on the above list are not only true but interlocked in Christ's plan of salvation. Baptism for the dead cannot be moved from its rightful relationship by skeptics' shrugs.

Paul started 1 Corinthians 15 with the testimony that "Christ died for our sins" (1 Cor. 15:3, also 17), but his real subject was the resurrection of mankind that must follow Christ's own resurrection: "For as in Adam all die, even so in Christ shall all be made alive" (1 Cor. 15:22). Thus there will be a general or universal resurrection, and death itself will disappear (1 Cor. 15:26). Thus Paul refutes the terrible thought that those who have "fallen asleep in Christ" might have perished (1 Cor. 15:18). But what of those who have "fallen asleep" without Christ? The universal resurrection must include them. Is this apparently missing group really missing? The powerful section on the general resurrection is prefaced by the category of those "fallen asleep in Christ" (1 Cor. 15:18) and concluded by concern over those dead for whom baptisms are being done (1 Cor. 15:29). Paul's thinking is strictly logical if he is saying that the universal resurrection will bring forth both believers and those dying as unbelievers, whose work was being done for them. The Resurrection is not universal unless that majority without Christ are resurrected. And the Resurrection is unjust unless the dead without Christ have the opportunity to accept him. Thus, baptism for the dead is not incidental to Paul's argument. Nor is it casually thrown into the chapter; everything else in 1 Corinthians 15 is strict and relevant truth. Peter's first letter shows that the Early Church knew a good deal about the gospel in the spirit world. (Appendix C discusses early Christian convictions about preaching to and baptizing for the dead.) Most of the recent translations change "baptized for the dead" to "baptized on behalf of the dead," supporting Joseph Smith's revelations on this subject.

"How are the dead raised up—and with what body do they come?" (1 Cor. 15:35.) This second question raises issues of the timing and kinds of resurrection. The plural here is scripturally necessary, for no one responsibly interprets Paul's three glories in 1 Corinthians 15 without correlating them with Paul's three heavens in 2 Corinthians 12. Also, Paul unites with John in teaching a resurrection of those that are "Christ's at his coming" and a final resurrection later (1 Cor. 15:23 and Rev. 20:6-13). Are not these two distinct "glories"? Joseph Smith and Sidney Rigdon puzzled over this problem in John 5:29, reasoning that various degrees of faithfulness should bring various rewards. And their resulting vision (D&C 76) became the basis of the detailed knowledge of the life to come held by Latter-day Saints. That revelation does not depend on Bible interpretations, though Paul's words contradict the traditional idea of a heaven and hell and support Joseph Smith's revelation of the three degrees of glory. So does a remarkable early Christian source. Irenaeus, bishop of Lyon, wrote about A.D. 170, often quoting his teacher Polycarp, who had seen John the Apostle. Apparently referring to this transmission of information, Irenaeus quotes "the elders, the disciples of the apostles," about distinct heavens in the hereafter. Such traditional information would not necessarily be accurate in detail, but that the Early Church believed in three heavens is striking:

As the elders say, then also shall they which have been deemed worthy of the abode in heaven go there, while others shall enjoy the delight of paradise, and others again shall possess the brightness of the city; for in every place the Savior shall be seen, according as they shall be worthy who see him. They say moreover that this is the distinction between the habitation of them that bring forth a hundred-fold, and them that bring forth sixty-fold, and them that bring forth thirty-fold; of whom the first shall be taken up into the heavens, and the second shall dwell in paradise, and the third shall inhabit the city; and that therefore our Lord has said, "in my Father's house are many mansions." fn

Paul pictured multiple glories in answering what kind of body could come forth in the Resurrection. Some scoffed, claiming that physical imperfections were inconsistent with a physical resurrection (1 Cor. 15:35). Paul's sharp answer was that the insignificant seed was left behind as the new crops flourished, a symbol of human change from mortality to "incorruptible" immortality. But there must be more than that simple metaphor, for Paul took time to develop the varieties of the harvest. The mortal planting stage is singular in his language ("body"), but the Resurrection yields "celestial bodies" and "bodies terrestrial." Since these adjectives usually mean "heavenly" and "earthly," some translations write that alone, suggesting that Paul is simply contrasting the sowed earthly bodies with the resurrected, heavenly bodies. But that causes a severe problem of definition. Generally in Paul, and in this chapter, "glory" is the stage of resurrection: "It is sown in dishonour; it is raised in glory" (1 Cor. 15:43). Thus "celestial" and "terrestrial," would be states of resurrected "glory" (1 Cor. 15:40), followed by comparisons of eternal brilliance: "There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory" (1 Cor. 15:41, NKJB). And the concluding sentence summarizes all these as future: "So also is the resurrection of the dead" (1 Cor. 15:42). Sun, moon, or stars are not images of "corruption" but of "glory." fn

Is the resurrection physical? Modern revelation plainly says so: "Every limb and joint shall be restored to its body" (Alma 40:23). But modern ministers have their doubts. One spokesman generalizes for his church but really speaks for liberal Christian ministers everywhere:

With a few exceptions, Presbyterians do not interpret the phrase in the Apostles' Creed, "the resurrection of the body," as meaning the physical body. Saint Paul writes: "Flesh and blood cannot inherit the kingdom of God . . ." They understand "the resurrection of the body" as a reference to the spiritual body of the resurrection. Paul writes: "It is sown a natural body; it is raised a spiritual body." . . . Our Lord's sinless body . . . was transformed into a spiritual body. Saint John in his Gospel suggests that the resurrected body of Jesus for evidential purposes retained certain physical properties. fn

Thus "physical properties" are left behind as educated ministers now define resurrection. But their position is dangerously close to the Corinthian heresy that Paul was correcting. Jesus told Peter that "flesh and blood" had not revealed his knowledge of Christ (Matt. 16:17), and Paul told the Galatians that he did not confer "with flesh and blood" right after his conversion (Gal. 1:16). In both cases, the phrase is simply a metaphor for mortality. Thus Paul answered Corinthian scoffers by saying that the mortal, flesh-and-blood body would not come up in the Resurrection (1 Cor. 15:50). But as a "body" it retains its physical properties. Jesus contrasted his resurrected body to a spirit: "A spirit hath not flesh and bones as ye see me have" (Luke 24:39). And instead of Christ being an "evidential" exception, Paul told the Corinthians and others that Christ was the example of the resurrection of mankind: "The second man is the Lord from heaven. . . . We shall also bear the image of the heavenly" (1 Cor. 15:47, 49).

Modern revelation gives many insights into the Resurrection. A "spiritual body" (1 Cor. 15:44; D&C 88:27) would better be called a "glorified body," for it is the mortal body perfected. "They who are of a celestial spirit shall receive the same body which was a natural body . . . and your glory shall be that glory by which your bodies are quickened" (D&C 88:28). The glorified frame will be flesh and bone, though not "flesh and blood" (mortal) for Joseph Smith repeatedly spoke "as one having authority," saying, "When our flesh is quickened by the spirit, there will be no blood in the tabernacles." fn All will "raise by the power of God, having the spirit of God in their bodies and not blood." fn

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 106.)

Galatians

June 28, 2007

This is the Magna Charta for Evangelicalism. You are saved by GRACE not by WORKS, but taken out of context it can twist you up spiritually. This is the basis of Born Again Christians.

The importance of the Epistle to the Galatians is acknowledged by most theologians, both ancient and modern. Paul's stress on the fundamental doctrine of justification by faith, his abrogation of the observances of the Mosaic Law, and the emphasis placed upon the consequent liberty of the Gospel are all noteworthy. Without the personal biographical data furnished by Paul in the Epistle we should be immeasurably poorer in our knowledge of him and the early Church. He furnishes us with data concerning his preparation for the ministry that is given nowhere else, tells us how he obtained his knowledge of Christianity, informs us of the source of his authority, and reports how his doctrines conformed with those of the other Apostles. The Epistle to the Galatians has been called the Magna Charta of Christian freedom. Martin Luther, the great reformer, said of it: "The Epistle to the Galatians is my Epistle. I have betrothed myself to it. It is my wife." At any rate, the Epistle seems to have furnished Luther with the inner strength necessary for him to plunge fearlessly into the great conflict with the Papistry and religious materialism of his day. A British writer, Dr. W. Graham Scroggie, has said, "Galatians was the battle axe which Luther brought down with terrific and telling force upon the helmets of his foes."

(Sidney B. Sperry, Paul's Life and Letters [Salt Lake City: Bookcraft, 1955], 170.)

Remember Paul’s letters are regulatory in nature. He is responding to an issue here, just like his other letters.

Galatia is located in the eastern and central part of present day Turkey, Hellenized and Romanized Kelts

.1. Apostolic authority

2. Fallen to a false doctrine

Galatians (ca. A.D. 58)

In the letter to the Galatians, Paul responded to the problem of a movement within the church that countered his teachings with a Judaized Christianity and attacked him personally. It appears from the letter that the success rate of the anti-Pauline Judaizers was high, which caused Paul a great deal of concern. The false ideas that the Galatians were entertaining were of such a nature that without correction the gospel as taught by him would have been changed drastically. Paul accused the saints of turning to what he called "another gospel" under the influence of those who would "pervert the gospel of Christ" (Galatians 1:6-7). Among other things, he accused them of looking back to the Law of Moses for salvation (Gal. 3:2Galatians 3:1-5), observing Jewish holidays (Galatians 4:10), and accepting circumcision again (Galatians 5:2-4). So emphatic was he with regard to the apostolic authority of his message and its divine origin that he punctuated his rebuke by saying that even if an angel came from heaven teaching doctrine different than what he had taught, it should be rejected (Galatians 1:6-12)!

Paul clearly viewed the Galatian heresy with alarm. In his concerned effort to save the Galatians from even greater problems, he wrote the letter. We know nothing concerning its results. If during Paul's lifetime the Galatian churches had turned to "another gospel," to use his words, it is likely that they would have turned even farther afield without guidance and correction from men in the church such as Paul who could proclaim: "The gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ" (Galatians 1:11-12).

(John M. Lundquist and Stephen D. Ricks, eds., By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, 2 vols. [Salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1990], 1: 100.)

Paul overstates his case to them to emphasize his point. He is angry.

Apostle = Messenger, one sent forth

BIBLE DICTIONARY
Apostle

The word means “one sent forth.” It was the title Jesus gave (Luke 6: 13) to the twelve whom he chose and ordained (John 15: 16) to be his closest disciples during his ministry on earth, and whom he sent forth to represent him after his ascension into heaven. The calling of an apostle is to be a special witness of the name of Jesus Christ in all the world, particularly of his divinity and of his bodily resurrection from the dead (Acts 1: 22; D&C 107: 23).

Twelve men with this high calling constitute an administrative council in the work of the ministry. When a vacancy occurred with the death of Judas Iscariot, Matthias was divinely appointed to that special office as a member of the council (Acts 1: 15-26). Today twelve men with this same divine calling and ordination constitute the Quorum of the Twelve Apostles in The Church of Jesus Christ of Latter-day Saints.

The title was also applied to others who, though not of the number of the original twelve, yet were called to serve as special witnesses of the Lord. Paul repeatedly spoke of himself as an apostle (Rom. 1: 1; 1 Cor. 1: 1; 1 Cor. 9: 1; Gal. 1: 1). He applied the titles to James, the Lord’s brother (Gal. 1: 19), and also to Barnabas (1 Cor. 9: 5-6; cf. Acts 14: 4, 14). The New Testament does not inform us whether these three brethren also served in the council of the Twelve as vacancies occurred therein, or whether they were apostles strictly in the sense of being special witnesses for the Lord Jesus Christ.

Jesus is referred to as an apostle in Heb. 3: 1-2, a designation meaning that he is the personal and select representative of the Father.

Bruce’s opinion is that Paul and Barnabas were members of the Quorum of the 12, but there is nothing to back it up. Acts 9 Christ called him to be His messenger.

(Galatians 1:1-5.) – The grace of Christ saves us, we all fall short.

1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)

2 And all the brethren which are with me, unto the churches of Galatia:

3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,

4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

5 To whom be glory for ever and ever. Amen.

M E R I D I A N     M A G A Z I N E

Lesson 32
“Live In the Spirit"
Acts 18:23-20:38; Galatians
By Bruce Satterfield

We have often been told as members of the Church that the most important thing we can have in this life is the gift of the Holy Ghost.  For example, in a First Presidency Message, President Ezra Taft Benson said to the Church: “The most important thing in our lives is the Spirit.” ^{[i] [i]}

Likewise, Elder Dallin H. Oaks taught in General Conference: “To have the continuous companionship of the Holy Ghost is the most precious possession we can have in mortality.” ^{[ii] [ii]}

Indeed, the gift of the Holy Ghost is one thing that distinguishes the true and living Church from among all other churches.  After an interview with Martin Van Buren, president of the United States, the Prophet Joseph Smith with his companion Elias Higbee wrote a letter to Hyrum Smith in which they said:  “In our interview with the President, he interrogated us wherein we differed in our religion from the other religions of the day.  Brother Joseph said we differed in mode of baptism and the gift of the Holy Ghost by the laying on of hands.  We considered that all other considerations were contained in the gift of the Holy Ghost. ¼” ^{[iii] [iii]}

The first effect of receiving the gift of the Holy Ghost is being “quickened in the inner man” (Moses 6:65) or spiritual rebirth (John 3:1-5).  Through the gift of spiritual rebirth one becomes spiritually alive or sensitive to spiritual things.  Spiritual rebirth sets one on the path of righteousness.  But “spiritual rebirth is the very beginning of righteousness.” ^{[iv] [iv]}  Joseph Smith taught that one must “grow up in [God], and receive a fullness of the Holy Ghost” (D&C 109:15).

Each member of the Church who grows up in God and incrementally gains a fullness of the gift of the Holy Ghost will experience several necessary capacitating gifts from the Spirit.  The scriptures record some of these gifts as a remission and sanctification of sin (see 2 Ne. 31:17; 3 Ne. 27:20), spiritual guidance and direction (see 2 Ne. 32:1-5; D&C 8:2-3), enriching testimony (see John 15:26; 1 Cor. 12:3; 3 Ne. 28:11; D&C 20:27; 42:17), increased understanding of doctrine taught in scripture and from the Lord’s servants (see John 16:13; 1 Cor. 2:10-15; Moroni 10:5; D&C 11:13), increased joy (see D&C 11:13), and effective ability to teach (see 2 Ne. 33:1; D&C 50:13-23). 

Apollos

As I have noted in an earlier article, the Holy Ghost is one of Luke’s main themes found in both the Gospel of Luke and the Acts of the Apostles.  In Acts 18:23 -20:38, we see that the Apostles of the early Christian church placed a premium importance on Holy Ghost as a sign of a true Christian.  This section begins with a story about a Christian convert from Alexandria, Egypt, named Apollos. We are told that Apollos was “an eloquent man.”  Eloquent translates the Greek word logios which can also mean learned.  Indeed, Apollos was educated as well as trained in the art of rhetoric.  Further, he was well versed in the scriptures — the Old Testament.  He was very zealous for his new religion which found him often traveling as some sort of itinerant teacher.

Luke informs us that he taught “diligently the things of the Lord” (18:25), probably meaning that Apollos argued that Christ had fulfilled the messianic expectations found in the Old Testament.  But Luke also states that Apollos only knew of the baptism of John (Acts 18:25).  Therefore, his knowledge of the Holy Ghost would have been woefully lacking.  Paul’s close associates, Aquila and Priscilla, heard Apollos’ teachings and took him aside and “expounded unto him the way of God more perfectly” (18:26).  Apparently, Apollos responded positively to the enlightened teachings he received from this honored couple.

Paul and the Disciples of John

Continuing the Holy Ghost theme, Luke records that after a brief visit to Jerusalem, Paul returned to Ephesus in Asia Minor to continue the work he had briefly begun some months before (see Acts 18:18-21).  Ephesus was one of the grandest cities in Asia.  It boasted a population of more than a quarter million people–extremely large for that day and age.  Only Rome, Alexandria of Egypt, and Antioch of Syria were larger.  Ephesus served for over 150 years as the seat of Roman administration for Asia Minor. 

Arriving in Ephesus, Paul found certain men claiming to be Christian living there.  Testing them, he asked, “Have ye received the Holy Ghost since ye believed?”  They responded, “We have not so much as heard whether there be any Holy Ghost.”  They had not heard of the Holy Ghost??!!

Bothered by their reply, Paul asked, “Unto what then were ye baptized?”  To which they said, “Unto John’s baptism.”  Paul immediately realized that they had been taught and baptized by an imposter for John the Baptist always informed his disciples of the coming of the Holy Ghost through the ministry of Christ.  Paul said to the ill-informed disciples, “John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.”  Having taught them the correct way, “they were baptized in the name of the Lord Jesus.” Then Paul “laid his hands upon them” blessing them with the gift of the Holy Ghost.  Immediately, “the Holy Ghost came on them; and they spake with tongues, and prophesied” (19:1-6).  

“Live in the Spirit”

Clearly taught in the stories of Apollos and the disciples of John at Ephesus is the necessity of the Holy Ghost as a sign of a true Christian.  As mentioned earlier, with that newness of life that comes from receiving the gift of the Holy Ghost come a variety of gifts.  Note that when the disciples of John at Ephesus received the gift of the Holy Ghost, immediately they experienced certain spiritual gifts, particularly the gifts of tongues and prophesy.  Paul would call such spiritual gifts as “fruits of the Spirit.”

To the saints in Galatia, a Roman province in central Asia Minor, Paul gave valuable instructions relating to the significance of the gift of the Holy Ghost.  In Galatians 5, Paul taught the Galatian saints to “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of ” (5:1). 

The yoke of Paul referred to was the stranglehold of the ritualism inherent in the law of Moses.  An unintended side effect of the law of Moses was ceremonialism — “which had caused spirituality to wither almost to death in the hearts of the people.” ^{[v] [v]}  When a member of the Church is given to ritualism — or even living the gospel by habit or tradition — the purity of intent that is required to live the gospel at its highest is most often lost.  Such ceremonialism had become a yoke of for the Jews.

Joseph B. Wirthlin warned, “Unfortunately, some in the Church may believe sincerely that their testimony is a raging bonfire when it really is little more than the faint flickering of a candle. Their faithfulness has more to do with habit than holiness.”  When habit or tradition governs the behavior of a member of the Church, he or she has lost the liberty of living the gospel with pure intent.  The gospel becomes a burden to be carried rather than a means of liberating the soul.  In such a person, the fire of the Holy Ghost has little place.  Without that fire, the natural man begins to take over what it has lost when the recipient was first converted to the gospel.  Therefore, Elder Wirthlin states, “their pursuit of personal righteousness almost always takes a back seat to their pursuit of personal interests and pleasure. ” ^{[vi] [vi]}

With this in mind, Paul taught, “Walk in the Spirit, and ye shall not fulfill the lust of the flesh.” He stated further, “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (5:16-17).

Paul describes the fruit of living after the manner of the flesh as, “Adultery, fornication, uncleanness, lasciviousness, idolatry, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like.”  Not a happy list!  Paul states clearly, “they which do such things shall not inherit the kingdom of God” (5:19-21).

In contrast to the appalling fruits of living after the manner of the natural man, Paul cites the fruits of the living after the manner of the Spirit: “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance.”  He concluded, “If we live in the Spirit, let us also walk in the Spirit” (5:22-25). 

“Walk in the Spirit”

What does it mean to “walk in the Spirit”? 

First, it means to subdue the natural man.  Of this, Elder Bruce R. McConkie stated: “To worship the Lord is to walk in the Spirit, to rise above carnal things, to bridle our passions, and to overcome the world.” ^{[vii] [vii]}  This is precisely what the Savior taught.  Said he, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23).  Likewise, Moroni urged that if we “come unto Christ” we must “deny [ourselves] of all ungodliness” (Moroni 10:31). 

This means, as Elder Neal A. Maxwell taught, overcoming “both large and small sins.  While boulders surely block our way, loose gravel slows discipleship, too. Even a small stone can become a stumbling block.” ^{[viii] [viii]}

Second, to walk in the Spirit means to take the sacrament with pure intent, having examined  ourselves regarding the covenant made at baptism to keep ALL of God’s commandments (see 1 Cor. 11:28).  The promise of taking the sacrament worthily is that we will “always have his Spirit to be with” us (D&C 20:77, 79).  Therefore, to walk in the Spirit means to keep all of God’s commandments, not just some.  We cannot pick and choose which commandments we want to keep. 

In the October 1973 General Conference, Elder Theodore M. Burton spoke of the commitment which should have towards the gospel in these words:

When I speak then of total commitment, I do not refer to a momentary dedication which comes from being filled with the Spirit of God only on certain occasions such as in this conference.  I refer to a daily or continuing spirit of devotion and dedication which comes from keeping all the commandments of God every day.  We must not pick and choose which commandment of God we will or will not obey. Every one is important. ^{[ix] [ix]}

Third, to walk in the Spirit means to come to know the word of God as taught in the scriptures and from His servants and then apply those words to our lives rather than try to find exception to their teachings.  Such application of teachings properly comes through the Holy Ghost. 

In General Conference, Elder Dallin H. Oaks taught:

When we teach gospel doctrine and principles, we can qualify for the witness and guidance of the Spirit to reinforce our teaching, and we enlist the faith of our students in seeking the guidance of that same Spirit in applying those teachings in their personal lives. ^{[x] [x]}

Fourth, to walk in the Spirit is to strive to become one with God and Christ.  It is, as Elder Bruce R. McConkie taught, “to take the Lord’s side on every issue.  It is to vote as he would vote.  It is to think what he thinks, to believe what he believes, to say what he would say and do what he would do in the same situation. It is to have the mind of Christ and be one with him as he is one with his Father.” ^{[xi] [xi]}

Fifth, to walk in the Spirit means to be loyal to God and His prophets at all times and in all circumstances.  Loyalty is one of the great tests of mortality.  President George Q. Cannon once stated:

We have got to be watchful, for I tell you God has sent us here to test us and to prove us. We were true in keeping our first estate. The people that are here today stood loyally by God and by Jesus, and they did not flinch. If you had flinched then, you would not be here with the Priesthood upon you.  The evidence that you were loyal, that you were true and that you did not waver is to be found in the fact that you have received the Gospel and the everlasting Priesthood. 

Now you are in your second estate, and you are going to be tested again.  Will you be true and loyal to God with the curtain drawn between you and Him, shut out from His presence, and in the midst of darkness and temptation, with Satan and his invisible hosts all around you, bringing all manner of evil influences to bear upon you?  The men and the women that will be loyal under these circumstances God will exalt, because it will be the highest test to which they can be subjected. ^{[xii] [xii]}

The blessing of such loyalty is an outpouring of the Spirit.  Elder Loren C. Dunn taught:

We keep the commandments because they are the laws that govern the Spirit.  The Spirit in turn will sanctify us, condition us spiritually, and eventually prepare us to live in the kingdom where God is.  Hence the scripture: “They who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom” (D&C 88:21). The laws that govern the Spirit are nothing more nor less than the laws that govern the Church.  In addition, there is also an outpouring of the Spirit for those loyal to and willing to uphold the prophet and others who have been called to preside. ^{[xiii] [xiii]}

You Reap What You Sow

Paul taught the Galatians, “For whatsoever a man soweth, that shall he also reap” (6:7).  Essential to reaping the fruits of the Spirit is the necessity of enduring to the end.  By nature, the fruits of the harvest come only after the long season of growth.  The farmer that is steadfast in watering, nurturing, and weeding his crops will eventually reap the harvest.  Without such patient endurance, all is lost.

Likewise, the fruits of the Spirit come from patient continuance in righteous living.  Those who stumble along the way will lose the beneficial fruits of the harvest of spiritual gifts.  An important part of walking in the Spirit is to help others walk in the Spirit. 

Paul urged the Galatian saints to help any who has stumbled to be restored to the faith.  “Brethren,” he wrote, “if a man be overtaken in a fault, ye which are spiritual [i.e., live and walk in the Spirit], restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (6:1).

He warned that if one does not repent of their sinful condition, they will reap an unfortunate future.  Said he: “For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.”  He concluded, “let us not be weary in well doing: for in due season we shall reap, if we faint not” (6:7-9).

Conclusion

What Luke and Paul have taught regarding the necessity of the keeping and maintaining the Spirit has been given in our day by living prophets.  President Ezra Taft Benson taught the Church: “One sure way we can determine whether we are on the strait and narrow path is that we will possess the Spirit of the Lord in our lives.”  He then said, “Having the Holy Ghost brings forth certain fruits.  The Apostle Paul said that ‘the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, [and] temperance.’ (Gal. 5:22–23).” 

President Benson gave counsel as to how to get and retain the Spirit:

Ponder the significance of the responsibility the Lord has given to us. The Lord has counseled, ‘Let the solemnities of eternity rest upon your minds.’ (D&C 43:34.) You cannot do that when your minds are preoccupied with the cares of the world.  Read and study the scriptures. The scriptures should be studied in the home with fathers and mothers taking the lead and setting the example. The scriptures are to be comprehended by the power of the Holy Ghost, for the Lord has given this promise to His faithful and obedient: “Thou mayest know the mysteries and peaceable things” (D&C 42:61).  

Then quoting President Spencer W. Kimball, President Benson said:

The following statement by President Spencer W. Kimball illustrates how we may develop more spirituality in our lives: “I find that when I get casual in my relationships with divinity and when it seems that no divine ear is listening and no divine voice is speaking, that I am far, far away.  If I immerse myself in the scriptures the distance narrows and the spirituality returns.  I find myself loving more intensely those whom I must love with all my heart and mind and strength, and loving them more, I find it easier to abide their counsel.” 

President Benson concluded, “That is great counsel which I know by experience to be true.” ^{[xiv] [xiv]}

I testify that keeping and maintaining the Spirit of the Lord in our lives is essential for true happiness.  Living and walking in the Spirit brings a joy and contentment found in no other way. May God bless you in your endeavor to walk in the Spirit the rest of the days of your mortal probation.

Notes

---

[i].  Ezra Taft Benson, “Seek the Spirit of the Lord,” Ensign, Apr. 1988, p. 2[ii] [ii].  Dallin H. Oaks, “The Aaronic Priesthood and the Sacrament,” Ensign, Nov. 1998, p. 38.

[iii].  Joseph Smith, History of The Church of Jesus Christ of Latter‑day Saints (Edited by B. H. Roberts. 2nd ed., rev. 7 vols. Salt Lake City: Deseret Book, 1980),  4:42.

[iv].  Bruce R. McConkie, The Mortal Messiah, (The Messiah Series, vols. 2‑5. Salt Lake City: Deseret Book, 1979‑1982), Book 1:475)

[v].  James E. Talmage, Jesus the Christ (15th ed., rev. Salt Lake City: The Church of Jesus Christ of Latter‑day Saints, 1977),  p.123.

[vi].  Joseph B. Wirthlin, “Spiritual Bonfires of Testimony,” Ensign, Nov. 1992, p. 34.

[vii].  Bruce R. McConkie, “How to Worship,” Ensign, Dec. 1971, p. 130.

[viii].  Neal A. Maxwell, “Deny Yourselves of All Ungodliness,” Ensign, May 1995, pp. 66–67[ix].  Theodore M. Burton, “The Need for Total Commitment,” Ensign, Jan. 1974, p. 115.

[x].  Dallin H. Oaks, “Gospel Teaching,” Ensign, Nov. 1999, pp.79–80; emphasis added.

[xi].  Bruce R. McConkie, “Be Valiant in the Fight of Faith,” Ensign, Nov. 1974, p. 35.

[xii].  George Q Cannon,. Gospel Truth: Discourses and Writings of President George Q. Cannon, First Counselor to Presidents John Taylor, Wilford Woodruff and Lorenzo Snow (1880‑1901), (Compiled by Jerreld L. Newquist. Volume 1. Salt Lake City: Zion’s Book Store, 1957), p. 7.

[xiii].  Loren C. Dunn, “The Spirit Giveth Life,” Ensign, May 1979, pp. 70–71; emphasis added.

[xiv].  Ezra Taft Benson, “Seek the Spirit of the Lord,” Ensign, Apr. 1988, p. 2.

Luther had an awakening after reading Galatians

SAVED BY GRACE

I often ask my students the following question, "When you stand before the bar of God at the Judgment Day, how many of you would like the assurance that God will be absolutely fair with you?" Usually every hand goes up. Then I pull the rug out from under them. "You'd better think again. To be fair means to judge you by the law of justice and to give you what you deserve. But imperfect and fallen mortals like ourselves don't want to get what we deserve; we should be hoping for more than that. We don't want God to be fair or just when he judges us—we want him to be merciful." The atonement of Christ provides a way for God to be at the same time both just and merciful. Since Christ and I are one in the gospel covenant, and since in a covenant partnership it doesn't matter which partner does what, Christ can answer the demands of justice for me, and I can then receive the benefits of mercy from him. This is an arrangement that satisfies both justice and mercy.

Yet some people are so addicted to the law of justice that they have difficulty accommodating the law of mercy or grace. They chafe at certain aspects of the gospel and of mercy that seem to them unfair (in other words, merciful rather than just). For example, it really isn't fair that one person should suffer for the sins of others. It isn't fair that some people can commit horrible crimes and then be completely forgiven and cleansed without having to suffer for them. It isn't fair that those who labor for only an hour will get the same reward as those who labor all day. (See Matt. 20:1-16.) No, the gospel sometimes isn't fair, but that is actually part of the good news. It isn't fair—it's merciful, and thank God it is so, for no human being can stand acquitted before the demands of absolute justice. From the perspective of fallen, imperfect mortals like ourselves, being judged by justice alone is our worst nightmare.

Nevertheless, some of us can't seem to turn loose of the law of justice. I have had many people say to me, "Well, what you say about mercy and grace would be wonderful, if it were true, but it doesn't feel right to me. It's too easy—it doesn't seem fair." In other words, "I can't accept mercy because it doesn't feel like justice." But that is precisely the point—precisely the good news. The gospel offers mercy to those who would otherwise be damned by justice. What do the scriptures say? "O the greatness of the mercy of our God, the Holy One of Israel! For he delivereth his saints from that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment." (2 Ne. 9:19; italics added.)

Now it is not an unfair or unjust fate that the Saints are to be delivered from. There is nothing wrong with people going to hell—they deserve it. After all, they incurred an honest debt of sin, and paying it is only right: "Wo unto him that has the law given, yea, that has all the commandments of God, like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state!" (2 Ne. 9:27.) In the situation described in these two scriptures, the devil, death, and hell receive power over individuals only to the extent and duration that are warranted for the payment of individual debts. Hell is not a satanic invention—it is part of God's plan, and it is perfectly just and fair. It is true that Satan rules there, but only at the sufferance of God. The threat of hell is the threat of getting justice, of getting what we deserve and of paying what we owe without any interference from mercy.

On the other hand, the atonement of Christ offers a way to receive mercy instead of justice and to avoid a just punishment in hell. Nevertheless, if we reject the mercy offered by Christ, then suffering for our sins is right and just and fair. Justice could never intervene to save us from a just punishment—only mercy can do that. "While his arm of mercy is extended towards you in the light of the day, harden not your hearts. . . . [Otherwise,] according to the power of justice, for justice cannot be denied, ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment." (Jacob 6:5, 10.)

In this life there are only two lords and two sides. We must choose to belong to the One or the other. If we do not choose the One, we will receive the other by default. There is no middle ground, no third alternative. Life, like a computer, has default settings, conditions that will automatically apply unless we take positive action to avoid them. Thus, if we refuse to make Christ our Lord by taking positive steps to enter into his covenant, then Satan becomes our lord by default. Christ by choice or Satan by default—there are no other options.

Christ "shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety." (Alma 34:15-16.) The choice before us is mercy or justice. Either choice can be accommodated, and either choice is compatible with the nature and plan of God, but, as in the choice between the Lord and Satan, there are no third alternatives. Again, life has default settings, and they are set for justice. We can choose the mercy that is offered through the gospel covenant, but if we refuse that mercy, we will receive justice.

Now here is an odd thing about the nature of mercy: by definition, mercy can only be mercy if we don't deserve it. For if we deserve something, then it becomes a matter of justice that we receive it. So it ceases to be a matter of mercy. Thus, in this sense at least, to give or to receive mercy is always somewhat unfair. But one of the great beauties of the gospel, some of the best news of all, is that Jesus Christ does not mind this unfairness. He is willing to suffer unfairly and compensate justice himself out of his own person in order to extend mercy to weaker beings like us. This willingness on his part to pay more than his fair share and to carry more than his fair load in order to grant mercy to others constitutes the grace of Christ.

GRACE

In the King James Bible, the English word grace has several different meanings. The Hebrew or Greek words usually translated "grace" (hen or charis, respectively) are also translated as favor, pleasure, thanks, graciousness, or goodwill. The term is also used for a gift, benefit, or gesture offered in token of these attitudes. In contemporary society, a tip or gratuity (from the same Latin root as grace) represents much the same thing. A customer pays his bill—that is what justice demands—but the tip is based on goodwill. There is no obligation. Grace in the King James Bible can also mean comeliness or beauty (James 1:11), or it can mean the favor or special status one person grants to another in return for good service (see Gen. 33:8), for spiritual merit (see 1 Sam. 2:18), or even for physical beauty (see Esth. 2:15-17).

However, in the New Testament, "grace" most often refers to the grace or favor of God, and this is usually understood as an attitude of goodwill that predisposes God to act positively toward human beings. The operative word here is predisposes. In other words, before I have a track record, before I can be cute or smart or charming or even righteous, before I can earn any rewards or deserve any blessings—before all this—God is already predisposed positively toward me. Grace in this sense is not something that I can trigger, manipulate, earn, deserve, or control, for it is a preexisting aspect of God's attitude toward me. Before I could even respond to him, he already loved me, wanted to help me, and wanted me to succeed. (Cf. 1 Jn. 4:19.) Because of this predisposition in my favor, God also grants me gifts from time to time to help me succeed. Such gifts are also referred to in scripture occasionally as the grace of God, since they are tokens of his positive predisposition toward me.

Like our Heavenly Father, most parents are predisposed positively toward their children even before the child does anything to return the favor. Even when all a child can do is cry and wet its pants, even then it can usually draw on a vast reservoir of parental love and care and concern. Though children consume much more than they produce, most parents are predisposed to treat them with favor, or in other words to grant them grace. Thus, they do things for their children that they might not do for other people.

Later on, the child's entreaty "Please!" is an appeal to that parental grace, to mom or dad's goodwill and favor. "Please!" isn't an argument; it presents no evidence that what is requested is just or deserved. It does not imply that the object in mind has been earned. It merely says, "Do it because you love me and are predisposed in my favor, or do it simply because I want or need it, and you care about my wants and needs. Do it as a sign of your favor, as an expression of your affection for me. Do it because we belong to each other." The Spanish term for please, "por favor," which means literally "for the sake of grace (or favor)," preserves the true nature of the entreaty "please!"

Theologically, the grace of God is his goodwill toward us, his predisposition to act in our best interest even before we can earn or deserve such consideration. Latter-day Saints understand that God's unconditional grace has been expressed to his children in many ways. For example, God made us his own spirit children in a premortal life. This was a great blessing, yet we did not ask for it, and there was no way we could deserve or earn it or claim a right to it in advance of his making us his children. God did it because he had the ability to do it and because we would be better off if he did. Our birth as his spirit children was an unearned expression of our Father's goodwill—of unprovoked and indiscriminate love and caring. This is pure grace. Moreover, just as parents love their tiny infants even before they can respond to that love, so God loved us even before we had the ability to love him back, let alone "earn" his love with good behavior.

God's grace is also extended to and claims children who die before the age of accountability. (See D&C 29:46; 137:10.) Likewise, it claims the mentally handicapped (see D&C 29:50) fn and those who are genuinely ignorant of God's commandments to the extent of their ignorance (see 2 Ne. 9:25-26). In all such cases, God is predisposed to act unilaterally in their favor without any performance on their part that earns his concern. They are saved by grace. Latter-day Saints also believe that God removed the sin of Adam (or original sin) from Adam's posterity by and through his grace, as a unilateral act of goodwill. (See Moro. 8:8.) Thus all human beings will be resurrected through the grace of God. These aspects of the grace of God are gifts we can neither manipulate nor earn.

Nevertheless, the term grace is sometimes used in a different sense to describe a quality that is responsive or reactive to human behavior. When spoken of in this sense, God's favor or grace is not a preexisting given but is something that can be sought after, increased, decreased, or even lost completely by an individual's own actions. Thus Peter can insist in 1 Peter 5:5 that God gives grace to the humble (as opposed to those who lack humility). He also exhorts believers to "grow in grace." (See 2 Pet. 3:18; italics added. Cf. Luke 2:52.) John explains that believers receive grace for grace, or in other words they receive increased favor from God as they react positively (graciously) to grace already received. (See John 1:16; see also D&C 93:12, 19-20) Paul even warns the Galatians against falling from grace through their own foolishness. (See Gal. 1:6; 5:4.)

This reactive or responsive grace can "be multiplied" (e.g., 1 Pet. 1:2), it "abounds" under certain circumstances, and it can be received "in vain" (2 Cor. 6:1). It is used in the sense of reward in Luke 6:32-34 ("What thank have ye?") fn and of the thanks that humans owe God. Thus even now, "to say grace" means to offer the thanks due to God in return for his blessings. This responsive kind of grace is also the nuance behind most of the scriptural passages in which one individual speaks of finding "grace in the eyes of" another. (See, e.g., Gen. 19:19; 1 Sam. 20:3.) When the term grace is used with this nuance, as responsive grace, we see how an individual can be said to grow from grace to grace until ultimately coming to a "fulness of grace." (D&C 93:13, 19-20)

Thus we see that some aspects of God's favor or grace are unilateral and without preconditions. These things God has already done for us without any consideration of our individual behavior. They are sheer gifts granted to all human beings alike out of his preexisting love for us. However, other aspects of God's favor or grace are conditional and may increase, decrease, or even cease altogether in our lives depending upon how we respond to their influence. Nevertheless, in both cases love and grace flow from God to human beings—they originate in him as part of his nature, and he makes the first move. God loves us not because we're so lovable he can't help himself—he loves us because his nature is loving, because God is love. (See 1 Jn. 4:8.)

SAVED BY GRACE

The greatest expression of God's love and of his unilateral and unconditional grace is in his providing a Savior for those who sin. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John 3:16.) The atonement of Christ and its offer of mercy are there for us whether we are righteous or not, whether we deserve it or not. It is offered alike to the wicked and the just (relatively speaking). Everyone has been invited to receive it. This solution to all life's problems has been provided gratis (by grace). Justice did not require that the Father provide a Savior, nor did justice require that Jesus Christ offer to be that Savior and suffer in our place to redeem us. When he saw our weakness, our peril, and our need, his love and compassion for us moved him to offer his intervention—to volunteer.

The gospel covenant is therefore a covenant of grace, an expression of God's goodwill. God didn't have to offer this new covenant to us, and Christ didn't have to volunteer for the assignment. We humans did not earn or merit the offer of a new covenant. Quite the opposite: the gospel covenant was only necessary in the first place because of our disobedience and our inability to keep the commandments. We didn't earn it—we needed it. No grace, no volunteer; no volunteer, no savior; no savior, no salvation. The conclusion is inescapable—we are saved by grace.

For some reason, however, some Latter-day Saints are uneasy about the doctrine of grace. I believe this is because they have been so turned off by certain non-LDS interpretations of grace that they have rejected the term altogether, thus throwing out the baby with the bath water. However, given the number of places in the LDS scriptures where the doctrine of grace is taught, we cannot deny its central place in the gospel. Consider for example, the following passages from the Book of Mormon

Reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved. (2 Ne. 10:24.)

We labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. (2 Ne. 25:23.)

If men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them. (Ether 12:27.)

Come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot. (Moro. 10:32-33.)

However, for Latter-day Saints the doctrine of grace does not mean that we are saved by grace alone, that is, without participating in the process in some degree, nor does it mean that salvation is totally without conditions. If that were true, salvation would be something that just fell out of the sky and happened to us—like getting struck by lightning or winning the lottery. The Latter-day Saints do not believe that grace is either random or irresistible, or that salvation is a unilateral decision on God's part (predestination). God may be predisposed in our favor, he may put within our reach what was once beyond us, and he may remove every obstacle in the way of our salvation, but he will not force us down the path he has cleared, nor will he save us without our consent. The gospel covenant is provided by sheer grace, but it must be entered into by choice.

Some theologians have suggested that any conditions attached to grace would destroy its character as grace, but I disagree. Suppose a dear relative offered you an all-expense-paid trip to Hawaii gratis (i.e., by grace) and asked that you respond to the invitation by a certain date. Would the required condition of an affirmative response make the offered trip any less an act of goodwill and favor based on love? Would you argue that once you responded affirmatively, your relative then owed you the trip, that you had in fact earned it by meeting the only condition placed on it—by accepting the offer within the specified time? Does being required to acknowledge a gift and affirm our desire to receive it change it from a gift to a wage?

Of course not, and in much the same way, God, our rich Heavenly Relative, offers us his kingdom by grace, by doing for us what we can't do for ourselves. But he also requires that we acknowledge and accept the offer by faith in Christ, repentance, baptism, and receiving the Holy Ghost. Then as long as we keep the gospel covenant, the grace of Jesus Christ is "sufficient to own, to redeem, and to justify." fn The scriptures are clear—as long as we keep the covenant, the grace of Christ is not simply necessary, but sufficient for our salvation. (See Ether 12:27; Moro. 10:32-33.)

But we must agree to this arrangement. When we accept Christ and enter into his covenant, the demands of justice, which are demands for a perfection we do not have, are met by the grace of God, and we are saved. Thus the saving principles of the gospel covenant are offered to us as a favor, as an act of grace and goodwill. But we can still refuse grace. We can resist God's love and reject his covenant. Christ stands at the door and knocks, but he never kicks it in. We must open the door.

FAITH VS. WORKS

For centuries theologians have argued pointlessly over whether individuals are saved by faith or saved by works. A pox on both their houses, for neither by faith alone (defining faith as mere passive belief) fn nor by works alone are we saved. Salvation comes through a covenant relationship in which both faith and works play their parts. To insist that salvation comes by works alone, that we can earn it ourselves without needing the grace of God, insults the mercy of God and mocks the sacrifice of Jesus Christ in our behalf. On the other hand, to insist that salvation comes by belief alone and that God places no other obligations upon the believer insults the justice of God and makes Christ the minister of sin.

The scriptural concept of the covenant, an agreement between mortals and God that lays obligations on both parties and that satisfies both justice and mercy, eliminates the false either/or of faith versus works. In simple terms this is the arrangement—we do what we are able to do, and Jesus Christ, the object of our faith, out of his love and mercy and grace, does what we are not yet able to do. And we must believe he can do it—we must believe Christ.

In the parable of the talents, it did not matter that he with five talents earned five more while he with two talents earned only two. The efforts of both were accepted, though one had more talents and produced more results than the other. Indeed, even he with only one talent would have been accepted, if only he had done what he could—but he chose not to try.

It is true that we cannot save ourselves by our works, but we can contribute something to the joint efforts of the partnership. To be in partnership, to be in a covenant relationship, we must do something. Even though our best efforts may be insufficient to save ourselves, they are sufficient as a token of good faith to establish a covenant with our Savior. Though that covenant relationship is then "sufficient to own, to redeem, and to justify," God still requires our participation. Without our assent and our participation, salvation would amount to nothing more than predestination, a happy accident that arbitrarily happens to some people and not to others.

No, we must participate in our own salvation to the extent that we are able. It is a partnership after all, and the junior partners must contribute what they can. To refuse such participation is to refuse the very idea of partnership. Two persons riding a tandem bicycle may not do the same amount of work, but if the weaker one uses that as an excuse to pull up his feet and stop pedaling altogether, then by definition the arrangement ceases to be a partnership and becomes exploitation. In the language of the gospel, it violates the covenant.

Trying our hardest to keep the commandments and be like Christ is part of our covenant obligation, not because we can succeed at them in this life, but because the attempt, the commitment to try, demonstrates our sincerity and our commitment to the covenant; it is a statement of our goals and desires. Our valiant attempts show that we really do hunger and thirst after righteousness—even if we don't always succeed at it. Faith is always willing to try—and to try again and again. While success is not a requirement of the covenant of faith, my best attempts are. The gospel covenant requires this "good faith" effort.

So the old debate about faith versus works is a false dichotomy, a phony either/or. No matter which side we choose, faith alone or works alone, we destroy the concept of a covenant, of the partnership between the individual and God.

RESISTING GRACE

Too many of us are saying to ourselves, "When I've done it, when I've perfected myself, when I've made myself completely righteous, then I'll be worthy of the Atonement. Then Christ can do his work and exalt me." But this will never happen, for it puts the cart before the horse. It's like saying, "When my tumor is gone, then I'll call the doctor. I'll be ready for him then." This is not how things are designed to work either in medicine or in the gospel. "They that be whole need not a physician, but they that are sick." (Matt. 9:12.)

Even a prophet as great as Moses learned that he could not stand against the power of Satan or cast him out until he tapped the power of God through the name of the Only Begotten. (See Moses 1:20-21.) Similarly, John saw that those who will receive salvation, strength, and the kingdom overcome Satan by the blood of the Lamb rather than through their own efforts. (See Rev. 12:10.)

I feel very strongly that in most cases the belief that we must save ourselves by our own good works is not merely misinformed, it is evil. It is evil in the first place because it places an impossible burden on people—the burden of being perfect. Eventually they will despair and give up. Second, it is evil because it keeps people from admitting their need of a savior and accepting the merits and mercy of the Holy Messiah. It keeps them from understanding Jesus Christ in his role as Savior. Finally, it is evil because some people are simply too arrogant to admit their own imperfection. They refuse to think of themselves as sinners or to admit there is anything they can't do on their own. Such hearts will not break—they are too proud. These individuals think of Christ and his atonement merely as handy tools to be used in saving themselves, just as a carpenter would use a hammer and nails to build a house. The emphasis, and the credit, is on themselves as do-it-yourself saviors rather than on Christ. No carpenter thanks his hammer.

No one who thinks he can work out his own salvation fn has the necessary humility to receive the cleansing of Christ's atonement: "He offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered." (2 Ne. 2:7.)

This is precisely the point the Savior makes in the parable of the Pharisee and the publican. (See Luke 18:9-14.) The Pharisee was one of those who "trusted in themselves that they were righteous." (V. 9.) The publican on the other hand did not do as well as the Pharisee at keeping all the commandments of God—but he knew it, and his heart was broken because of it. Now many who read this parable want to make the Pharisee out to be a hypocrite, but the text offers no evidence of this. The Pharisee really did do all the things he felt proud and superior about, and the publican really didn't. But that's not the point. This parable is not about hypocrisy; it's about pride. By objective human standards, in terms of the number and frequency of rules kept, the Pharisee really was the more righteous of the two individuals! Yet according to the Savior: "I tell you, this man [the publican] went down to his house justified rather than the other [the Pharisee]: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." (V. 14.)

I fear that, like the Pharisee in the parable, some of us who are relatively good at keeping the rules also trust in ourselves that we are righteous. Such are inordinately proud of their own goodness; they exalt themselves. But whenever we are proud of how good we are instead of being humbled by how imperfect we are (cf. 2 Ne. 4:17-19), our hearts are not broken, nor are our spirits contrite.

I remember a missionary we knew in the East who simply could not be instructed on this subject. He once said, "Of course I can make myself perfect. That's the difference between Latter-day Saints and other Christians. They think they are saved by grace, that God hands them everything on a silver platter, and we know that we have to do it all ourselves, that we have to make ourselves perfect. I'm very good at what I do already, and I'm confident that I will have made myself perfect by the time I'm thirty or so." He would be over thirty now. I have often wondered how he's doing.

Whose merit is it that gets us to the kingdom? Whose good works make us perfect? Even those scriptures peculiar to the Latter-day Saints are clear on this matter:

Since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth. (Alma 22:14;

I also thank my God, yea, my great God, that he hath granted unto us that we might repent of these things, and also that he hath forgiven us of those our many sins and murders which we have committed, and taken away the guilt from our hearts, through the merits of his Son. Alma 24:10;

. . . relying alone upon the merits of Christ, who was the author and the finisher of their faith. Moro. 6:4;

. . . that they might know the promises of the Lord, and that they may believe the gospel and rely upon the merits of Jesus Christ, and be glorified through faith in his name, and that through their repentance they might be saved. D&C 3:20;

Of course the archetype for those who want to exalt themselves and take credit for what only the Savior can do is Satan himself. In Moses 4:1 we are told that Satan insisted, "Surely I will do it; wherefore give me thine honor." I suggest that those who fail to appreciate their utter dependence upon the Savior and who insist they are working out their own salvation are guilty of this same satanic attitude. Much better to be the sinful publican relying in humility upon the mercy of God than the self-righteous Pharisee trusting in his own good works to save him, for the former at least has learned that he needs a Savior and is ready to accept him and repent, while the latter has not. (Of course, an even better alternative would be to combine the broken heart and humility of the publican with the obedience of the Pharisee.)

MY YOKE IS EASY

Some people reject the idea of grace because it seems too easy. They want being saved to be harder than it is. There is a certain comfort in saying, "Salvation is so hard that I couldn't possibly make it, so I don't really need to try." This provides a convenient excuse for not trying at all. This reminds me a little bit of the young woman who kept turning down a date from a man who just as persistently shot her excuses down one by one. Finally she was forced to admit the truth, "Look, I'm all out of excuses, so I'll give it to you straight. I just don't want to go out with you."

Some of us try similar evasive tactics with the Lord when he invites us into his kingdom. We give excuse after excuse why we can't enter in. But God's grace, which has removed all the obstacles and cleared the path, shoots down all our excuses. By his grace any problem can be overcome, any circumstances can be worked around, anyone can be saved—if only we just really want the kingdom. We say, "I'd really like to go with you, but I can't keep this or that commandment all the time," and he replies, "Can you keep it ninety percent of the time (or eighty or seventy)? Then start there for now, and we'll work on it together!" Finally, in the face of all God has done and is willing to do for us, after he has cleared away all the obstacles and we are faced with an open door, we must either say, "Yes, I want to go with you," or "Look, I'll give it to you straight, I just don't want to go." None of us can weasel our way out by saying, "I'd really like to, but I can't." Grace has eliminated every excuse but one: "I just don't want to go; I prefer my sins to your kingdom."

Whenever I hear someone complain that the doctrine of grace makes things too easy, I think of the occasion when the Lord tried to illustrate the grace, merit, and mercy of Christ to Israel when they had sinned in the wilderness: "He did straiten them in the wilderness with his rod; for they hardened their hearts, even as ye have; and the Lord straitened them because of their iniquity. He sent fiery flying serpents among them; and after they were bitten he prepared a way that they might be healed; and the labor which they had to perform was to look; and because of the simpleness of the way, or the easiness of it, there were many who perished." (1 Ne. 17:41; cf. Num. 21:4-9; Alma 33:20.)

I fear that in the modern Church we similarly have those who will perish rather than accept the grace of God because it seems to them too easy. They will not believe Christ. But as Alma said to his son Helaman "Do not let us be slothful because of the easiness of the way; for so was it with our fathers; for so was it prepared for them, that if they would look they might live; even so it is with us. The way is prepared, and if we will look we may live forever." (Alma 37:46.)

The Old Testament story of Naaman the leper also warns against dismissing the simple mercies of God. Naaman came to the prophet Elisha, desiring to be healed and expecting the cure to be both difficult and expensive. When Elisha told him to go bathe in the Jordan seven times, "he turned and went away in a rage" (1 Kgs. 5:12), feeling insulted and put off by so simple a prescription. Fortunately his servants were able to convince him to give the "too easy" remedy a try. "If the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?" (1 Kgs. 5:13.)

And Naaman humbled himself, did the simple thing he was asked to do, and was healed. Was Naaman in his rage any different from those of us today who think the waters of baptism and the grace of God are too "easy" to cleanse us of our sins? When Peter said, "Depart from me; for I am a sinful man, O Lord," he was probably telling the truth. But apparently Jesus found some small use for him anyway.

My colleague Leon Hartshorn relates a poignant story about how his father's belief in Christ was increased:

My father was a good man. He took good care of my mother for numerous years while she was ill before she passed away. He taught his children to be honest and upright. He always paid his tithing, but he did not attend Church. My father had worked in the mines much of his life, in an environment that did not usually invite the Spirit of God, and perhaps for this reason he did not think that he could be fully active and enjoy the full blessings of activity in the gospel.

When I had been married two or three years, I returned to my father's home for a visit. As we sat down together, he said to me, "Son, I've had a dream. I dreamed I was standing on the edge of a cliff, and the Savior came riding toward me on a horse. He had a rope tied to the saddle and wrapped around the saddle horn. He reached the rope out to me and said, 'Bob, I want you to lower me and my horse down this cliff.' I replied that this was impossible; there was no way one man could lower the weight of a horse and rider down a cliff. He responded, 'Bob, lower me and my horse down the cliff.' So I took the end of the rope and lowered them down the cliff. To my surprise, it was not difficult at all. When the horse and rider arrived at the bottom of the cliff, he looked up and said, 'Bob, drop the rope.' I dropped it, and he wound it around the saddle horn again. Then looking up at me from the bottom of the cliff, he said simply, 'Bob, it's just that easy for you to live my commandments if you will try.' " It was a lesson my father could understand, a lesson in his own language of horses, riders, saddles, and ropes. Thereafter he would try whatever he was asked to do in the Church and was very active during the last twenty-five years of his life.

SOME FRUITS OF GRACE

There is transforming power in the grace of Christ for those whose hearts break in humble acknowledgment of their need for grace and mercy. I knew a member of the Church once whose sense of justice was so strong that he couldn't accept the atonement of Christ, although he did not realize it at the time. Oh, he was a hard man—hard on his wife and kids, hard on his friends and neighbors, and most of all hard on himself. He was never really unfair, but he seldom forgave, and he never forgot. He strove for absolute perfection in all that he did, and he was absolutely intolerant of failure and of those who failed. To him a "nice try" or a "valiant effort" were just euphemisms for failure, and heaven help his wife or his children if they failed to meet his expectations! In all fairness, this man never asked anyone else for a break, but he never gave one either. To him the idea that we could be forgiven of our sins because of what Christ had done and thereby totally escape paying a just penalty seemed too easy. He sarcastically called the doctrine "easy grace" because he felt it let people off the hook who deserved to be punished.

After several years of friendship, I discovered that this man was hiding a great secret, a terrible sin in his past for which he could not forgive himself. In his mind this sin was so horrible that justice must surely bar him from the kingdom of God forever. He was absolutely without hope, and in his stony resignation to what he considered a just fate, he had become hard and cold and dead. His self-hatred and rage at his own imperfection spiraled outward to wound everyone he knew who might also show signs of imperfection.

As we talked it over on one occasion, I agreed that he was probably right about the law of justice—it probably would slam the door of the kingdom in his face. But I also reminded him that mercy could open doors justice wouldn't. Then I took a gamble and told him that I didn't think his fixation for justice was motivated by grief and guilt, as he claimed, but rather by pride. He just couldn't tolerate the thought that he was as other men. He couldn't tolerate the thought that he needed help, nor could he lower himself to ask for it. He was willing to accept the fact that others were spiritually inept, but that he couldn't save himself, that he needed someone else's help—that was just too monstrous, too grotesque to consider. His pride would not allow it. So he rejected mercy, even though he couldn't satisfy justice. Consequently, his heart had not broken under its weight of sin—it just turned to stone instead. He would rather be damned by justice than ask God for mercy.

At first he was offended by what I said, and for a while our friendship hung in the balance. But little by little he realized that his rejection of the idea of mercy amounted to a rejection of Christ. Finally one day he said, "That's really it, isn't it. I'm just too proud to admit my weakness and ask for help. I don't want to admit my imperfection even to myself, let alone to the bishop or to God. My pride would rather see me in hell paying the full penalty of justice than see me humble myself to seek the Lord's mercy." Eventually he went to his bishop and with considerable courage confessed a sin carefully hidden for decades. And as he humbled himself and sought mercy rather than justice for himself in his own life, a marvelous thing happened. As he came to know he was forgiven by grace for someone else's sake, as he realized what had been done for him as a favor, as he realized what an incredible break he had been given gratis, he began to act with patience and mercy and forgiveness toward those around him. He was no longer a hard man.

But why would You do this for me?

Because I love you.

But it doesn't seem fair.

That's right. It's not fair at all—it's merciful.

It is, after all, a gift.

But how can I possibly deserve such a gift?

Don't be silly. You can't. You don't. This gift

is offered because I love you and want to

help you, not because I owe it to you

But how can I ever repay You?

There you go again. Don't you get it yet?

You can't repay me, not you or all the billions

like you. Gifts of this magnitude can never

be repaid. For what I've done out of love for you,

you can only love me back, and seek to become

what I am—a giver of good gifts.

And that is good news.

Footnotes

1. See Calvin P. Rudd, "Salvation of Children," in Encyclopedia of Mormonism, ed. Daniel H. Ludlow, 5 vols. (New York: Macmillan Publishing Company, 1992), 1:269.

2. The Greek word charis, translated here as ''thank,'' is the standard New Testament word for ''grace.''

3. ''I Stand All Amazed,'' Hymns (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1985), no. 193.

4. Several places in scripture define faith as ''commitment,'' thus including in the single word faith both belief and behavior. In this special sense, it could be said that we are saved by faith alone (i.e., by a total commitment-by our belief and our behavior).

5. In Philippians 2:12 (''work out your own salvation with fear and trembling''), Paul did not teach that we can save ourselves. He of all people knew better. Rather he meant, as the next verse explicitly states, that while we may do the work, God is the one working in us, with us, and through us both to desire and to accomplish the common goal of our salvation. Both our work and God's grace are necessary.

(Stephen E. Robinson, Believing Christ: The Parable of the Bicycle and Other Good News [Salt Lake City: Deseret Book Co., 1992], 57.)

Paul is dealing with Jewish converts to Christianity; you still need to live the Law of Moses (wrong!)

(Galatians 1:6-16.) – Paul lays out his authority, it comes from Christ. You have the true gospel, don’t mess it up! He makes grace more important than the Law, it isn’t the Law that saves you, and it is grace of Christ that saves you.

6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

11 But I certify you, brethren, that the gospel which was preached of me is not after man.

12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

13 For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:

14 And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

15 But when it pleased God, who separated me from my mother's womb, and called me by his grace,

16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

This is good for Mormons to study and understand.

By the Law itself you are condemned, you need a Savior, the Law shows this but it was missed by ritual and forgetting what the intent of the Law was. The Law dealt with temporal matters not eternal matters, but some of the laws had eternal consequences like murder, adultery, etc, the Ten Commandments were part of the Law of Moses.

CONCERN, CORRECTION, AND COUNSEL FOR CONVERTS

GEORGE A. HORTON, JR.

A missionary receives the latest report from his field of labor with excitement, hears about the spiritual growth of faithful converts with joy, and is pained with the news of inactivity and apostasy. Such feelings are borne of deep desires for the eternal welfare of loved ones in the bonds of the new and everlasting covenant. Converts become loved by missionaries as if they were members of their immediate families.

In his letter to the Galatians, the Apostle Paul poured out his heart and soul upon receiving disturbing reports that large numbers of his converts were being led astray by a few misguided members of the church who were attempting to dissuade them from the simple gospel by questioning Paul's authority and doctrine. The shocked apostle, worried and anxious to correct the false doctrines these vulnerable converts were being fed, wrote, "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel." (Gal. 1:6.) He assured them that the gospel he preached was true: "I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." (Gal. 1:11-12.) He also defended his authority, reviewed the factors relating to his own conversion after having been a destroyer of the church (Gal. 1:13), and clarified his motives as bringing these converts, the Gentiles of Galatia, into the covenant of Abraham through baptism, to be one with the Lord and Savior Jesus Christ (Gal. 3:27, 29).

The Galatian saints were no ordinary converts—they were among the first congregations of Gentiles successfully brought into the bonds of the gospel of Jesus Christ. They were pioneers in an antagonistic world and needed to be protected, instructed, nurtured, and preserved with all diligence so that spiritual wolves might not enter their flock. As with most missionaries, Paul condemned the bearers of the damnable heresies and distorted practices and raised the specter of judgment for those who would try to draw away fledgling saints by preaching perversions. (Gal. 1:7-9.)

No one can doubt the depth of love and devotion that Paul and his companions had shown for these converted Gentiles. He had been mercilessly beaten with thirty-nine stripes, threatened, stoned, cast out of the cities to which he was now addressing his letter, and dragged out of one city and left for dead. (2 Cor. 11:24-25; Acts 14:19.) The Jews in the synagogues of these Galatian cities had violently rejected him and his companions (Acts 13:45-46), but fortunately they had found some Gentiles who believed and responded to the message of salvation in the gospel of Jesus Christ (Acts 13:48). These new Christians had great faith the Lord could show forth signs and wonders, and they allowed the missionaries to perform priesthood healings among them. (Acts 14:8-10.) How could such converts fall prey so soon to those who would pull them from the precious gospel that had been delivered? What could prove such a successful wedge in turning hearts from pure love and faith in Christ?

Missionary Work in Galatia

Barnabas and Paul had not left the cities of Derbe, Lystra, Iconium, and Antioch of Pisidia, fn the areas of their first journey, without "confirming the souls of the disciples, and exhorting them to continue in the faith." (Acts 14:22.) They had also "ordained them elders in every church, and had prayed with fasting" (Acts 14:23), and commended them to the Lord.

Shortly after their return to Antioch of Syria, "Certain men which came down from Judaea [to Antioch] taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." (Acts 15:1.) This caused such an uproar that Paul and Barnabas quickly started for Jerusalem to meet with the apostles and elders over the issue. Part of the result was the great Jerusalem Council, which included Peter, James the Lord's brother, fn and other important leaders in the church. The question was not whether the Gentiles should receive the gospel, but whether it was also necessary for them to keep the performances of the law of Moses.

The debate was very emotional, and "there rose up certain of the sect of the Pharisees which believed [i.e., they were now Christians], saying, That it was needful to circumcise them [Gentiles], and to command them to keep the law of Moses." (Acts 15:5.) Peter, Paul, and Barnabas shared a completely opposite view. Peter quickly explained what the Lord had done for such Gentiles as the household of Cornelius. He challenged, "Why tempt ye God, to put a yoke [the law of Moses] upon the neck of the disciples, which neither our fathers nor we were able to bear?" (Acts 15:10.) Paul and Barnabas supported Peter's view and declared the miracles God had permitted them to perform in behalf of the Gentiles. Finally, the decision was pronounced by James, the Lord's brother: the Gentile converts need not be troubled with the law of Moses in general. Exceptions noted had to do with "meats offered to idols, . . . blood, . . . things strangled, and . . . fornication," all of which they were to avoid. (Acts 15:29.)

If Paul's letter to the Galatians was written after the council, which it very likely was, it clearly demonstrates that the question debated in that important and unique meeting had not really been put to rest by the decision. Either way, certain Christian Jews, commonly called Judaizers, had followed Paul and Barnabas to the area of the Galatian branches and had begun to counteract their efforts with the Gentiles by persuading these converts that they must keep the law of Moses and be circumcised. The result was disastrous to the new and growing church, for apostasy from the pure and unadulterated gospel of Jesus Christ began to set in. (Gal. 1:6.) If unchecked, it would completely destroy the branches and nullify the hard-earned missionary success of Paul and his companions. It is in this context of anxious feelings that Paul penned his pointed and powerful letter to the Galatians.

Background on the Epistle

Knowing to whom and from where this letter was written is not critical in order for us to profit from its message. In fact, we know little that sheds light on these questions. Opinions continue to be sharply divided among scholars on such details.

The questions of when and from where this epistle was written are closely tied—the answer to one helps answer the other. Rome, Ephesus, Antioch of Syria, and Corinth have all been put forth as the point of its origin. The time of its writing could range from prior to the Jerusalem Council to the time of Paul's imprisonment in Rome. The answer one selects as the correct site will largely set the time for the letter. Therefore, the date could range from A.D. 48 to 58. fn

The question of those to whom Paul was writing is not as difficult because the general area is well defined. Only the details are unclear. Galatia in general was the territory in the central part of Asia Minor (modern Turkey) stretching in a northwesterly direction. fn In the north-central area was the ancient city of Ancyra (modern Ankara), and to the south were the cities visited on Paul's first missionary journey—Derbe, Lystra, Iconium, and Antioch. Three possible answers to the question of exactly who were the objects of his writing include:

1. The branches of the church that he and Barnabas had set up on their first missionary journey (i.e., Pisidia, Antioch, Iconium, Lystra, and Derbe—all in the southern part of Galatia).

2. The people converted in the more northerly part of Galatia around the city of Ancyra, which served as its capital.

3. All the organized branches and isolated members in the entire Roman province of Galatia.

Those who subscribe to the idea that the letter was written to the branches organized on the first missionary journey generally believe that it was written from Antioch before the Jerusalem Council. Those who believe it was being written to the northern part, which includes the city of Ancyra, most often opt for Ephesus as its point of origin on the third missionary journey. A majority of those who believe it was sent to all the branches and members of the province generally set its origin in Corinth during the second or third missionary journey. A statement in the epistle itself may give some reason to believe that it was after a second visit: "Ye know how through infirmity of the flesh I preached the gospel unto you at the first." (Gal. 4:13.) On the other hand, some believe that since Paul made a swing down and back on the first journey, the allusion is simply to the first visit on the same journey. One point that could be argued from the letter itself is that Paul would most likely have wanted it addressed to all of those who had been influenced by the Judaizers.

What Brought the Letter Forth?

Did a Gentile convert to the gospel of Jesus Christ have to be circumcised and live the law of Moses before he could be baptized unto salvation? (Acts 15:1.) Some who took an affirmative stand on this position were influential in the church. This was a time of transition, with the gospel being preached to the Gentiles for the first time after more than a millennium of the Jews looking at the Gentiles as inferior people—declared unclean by the standard of the law of Moses. The matter of how to treat Gentiles had not been completely clarified in the minds of many Christian Jews, particularly the Judaizers.

This is not surprising. Remember Peter's resistance to the idea of eating the unclean meats. In order to prepare him for the giving of the gospel to the Gentiles, the voice said, "What God hath cleansed, that call not thou common." (Acts 10:14-15.) Cornelius and his household were of the "unclean" Gentiles, but as a result of his vision Peter had a change of mind and proceeded to perform the baptisms. His reluctance reflected the feelings of many of the Jews when Gentiles were first converted to the church. The Jews were, after all, a "chosen" people; therefore, they concluded, they should have certain prerogatives. From this view, it was easy to assume that Gentiles could not come into the church without first submitting to the token of circumcision and living the sacred laws given by God to Moses.

The token of circumcision was not only part of the law of Moses that, they could mistakenly reason, preceded the gospel; it was also given as the token of the covenant of Abraham even before the law of Moses was instituted. Since converts were entering the covenant of Abraham through baptism (cf. Gal. 3:27, 29), it was easy to imagine that they must be circumcised first. fn Paul knew, however, that this was a damnable distortion of the truth, a perversion that, if not terminated, would cause the people to fall into serious apostasy. Such a false doctrine failed to fully recognize the saving power of Jesus Christ. It failed to recognize that the law was to help Israel rise to a point of faith in Christ such that the Atonement could become effective in their behalf. If they did not turn from the false teachings immediately, serious spiritual penalties would result. (Gal. 1:8-9.)

The Major Message of Galatians

The major message of the letter to the Galatians centers around the relationship of the law of Moses to the gospel and the importance of living so that one is worthy to receive the blessings that come from obedience to gospel covenants. Paul appeals for these converts to "stand fast . . . in the liberty wherewith Christ hath made us free." (Gal. 5:1.) He counsels them to throw off the shackles of false philosophies and practices and not to allow perverted understanding of the doctrines to cause distortions and apostasy. He warns that now that they have received the true light and way to salvation, they must not slip back and become entangled again in the sins of the flesh.

Issue One: How Is a Person Justified?

One of the main themes of this epistle has to do with justification. This theme is introduced by the statement "a man is not justified by the works of the law" (Gal. 2:16), a warning to those who were being swayed by the efforts of the Judaizers. Before pursuing the argument, let us consider the basic principle.

The Greek meaning underlying the word justify is to "make righteous," to declare righteous, or to acquit. fn The implication is that when individuals are justified, they are looked upon as righteous and as though they had committed no sin. In order for us to receive salvation, we must be able to stand before the Lord as just persons—as righteous individuals, not as sinners. To understand this concept, consider the following principles:

1. There are laws given. (D&C 88:36.)

2. There are certain bounds and conditions to all laws. (D&C 88:38.)

3. If we violate the conditions, we are no longer just—we are not justified. (D&C 88:39.)

4. All persons sin, break the law. (Rom. 3:10, 23; 1 Jn. 1:8; Eccl. 7:20.)

5. Payment must be made for broken law. (Alma 42:25.)

There are two ways that payment can be made.

Alternative One: The sinner can pay the penalty or make whatever restitution is possible. However, even after it is paid, the person is still looked upon as one who broke the law. In a spiritual sense, it is much the same when a person takes all the steps possible to repent and pay for his or her sins; that person is still one who broke the law and therefore is not seen as a righteous or completely just person. The only way one can be looked upon as totally just before the law is never to break the law. Only one person has ever qualified in this way: the Lord Jesus Christ, who is referred to as the Just One. It is only he who has been totally righteous and therefore is justified before the law. (Heb. 4:15.) Once we have fallen into transgression, "by the deeds of the law there shall no flesh be justified" (Rom. 3:20), for the broken law then stands to bear testimony against us.

Alternative Two: The sinner can exercise faith in Jesus Christ, repent, be obedient to the covenant, and then be justified through the Atonement, "being justified only by [God's] grace through the redemption that is in Christ Jesus." (JST, Rom. 3:24.) "He cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam." (2 Ne. 9:21.) With his suffering, Christ brought about the plan of mercy so that the demands of justice can be met when we fully repent. (Alma 42:14-15.)

When we truly exercise faith in the Lord Jesus Christ, repent, are baptized by immersion for the remission of sins, and receive the gift of the Holy Ghost, then the Spirit—the Holy Spirit of Promise—seals or ratifies these actions, and we are justified by having our guilt transferred to the Savior, who made an infinite atonement for us, fn and he now looks upon us again as just persons, or as having never committed sin. (D&C 58:42.) Having done the foregoing, under the influence of the Holy Ghost, we continue on in faithful observance of our covenants to sanctify our lives so that we will be prepared to enter into the celestial kingdom of God. (3 Ne. 27:19-20.)

Throughout Paul's writings, whenever he refers to "the law" it is almost always the law of Moses that is intended. fn Therefore, when he says that "a man is not justified by the works of the law," we can safely assume that he is referring to the works of the law of Moses. However, when we consider the principle of justification in the eyes of God, we will also realize that works alone in any context are not sufficient for a person to become justified. It takes the grace of Christ through the Atonement to bring this about "after all we can do." (2 Ne. 25:23.)

Since a person cannot, once he or she is a lawbreaker, be completely justified by the works of the law—the law of Moses or any other law—the second alternative is really the only practical way by which the Lord will look at us as justified. We desire to be justified; this goes beyond simply paying the penalty for our transgressions, for we want to be viewed as having never committed transgressions in the first place. "Therefore ye are justified of faith and works, through grace, to the end the promise [given to Abraham] might be sure to all the seed; not to them only who are of the law, but to them also who are of the faith of Abraham." (JST, Rom. 4:16.) This promise includes receiving the blessings of the gospel, priesthood, and life eternal. (Abr. 2:11.)

Does this mean that since we cannot be justified by works, works play no role? Certainly not, for we must do all that we are able to do in righteousness—do good works and keep the commandments; then the saving grace of the Lord takes over and does that which only he can do. Therefore it is important for us to keep the law, which for us is the law of the gospel. "That which is governed by law is also preserved by law and perfected and sanctified by the same. That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still." (D&C 88:34-35.)

Since the Galatian saints were now being hoodwinked by Judaizers into believing that they must keep the performances of the law of Moses, the apostle was very clear: "By the works of the law shall no flesh be justified." (Gal. 2:16.) Justification comes only by faith in Jesus Christ and keeping the commandments embodied in the gospel.

A subtle implication emerging out of this letter is that Abraham was justified. Paul says, "Even as Abraham believed God, and it was accounted to him for righteousness." (Gal. 3:6.) This quotation from Genesis 15:6 is probably another way of saying that because of his faithfulness before the Lord, Abraham was justified. In so saying, the apostle tells the Galatians that it is not necessary to have the law of Moses in order to obtain salvation. In other words, Abraham was justified even before the law of Moses was instituted. So why should Christians allow themselves to believe they must also keep the law of Moses? (In order to pursue this question further, consider what is said in Galatians 3:7-8, 11, and 24, and Romans 4:1-9, and in the broader context of Romans 3:20-28; 4:25; 5:1-21.)

Issue Two: What Is the Relationship of the Law of Moses to the Covenant of Abraham?

Paul makes a major point about the historical relationship between "the covenant" of Abraham and "the law" of Moses. (Gal. 3:17.) There are things implicit in his reasoning that must be understood in order to more fully understand this message to the Galatians. Some of these he undoubtedly taught them on his first mission, plus he is writing out of a historical context wherein the Jews had been dealing with the law of Moses for generations.

Although it may not be totally clear in the biblical record, we have adequate scripture to show that the Abrahamic covenant, the new and everlasting covenant, and the fullness of the gospel are all one and the same. The fullness of the gospel is referred to in scripture as the "everlasting covenant." (D&C 1:22-23; 39:11; 45:9; 66:2; 101:39; 133:57.)

Abraham received the gospel by baptism, had the Melchizedek Priesthood conferred upon him, and entered into celestial marriage. fn This gave the prospect of eternal increase, and coupled with it was the promise that these same blessings would be available to his mortal posterity. (Abr. 2:6-11; D&C 132:29-50.) He was also taught that from his lineage would be born the Messiah and that his posterity would have other choice blessings pertaining to land and inheritance. (Abr. 2; Gen. 17; 22:15-18; Gal. 3.) Bruce R. McConkie wrote: "All of these promises lumped together are called the Abrahamic Covenant. This covenant was renewed with Isaac (Gen. 24:60; 26:1-4, 24) and again with Jacob. (Gen. 28; 35:9-13; 48:3-4.) Those portions of it which pertain to personal exaltation and eternal increase are renewed with each member of the house of Israel who enters the order of celestial marriage; through that order the participating parties become inheritors of all the blessings of Abraham, Isaac, and Jacob. (D&C 132; Rom. 9:4; Gal. 3:4.)" fn

The covenant and its associated promises were first given to Adam and Eve. That being the case, it has sometimes been asked, "Why is it called the Abrahamic covenant?" It is probably safe to assume that the covenant was named after Abraham in a manner similar to how the "Holy Priesthood, after the Order of the Son of God" was named after Melchizedek. (D&C 107:3.) It too had been given long before Melchizedek's time. In Abraham's case, there was also something unique: the responsibility was specifically given to his posterity down through Isaac and Jacob to be the ministers of the covenant and its blessings to the rest of mankind. Today, only those who have received the gospel, entered into covenants, and become spiritually the children of Abraham have the responsibility to do missionary work and take the promises of Abraham to the rest of the Lord's children.

The relationship between the gospel, the covenant of Abraham, and the law of Moses is brought into much better focus for understanding the letter to the Galatians when we put the matter into a chronological context.

Paul makes passing reference in several of his letters to the fact that the gospel and the covenant of Abraham preceded the law of Moses. This point had been made generations earlier by Moses, who said, "The Gospel began to be preached, from the beginning, being declared by holy angels sent forth from the presence of God, and by his own voice, and by the gift of the Holy Ghost. And thus all things were confirmed unto Adam, by an holy ordinance, and the Gospel preached." (Moses 5:58-59.)

Paul mentioned that Moses knew of Christ (Heb. 11:24-26), and it was Christ who was the "spiritual Rock" (1 Cor. 10:4) that Israel drank from in the wilderness. Also setting a context for the apostle's instruction to the Galatians is the mention in one of his epistles that the Israelites had the gospel preached to them: "For unto us was the gospel preached, as well as unto them [Israelites]: but the word preached did not profit them, not being mixed with faith in them that heard it." (Heb. 4:2.)

With the foregoing in mind, it is easier to understand Paul's reference to Abraham: "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed." (Gal. 3:8.) The Apostle to the Gentiles was thoroughly familiar with the details of Abraham's covenant with the Lord and is commenting out of that context. To the great patriarch the Lord said, "I will make of thee a great nation, and I will bless thee above measure, and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood. . . . And I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father; . . . and in thee (that is, in thy Priesthood) . . . shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal." (Abr. 2:9-11.)

In summary, the gospel was available in each previous dispensation—with Adam (Moses 5:58), Enoch (Moses 6:52-62), Noah (Moses 8:19, 24), Abraham (Gal. 3:8), and Moses (Heb. 4:2)—but it was not equally well received by the people living in each of them. With this perspective, we return to Paul's letter.

Israel had the fullness of the gospel before the performances and ordinances of the law of Moses were given. (Heb. 3:14-19; 4:1-2.) This is dramatically demonstrated by what was on the second set of tablets received by Moses on the mount. "It shall not be according to the first [tablets], for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them." (JST, Ex. 34:1.) Because "they hardened their hearts and could not endure [the Lord's] presence," the Lord "took Moses out of their midst, and the Holy Priesthood also." (D&C 84:24-25.)

With this perspective we can appreciate Paul's assertion to the Galatians: "And this I say, that the covenant [of Abraham], that was confirmed before of God in Christ, the law [of Moses], which was four hundred and thirty years after, cannot disannul, that it should make the promise [to Abraham] of none effect." (Gal. 3:17.) His statement raises a question which he first asks and then answers: "Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made." (Gal. 3:19.) What seed? "Specifically, Christ, the preeminent descendant of Abraham; generally, all of the descendants of Abraham who keep the commandments, plus those adopted into his lineage, who are thus made heirs with his natural descendants." fn If the overzealous Judaizers would only receive this, the law of Moses would be in force for only a limited time.

By emphasizing that the law did not precede the gospel or Abrahamic covenant, does that mean that the law is in opposition to the covenant? "Is the law then against the promises of God [made to Abraham and his seed]?" (Gal. 3:21.) No, "the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." (Gal. 3:24.) The schoolmaster (from the Greek word pedagogue) is a servant who has the care of children and of leading them to and from school or a tutor who is responsible for their training. This law was intended to teach the people that obedience would bring the people back to their faith in Christ so they could be justified through his atoning blood and stand innocent once again in the eyes of God.

In its time, Moses' law was a high standard compared to other worldly codes of law, but this law could not in itself save the people. As Abinadi said, "Salvation doth not come by the law alone." (Mosiah 13:28.) The children of Israel "were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God; therefore there was a law given them . . . of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him." (Mosiah 13:29-30.) It pointed their souls to Christ. (Jacob 4:5.) Its intent was to "persuad[e] them to look forward unto the Messiah." (Jarom 1:11.) It served to "strengthen their faith in Christ." (Alma 25:16.)

It was intended that when Christ had offered the Great and Last Sacrifice, the performances, ordinances, and carnal commandments of the law would no longer be necessary—they would be fulfilled. (Matt. 5:18; 3 Ne. 15:4-5.) So also the token of circumcision would no longer be required. (Moro. 8:8.)

Since one who enters and is obedient to the Abrahamic covenant will receive eternal life, how do we enter? The Galatian saints were reminded, "As many of you as have been baptized into Christ have put on Christ. . . . And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." (Gal. 3:27, 29.) That is, whether we are children of Abraham by blood lineage or not, when we enter the waters of baptism and are baptized by an authorized bearer of the holy priesthood, we are adopted into the family of Abraham and become his spiritual sons and daughters and thus heirs of the covenant. Then we can go on and receive the covenants and ordinances that will qualify us to receive all of the blessings the Lord has in store for his faithful and obedient children.

It seems as if Paul is saying to the Galatians, "You do not have to be circumcised. You do not have to keep the law of Moses. If you have faith, repent, and are baptized into the Church of Jesus Christ, you have taken the fundamental steps toward being justified before the Lord. So exercise more faith, keep the commandments, and seek to be worthy of the higher ordinances that lead to salvation and exaltation in the celestial kingdom."

Paul uses an allegory to demonstrate the significant advantage of being subject to the gospel over being under the demands of the law of Moses. These two covenants are symbolically identified—the law is referred to as Mount Sinai and the covenant as the heavenly or new Jerusalem. From the first comes bondage under the law of performances and ordinances, but from the second comes freedom through the fullness of the gospel. The allegory is extended by using the family of Abraham. The Mosaic law is likened unto Ishmael, son of the bondwoman, who persecuted Isaac. The Abrahamic covenant is like the son of the freewoman, and consequently the first (the law of Moses) was cast out. But Sarah's son came under the Abrahamic covenant and was to inherit all the blessings promised to Abraham. (Gen. 26:1-4.)

So it is that those who are under the law of Moses cannot obtain their complete blessings until they rise to the heights of the gospel and accept the fullness of the covenant responsibilities, thereby qualifying for the fullness of the covenant's blessings. In essence, Paul is saying: "So, you foolish Galatians, do not take a step back and jeopardize your greatest blessings." After all, "in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love." (Gal. 5:6; 6:15.)

Although Paul does not discuss in this epistle the fact that the blood lineage of Abraham, Isaac, and Jacob alone is not sufficient, he makes a major point of it in his letter to the Romans. One must enter into the covenant and bring forth the proper fruits of repentance and righteous living to be considered a child and heir of the promise. (Rom. 9:6-8; 11:17-25; cf. 2 Ne. 30:1-2.)

Freedom Does Not Give License

Having clarified the relationship between the law of Moses, the covenant of Abraham, and the gospel of Jesus Christ, Paul turns to the Galatians' manner of living as covenant Christians. It is true that the gospel frees them from the obligations of the law of Moses, but it also puts them under other, loftier responsibilities. Several related points are stressed in the latter part of this letter, including:

1. If individuals give heed to the prescriptions of the law of Moses, then they are unwittingly nullifying the power of the gospel of Christ. (Gal. 5:4.)

2. Faith in Christ, not circumcision, is the power that promotes the proper kind of godly love. (Gal. 5:6.)

3. If the people continue to keep the law of Moses, the crucifixion and resurrection of Christ are of no effect in their lives. (Gal. 5:11.)

4. Those who militantly teach false doctrines should be excommunicated. (Gal. 5:12.)

5. The carnal desires of the flesh, to which all people are subject, work against the Spirit. (Gal. 5:17.)

6. One can overcome the desires of the flesh by walking in the Spirit. (Gal. 5:16.)

7. The fruits of the Spirit are love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance. (Gal. 5:22-23.)

As we consider the works of the flesh apparent in the days of Paul, ponder on those that would have to be added to the list today. In his time there was "adultery, fornication, uncleanness, lasciviousness [debauchery], idolatry [worshipping false gods], witchcraft [spiritualism], hatred, variance [quarreling], emulations [jealousies], wrath, strife [conflict], seditions, heresies [false doctrines], envyings, murders, drunkenness, revellings, and such like." (Gal. 5:19-21.) Our list would have to include homosexuality, pornography, habit-forming harmful drugs, X-rated movies, embezzlement, and a multitude of other spiritually destructive practices. As Paul reminds the Galatians, those who indulge in such things are on a course that will lead them to damnation rather than salvation in the kingdom of God. (Gal. 5:21.)

True disciples of Christ must seek to put all forms of sin and transgression out of their lives and live worthy of the Spirit. It is the Spirit that helps us achieve justification and sanctification and leads to the presence of God.

Paul's Final Appeal

The missionary apostle's final soul-searching appeal is something like this: "Now, dear Galatian saints, brothers and sisters in the covenant, if there are those of you who have resisted the false doctrines and remained worthy of the Spirit, do not look down upon those who have been otherwise affected. Forgive those who are erring, lift them up, and help them overcome their faults. Do all you can for the less fortunate, and it will help you personally to resist temptation. Bear one another's burdens, and in this way you will be fulfilling some of the major requirements of the law of Christ." (See Gal. 6:1-5.)

Though we are free to choose what we will do, we cannot avoid the consequences of our own acts. "Whatsoever a man soweth, that shall he also reap." (Gal. 6:7.) "One may do as he pleases, but he cannot evade responsibility. He may break laws, but he cannot avoid penalties. One gets away with nothing. No one ever gets anything for nothing. God is just." fn If we choose the lesser life, we will reap corruption and spiritual destruction. But if we choose the influence of the Spirit, we will reap life everlasting in the kingdom of God. We will each become a new creature—changed and spiritually born of God. (Gal. 6:15; cf. Alma 5:14.)

As a brother in Christ, Paul makes his final appeal in words like these: "Don't be like the Judaizers who are trying to get you to keep the law of Moses when they don't even keep the law themselves. It would be to your destruction, but being faithful in the cause of Christ will bring you peace and eternal life."

Commentary on Selected Verses

1:1. Since there is no direct mention of an apostolic ordination, the question has been raised as to whether Paul filled one of the vacancies in the Quorum of the Twelve or whether the title generally refers to something like that of the Seventy. It has been pointed out that he was called and set apart for his first mission by "prophets and teachers" (Acts 13:1-4) at Antioch without direct mention of a member of the Twelve. On the other hand, Paul and Barnabas are referred to as apostles more than once in Luke's account. (Cf. Acts 14:4, 14.) Paul also refers to his apostolic authority in the first verse of many of his epistles. (Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus 1:1; compare 1 Pet. 1:1; 2 Pet. 1:1. See also 1 Cor. 9:1-2; 15:7-9.) The nature of his mission and associated events tend to support the fact that he was one of the Twelve. According to Joseph Fielding Smith, "This quorum was continued for a time, and other apostles were ordained when vacancies occurred." fn (Acts 1:23-26; 14:14; Gal. 1:1.)

1:3. "God the Father" refers to Elohim, the father of our spirits.

1:4. The reference to "evil world" means people who are not living in righteousness.

1:6-9. Harold B. Lee declared: "Today those warnings are just as applicable as they were in that day in which they were given. There are some as wolves among . . . our own membership, men are arising speaking perverse things. Now perverse means diverting from the right or correct, and being obstinate in the wrong, willfully, in order to draw the weak and unwary members of the Church away after them." fn

1:12. This revelation came at least in two ways: first, through the actual appearance of Jesus Christ to Paul on the road to Damascus (Acts 9:3-7; 22:6-11; 26:13-15), and second, by inspiration through the Holy Spirit, some of which apparently came during the time spent in Arabia (cf. vs. 17).

1:13. Compare Acts 9:1-2; 22:4, "I persecuted this way unto the death."

1:14. "Profited" means he was above others in advancing knowledge as one of the Pharisees, which Paul calls "the most straitest sect of our religion." (Acts 26:5.)

1:16. "Flesh and blood" here is an idiom meaning human being.

1:17. Two questions are raised: (1) Which area of Arabia is referred to and what was Paul's motivation? Though Damascus was now part of the Roman province of Syria, at the time of Paul it was under the influence of the Nabatean King Aretas IV who ruled from Petra—identified as Sela in Edom on map number 7 in the LDS edition of the King James Version. (Cf. 2 Cor. 11:32.) The reference could mean that this new convert simply went into the desert a short distance from Damascus, or, as some speculate, he may have gone as far as the red rock city of Petra itself. (2) Did he go to escape the opposition of the Jews of Damascus who would have been irate over his conversion, or did he go for contemplation and to commune with the Lord? Both reasons are likely. Surely he needed time to restructure his thinking about the relationship of the gospel of Jesus Christ with the law of Moses, which he had learned to venerate.

1:19. See note 2 at the end of the chapter.

1:21. Paul was originally from the city of Tarsus in the province of Cilicia, near the northeastern tip of the Mediterranean Sea.

2:2. The reference to fourteen years probably puts Paul, Barnabas, and Titus in Jerusalem at the time the Jerusalem Council settled the question of circumcision and the law of Moses. (Acts 15:4ff.) Another possibility might be the trip to bring provisions for the poor of Jerusalem (Acts 11:29-30), but the chapter is couched in the context of the controversy over circumcision, which suggests that the first possibility is more likely.

2:2. Paul's first discussion took place privately with some church leaders.

2:3. As an outgrowth of the private discussion, it was determined that Paul's companion Titus, a Greek who had joined the church, would not be compelled to be circumcised. This is in contrast to Paul's later willingness to have a Jewish disciple, Timothy, circumcised. Timothy's mother was a Jewess and his father a Greek, making Timothy Jewish under Jewish law. Paul did not suggest that Jews should give up circumcision, only that Gentiles need not practice it. (Acts 16:1-3.)

2:7. Paul was to preach to the Gentiles, while Peter would preach unto the Jews. (Cf. 2:9.) This decision came despite the fact that Peter, head of the church at this time, turned the key that opened the gospel to the Gentiles when he baptized the household of Cornelius. (Acts 10:44-48.)

2:9. This James is most likely the Lord's brother, since James the brother of John had been put to death by Herod Agrippa I sometime earlier. (Acts 12:1-2.) Cephas is the Aramaic name corresponding to the Greek Petros or Peter. (Cf. John 1:42.) "The right hands of fellowship" means he was extended complete acceptance and brotherhood with the saints and was entitled to all the privileges and blessings of the gospel with the community of believers.

2:11-12. Whether his assumption was right or wrong, Paul felt that Peter was hypocritical because Peter got up and left the Gentiles' table when Jews from Jerusalem entered the room where he was eating. This caused others to do the same. The action made Paul so angry that he "withstood him [Peter] to the face"—meaning Peter was scolded for his seeming hypocrisy.

2:14. Bruce R. McConkie declared: "Peter and Paul—both of whom were apostles, both of whom received revelations, saw angels, and were approved of the Lord, and both of whom shall inherit the fulness of the Father's kingdom—these same righteous and mighty preachers disagreed on a basic matter of church policy. Peter was the President of the Church; Paul, an apostle and Peter's junior in the Church hierarchy, was subject to the direction of the chief apostle. But Paul was right and Peter was wrong. Paul stood firm, determined that they should walk 'uprightly according to the truth of the gospel;' Peter temporized [i.e., temporarily compromised] for fear of offending Jewish semi-converts who still kept the law of Moses." fn

2:15. "Jews by nature" includes not only those born of the lineage of Judah, but also those who are politically Jews. (Acts 22:3.) Paul, for example, was of the lineage of Benjamin. (Philip. 3:5.)

2:19. Being "dead to the law" means that a person has nothing to do with it or is totally separated from it. fn

2:20. "Crucified with Christ" is a figurative way of saying he has crucified the old man of sin and lusts of the flesh and is now living a life of faith.

3:1. Brigham Young said: "Now, let us help the poor, bring them here, place them in good, comfortable circumstances, so that they can strut up and say, 'I guess I am somebody, and I ask no odds of the Lord.' O, fools! When I hear such expressions, or see such a disposition manifested, I think, 'O, foolish Galatians, who hath bewitched you?' Who has turned your brain and made you believe that you are independent of that Being who bought you and all the human family on the earth? Who has instructed you to believe that God has nothing to do with us, that everything that is by the providence of chance, or no providence at all, and that man is all there is?" fn

3:3. According to Brigham Young, "We often find persons among us who have borne testimony of the truth of their religion by the gift and power of the Holy Ghost, who again fall backwards into darkness by beginning to express doubts whether their religion be true or false; they begin to exchange the substance for the shadow—the reality for a phantom." fn

3:7. Those who exercise faith in Jesus Christ and enter the waters of baptism thereby enter into the Abrahamic covenant, becoming the children of Abraham by spiritual adoption, and are legal heirs to Abraham's blessings.

3:8. According to John Taylor, "It was through the medium of the Gospel that Abraham obtained these promises." fn

3:10. Review Deuteronomy 27:15-26.

3:13. "Being made a curse for us" means that Christ paid the penalty for sins, and symbolically the curse or punishment was laid on him.

3:14. The "blessing of Abraham" specifically refers to Abraham's being justified, and generally to the promises of the gospel, priesthood, posterity, and eternal life. (Cf. Abr. 2:11.)

3:16-29. Details are discussed in the body of the text.

3:17. The word disannul means the same thing as annul or make void.

3:19. "What, we ask, was this law added to, if it was not added to the Gospel?" the Prophet Joseph Smith asked. "It must be plain that it was added to the Gospel, since we learn that they had the Gospel preached to them." fn

3:28-29. "We witnessed something wonderful in the great Munich conference," President Harold B. Lee reported. "They were members from countries whose political differences had caused war and bloodshed. And yet we brought them all together in one congregation with a peaceful, sweet spirit! I was moved to repeat what the apostle Paul said to the Galatians. . . . I paraphrased to them, 'You are neither German, nor Austrian, nor French nor Italian, nor Dutch, nor Spanish, nor English, but you and I are all one in The Church of Jesus Christ of Latter-day Saints." fn

4:1-2. The heir is the one who inherits something. Though the Jews were literal descendants of Abraham, as long as they were under the law of Moses they were likened unto an heir who had not yet come of age. That is, they could not exercise their prerogatives as the lord and master or executor of the estate until they came of age and entered into the covenant. As explained in the preceding verses, this was done by exercising faith in Jesus Christ and entering into the waters of baptism. It is in this sense that Paul said, "For they are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children. . . . They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." (Rom. 9:6-8.) As in the allegory of the tame olive tree, only those branches which produce good fruit will be preserved; the others will be cut off and in their place will be grafted others (e.g., the Gentiles) who will produce good fruit.

4:4. Jesus' coming to earth made it the "fulness of the time," which should be distinguished from the "fulness of times" referring to the last dispensation.

4:5-6. The adoption of sons refers to becoming sons and daughters of God by being "born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters." (Mosiah 27:25.)

4:7. Joseph Fielding Smith explained: "As sons and daughters then, we are heirs of his kingdom and shall receive by right the fulness of the glory and be entitled to the great blessings and privileges which the Lord in his mercy has revealed to us in the dispensation of the fulness of times." fn

4:9. Cf. 5:1.

4:10. This is partly an allusion to the fasts, feasts, festivals, and other days of celebration under the law of Moses. It might be something like modern saints continuing to observe the feast of the Passover, which Christ fulfilled. (Cf. 1 Cor. 5:7.) To keep him in our remembrance, we partake of the emblems of his flesh and blood in the sacrament.

4:12. "Brethren, I beseech you to be perfect as I am perfect; for I am persuaded as ye have a knowledge of me, ye have not injured me at all by your sayings." (JST, Gal. 4:12.) Paul sees perfection in this life as a process of total dedication to living the commandments. The person who is so living is perfect. (Cf. Philip. 3:12-15.) In this regard we must distinguish between finite perfection here and now and the infinite perfection possible in the eternities to come. fn

4:13-15. Apparently Paul was suffering some kind of physical affliction, which he referred to as a "thorn in the flesh." (2 Cor. 12:7.) He told the Corinthians some would say that his "bodily presence is weak." (2 Cor. 10:10.) However, the Galatians received him wholeheartedly and would have given their all for him.

4:19. Paul is laboring with concern and anxiety for the spiritual rebirth of those converts who are going astray as a result of the false doctrine relating to the law of Moses.

4:20. The expression "desire . . . to change my voice," judging by what follows, means that Paul was now going to be very pointed and employ strong language in challenging the new views the Galatian saints were accepting from the Judaizers.

4:22-26. This is discussed in the text.

4:27. The allusion here is to Isaiah 54:1, which refers to the "married wife." The concept is that of Israel married to Jehovah by the covenant. The Gentiles are referred to as coming from the "desolate" wife. There is a lament that because of transgression and ignoring the covenant, the married wife cannot claim many true children—faithful in the covenant—but there are "many more children" coming from the wife (Gentiles) without any husband.

5:1. The gospel is the "perfect law of liberty." (Cf. James 1:25.)

5:3. That is, Paul has made himself responsible to keep all of the laws given to Moses.

5:7. That is, "You Galatians did so well when you first accepted the gospel, but what have you allowed to happen to you?"

5:13. That is, do not use your freedom from the demands of the law of Moses to exercise license in fulfilling the worldly lusts of the flesh.

5:14. It is ironic that the greatest commandments are to be found in the law of Moses: Deuteronomy 6:5, "Love the Lord thy God with all thine heart, and with all thy soul, and with all thy might" and Leviticus 19:18, "Love thy neighbour as thyself." If we would completely live the latter commandment, we would fulfill the spirit of the law of Moses.

5:16-26. David O. McKay explained: "Man is a dual being, and his life a plan of God. That is the first fundamental fact to keep in mind. Man has a natural body and a spiritual body. . . . Man's body, therefore, is but the tabernacle in which his spirit dwells. Too many, far too many, are prone to regard the body as the man, and consequently to direct their efforts to the gratifying of the body's pleasures, its appetites, its passions." fn

5:17. Brigham Young commented: "It is a constant warfare. . . . The spirit that is put into man is pure and holy; but through the power of evil with the flesh, it is more or less contaminated, influenced, seduced, and brought into bondage by the evil that exists upon the earth. Let the spirit overcome and come off conqueror." fn

6:1. Joseph Smith said, "I charged the Saints not to follow the example of the adversary in accusing the brethren, and said, 'If you do not accuse each other, God will not accuse you. If you have no accuser you will enter heaven, and if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will throw a cloak of charity over my sins, I will over yours—for charity covereth a multitude of sins.'" fn

6:8. David O. McKay told the Saints: "In their yearning for a good time, young people are often tempted to indulge in the things which appeal only to the baser side of humanity, five of the most common of which are: First, vulgarity and obscenity; second, drinking and petting parties; third, unchastity; fourth, disloyalty; and fifth, irreverence." fn

6:9. We must never put a timetable on the Lord. He is the Lord of the harvest, and in due time he will pay those who labor. It is only for us to know that we will be fully rewarded for what we do.

6:12. In other words, "those who want to make a good impression want to compel you to be circumcised so that they will not have to suffer any persecution for their allegiance to Christ."

6:15. The important thing is to be born again. "Because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters." (Mosiah 5:7.)

6:17. This is probably an allusion to the scars in Paul's flesh received during persecution, attesting to his faithfulness in testifying to the gospel of Jesus Christ even in the face of death.

Notes

George A. Horton, Jr., is associate professor and chairman of the Department of Ancient Scripture at Brigham Young University.

Footnotes

1. See Map no. 19 in LDS edition of the King James Version.

2. The James referred to is not the brother of John whom Herod Agrippa I had killed earlier (Acts 12), but is thought to be the brother of Jesus who, tradition says, became the Bishop of Jerusalem. The latter may explain his key role in the Jerusalem Council. Compare James's role in giving the "sentence" (Acts 15:13-19) to instances in the history of the restored church when someone other than the person holding the directing power (i.e., the prophet) was appointed to act as president pro tem and presided over a conference. (Cf. History of the Church 4:146.)

3. Consult the chronology in the Bible Dictionary of the LDS edition of the King James Version or any other good Bible chronology.

4. A look at Map no. 2 in the back of the LDS edition of the King James Version reveals this area—the central portion of Asia Minor.

5. The need for circumcision was fulfilled by Christ. (Moro. 8:8.)

6. "The Greeks used 'justify' of judges giving a decision of innocence, so Paul testifies that God through Christ holds his children guiltless. So to 'justify' is to award forgiveness through Christ's sacrifice. One is justified when his sins are canceled through Christ's atonement." (Richard L. Anderson, Understanding Paul [Salt Lake City: Deseret Book, 1983], p. 159.)

7. Jesus commanded baptism for the remission of sins. (Acts 2:38.) Paul did not argue for baptism, since he was writing to those who were already baptized, but he does mention that it was through baptism that we become heirs to the promises of Abraham. (Gal. 3:27, 29.)

8. Exceptions to this will be found in Romans 7:22-23, 25; 8:2, 7.

9. Bruce R. McConkie, Mormon Doctrine, 2nd ed. (Salt Lake City: Bookcraft, 1966), p. 13.

10. Ibid. Italics in original.

11. Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. (Salt Lake City: Bookcraft, 1965-73), 2:470.

12. Spencer W. Kimball, Speeches of the Year, May 1954 (Provo: Brigham Young University Press), p. 4.

13. Joseph Fielding Smith, Answers to Gospel Questions, 5 vols. (Salt Lake City: Deseret Book, 1965-75), 5:176.

14. Harold B. Lee, Conference Report, October 1972, p. 125.

15. McConkie, Doctrinal New Testament Commentary 2:463.

16. Cf. Roman 6:2 and Clarke's The Holy Bible . . . with Commentary and Critical Notes, 6 vols. (Nashville: Abingdon Press, n.d.), 6:76.

17. Brigham Young, Journal of Discourses 14:82.

18. Brigham Young, Journal of Discourses 10:266.

19. John Taylor, Journal of Discourses 13:18.

20. Joseph Smith, Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith (Salt Lake City: Deseret Book, 1976), p. 60.

21. Harold B. Lee, BYU Speeches of the Year, September 1973, pp. 102-3.

22. Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. (Salt Lake City: Bookcraft, 1954-56), 2:38.

23. Cf. McConkie, Mormon Doctrine, p. 512.

24. David O. McKay, Improvement Era, September 1949, p. 558; emphasis added.

25. Brigham Young, Journal of Discourses 7:268.

26. Joseph Smith, History of the Church 4:445.

27. David O. McKay, Conference Report, April 1949, p. 14.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 83.)

(Galatians 2:1-16.) – The Jerusalem Council. Verse 9 is interesting on the order of the brethren; James is the Lord’s brother and is mentioned 1st. Acts 12:24-25. We know by revelation the correct order. Also, what is the right hand of fellowship? Does it mean becoming members of the 12? Verse 16 is the main verse in this letter.

1 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

5 To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:

7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;

8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

10 Only they would that we should remember the poor; the same which I also was forward to do.

11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

15 We who are Jews by nature, and not sinners of the Gentiles,

16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Verse 10 – We only have Paul’s side of the story not Peter’s. The story doesn’t seem to fit with what we learn in Acts. Paul is again overstating his case of not having to live the Law of Moses any longer. Once he saw the light of the truth he never went back to his old ways.

Verse 16 – The Law does not justify man, he is still guilty by living the law. You can’t gain forgiveness by the law alone; we need Christ and the Atonement.

If I commit sin, it’s my fault not Christ’s!

(Galatians 2:17-21.) – Get away from the Do’s and Don’ts. Traditions don’t save you. Grace is needed along with our good works, our obedience to the words of Christ. I can’t make it alone.

17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

18 For if I build again the things which I destroyed, I make myself a transgressor.

19 For I through the law am dead to the law, that I might live unto God.

20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

Justification

There are two parts to this aspect of our spiritual progression, Christ's part and our part. According to the scriptures, the Savior's part has to do with what is called justification. On the day the Church was organized, Joseph Smith declared, "Justification through the grace of our Lord and Savior Jesus Christ is just and true" (D&C 20:30). To Moses the Lord said: "By the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified" (Moses 6:60). And to Joseph Smith the Lord said: "All kingdoms have a law given . . . and unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. All beings who abide not in those conditions are not justified" (D&C 88:36, 38-39). Justification and its necessity are also spoken of at great length by the Apostle Paul and other New Testament writers, who all declare that it is a gift from Christ, reserved only for the righteous (see Luke 18:14; Acts 13:39; Romans 2:13; 4:16; 5:1, 9; 8:30; Galatians 2:16-17; 3:24-29).

Justification is part of the law of justice. In that law the Lord says that for every obedience to law there is a blessing, while for every disobedience of the law there is a punishment (see D&C 130:20-21). In other words, we receive joy from obedience, misery from disobedience. So we should always be obedient to all God's laws, for then the law of justice would demand that we have pure joy. The trouble is, however, that no one keeps all the laws of God perfectly. That is why Lehi taught that "by the law no flesh is justified" (2 Nephi 2:5). In other words, because of the law of justice we will never make it on our own merits. On our own, we could never know true joy, because we have experienced our own personal fall from premortal purity!

But that does not mean we should give up in despair. Lehi says: "Redemption [from our personal sins] cometh in and through the Holy Messiah" (2 Nephi 2:6). Simply put, we are condemned by the law but redeemed by the Messiah, Jesus Christ, "who is full of grace and truth" (ibid.). These, grace and truth, are the ingredients that give Christ the enabling power to become our Redeemer. And who enjoys this great redemption brought about by Christ's enabling power? Only those "who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered" (2 Nephi 2:7). In other words, only those who have brought forth true repentance through faith and godly sorrow until they have experienced the mighty change of heart and been born of the Spirit—these will be justified by Christ's sacrifice and atonement.

Jesus says: "Listen to him who is the advocate with the Father, who is pleading your cause before him—saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified; wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life" (D&C 45:3-5).

As a modern example of this, consider the words of the Lord concerning the Prophet Joseph Smith: "After it was truly manifested unto this first elder that he had received a remission of his sins, he was entangled again in the vanities of the world; but after repenting, and humbling himself sincerely, through faith, God ministered unto him by an holy angel, whose countenance was as lightning, and whose garments were pure and white above all other whiteness; and gave unto him commandments which inspired him; and gave him power from on high" (D&C 20:5-8; emphasis mine).

Clearly, no matter our spiritual status or ecclesiastical callings, we are all mortal and are all under the obligation of constant, sincere repentance as we continue the process of overcoming the world and coming to Christ. "There is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise. Wherefore, he is the firstfruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved" (2 Nephi 2:8-9).

Stated again, the law of justification is simply that those who have gone through godly sorrow until their sins have been forgiven are acquitted of their sinful natures. They are still prone to mortal weaknesses, but because they no longer sin intentionally, God justifies them and allows them almost instant repentance and forgiveness. Of course, such people ask for forgiveness instantly and do all within their power to avoid making the same mistakes again. Thus they are justified and are allowed to progress onward toward sanctification and, ultimately, perfection, all of it through Jesus Christ (see D&C 129:3, 6).

(Blaine M. Yorgason, Spiritual Progression in the Last Days [Salt Lake City: Deseret Book Co., 1994], 100.)

(Galatians 3:1-12.) – By the Gift of the Holy Ghost we are justified. Take away the Atonement and what do you have? Example of faith is Abraham, we are the children of the promise, and we need to live like Abraham did, by faith. Abraham did not need the law, it was given because the people were lost as to God’s ways, to explain the Law of Christ which was there all along!

1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

4 Have ye suffered so many things in vain? if it be yet in vain.

5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

6 Even as Abraham believed God, and it was accounted to him for righteousness.

7 Know ye therefore that they which are of faith, the same are the children of Abraham.

8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

9 So then they which be of faith are blessed with faithful Abraham.

10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

12 And the law is not of faith: but, The man that doeth them shall live in them.

Promise of the Spirit = the Gift of the Holy Ghost

(Galatians 3:13-29.) – The explanation of why we need faith in Christ.

13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

20 Now a mediator is not a mediator of one, but God is one.

21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

25 But after that faith is come, we are no longer under a schoolmaster.

26 For ye are all the children of God by faith in Christ Jesus.

27 For as many of you as have been baptized into Christ have put on Christ.

28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

Schoolmaster = A Greek nanny who trains the heir to all aspects of life. Once the heir is ready he inherits what the family has left to him. Once this happens, the nanny is no longer needed and departs to another assignment.

The events on the road to Damascus brought a new perspective to Paul's understanding of the Mosaic law. Whereas the law, for Paul, had once been the focal point of salvation, suddenly he realized that it was merely a prelude to the atoning sacrifice of Jesus Christ. He would write that "the law was our schoolmaster to bring us unto Christ" (Galatians 3:24). Here the Greek word for "schoolmaster" is pedagogos, which meant a person who taught someone until the pupil reached adulthood. Georg Bertram, commenting on Paul's use of this term, wrote that "education through the Law ends with man's coming of age. Up to that time the minor needs pedagogues, teachers and supervisors. Though a son of the house, he is no different from the slaves. Indeed, he is under them, for the pedagogues, teachers and supervisors . . . were normally domestic slaves." fn Through the ministry, atonement, and resurrection of Jesus Christ, Israel had now come of age. It no longer needed that tutor.

(The Apostle Paul, His Life and His Testimony: The 23d Annual Sidney B. Sperry Symposium [Salt Lake City: Deseret Book Co., 1994], 198.)

(Galatians 5:16-26.) – The Holy Ghost helps us overcome temptation of the natural man, see also Romans 1:28-32

16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

18 But if ye be led of the Spirit, ye are not under the law.

19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

23 Meekness, temperance: against such there is no law.

24 And they that are Christ's have crucified the flesh with the affections and lusts.

25 If we live in the Spirit, let us also walk in the Spirit.

26 Let us not be desirous of vain glory, provoking one another, envying one another.

GALATIANS

Background

The Location

As Paul returned to Jerusalem with the large welfare collection for the Jerusalem Saints, he surrounded himself with representatives from each Gentile missionary area in which he had worked. In reverse order of the missions, there were two from Asia, three from Greece, and two from the central Asia Minor cities of the first mission: Gaius of Derbe and Timothy (Acts 20:4). Timothy was from Derbe's neighboring city Lystra (Acts 16:1). And Paul had told the Corinthians that he was in touch with "the churches of Galatia" for their welfare contribution (1 Cor. 16:1). Without much question, Gaius and Timothy were used to communicate with their own area, as the other welfare representatives of the churches were. Thus "Galatia" in the Corinthian letter includes two of the prominent cities of Paul's first missionary journey. Indeed, one possibility for Paul hearing disquieting news from Galatia would be when the welfare representatives brought contributions from these cities at the end of the third missionary journey. Since Paul personalizes all other letters, Galatians stands out in adding an unnamed group sending the letter: "all the brethren with me" (Gal. 1:2, literal trans.). The reference makes no sense unless the Galatians knew some or all of these associates. Paul called new converts to assist him, so the Galatians would not ordinarily know all his missionary companions. But this situation was reversed at the end of the third journey when Paul sent details of how the Galatian welfare contribution would be sent to him and forwarded to Jerusalem.

Meticulous scholars have sought another Galatian location. They point to northern Asia Minor as the incoming land of the earlier migration of Gauls, who gave their name to the Galatian heartland. That may be so, but no one disputes that some cities of the first mission were in the Roman province of Galatia, which included central Asia Minor. Paul might write specifically to Derbe and Lystra, where his representatives had come from, and properly use Galatia. Or Galatia could include surrounding cities and still be a fairly accurate generalization. Luke's story of missionary work never describes Paul's preaching in northern Galatia but has this sequence: (1) conversions at Iconium, Lystra, and Derbe during the first mission, with presiding elders left over organized branches; (2) revisiting Derbe and Lystra during the second mission with the Jerusalem Council decision—this seems to be summarized as traveling "throughout Phrygia and the region of Galatia" (Acts 16:6); (3) revisiting "the country of Galatia and Phrygia in order, strengthening all the disciples" (Acts 18:23)—this took place on the third mission as Paul traveled through Asia Minor on the way to Ephesus. Luke is a clear writer and normally just mentions revisits to areas of preaching already described. Thus, he defines "Galatia" for his readers as the group of inland cities Paul reached on his first mission. Specific references in both letters and Acts refer to the cities of southern Galatia. Acts shows how carefully Paul followed through with them, and the letter shows how the apostle continued to use every opportunity to educate them in the gospel.

Church Members

Besides the men mentioned above, only Timothy's family is profiled in Acts 16 and 2 Timothy 1. So the missionary journey in Acts 13 and 14 and the Galatian letter are the sources for understanding these Church branches. Many Gentile converts are reported in Acts, and Paul recalled that they turned to the true God after serving those "which by nature are no gods" (Gal. 4:8). Intense Jewish opposition drove Paul out of Antioch, Iconium, and Lystra, and it is known from Josephus that this area had strong Jewish populations. This throws light on the chief problem of Galatians—whether Gentile converts should be circumcised. In fact, Paul had Timothy circumcised because of Jewish suspicion that he would be a lukewarm Jew in a divided home: "Because of the Jews which were in those quarters, for they knew all that his father was a Greek" (Acts 16:3). As time went on, there were probably conversions of orthodox Jews who could not deny that Jesus was the Messiah but could not adapt to the church rule relieving Gentile converts from living Old Testament rules. Jews and Christian Jews were also in contact with Jerusalem through the regular pilgrimages there to the main feasts. The Antioch experience was probably repeated as those returning from Judaea taught a stricter rule: "Except ye be circumcised after the manner of Moses, ye cannot be saved" (Acts 15:1).

Paul reminded the Galatians how they received him "as an angel of God, even as Christ Jesus"—if possible "ye would have plucked out your own eyes, and have given them to me" (Gal. 4:14-15). And this acceptance came in spite of "how through infirmity of the flesh I preached the gospel unto you at the first" (Gal. 4:13). Biographers leap to drama, in this case too quickly to the "thorn in the flesh" (2 Cor. 12:7) to conclude that Paul labored under the handicap of chronic sickness, malaria, or any number of other guesses. But part of the foundation disappears, as already discussed, when 2 Corinthians 12:7 really talks of Paul's main opponent instead of sickness. Likewise in Galatians, "infirmity" is a term (astheneia) that Paul normally uses for human frailty, not sickness; "weakness" in 1 Corinthians 2:3 is the mortal "fear" and "trembling" of an imperfect person preaching a perfect message. If one is determined to look for physical disability, Paul was stoned and left for dead at Lystra, which was one reason he could remind the Galatians that his sacrifice for them was beyond reproach: "I bear in my body the marks of the Lord Jesus" (Gal. 6:17). They had been fiercely loyal to the apostles in the trials "at the first" (Gal. 4:13), which suggests some time lapse and continued faithfulness. The apostle could thus challenge them with the question, "Have ye suffered so many things in vain?" (Gal. 3:4.)

Reason for Writing

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.

Main Teachings

The Gospel and Revelation

Paul opened 1 Corinthians by condemning divisions in Christ's Church, and he opens Galatians by condemning changes in Christ's gospel. To paraphrase his Ephesians summary: one Lord, one Church, and one doctrine (Eph. 4:5). Most thoughtful people are impressed by young Joseph Smith's search for God, for he was puzzled by various faiths and opposing teachings before praying and finding the answer by revelation. How else can one get an answer? Contradictory doctrines have started the same way conflicting churches started—through new interpretations of the Bible. People are creative enough to produce unending differences, but who except God can say which of the hundreds of ways will please God? So Paul links the true gospel with revelation. His credentials are not those of a Pharisee, finely studying the issues. His credentials are those of a prophet relaying God's will. There is but one gospel, and neither mortal nor angel must contradict its truth (Gal. 1:8), for "I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ" (Gal. 1:12).

This general principle had special relevance to the Galatians. Paul first used it to deny the gospel of circumcision, and afterward he stressed that the council had settled the question by revelation.

Paul vigorously develops the first point by denying need of an apostle to instruct him, for he had preached in power for three years before meeting Peter and James. Many Protestants see an indication of individualism here: "Paul recognizes no college of apostles above him, only Christ and the gospel." fn But that confuses knowledge with authority. Furthermore, Paul is not opposing the Jerusalem apostles but the Judaizers' reports about the Jerusalem apostles. As noted in the Galatian introduction above, the Twelve pointed out that men had misrepresented their views on circumcision (Acts 15:24). Corinthian attempts to divide Peter and Paul (1 Cor. 1:12) were countered as Paul insisted that he and the other apostles preached the same gospel (1 Cor. 15:11). And in Galatians the leading apostles gave Paul "the right hands of fellowship" (Gal. 2:9), meaning specifically that they agreed with his procedure on his Gentile missions.

In the obviously urgent circumstances of writing, Paul had no choice but to undercut those clearly misusing the authority of the apostles "of the circumcision" (Gal. 2:8). Peter had no doubt visited Corinth (1 Cor. 9:5), and his name had been exploited there. In Galatia his name was also being exploited. In a day of poor communication, Paul made a "no matter what" argument. He could have produced letters from the chief apostles in several months, but he came to the point by insisting that even if Peter or an angel would support circumcision, that position was wrong because it was contrary to the "revelation of Jesus Christ" (Gal. 1:8, 12). Paul was not downgrading priesthood leaders; he was bluntly saying that the revelation must guide all priesthood leaders alike. Thus chapter 1 has the "even if" tone that only seems to set Paul above the Twelve; but chapter 2 is the sober appeal to the fact that Paul met with the Twelve. Thus, Galatians discloses Church order in keeping with Paul's powerful insistence on the leadership of the Twelve in 1 Corinthians 12 and Ephesians 4. Indeed, Paul valued the earthly knowledge of Christ from Peter and James; in Jewish synagogues Paul quoted their testimony of the Resurrection (Acts 13:31), as he did in his writing (1 Cor. 15:5, 7). Paul's fifteen days with Peter three years after his conversion is a symbol of correlation and supervision, not isolation (Gal. 1:18).

Galatians next reviews the only Jerusalem meeting detailed in the letters, and the point-by-point description of Acts is strikingly similar. In both, the occasion was reviewing the Gentiles accepting the gospel without Jewish rules; the location and participants are the same; circumcision was central in each, with the approval by general authorities of the "gospel of the uncircumcision" (Gal. 2:7). In both accounts Paul and Barnabas return to Antioch afterward. As noted above, close comparison is necessary because some scholars theorize that the Acts-Galatians councils are two different meetings. But the New Testament demands a single meeting. Luke narrates the Jerusalem Council as the necessary outgrowth of the first full preaching to the Gentiles. It was not needed before that, and its decision effectively settled the issue of circumcision of the Gentiles. Paul's point is just that—after the council, all should know better. Both sources have an air of urgency before the meetings, and an air of finality afterward. Acts and Galatians mesh well in view of Paul summarizing in 10 verses what Luke takes 30 to cover. Thus, Galatians should not be required to give full details. fn

At the Jerusalem Council Paul "communicated unto them that gospel which I preach among the Gentiles" (Gal. 2:2, italics added); the italicized word (anatithemi) means to "lay before," and it implies "the added idea that the person to whom a thing is referred is asked for his opinion." fn Thus, Paul wanted the "pillars," Peter, James, and John, to evaluate his procedure of not circumcising the Gentile converts. The "right hands of fellowship" (Gal. 2:9) signified a ruling that Paul's methods were acceptable. Other agreements between the two records appear in outline:

Acts 15 Galatians 2

"They determined that Paul "I went up again to Jerusalem

and Barnabas . . . should go with Barnabas, and took

up to Jerusalem" (v. 2). Titus" (v. 1).

"They were received of the "I . . . communicated unto

church, and of the apostles them that gospel which I

and elders, and they declared preach among the Gentiles,

all things that God had done but privately to them which

with them" (v. 4). were of reputation" (v. 2).

Certain believing Pharisees Certain "false brethren"

insisted "that it was needful to sought to compel Titus "to be

circumcise them" (v. 5). circumcised," but Paul abso-

l utely refused (vv. 3-5).

The Twelve sent Paul and Peter, James and John "gave

Barnabas back to Antioch to me and Barnabas the right

with their decision and a letter hands of fellowship, that we

to "the brethren which are of should go to the Gentiles" (v.

the Gentiles in Antioch and 9, NKJB). Paul and Barnabas

Syria and Cilicia" (v. 23 ff). went to Antioch (vv. 11-13).

Revelation is the main point of Galatians 1 and the obvious reason for narrating the Jerusalem Council in Galatians 2. Paul sets the stage by emphasizing, "I went up by revelation" (Gal. 2:2). Of course, Acts 15:28 says specifically that the decision was made as "it seemed good to the Holy Ghost, and to us." If Paul did not consider the decision of the "pillars" made by revelation, how could he blame Peter for coming to Antioch and not eating with the Gentiles? There Peter first ate with them—an act in keeping with the dietary harmony of Jew and Gentile recommended by the Jerusalem Council (Acts 15:29). But some came to Antioch from James, which caused Peter to withdraw from Gentile tables. Paul reacted strongly and confronted Peter, who in Paul's judgment was not acting "according to the truth of the gospel" (Gal. 2:14). But Peter no doubt had his side of the story. Fear may not have been his motive, and Paul may have acted prematurely. Paul admits that the mission of the "pillars" was to the Jews (Gal. 2:9). If intense Jewish converts reacted negatively to the council decision, James and Peter may have sought a transition delay to convince the stubborn. If Peter labored to bring this about, Paul may have pushed conformity to the council's ruling ahead of its time. Paul evidently retold the story because the Judaizers used the episode to give the impression that Peter agreed with them. The incident is instructive in showing two strong leaders agreeing on a principle that came by revelation but applying it with different timing. Paul does not say that Peter permanently separated himself from the Gentiles. These candid examples show how revelation came after deep searching. Paul reviewed them, of course, to show that Church leaders stood with him in teaching salvation through the revealed gospel, not through the Mosaic law.

Justification by Faith

Justification by faith is really salvation through Christ. Galatians gives Paul's main concept, though Romans uses the words "save" and "salvation." Latter-day Saints know that there are degrees of salvation, so these terms could logically refer to salvation from death. That is part of Christ's work as Savior in 1 Corinthians 15, where Paul vividly pictures the resurrection of all through Christ. But that is a partial salvation in the case of those not entering God's kingdom in eternity. Full salvation is receiving the highest degree of glory. Full salvation is receiving the first resurrection and entering Christ's kingdom. Full salvation reverses the effects of sin and purifies one to stand in God's presence. Ancient and modern scriptures generally apply "salvation" to entering God's presence. The Prophet Joseph Smith was told to seek for "everlasting salvation in the kingdom of God" (D&C 6:3), to be "saved in the kingdom of God, which is the greatest of all the gifts of God; for there is no gift greater than the gift of salvation" (D&C 6:13). Paul consistently uses "salvation" in the same sense—those rejecting the gospel are still resurrected, but "the gospel of Christ . . . is the power of God unto salvation to every one that believeth" (Rom. 1:16). Since Paul powerfully taught salvation by faith in Christ, he is talking about how mankind may obtain full salvation, or salvation from sin.

What is justification by faith? Galatians answers like a clear trumpet call: "We have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified" (Gal. 2:16). What does it mean to be justified? Peter and John do not use this word in the New Testament writings, though they use the concept. Luke uses it in the ordinary sense when the lawyer tried to save face in questioning Jesus: he was "willing to justify himself" (Luke 10:29). This questioner was trying to avoid the judgment of his audience. But God deals with eternal realities. The Greeks used "justify" of judges giving a decision of innocence, so Paul testifies that God through Christ holds his children guiltless. So to "justify" is to award forgiveness through Christ's sacrifice. One is justified when his sins are canceled through Christ's atonement. Luke traveled with Paul and recorded his synagogue speech saying that Christ brought about "forgiveness" or literally "remission of sins," and the same idea was repeated with different words: "By him all that believe are justified from all things, from which ye could not be justified by the law of Moses" (Acts 13:38-39).

This simple and assuring concept must not be obscured with theological theories. Justification is forgiveness. Paul simply teaches that through Christ sins are forgiven and not through Moses' laws. As noted, Paul's definition is: "By the works of the law shall no flesh be justified" (Gal. 2:16). What law? Many Protestants insist that Paul condemned all law as alien to justification through Christ: "Law condemns; it cannot justify. Ritual acts and good works offered as the basis of salvation destroy grace." fn But it is irresponsible to jump from Paul's criticism of Jewish law to a supposed criticism of all law. What precedes the Galatians 2 theme of justification apart from the "works of the law"? The Jerusalem Council on circumcision and Paul's rebuke of Peter for following Jewish rules of eating. Paul follows his theme of justification by Galatians 3, a spirited historic argument that reviews God's acceptance of Abraham through faith long before "the law, which was four hundred and thirty years after" (Gal. 3:17). No letter of Paul preaches justification apart from law more powerfully than Galatians, but no letter of Paul so clearly equates "the law" with the law of Moses. The best New Testament dictionary notes how many times "law" means "law of Moses" in Paul; the term "can almost come to mean (Jewish) religion. fn Because Galatians is shorter than Romans, it states justification without law more directly. Justification is plainly salvation through Christ's gospel instead of legalistic Judaism.

Two Types of Salvation through Christ

Salvation from Death Salvation from Sin

General salvation Individual salvation

Resurrection Exaltation

Obtained by all Obtained by some

Different glories in the Resurrection The celestial glory

Wicked receive the Last Resurrection The First Resurrection

Obtained through Christ's sacrifice Obtained through Christ's

sacrifice

Confession of Christ finally required Faith in Christ required

Unrepentant evil works bring Good works required

suffering

Saving ordinances not required Saving ordinances required

—Doctrine and Covenants 76

What did justification through Christ mean to Paul? Classical Protestantism asserts the deceptive opposition of grace versus law. But Paul is the measure of the true historical opposites that he encountered. The young Pharisee had labored for years in study. Lamplight flickered upon his manuscripts in Tarsus and at Jerusalem. Was the living God in books of history? The vision near Damascus shed a divine brilliance on all his study of scripture. The real opposites of new and old in Paul's life were love of the personal Christ versus plodding reasoning about past texts; obedience to new revelation versus the Rabbinic rules about the Mosaic rules; simplification of divine laws versus proliferation of man-made laws; the purification covenant of baptism versus daily ritual purifications; God's central moral obligations versus man's ceremonial observances that confused the central commandments. When the Mishnah was written down not long after Paul, it had sixty-three chapters containing five thousand to ten thousand rules on what a righteous Jew could and could not do. Paul was liberated from an oppressive religious system by his faith in Christ. Justification without the law was a judgment on the extreme elements of his Judaic life. The true contrasts between the old and new were simplification versus complexity and personal love of the Lord versus endless conformity to detail—in short, the new law and the new covenant over the old. The central justification passage in Galatians disagrees not with the "law" but the "works of the law" (Gal. 2:16), and Paul clearly had in mind Jewish ceremonialism in writing the phrase. Neither Galatians nor Romans is really philosophical, but practical, evaluating what is historically present, not abstract ideas. The contrast is not total grace over all law, but experience with a particular law that could not "have given life" (Gal. 3:21) versus the divine Lawgiver who sacrificed his life: "I live by the faith of the Son of God, who loved me, and gave himself for me" (Gal. 2:20).

Basic Protestantism follows a logic not supported by Galatians. Since justification comes through faith in Christ, actions and divine ordinances are theoretically irrelevant: "If people could be saved by obeying or fulfilling ritual requirements, they would be saving themselves. Lutherans believe that only God can save us." fn But Jesus commanded baptism (Mark 16:15-16), and the apostles required it to obtain a "remission of sins" (Acts 2:38). The fundamental Protestant believes he has already obtained this by accepting Christ, so usually baptism is seen as "an outward sign of an inward grace." That is, forgiveness is already given, making baptism a righteous gesture but not a requirement for adults. For instance, over one hundred Protestant ministers of Utah were polled, and 72 percent agreed that "those who reject Christ will suffer everlasting punishment." But of these only 20 percent agreed that "baptism is essential for salvation." fn But Paul did not reason in this fashion. One's justification through Christ required accepting Christ and his commandments: "For ye are all the children of God by faith in Christ Jesus; for as many of you as have been baptized into Christ have put on Christ" (Gal. 3:26-27). Paul did not argue the necessity of baptism because he was writing to Saints who had already been baptized. In Acts, Paul showed that baptism was essential to salvation by regularly requiring it. And according to Galatians, Paul did not consider that a person had "put on Christ" without baptism. Thus, the forgiveness of sins offered through Christ was accepted and made operational through baptism. fn

Moral Laws of the Gospel

Are daily acts irrelevant to justification by faith? Protestant theology comes perilously close to saying so. The following story will illustrate the difference between Latter-day Saint and extreme Protestant thinking. In the second world war, a Protestant minister and a very young serviceman in the U.S. Navy were engaged in a cordial conversation in Memphis, Tennessee. The minister discovered that the serviceman (this author) was a Latter-day Saint and asked, "What do Mormons believe one must do to be saved?" The serviceman quickly thought of the war around him that many were losing, the war against unrighteousness; he also thought of the minister as an ally in making people more Christlike. So assuming their common commitment to Christ, he answered, "We believe that we must live a good life." The response of the minister? Seething anger, beginning with "You could not have given me a worse answer." The serviceman kept calm and asked questions as the minister raged in defense of salvation through faith without any responsibility for righteous acts. The final question put to him: "Do you mean to say that one can commit adultery and murder and still be saved if he has confessed Christ beforehand?" The minister's answer: "That's exactly what I mean."

If this statement is shocking, it is simply blunter than explanations that pad some Protestant logic with abstract terms. Many ordinary Protestants would be deeply troubled by belief in Christ without belief in his moral laws, and many ministers are more balanced than this Memphis crusader. Yet he gave the core Protestant interpretation of Galatians and Romans. It is based on misunderstanding Paul's command: "Stand fast therefore in the liberty with which Christ has made us free, and do not be entangled again with a yoke of bondage" (Gal. 5:1, NKJB). But "liberty" here is measured against the "yoke" of the law of Moses—what Peter called the "yoke. . . which neither our fathers nor we were able to bear" (Acts 15:10). This world knows no liberty without law; in science, for example, exact requirements are the avenue for new discoveries and new possibilities. The God who controls the physical world through law would not ignore law in saving his children. Nothing more clearly solves this puzzle than the Book of Mormon teaching that Christ met the demands of the law of justice, enabling God to exercise mercy (Alma 42:14-15). In other words, God respects law enough to require his Son to meet the penalties of law in order to save mankind. Then does he ignore law in their personal lives after that? The object of all intelligent penal systems is to rehabilitate the criminal by effectively teaching him not to repeat his crime. Is God careless of the acts of his children who accept Christ? Protestant theory sees Galatians as teaching "the adequacy of faith without works as man's proper response to the work of Christ." fn In this theory, God motivates the believer to good works, but human agency, decision, and self-control are irrelevant to that process:

According to Protestant doctrine, justification is by faith alone without any merit deriving from any good work of the recipient either before or after justification. Justification is on the basis of good works—the good works of Jesus Christ. But the benefits of his redemptive work are received by the believer who has no merit of his own to contribute. Nothing which he ever does, even after justification, merits anything; because nothing which he does is ever perfectly good. That is, nothing which he does proceeds from a perfectly good motive, is directed perfectly according to the good standard, and is aimed perfectly at the glory of God. Nothing short of this is truly good. Since no justified person in this life ever does anything which meets such standards, he does no meritorious good work. Therefore, he never has any merit to claim which in any way supplements the merit of Christ. fn

But if law and obedience to it has disappeared in Galatians, why does Paul command the Galatian Saints to bear "one another's burdens, and so fulfil the law of Christ" (Gal. 6:2)? As surely as any Jewish rule, this is a rule, a Christian rule, even if it does go straighter to the heart of religion than thousands of regulations on ritual purity. Does the believer have license to ignore the commands of his Savior? Paul consistently teaches both freedom from past rules and obedience to the teachings of Christ and the apostles: "If we live in the Spirit, let us also walk in the Spirit" (Gal. 5:25). The italicized term means for Paul what the believer actually does in his daily life. Walking in the spirit does not mean to avoid daily life but to carefully control it by spiritual goals and the added strength of the Holy Ghost. Over thirty times Paul used "walk" in this sense: "Walk worthy of God, who called you into his kingdom and glory" (1 Thes. 2:12, literal trans.). Will one enter that kingdom if he ignores the command to walk worthily? Paul told the Thessalonians how "to walk and to please God," measuring this by the "commandments we gave you by the Lord Jesus" (1 Thes. 4:1-2). Paul asked the Galatians to "walk in the Spirit" (Gal. 5:25) in the same way, for in that chapter and the next he weaves in commandments as examples of their Christian duty. It was Jesus who equated commandments with walking in the Spirit. He had promised the Holy Ghost, "whom the world cannot receive" without meeting this condition: "If ye love me, keep my commandments" (John 14:15-17). Both the Lord of the Gospels and the Tarsus apostle gave inspired commandments to those justified by faith: "Whosoever . . . shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven" (Matt. 5:19).

Paul's language in Galatians shows that the Saints knew the positive commandments, though the negative ones there are most striking. They yet believed in Christ, but added to his teaching, so Paul warned, "You have fallen from grace" (Gal. 5:4, NKJB). If that happened by performing unauthorized religious practices, it could more easily happen through open wickedness. That is Paul's specific warning to Galatian branches of the Church full of rebellion and conflict: "Now the works of the flesh are evident, which are these: adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, hatred, contention, jealousy, anger, selfish ambition, dissensions, factions, envy, murders, drunkenness, revelry, and the like; of which I tell you before, just as I have also told you in time past, that those who practice such things will not inherit the kingdom of God" (Gal. 5:19-21, NKJB.) fn

Several of the ten commandments are here, reiterated when Paul teaches elsewhere of sins that will keep people out of God's kingdom. Are these to be commandments in the Old Testament but not in the New Testament? What is the distinction between the moral imperatives of the prophets and the conditions of obtaining God's kingdom in Paul? If the Galatians abused their liberty by violating these standards, they would have broken God's laws and would suffer the stated penalty. One is playing with words to deny that the above requirements are Christian laws. "Thou shalt not" is as plainly written in Paul's letters as in Moses' tablets.

Protestant theory wrestles with the answer: "Although Paul has said that we cannot by 'doing' inherit the kingdom of God . . . yet he strongly asserts here that by 'doing' we can bar ourselves from that kingdom." fn Thus, the Protestant premise forces a "paradox," and some solve it by claiming that those doing such things "thereby show themselves to be without the transforming gift of faith." fn That answer has some truth, but its fallacy is the effective denial of man's agency. Christian theologians define justification by faith in terms of accepting Christ's grace at conversion, but the spiritual growth in Christian virtue afterward is termed sanctification. Of great significance to Latter-day Saints, the word will be fully discussed later. The question here is the post-conversion life of the committed Christian. Paul warned the Galatians to avoid a dozen and a half serious sins. But Protestant analysis rejects that conclusion because it holds that God's children cannot share in responsibility for their own salvation: "In classical Protestantism, sanctification like justification is by grace alone through faith alone. No works of ours contribute anything to it." fn In that theology, forgiveness first comes "through faith alone apart from works"; next, works are inspired in the faithful by God's Spirit: "Yet such works performed, as well as the faith out of which they spring, make no contribution to the soul's justification, but they are to be regarded as declarative evidences of a man's acceptance in the sight of God." fn This leads to the idea that God arbitrarily saves those whom he will.

In summary, core Protestantism teaches that faith alone saves, that afterward God works in the believer to show the fruits of faith, but that the believers "make no contribution" to their salvation by a Christian life. In this major Christian view, "we are compelled to recognize our passivity." fn But if the early Saints did not labor with God in their own salvation, why did Paul speak ten thousand words on living up to God's standards? His letters are not attempts to convert them to Christ but exhortations to make their lives worthy of their commitment to Christ. And they are a farce if readers then and now can do nothing toward their salvation. Obviously this theory violates the common sense of many Protestants. One only has to read the signs in front of North American churches to know that ministers exhort their members to a better life. Practical Protestantism acts as if men and women are free agents. More significantly, members of churches today seek to live up to their Christian commitment. In the United States some 75 percent rate themselves as living a "very Christian life." fn That can be defined in terms of what is done or what is avoided, and 50 percent on this survey rated the following characteristics of a person living a "very un-Christian life" in this order: "Selfish, self-centered; does not seek or follow the will of God; unconcerned, uncaring; indulges in immoral conduct." fn People are taught by Bible reading and spiritual impressions that Paul's list of serious sins are indeed to be avoided. Paul, of course, spoke of unrepentant transgressions, for the true gospel holds out hope, not despair. Nevertheless, it also requires individual responsibility from those who covenant with the Lord in the waters of baptism. Their lives must rise above the serious sins on Paul's list. That is why Latter-day Saint worthiness interviews deal with the sins Paul mentions.

The believers' works are a part of their salvation, for Paul closed Galatians by the challenge to work and thus receive the eternal reward: "And let us not be weary in well doing: for in due season we shall reap, if we faint not" (Gal. 6:9). The condition is literally "If we don't give out," meaning not to allow oneself to "faint" in the heat of the day. The labor is literally "doing good," and clear connotations of determined action are seen in the translations: "If we do not slacken our efforts" (NEB); "If we don't give up the struggle" (JB); "If we do not give up" (NIV). What is "well doing"? Revelation gives God's standards, his laws. Christ's atonement does suspend cause and effect to bring mercy to all who fully accept him. But the "law of Christ" (Gal. 6:2) then requires a higher life. Growth through the Atonement is not passively relying on the omnipresent Savior of theology, but on the divine person who taught new laws to his disciples on the mount. His beatitudes were conditions of receiving blessings, and he inspired a modern prophet to restate that principle: "When we obtain any blessing from God, it is by obedience to that law upon which it is predicated" (D&C 130:21). This restores perspective to Paul, who closed his "charter of Christian liberty" with the believer's "law of the harvest": "For he that sows to his flesh shall of the flesh reap destruction; but he that sows to the Spirit shall of the Spirit reap everlasting life" (Gal. 6:8, literal trans.).

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 149.)

Romans 1-8

July 5, 2007

Bruce began class by discussing where the Atonement (Gethsemane) took place. First, our view of what a garden is and what a garden actually was in Christ’s time are two very different things. There wasn’t anything formal or organized like today. Gethsemane was a olive press inside a building or cave, Christ prayed next to one inside, he wasn’t outside as we see in paintings. The writers of the New Testament don’t give many details of any about this; our information comes from Mosiah 3 and D&C 19.

M E R I D I A N     M A G A Z I N E

Lesson 36
“Beloved of God, Called to Be Saints”
Romans
by Bruce Satterfield

Paul’s letter to the Romans is his most theologically significant letter. Whereas most of his other writings were regulatory in nature, his epistle to the Romans was purely theological. This makes this letter a treat for those who wish to gain greater insight into Paul’s understanding of the gospel of Jesus Christ.

The letter was probably written sometime early in the spring of A. D. 57 while Paul was on his third mission. It appears that Paul was at Corinth when he wrote this letter. He wrote this epistle in advance of his coming to Rome as part of his future mission to Spain (Rom. 15:24, 28). It seems that at least one of the reasons for writing the letter was to inform the Roman saints of his coming and to establish his call of taking the gospel to the gentiles, of which Rome was the political center. In part, then, the letter was to set forth the doctrinal basis of the gospel going to the gentiles. Indeed, the epistle to the Romans was the doctrinal approach Paul would use in teaching the gentiles!

Of a truth, life is what happens to us while we make other plans. Paul’s journey to Rome came not the way he expected. He first planned on visiting Jerusalem to take the offerings made from many of the branches of the Church in Macedonia and Achaia to help relieve the poverty-stricken saints in Jerusalem (see Rom. 15:25-27). As revealed in the Acts of the Apostles, his visit to Jerusalem turned out quite different that he expected–eventually leading to his arrest and captivity (see Acts 21-26). Eventually, Paul exercised his right as a Roman citizen to reject one court in favor of another and asked to be tried before Caesar (Acts 25:9-12). This brought Paul to Rome, but under house arrest (see Acts 27-28). He apparently made his way to Spain after his release from imprisonment.

The Roman Church

We know nothing for sure of the beginnings of Christianity in Rome. We do know, however, that the early Christian church in Rome was a mixture of both Jew and gentile. There was a large Jewish community in Rome during the New Testament time period boasting a population of between 40,000 to 50,000. It appears that many of Jews in Rome had joined the Christian movement. Most likely, many gentile proselytes to Judaism likewise joined the Church. But the letter to the Romans implies that many other gentiles had joined the Church as well (Rom. 1:13-32 and 15:7-12). This means that the Roman church was a mixture of both Jewish and gentile members.

Such a mixture would have automatically raised questions regarding both Jewish and Christian identity with specific questions being: Who is a Jew? What is the difference between Jew and gentile in Christian theology? Who are the elect or chosen people of the Lord? The answer to these questions became an important element in Paul’s letter to the Romans.

Paul’s Intent

At the beginning of his letter, Paul wrote of his hope to teach the gospel in Rome: “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also” (Rom. 1:13-15).

Then Paul stated the thesis of his letter: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). Two things are made clear in this statement. First, the gospel of Jesus Christ is the power of God for the salvation of man. Second, the gospel is for all of God’s children, not just the elect.

The Power of God unto Salvation

Paul’s first point is very important. Often, the gospel is looked upon by members of the Church as a way of life. Such a view diminishes the relevance of the gospel. President Harold B. Lee once stated, “What is the gospel then? . . . So often I hear my brethren saying something that I wish we would not say quite that way–that the gospel is a way of life. It is not a way of life–it is the way to eternal life. It is the science of salvation.”^{[i] [i]}

Paul explained that the power of the gospel is obtained by faith: “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Rom. 1:17). This statement raises two questions. First, what is meant by faith? Second, how do the just live by faith?

Elder Joseph B. Wirthlin answered: “‘The just shall live by faith’ (Romans 1:7), we are told in holy writ. I ask again, What is faith? Faith exists when absolute confidence in that which we cannot see combines with action that is in absolute conformity to the will of our Heavenly Father. Without all three—first, absolute confidence; second, action; and third, absolute conformity—without these three all we have is a counterfeit, a weak and watered-down faith.”^{[ii] [ii]}

President Spencer W. Kimball taught that the faithful conform to the will of God when complying with the gospel plan of ordinances: “Now, what is the gospel of which we speak? It is the power of God unto salvation; it is the code of laws and commandments which help us to become perfect, and the ordinances which constitute the entrance requirements.

“The ordinances begin with baptism by immersion by proper authority for the remission of sins and for entrance into the earthly kingdom of God. It is followed by the reception of the Holy Ghost, which is promised to every person who qualifies. The priesthood is given, which opens further doors; the endowment is an indispensable feature in preparation for eternal life; and then, the sealing in the holy temple of a man and a woman for an eternal relationship. These are indispensable! No one can ever reach the heights of exaltation and eternal life without all of them.”^{[iii] [iii]}

Only by compliance to the laws and ordinances associated with the gospel can the atonement of Jesus Christ be fully realized within the life of a sinner.

All Are Subject to the Consequences of Sin

After defining the gospel, Paul set forth the necessity for the gospel. “For the wrath of God,” Paul wrote, “is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (Rom. 1:18). Who are the unrighteous? To answer this Paul first examined the world of gentiles among whom he lived and described their wickedness (see Rom. 1:19-32). But the gentiles are not alone in their wickedness. Paul then examined the activities of the Jews noting that their sins lay in the fact that they lived the law outwardly and not inwardly (see Rom. 2:1 - 3:8).

He concluded: “As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. . . For all have sinned, and come short of the glory of God” (Rom. 3:10-12, 23).

All Need the Atonement of Jesus Christ

Therefore, all are in need of “the power of God unto salvation”! Paul declared that all mankind can be “justified only by [God’s] grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Rom 3:24-26).

Justification

To be justified is to be pronounced innocent. Justification is a legal term that means to become acquitted from sin. It is the act by which a sinner is freed from the penalty of sin and is accepted by God as righteous.

It is not possible for a sinner to justify himself in the legal sense from sin since he must endure the eternal consequences of the sin. The Lord stated that justification comes “through the grace of our Lord and Savior Jesus Christ” (D&C 20:30). As part of the process of the atonement, Jesus Christ suffered and paid the eternal consequences of each man’s “individual sins” (D&C 138:19). The atonement for individual sins satisfies the demands of justice and establishes a “plan of mercy” that can save each man from their individual fallen condition. Alma said: “And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also” (Alma 42:15).

Justification does not come from the works that we do. It can only come through the grace of Jesus Christ. However, one must qualify for justification. It requires the sinner to exercise faith in the Lord Jesus Christ, repent of their sinful acts, and enter into a covenant with God through the ordinance of baptism. The Lord declared: "That as many as would believe and be baptized in his holy name, and endure in faith to the end, should be saved" (D&C 20:25).

The Book of Mormon emphasizes the necessity of repentance to appease the demands of justice as part of the justification process. Because Christ suffered the eternal consequences of our sins, repentance will release man from the grips of justice. Alma explained: "according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men . . . for except it were for these conditions, mercy could not take effect except it should destroy the work of justice" (Alma 42:13). "Wherefore, redemption cometh in and through the Holy Messiah," said Lehi, "Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered" (2 Nephi 2:6-7). Because of his sacrifice, Christ stands "betwixt them and justice" having "satisfied the demands of justice" (Mosiah 15:9). Thus, Amulek stated: "And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. "And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption." (Alma 34:8,15-16)

Justification Through Faith

Paul emphasized the necessity of faith on Jesus Christ to secure justification (see Rom. 3:21-26). The sacrifice of Jesus Christ was foreshadowed through the law of sacrifice associated with the Mosaic law. The Jewish Christians would have been familiar with the concept of sacrificial substitution for sin found in the law of Moses. Indeed, the Jewish Christians felt that it was the law of Moses that set them apart from the gentiles. Because they had received “the law” – referring to the law of Moses – the Jews felt they had a privileged position before God (see Rom. 2:12-29).

Their belief in their favored position marked by their compliance with the regulations of the Law led to their boasting of the same (Rom. 2:23). Paul countered their pride with a discussion focused on faith. Declaring that justification can only come through the atonement of Jesus Christ, Paul asked: “Where is boasting then? It is excluded. By what law? of works?” He answered: “Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law” (Rom. 3:27-28).

Paul used lessons from the Old Testament to point out the foolishness of believing that men through their own works can save themselves (see Rom. 4). Though such great men as Abraham performed the works of the Lord’s law, it was their belief in things they could not see that gave them access to the grace of God. Likewise, only through faith will we find passage to the grace of God. Paul wrote: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God” (Rom 5:1-2).

The Grace of Christ

Why is the atonement of Jesus Christ considered an act of grace? Paul answers: “For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Rom. 5;6-8).

Through the grace of Christ’s atonement all mankind, not just the Jews, may be saved from sin. “We also joy in God,” Paul declared, “through our Lord Jesus Christ, by whom we have now received the atonement. Wherefore, as by one man [i.e., Adam] sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned . . . For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many” (Rom. 5:11-15).

Grace and the Natural Man

Since the grace of Christ saves man from the consequences of sin, cannot one then continue in sin and then simply rely upon the salvational effects of Christ’s atonement? “What shall we say then? Shall we continue in sin, that grace may abound?” “God forbid” Paul responded (Rom 6:1-2). Such a question disregards the premise that the grace of Christ’s atonement is accessible only through the ordinances of the gospel. The ordinances symbolize the actions man must take when entering the covenants associated with each ordinance.

For example, the first ordinance of salvation is baptism. What is the meaning of being fully immersed in water? “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:3-4).

What is the newness of life? President Gordon B. Hinckley taught: “You have been buried in the water and put away the old man, so to speak, and come out of the water with a newness of life, your sins remitted, and ready to do that which the Lord would have you do. What does He expect of me and you? What has He commanded us that we do? He expects us to be good men and women—men and women of honesty, men and women of integrity, men and women of faith, men and women of goodness. That is His great teaching, that we might become perfect even as He is perfect. That is one of the expectations of those who have become members of His Church and kingdom. He expects us to love Him, to worship Him, to do His will. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment’ (Matt. 22:37–38). Those are not idle words. Those are words which tell what He expects of us—to love Him and to grow in the pattern of His beautiful life.”^{[iv] [iv]}

Such newness of life is lost if one continues in sin. Therefore, those who through the ordinance of baptism have gained access to the atonement must abandon a sinful life. They should become dead as to sin. “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof” (Rom. 6:6-12).

It is only through the grace of Jesus Christ that men can free themselves from the captivity of the natural man. “When we receive the Gospel, a warfare commences immediately,” warned Brigham Young. “We have to fight continually, as it were, sword in hand to make the spirit master of the tabernacle, or the flesh subject to the law of the spirit.”^{[v] [v]}

Paul spoke of this warfare in these words: “And now I see another law, even the commandment of Christ, and it is imprinted in my mind. But my members are warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. And if I subdue not the sin which is in me, but with the flesh serve the law of sin; O wretched man that I am! who shall deliver me from the body of this death?” He answered his own question: “I thank God through Jesus Christ our Lord, then, that so with the mind I myself serve the law of God” (JST Romans 7:24-27).

Paul’s lament over the natural man in Romans 7 was a reflection of his life under the law of Moses before he became converted to Christianity (see JST Romans 7). The law of Moses gave Paul no power to control the natural man. But when he accepted the atonement of Jesus Christ, he was enabled to fight the natural man in ways he had never experienced before.

The Weakness of Rituals

Paul urged the Romans not to “walk not after the flesh, but after the Spirit” (Rom. 8:1). The law of Moses was only a foreshadowing of the law of Christ. If only the rituals of the law were kept, the law offered little strength to battle the natural man. Therefore, Paul wrote: “the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. 8:2-3).

The Power of Rituals

Salvation does not come through mere rituals and ordinances, even if they are the ordinances of the higher gospel. It is the atonement of Jesus Christ that give the ordinances their power. Yet, these ordinances are useless unless the covenants associated with the ordinances are kept and kept with real intent. Thus salvation comes through the grace of Christ to those who live the meaning of the rituals by controlling the natural man. The gift of the Holy Ghost is an essential blessing necessary in the war against the natural man.

Through compliance to the covenants made at baptism, we may receive the gift of the Holy Ghost by ordinance. This gift has power to help us truly overcome the natural man. Paul explained: “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Rom. 8:10-13).

Power to Become Sons of God

An important aspect of ordinances is the power given to man to become sons of God. Though we are the spirit offspring of God, because of the fall we have lost our heirship and are doomed to inherit the consequences of our fallen condition. But through the ordinances of the gospel of Jesus Christ, we can become heirs of God again. “For as many as are led by the Spirit of God,” Paul wrote, “they are the sons of God.” They become free from the bondage of sin. “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry Abba, Father” (Rom. 8:14-15).

This adoption applies to all mankind, not just to the Jews. Elder Bruce R. McConkie explained: “By the law of adoption those who receive the gospel and obey its laws, no matter what their literal blood lineage may have been, are adopted into the lineage of Abraham. (Abra. 2: 9‑11) "The effect of the Holy Ghost upon a Gentile," the Prophet says, "is to purge out the old blood, and make him actually of the seed of Abraham." Such a person has "a new creation by the Holy Ghost." (Teachings, pp. 149‑150.) Those who magnify their callings in the Melchizedek priesthood are promised that they will be "sanctified by the Spirit unto the renewing of their bodies. They become the sons of Moses and of Aaron and the seed of Abraham." (D. & C. 84:33‑34) Indeed, the faithful are adopted to the family of Christ; they become "the children of Christ, his sons, and his daughters"; they are "spiritually begotten," for their "hearts are changed through faith on his name," thus being "born of him," becoming "his sons and his daughters." (Mosiah 5:7.) Paul explained the doctrine of adoption by saying, "As many as are led by the Spirit of God, they are the sons of God," because they receive "the Spirit of adoption," being or becoming Israelites, "to whom pertaineth the adoption." (Rom. 8:14‑24; 9:4; Gal. 4:5; Eph. 1:5.)”^{[vi] [vi]}

Again, he wrote: “Because of the atonement and by obedience to gospel law men have power to become the sons of God in that they are spiritually begotten of God and adopted as members of his family. They become the sons of God and joint‑heirs with Christ of the fulness of the Father's kingdom. (D. & C. 39:1‑6; 76:54‑60; Rom. 8:14‑17; Gal. 3:1‑7; 1 John 3:1‑4; Rev. 21:7.)” ^[vii][vii]

Heirs of God

Paul declared that those who become sons of God then become “heirs; heirs of God, and join-heirs with Christ” (Rom. 8:17). Joseph Smith taught that this requires the full ordinances of the gospel: “All men who become heirs of God and joint heirs with Jesus Christ will have to receive the fulness of the ordinances of his kingdom; and those who will not receive all the ordinances will come short of the fullness of that glory, if they do not lose the whole.”^{[viii] [viii]}

Joseph Smith also taught that to be an heir is to become as God: “but they shall be heirs of God and joint heirs with Jesus Christ. What is it? To inherit the same power, the same glory and the same exaltation, until you arrive at the station of a God, and ascend the throne of eternal power, the same as those who have gone before.”^{[ix] [ix]}

This adoption ought to be looked for with great anticipation by every one of God’s children for all have lost their heirship. But through the atonement of Jesus Christ all may be heirs again. When fully understood, one would suffer much to receive heirship with God. Thus Paul wrote: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation [i.e., all of God’s children] groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Rom 8:8-23)..

The Law of Election

Continuing his letter, Paul again pointed out that “there is no difference between Jew and Greek [i.e., gentiles]’ (Rom. 10:12). They are both are spiritually in trouble and in need of the atonement of Jesus Christ which is available to all mankind. “For whosoever shall call upon the name of the Lord shall be saved.” (Rom. 10:13).

So what is the meaning of the Lord’s choosing the House of Israel and His chosen people?

The House of Israel, according to Paul, have received an “election of grace” (Rom. 11:5; see also D&C 84:99). What is this election of grace? In order to understand this doctrine, one must understand a few things about premortality.

We learn from Abraham 2:22, that in the premortal existence, the spirit offspring of God were not all the same. Abraham saw that there were both noble and great and less than noble and great spirits in the premortal realm. President Joseph Fielding Smith explained: “The spirits of men had their free agency, some were greater than others, and from among them the Father called and foreordained his prophets and rulers. Jeremiah and Abraham were two of them. . . . The spirits of men were not equal. They may have had an equal start, and we know they were all innocent in the beginning; but the right of free agency which was given to them enabled some to outstrip others, and thus, through the eons of immortal existence, to become more intelligent, more faithful, for they were free to act for themselves, to think for themselves, to receive the truth or rebel against it.”^{[x] [x]}

Those who were more valiant in the premortal world earned certain blessings in mortality. One of the major blessings they earned is the right to have access to the gospel in mortality. To ensure this right, the valiant of God’s spirit children were foreordained to be born into a particular lineage: the House of Israel. “There was a group of tested, tried and proven souls before they were born into the world,” Elder Melvin J. Ballard taught. “And the Lord provided a lineage for them. That lineage is the House of Israel, the lineage of Abraham, Isaac and Jacob and their posterity. Through this lineage were to come the true and tried souls that had demonstrated their righteousness in the spirit world before they came here. We came through that lineage. Our particular branch is the House of Joseph through his son Ephraim. That is the group from whence shall come the majority of the candidates for celestial glory.”^{[xi] [xi]}

Likewise, President Harold B. Lee taught: “It would seem very clear, then, that those born to the lineage of Jacob, who was later to be called Israel, and his posterity, who were known as the children of Israel, were born into the most illustrious lineage of any of those who came upon the earth as mortal beings. All these rewards were seemingly promised, or foreordained, before the world was. Surely these matters must have been determined by the kind of lives we had lived in that premortal spirit world. Some may question these assumptions, but at the same time they will accept without any question the belief that each one of us will be judged when we leave this earth according to his or her deeds during our lives here in mortality. Isn't it just as reasonable to believe that what we have received here in this earth [life] was given to each of us according to the merits of our conduct before we came here?”^{[xii] [xii]}

As members of the House of Israel, the valiant were rightful heirs of the gospel. Of this Elder McConkie stated: “Israel is an eternal people. Members of that chosen race first gained their inheritance with the faithful in the pre-mortal life. Israel was a distinct people in pre-existence. Many of the valiant and noble spirits in that first estate were chosen, elected, and foreordained to be born into the family of Jacob, so as to be natural heirs of all of the blessings of the gospel.” ^[xiii][xiii]

This is the election of grace Paul spoke of. Elder McConkie explained further: “This election of grace is a very fundamental, logical, and important part of God's dealings with men through the ages. To bring to pass the salvation of the greatest possible number of his spirit children the Lord, in general, sends the most righteous and worthy spirits to earth through the lineage of Abraham and Jacob. This course is a manifestation of his grace or in other words his love, mercy, and condescension toward his children.

“This election to a chosen lineage is based on pre-existent worthiness and is thus made "according to the foreknowledge of God." (1 Pet. 1:2.) Those so grouped together during their mortal probation have more abundant opportunities to make and keep the covenants of salvation, a right which they earned by pre-existent devotion to the cause of righteousness. As part of this election, Abraham and others of the noble and great spirits were chosen before they were born for the particular missions assigned them in this life. (Abra. 3:22-24; Rom. 9.)

“As with every basic doctrine of the gospel, the Lord's system of election based on pre-existent faithfulness has been changed and perverted by an apostate Christendom. So absurd have been the false conclusions reached in this field that millions of sincere though deceived persons have devoutly believed that in accordance with the divine will men were pre-destined to receive salvation or damnation which no act on their part could change. (Teachings, p. 189.)

“Actually, if the full blessings of salvation are to follow, the doctrine of election must operate twice. First, righteous spirits are elected or chosen to come to mortality as heirs of special blessings. Then, they must be called and elected again in this life, an occurrence which takes place when they join the true Church. (D. & C. 53:1.) Finally, in order to reap eternal salvation, they must press forward in obedient devotion to the truth until they make their "calling and election sure" (2 Pet. 1), that is, are "sealed up unto eternal life." (D. & C. 131:5.)^{[xiv] [xiv]}

The LDS Bible Dictionary states that the election of grace “has reference to one’s situation in mortality; that is, being born at a time, at a place, and in circumstances where one will come in favorable contact with the gospel. This election took place in the premortal existence.”^{[xv] [xv]}

Living Sacrifice

The election of grace only ensures that the valiant of premortality will receive gospel privileges. It does not ensure their eternal salvation. Like everyone, the elect must accept the gospel and live up to covenants made therein, and put off the natural man and devote their lives to the building of Gods kingdom. Therefore, the difference between Jew and gentile is that the Jew had the inherited right to the gospel of Jesus Christ whereas the gentiles did not. But in either case, the benefits of the gospel was dependent upon living a righteous life.

Therefore, Paul concluded his discussion regarding the gospel outlining the many things the Roman Christians ought to do in living and maintaining a righteous life (see Rom. 12 - 15). Particularly to the Jewish members of the Church, he taught them to live the spirit of the gospel and not just the ritual. Said he: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice [as opposed to rituals], holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Rom. 12:1-2). Similarly, the Book of Mormon states: “And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved” (Omni 1:26). Only through such a personal sacrifice would the sacrifice of Jesus Christ be validated in their lives of the Christian community in Rome.

Likewise for the latter-day reader of Paul’s letter to the Romans, we must sacrifice all we have for the building of the kingdom. That we may all be able to do this is my sincere prayer.

Notes

[xvi][i] . Harold B. Lee, Conference Report, April 1959, p.68.

[xvii][ii] . Joseph B. Wirthlin, “Shall He Find Faith on the Earth,” Ensign, Nov. 2002, pp. 82-84

[xviii][iii] . Spencer W. Kimball, The Teachings of Spencer W. Kimball (Salt Lake City: Bookcraft, 1982), p.502.

[xix][iv] . Gordon B. Hinckley, “Inspirational Thoughts,” Ensign, June 1999, p. 5

[xx][v] . Brigham Young, Journal of Discourses, Vol.9, pp.287‑288.

[xxi][vi] . Bruce R. McConkie, Mormon Doctrine (2nd ed., rev. Salt Lake City: Bookcraft, 1966), p.9.

[xxii][vii] . McConkie, Mormon Doctrine, p. 65.

[xxiii][viii] . Joseph Smith, Teachings of the Prophet Joseph Smith (Joseph Fielding Smith, ed. Sal Lake City: Deseret Book Press, 1938.), p.309.

[xxiv][ix] . Smith, Teachings of the Prophet Joseph Smith, p.347.

[xxv][x] . Joseph Fielding Smith, Doctrines of Salvation: Sermons and Writings of Joseph Fielding Smith (3 vols. Edited by Bruce R. McConkie. Salt Lake City: Bookcraft, 1954‑1956), 1:59.

[xxvi][xi] . Melvin J. Ballard, Three Degrees of Glory: A Discourse by Melvin J. Ballard (22 September 1922, Ogden, Utah. Salt Lake City: Magazine Printing Company, 1955), p. 20.

[xxvii][xii] . Harold B. Lee, “Understanding Who We Are Brings Self-Respect,” Ensign, January 1974, pp. 4-5.

[xxviii][xiii] . Bruce R. McConkie, Doctrinal New Testament Commentary, 2:284.

[1][xiv] . McConkie, Mormon Doctrine, p.216.

[xxix][xv] . “Election" in the LDS Bible Dictionary, pp. 662-663, English edition. 

Paul is coming to the Roman church on his way to Spain, this is the plan, but who knows what happened. Life happens when you make other plans! The church existed in Rome and had Jews and Gentiles as members.

(Acts 2:3-11) – The gift of the Holy Ghost was given to the saints and the gift of tongues was enjoyed by those in attendance. People from Rome were at this Sacrament meeting.

3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.

6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.

7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?

8 And how hear we every man in our own tongue, wherein we were born?

9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,

10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,

11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.

It’s important to understand the ordinance of the gift of the Holy Ghost was now given to the church. There is a difference of one having the ordinance and one receiving the gift.

59 AD Paul after a long journey with many trials makes it to Rome and is tried and placed in house arrest. He went to Rome to get a fair trial, as a citizen he had that right. The important point is that he was taking the gospel to the entire world, not just to the elect.

(Romans 1:1-5)

1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

2 (Which he had promised afore by his prophets in the holy scriptures,)

3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

Verse 5 has a better translation in the NIV Study Bible version: Through him and for his namesake we receive grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith

This is very important in understanding the theology of Paul. Faith and obedience with grace are critical to him. JST has a commentary on this verse, Joseph changed it also, but before he studied Greek.

Faith

Paul James Hebrews General

Epistles

1 Cor 6:9-13 Belief Steadfast

Elder Wirthlin

(1 Corinthians 6:9-13.)

9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.

13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

Faith means you follow Christ and do His will, obey His commandments. Belief without the practice is death. We gain access to the Atonement through faith.

Verses 6-7 – Saint is someone sanctified to build up God’s kingdom; other Christians don’t like us using the word Saint.

(Romans 1:15-17.)- First, Defines the gospel of salvation through Christ Second, This gospel is for everyone. This is his thesis statement. The gospel isn’t tradition, it’s the good news of victory in Christ and salvation can only come through Him. If this is just a way of life, then it becomes secular, the gospel is here to save us

15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

The Lord has summed up the gospel in these words: "And this is my gospel—repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things and teacheth the peaceable things of the kingdom." (D&C 39:6.)

What is the gospel then? What a glorious definition we have listened to this morning in President Richards' address. So often I hear my brethren saying something that I wish we would not say quite that way—that the gospel is a way of life. It is not a way of life—it is the way to eternal life. It is the science of salvation. I quote from something that our late beloved brother, Orson F. Whitney, wrote some years ago when he said:

"The principles which compose the gospel—and not merely the first principles, but all that have been or will ever be revealed are self-existent and everlasting in their nature. They have existed from all eternity, and will endure through all eternities to come, for they are absolute, essential, uncreated truths, without beginning of day or end of years, the same yesterday, today, and forever. Concerning the time, place, and method of their compilation . . . it is not man's present province to enquire." (Elder's Journal 4:26.)

(Elder Harold B. Lee, Conference Report, April 1959, Second Day—Morning Meeting 68.)

Christ has the power to save mankind from sin, the just shall live by faith. Faith is not abstract, it is concrete, it actually exists, and it’s the power of God. Man does not have faith, it is a power man acquires, faith is a gift of God.

Faith and the Priesthood

BRETHREN, [of the Priesthood], I refer again and for a moment only, to what the influence, the power of this Church would be, if we were united as one man. Then we might meet the principle announced in the prayer of the Great High Priest in the Garden, when he prayed that the disciples might be one, even as he and the Father were one, and as he declared in modern revelation: "I say unto you, be one; and if ye are not one ye are not mine." (D & C 38:27; and see John 17:21.)

As I have thought about what I might say I have thought I would like to say just a little bit about the Priesthood itself. We who are bearers of it, the Holy Priesthood after the Order of the Son of God, what is this Priesthood that we have? We have had our definitions. I will come to them, if I may, just a few minutes later. But I have thought that I would like to look first somewhat at the work of our Savior. His work was performed through faith. If you will examine a little bit carefully his life, you will find that in his miracles he performed many of the great functions of creation. He worked, I repeat, by the power of the Priesthood.

You will remember that he walked upon the water, thus defying and overruling, so far as we can see, the principle of gravity. You will remember that Peter asked to be bidden to come to him. Peter being so bidden, got out of the boat and walked a short distance on the water and then becoming fearful, he began to sink and called to the Lord for help, and the Lord said to him, "O thou of little faith...."

You will remember that on one occasion he was on the Sea of Galilee and a violent storm came up, so much so that those who were with him feared for the sinking of the ship. They awakened him and appealed to him and he stilled the tempest, having power over the forces that were involved in that.

You will recall that he fed a multitude with a few loaves and a few fishes, five thousand on one occasion, four thousand on another. You will recall that he also provided miraculous draughts of fish on two or three occasions. The whole world was under him.

You will recall that he cursed the barren fig tree. You will recall that he raised the dead to life again. Think of what was involved in that.

You will recall his thousands, almost (so far as we know), of healings of all sorts of diseases. These were manifestations of the power of faith. Sometimes it seems the faith was partially exercised by those whom he healed, as when the woman touched the border of his garment and was healed of an issue of blood. At other times it seemed as if the faith came from himself. Think of the blessing of faith exercised through the Priesthood.

As a Grain of Mustard Seed

On more than one occasion, he said: "If ye have faith as a grain of mustard seed...." (Matt. 17:20; Luke 17:6.) The commentators, I may add, make no explanation of this. The only statement I have found about that statement—faith is as a grain of mustard seed—is that the mustard seed is one of the smallest of seeds. And that was followed by, "...ye shall say unto this mountain, Remove hence to yonder place; and it shall remove." (Ibid.) And the commentators, who do not understand nor, apparently, believe in faith, say that this merely was an exaggerated imagery of the east; and that the expression "remove mountains" was common among Jewish preachers as indicating the impressiveness with which a man might speak, and referred only to difficulty. It is my judgment, my belief, my testimony, that the possible removal of a mountain is a sober statement of fact.

He told them at one time that if they had the faith, if they believed, they could say to a sycamine tree, "Be thou plucked up by the root, and be thou planted in the sea," and it would be done. (Luke 17:6.) I believe that. I believe that is literally true.

We have been given that Priesthood which carries in it this great power of faith. It has been given to us, you, me, and all who are listening in of the brethren holding the Priesthood.

Faith a Principle of Power

What about it? Paul said, "... faith is the assurance of things hoped for, the evidence of things not seen." (Heb. 11:1, Inspired Version.) I have never been able quite to understand that, but I can understand what has been said either by the Prophet Joseph or with his approval, found in the old "Lectures on Faith" in the Doctrine and Covenants. He said:

"By this we understand that the principle of power which existed in the bosom of God, by which the worlds were framed, was faith; and that it is by reason of this principle of power existing in the Deity, that all created things exist; so that all things in heaven, on earth, or under the earth, exist by reason of faith as it existed in Him." (Lectures on Faith, 1:15.)

As I think about faith, this principle of power, I am obliged to believe that it is an intelligent force. Of what kind, I do not know. But it is superior to and overrules all other forces of which we know. It is the principle, the force, by which the dead are restored to life.

I do not believe that the Lord, that God permits any man to have faith that would overrule His purposes. In that connection, I call to your attention the fact that the Savior, himself, pleaded that his crucifixion might be turned aside. Yet, on one occasion he said, when he asked that the hour might be passed on, "... but for this cause came I unto this hour." (John 12:27.) The Son of God was not given the necessary faith at that time to enable him to turn aside the purposes reached by himself and the Father before and still remembered by the Father. I repeat, I think that the Lord never gives faith to any individual to enable him to overturn the purposes of his will. Always we are subject to what he wishes.

I think that we should never administer to the sick, we should never pray, particularly when we pray for specific things, that we do not repeat and present to the Lord, even as Christ prayed in the Garden, "Nevertheless not my will, but thine, be done." (Luke 22:42.)

Magnify the Priesthood

You brethren, we brethren, have had this great power given unto us, this power of faith. What are we doing about it? Can you, can we, do the mighty things that the Savior did? Yes. They have been done by the members of the Church who had the faith and the righteousness so to do. Think of what is within your power if you but live the Gospel, if you but live so that you may invoke the power which is within you.

And I would like to add this as a sobering thought to myself and to you, each of you, and all of you: Remember the parable of the talents where the man who failed to improve the talent given him, had it taken from him? I ask you brethren, and myself, are we magnifying our Priesthood in such a way, are we living close enough to the Lord and in obedience to his commandments that we may exercise this power, or shall it be wholly or in part taken away from us? You would better think about it. It is worth thinking about. It is the greatest power that has been revealed to man.

God grant that we may all so live that we shall not lose that power, but that always it shall be available to us. "Blessed are the merciful: for they shall obtain mercy." Matthew 5:7

"Behold, verily I say unto you, there are hypocrites among you, who have deceived some, which has given the adversary power; but behold such shall be reclaimed;

"But the hypocrites shall be detected and shall be cut off, either in life or in death, even as I will; and wo unto them who are cut off from my church, for the same are overcome of the world."

Doctrine and Covenants 50:7-8

(J. Reuben Clark, Jr., Behold the Lamb of God [Salt Lake City: Deseret Book Co., 1991], 283.)

The Light of Christ

There is a spirit—the Spirit of the Lord, the Spirit of Christ, the light of truth, the light of Christ—that defies description and is beyond mortal comprehension. It is in us and in all things; it is around us and around all things; it fills the earth and the heavens and the universe. It is everywhere, in all immensity, without exception; it is an indwelling, immanent, ever-present, never-absent spirit. It has neither shape nor form nor personality. It is not an entity nor a person nor a personage. It has no agency, does not act independently, and exists not to act but to be acted upon. As far as we know, it has no substance and is not material, at least as we measure these things. It is variously described as light and life and law and truth and power. It is the light of Christ; it is the life that is in all things; it is the law by which all things are governed; it is truth shining forth in darkness; it is the power of God who sitteth upon his throne. It may be that it is also priesthood and faith and omnipotence, for these too are the power of God.

This light of truth or light of Christ is seen in the light of the luminaries of heaven; it is the power by which the sun, moon, and stars, and the earth itself are made. It is the light that "proceedeth forth from the presence of God to fill the immensity of space." It is "the light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things." It is the agency of God's power; it is the means and way whereby "he comprehendeth all things," so that "all things are before him, and all things are round about him." It is the way whereby "he is above all things, and in all things, and is through all things, and is round about all things." Because of it, "all things are by him, and of him, even God, forever and ever." (D&C 88:6-13, 41.)

Thus, when the Mosaic account of the creation says that "the Spirit of God moved upon the face of the waters" (Genesis 1:2), and when Abraham records of those same events that "the Spirit of the Gods was brooding upon the face of the waters" (Abraham 4:2), the revealed word is speaking of the light of Christ. And when Job says that "by his spirit [the Lord] hath garnished the heavens" (Job 26:13), and the Psalmist explains that all things were created because the Lord sent forth his spirit, by which also he "renewest the face of the earth" (Psalm 104:30), both are teaching the same truth. Creation itself came by the light of Christ.

The light of Christ is neither the Holy Ghost nor the gift of the Holy Ghost; but that member of the Godhead, because he along with the Father and the Son is God, uses the light of Christ for his purposes. Thus spiritual gifts, the gifts of God meaning faith, miracles, prophecy, and all the rest—come from God by the power of the Holy Ghost. Men prophesy, for instance, when moved upon by the Holy Ghost. And yet Moroni says: "All these gifts come by the Spirit of Christ" (Moroni 10:17), meaning that the Holy Ghost uses the light of Christ to transmit his gifts. But the Spirit of Christ, by which the Holy Ghost operates, is no more the Holy Ghost himself than the light and heat of the sun are the sun itself.

(Bruce R. McConkie, A New Witness for the Articles of Faith [Salt Lake City: Deseret Book Co., 1985], 257.)

Retrieving the brass plates – Like going to Washington and bringing back the Constitution! They acted in belief, but it isn’t faith.

1. Ask for the plates.

2. Buy the plates

3. Nephi combined his actions with God’s plan, now he was acting in faith and received God’s power to act accordingly. When our faith is connected to God’s faith we receive power, when our faith is not in accordance to God’s will we simply do works which may not produce anything! Like reading the scriptures and nothing happens to us. Go through the motions without faith. I must exercise faith to receive His grace, His power to save me.

God is all knowing and has all faith, or power to act, create worlds. Look at all sides of the house, you may be correct on your description of the side you are seeing, but look at all sides of the house.

We need to connect to this power, once we do this we are forever changed, we now have access to the Spirit, we are submissive to the Spirit, listening and obeying without always knowing the outcome.

Elder Oaks on the Lord’s timetable “Timing”, we ask He answers, we may not like or understand the answer, but we should accept it regardless.

Thesis statement is Romans 3:23

(Romans 3:23.) – The thesis statement of chapters 1, 2, and 3, read all of these chapters. All have broken the law, now what? What advantage do you have? Sin = missing the mark in Hebrew. Looking beyond the mark must be worse!

23 For all have sinned, and come short of the glory of God;

(Romans 1:24-32.) – The creature in verse 25 is the natural man. Homosexuality is a sign of a society falling apart. Deny the use of the body in the way God intended to cloth spirit children with a physical body, it is an expression of love between husband and wife. People forget the consequences of their actions, there are eternal consequences to be paid for our sinful acts.

24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

(Romans 2:11-15.) – Living the Law of Moses became just a way of life for a Jew. There is no thought for Redemption in a Jewish mind.

11 For there is no respect of persons with God.

12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

ROMANS

Background

The City

Perhaps a million people were interlocked in Rome, city of the emperor, the aristocracy, and the masses. Augustus could claim that he found a city of brick and changed it to marble. fn This boast had merit, for he left behind an astounding list of temples and public buildings that he built and repaired. fn Political and geographical center of the empire, Rome had long attracted Paul as a culminating missionary opportunity. He wrote to the Saints that he had desired "these many years to come unto you" (Rom. 15:23). The Italian Juvenal lived in Rome a few years after Paul and sketched the people of the city with slashing satire. The rich are carried by in sedan chairs, while the poor elbow each other through cluttered streets. Rome is wicked but on the move with projects and ideas—an international city and a melting pot. In Juvenal's overdone complaints, one can scarcely find a Roman in Rome. Greeks were everywhere, and one famous jibe referred to Antioch's river: "For long the Syrian Orontes has flown into the Tiber." fn And the Jews? They are also unwelcome realities in Roman satire.

Many sources report the extensive Jewish colony in Rome in the first century. Grateful to Julius Caesar for favor, the Jews were conspicuous at his funeral: "A throng of foreigners went about lamenting, each after the fashion of his country, above all the Jews." fn There was an attempted expulsion of the Jews under Tiberius, fn and another under Claudius, just before Paul came to Corinth, for he met the missionary couple Priscilla and Aquila, "lately come from Italy . . . because that Claudius had commanded all Jews to depart from Rome" (Acts 18:2). The imperial historian Suetonius seems to refer to Christ in a garbled way in mentioning this decree of Claudius: "Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome." fn This intimately fits the Acts picture of angry Jewish demonstrations against Christians. But another good Roman source suggests that Claudius's edict was modified somewhat because of the Jews' great numbers: "As for the Jews, who had again increased so greatly that by reason of their multitude it would have been hard without raising a tumult to bar them from the city, he did not drive them out, but ordered them, while continuing their traditional mode of life, not to hold meetings." fn The decree was temporary, but its various reports give invaluable glimpses of the impact of the gospel in Rome and of the strength of the Jewish community there. Paul had reason to fear the effect of the Judaizers as he wrote Romans.

Church Members

Was the Roman branch of the Church the largest to which Paul wrote? Romans has the longest list of greetings to individuals of any letter. Part of this is Paul's desire to cultivate friendships in an important place to be visited. The fact that he knew so many shows the effective communication network of the Early Church. The faith of the Saints at the world capital was "spoken of throughout the whole world" (Rom. 1:8; also 16:19). Although Paul had not yet been there, he had no doubt met travelers and members from Rome, to whom he sent greetings. Before Paul was converted, Jewish visitors heard the apostles at Pentecost (Acts 2:10), a process of investigation open thereafter at the three annual feasts that drew pilgrims from the world. When such contacts grew to conversions or when missionaries first visited Rome is not known. Now the apostle to the Gentiles sought to visit the Gentile political center, to build up the Church "even as among other Gentiles" (Rom. 1:13).

Romans 16 sends greetings to twenty-eight individuals in Rome, about a fourth of which were women. Families and Church circles were also included. And Paul sent greetings from nine members in Greece. Although identities are mostly obscure, these names show the intense personal relationships that Christ's gospel produced. Paul's letters shared eternal ideas, but his personal messages show the effective fellowship of the Church. Even the brother who wrote the letter for Paul felt at liberty to add his greetings "in the Lord" (Rom. 16:22). The same was true with Timothy, Paul's fellow laborer, who would visit Rome with Paul (Rom. 16:21). Sisterhood is indicated by Paul's recommendation of the bearer of the letter, called "a servant of the church which is at Cenchrea" (Rom. 16:1). Reference to her town, a little south of Corinth, helps establish Paul's location in writing Romans, but her Greek title of diakonos is intriguing. Because this is the word sometimes translated "deacon" in the Bible, several translations want to make Phebe a "deaconess." This is not warranted, since that office is known only at a later period of Christian history, and since Paul often employs the term in the general sense of "servant," rendered "minister" in the King James Bible. When Paul used the term of himself (as in Col. 1:23), he spoke of his role of service, not his office. Phebe may or may not have had an official calling in the Church; in either event she had helped many, and Paul also (Rom. 16:1-2).

Of the remaining names, two pairs require comment. Greetings are sent to "Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me" (Rom. 16:7). "Kinsmen" no doubt means that they were Jewish, since Paul used that word of four others in Romans 16 (compare Rom. 9:3). Some argue that they were apostles, a forced interpretation for two otherwise obscure Saints at Rome. Paul apparently means to say that they were converted early, had sacrificed for the gospel, and thus were respected by the apostles. Paul claimed special fellowship from his imprisonment at Philippi. The other two names are important in understanding Paul's confidence in writing to Rome. As noted above, Aquila and his wife Priscilla had "lately come from Italy" when the Emperor Claudius had expelled the Jews "from Rome" (Acts 18:2). They were strong missionaries, for they had convinced Apollos that he had only part of the truth (Acts 18:26). Paul found them so valuable that he brought them to Ephesus (Acts 18:18), from which place they sent greetings (1 Cor. 16:19). Afterward they were free to return to Rome, where Paul sent regards to these fellow laborers who had risked their lives for him (Rom. 16:3-4). Did Paul send them to Rome to survey the situation when he first left Ephesus? They had shared their knowledge of Jewish-Christian tensions at Rome when they labored with Paul on two missionary journeys after their expulsion. They probably kept in contact with the Saints there when they were away; there was a church "in their house" after returning to Rome (Rom. 16:5). Paul could write Romans to a group he had never seen in full confidence of the common brotherhood and Christian unity of belief. But he also wrote with special knowledge of the problems at Rome he had learned of from Priscilla and Aquila.

Reason for Writing

Paul's priorities had delayed his coming to Rome. He explained that God had blessed his ministry by "mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ" (Rom. 15:19). This was his spiritual and physical description of his missionary journeys, stretching from Israel to the western coast of Greece. This work of years prevented his "coming to you" (Rom. 15:22; also 1:13). Paul's situation then is very clear, since 1 Corinthians, 2 Corinthians, and Romans form a sequence, spaced a few months apart. The first was written as Paul planned to come on his farewell visit to Greece, and the second when Paul wrote from the north to have the welfare contribution ready to take to Jerusalem. In writing Romans he could report that northern and southern Greece had contributed their money: "For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem" (Rom. 15:26). At this point, Paul was about to leave: "But now I am going to Jerusalem to minister to the saints" (Rom. 15:25, NKJB). All of this ties in intimately with the Acts return after the third journey, down to the premonition of trouble in Jerusalem both in Romans (Rom. 15:30-31) and in the farewell speech at Miletus (Acts 20:22-23). But when Paul wrote Romans, he was still in southern Greece, for the letter was sent with Phebe, the faithful sister from Corinth's southern port, Cenchrea (Rom. 16:1). Thus Paul's host Gaius (Rom. 16:23) is apparently his early convert of Corinth (1 Cor. 1:14). Since Paul hurried to return to Jerusalem for the spring feast of Pentecost (Acts 20:16), Romans was probably written early in A.D. 58 before Passover (Acts 20:6).

The above discussions of Rome and the Roman members stress the Jewish population and Jewish-Christian problems. To review, Acts 18:2 mentions that Christians Priscilla and Aquila had to leave Rome because of the decree of Claudius against the Jews, and the Roman historian Suetonius indicates that continual Jewish disturbances against Christians were the cause. fn Thus, Paul wrote Romans in full awareness of Jewish pressure on the Roman converts. Paul devoted ten chapters out of sixteen to the relationship of the Jewish law to the Christian gospel, so he was clearly apprehensive on the point. As discussed, Galatians correlates with Romans in topic and style, making likely an association in time. Romans mainly reasons against the Judaizers, and it seems to relate to the anxiety expressed in Galatians, which should be dated at or not long before the time of the writing of Romans. The latter is a more positive refutation of Judaism than is Galatians, but it is nevertheless a refutation. The Jews were intensely preoccupied with ceremonial detail, whereas the modern world has a hard time finding any standards of religion. Thus, the background of Romans suggests a caution on the modern relevance of all its reasoning about Jewish religion. Paul's powerful testimony of Christ is timeless, but his arguments against the overobedient people must not be misunderstood by underobedient, secular cultures today.

Main Teachings

God's Patience and Judgment

Does God exist? Evidence for him is not in the fact that the majority of human beings accept a higher power but in the fact that sensitive people must take the question seriously. Intellectual proofs of God are impressive, but more impressive is the quest for God that continues in human hearts. Our spirits respond to God because they are of his spirit. In words of modern revelation, the planets and stars speed on their appointed paths, and anyone seeing their glory sees "God moving in his majesty and power" (D&C 88:47). Yet the skeptic retorts, "Why is there cruelty and suffering in this world, if it is ruled by an almighty power?" The answer is the necessity for the agency of mankind. Modern revelation has perspective here that traditional Christian theology lacks. God does not create and dictate; he organizes and delegates. A Latter-day Saint convert watched his fellow German soldiers turn to atheism in the midst of destructive war. Before hearing of the Restoration, he simply answered in his heart, "God did not start the war—Hitler did." Paul begins Romans by discussing the majesty of God and the degradations of life by willful mortals.

God formed the earth and its opportunities, but men have invented false gods, false values, and false relationships. Paul regrets the horrible misuse of the physical body by which people dishonor themselves, seeking pleasure and the "lusts of their own hearts" (Rom. 1:24). One contrasts the powerful challenge of the Lord to be "pure in heart" (Matt. 5:8). Nor is Paul hesitant to face sexual perversion. His blunt criticism of homosexuality (Rom. 1:26-27) repeats what he said on that subject when listing serious sins in 1 Corinthians 6. Roman satirists also mentioned the gross homosexuality there in the first century, so Paul gives an inspired warning against actual evils. He moves to survey human ingratitude in action with a list of sins longer than that in Galatians 5. There members were told that such things would keep them from the kingdom of God; here Paul says those doing these things are "worthy of death" (Rom. 1:32). But Paul was not talking of criminal punishment, since society tolerated most of the sins he listed; his point was that God would not tolerate them. "Death" in Paul's letters implies Satan's power and at times equates with John's vision of the wicked receiving a "second death" (Rev. 20:6), a banishment from God's presence at the future judgment. So "worthy of death" (Rom. 1:32) means that the kingdom of God is closed to those guilty of serious sins without repentance. Paul gives a list of sins that is more than a catalog of the evils in the Roman world—it is a solemn warning to Saints to live above the world's standards. In the King James Version, Paul's list is introduced by an archaic word: the rebellious do "those things which are not convenient" (Rom. 1:28, italics added). But the italicized term is clear only in Greek or older English. It refers to those things not "fitting" or "correct." These are the listed sins of aggression, immorality, and dishonesty (Rom. 1:29-31). Their common denominator is selfishness.

Romans 2 explores the moral duties of member and nonmember, Gentile, and Jew. Paul underlines a principle of Old and New Testaments: "There is no respect of persons with God" (Rom. 2:11). Protestant commentators tend to interpret this negatively—that all will be equally condemned by sin, making justification through Christ the only avenue of salvation. Paul no doubt means that but also says much more, for there was positive Gentile achievement because of "the law written in their hearts, their conscience also bearing witness" (Rom. 2:15). Thus "the Gentiles, which have not the law, do by nature the things contained in the law" (Rom. 2:14). What things? Certainly not the temple rituals of Jerusalem or the purification rituals that they do not practice. The Gentiles were obeying the moral laws of God because those were written in their consciences. And the Gentiles were accepted by God because of these works; the "righteousness" of the moral law was "counted for circumcision" (Rom. 2:26), a symbol of their acceptance as the new covenant people. And Paul argues that the Jew who violated this moral law was inferior to the Gentile who kept his covenant of conscience by his righteous actions. At the end of Romans 2, Paul seems to contrast inner attitude and outer conformity, but he really means ritual righteousness as against moral righteousness, for Paul has described the moral Gentile as one obedient "inwardly" (Rom. 2:29). Paul is clearly stating the Old Testament principle as still true: "To obey is better than sacrifice, and to hearken than the fat of rams" (1 Sam. 15:22).

It is too easy to see Romans 2 as limited to Gentile society, although Paul mingles member and nonmember together as being judged by the same standard. A check on what Paul says here is 2 Corinthians 5, where Corinthian members were told: "We must all appear before the judgment seat of Christ"; the measure is what we have "done, whether it be good or bad" (2 Cor. 5:10). The Lord said that he would then "reward every man according to his works" (Matt. 16:27), the same thing that John saw in vision of the righteous and unrighteous (Rev. 12:12-13). And Paul precisely agrees, for God "will render to every man according to his deeds" (Rom. 2:6). Some simplistically think that justification will come through Christ's atonement and condemnation by works or deeds. They ask, "How can men be saved if works count but works fall short?" But it is not up to theologians to say what is impossible with God, for the scriptures clearly teach forgiveness through the Atonement and the believers' responsibility of works. If they really take that responsibility, extreme sins will not be committed or repeated, and the rest will be minimized. God knows the heart and knows what he expects of each individual. When Paul tells the Romans that there is judgment "according to his deeds," the word "deeds" is ergon, translated in the King James Version 152 times as "work" or "works" and 22 times as "deed" or "deeds." Paul next applies this judgment to the Saints and to those who "do not obey the truth" (Rom. 2:8). Those who do obey will receive "immortality" and "eternal life" by "patient continuation in well doing" (Rom. 2:7), which in Greek is literally "by endurance in good work." And the cause and effect are repeated: "glory" and "honor" come "to everyone who works what is good" (Rom. 2:10, NKJB). Accepting Christ's atonement brings forgiveness, but obtaining exaltation requires continued good works.

When is it too late to repent and prepare for judgment? Paul answers that God is rich in "goodness and forbearance and longsuffering"—that these qualities must lead a person "to repentance" (Rom. 2:4). In simple terms, God waits for man to see the point of life before bringing about the judgment. Modern revelation teaches that people are sent to earth with agency and with time to develop. Peter taught the same thing, which raises the fascinating possibility that he had read Romans on this point. "The longsuffering of our Lord is salvation," said the chief apostle, "as also our beloved brother Paul, according to the wisdom given to him, has written to you" (2 Pet. 3:15, NKJB). The only place where Paul applies "longsuffering" to God is in Romans. This colors Peter's evaluation that Paul's letters contain things "hard to be understood" (2 Pet. 3:16); indeed, Romans is a special problem because of Paul's long explanations. To return to the point of God's "longsuffering," God delegates and waits. In this he is the greatest example for men and women who supervise others, in church, in the practical world, and especially in families. Paul stressed Christ's longsuffering to him, waiting for the persecutor to be led to the truth. "Longsuffering" became an important ideal for Paul in dealing with others because the Lord had treated him so. God's children are led to repentance by teaching and also by waiting until they are ready for teaching, as ancient (2 Tim. 4:2) and modern (D&C 121:41) revelations say. Neither the judgment nor this waiting for change would make sense without confidence in the individual light of conscience, to which ancient (Rom. 1:20; 2:15) and modern (D&C 84:45-46) revelations testify.

Justification by Faith

Romans is the epistle of grace through faith in Christ. It leads all New Testament books in the number of times that the words grace and faith are used. As modern revelation says, "Justification through the grace of our Lord and Savior Jesus Christ is just and true" (D&C 20:30). The problem is how to blend this center of the gospel with the other revealed doctrines. The first step in properly understanding justification is understanding Paul's terminology, partly covered in Galatians because Paul preaches the same message there. It was seen that salvation for Paul is not merely resurrection but exaltation with God in eternity, that justification is quite simply forgiveness of sins through Christ, that law usually means the Mosaic law. The remaining word of difficulty is grace, which has become a theological abstraction because it is not used in everyday speech. This word (charis) was used in classical Greek to refer to the attitude or action "on the part of the doer" of "kindness, good will" or "favor." fn In addition to this general meaning, the standard Greek dictionary adds the concrete meanings of a favor or a kindness done, or even thanks returned. Thus, grace relates to the core principle of love, God's kindness in leading his children back to him—God's favor in sending his dear Son to atone for their sins. God's grace is not spiritual substance; it is his spiritual generosity.

The slogans of the Protestant reformation were the Latin phrases sola scriptura, sola fides, sola gratia: "scripture alone, faith alone, grace alone." Thus, any discussion of justifying grace is really the question of whether it brings salvation by itself. Such a doctrine arose as an extreme reaction to extreme religious practices. Martin Luther was a committed monk who sought God's favor through repetitious works of fasting, prayer, and rituals. Continual penance and veneration of relics were ways of appeasing the terrifying God who demanded so much: "I had no confidence that my merit would assauge him." Yet Paul gave Luther warm hope in these cold performances. Luther reflected on the Old Testament phrase of Romans 1:17: "The just shall live by faith." In Luther's mind the loving Savior replaced the austere medieval judge of the "day of wrath." Luther explained his change: "Faith leads you in and opens up God's heart and will, that you should see pure grace and overflowing love. This it is to behold God in faith that you should look upon his fatherly, friendly heart, in which there is no anger nor ungraciousness." fn

Righteous parents know the tension between love and rules, for out of love they establish wise rules to protect their children and to foster their growth. But does our Heavenly Parent require merely the acceptance of his love? Luther thought so, for as a translator he added a powerful modifier to Paul's affirmation of salvation through faith: "Therefore we conclude that a man is justified by faith alone, without the deeds of the law" (Rom. 3:28). The italicized term does not appear in English translations nor in the Greek original, though its German equivalent allein has been in Protestant Bibles since Luther. What is the difference between salvation by grace alone and salvation by grace? In the one case, God's grace operates to save mankind through faith by itself. In the other case, God's grace operates to rescue them as they show faith by their own serious efforts. Truckloads of tracts have been distributed to Latter-day Saints in an attempt to prove that the latter view is wrong. These are composed with tunnel vision because they have a narrow range of quotations, using little else than Romans, Galatians, and Ephesians. Indeed, Luther said that these three books—with 1 Peter, John's Gospel, and 1 John, would "teach everything you need to know for your salvation, even if you were never to see or hear any other book or hear any other teaching." fn Thus, oversimplification goes beyond a Bible sufficient for salvation to only six books of the Bible as sufficient for salvation. But is 20 percent of the New Testament the scripture God wants men to read? And is grace alone the intended gospel of Christ? William Temple stands for this minimal Protestant tradition in summarizing, "The only thing of my very own which I can contribute to my redemption is the sin from which I need to be redeemed." fn

Romans 3 through Romans 5 powerfully support forgiveness through grace and faith, but these three chapters are only 20 percent of the teaching portion of Romans. The value of good works is only suggested there. But the necessity of baptism and righteous works afterward is discussed in Romans 6 and Romans 8, and the Christian commandments reach through Romans 12 beyond Romans 14. Thus, the 20 percent on grace is matched by over 30 percent on works. In this perspective, Protestant theology is not so much wrong as half right, akin to taking the oxygen out of the basic formula for water that requires two parts of hydrogen and one part oxygen. When preaching grace, Paul says that more is to follow. He asks, "Do we then make void the law through faith?" Definitely not, he answers, "we establish the law" (Rom. 3:31). This is not a metaphor, since Paul reasoned in Galatians that the law of Moses was inferior (Gal. 3:17) and at the end wrote of the "law of Christ," associating it with the Christian commands of morality and how to care for others. Roman's early chapters on grace (3-5) must not obscure the closing chapters of Christian commands (12-14). "We establish the law" (Rom. 3:31) is the bridge between these two principles.

So the Romans chapters on justification by faith must be read in connection with the entire book, and they give intense insights into Christ's atonement. Romans 4 focuses on Abraham and is extremely close to Galatians 3, where Paul reasons from Abraham's belief in God, "and he counted it to him for righteousness" (Gen. 15:6). Thus, the patriarch's faith brought him acceptance long before the law of Moses, the same point of Romans 4 with the same Genesis quotation. Throughout that chapter one reads that righteousness was "reckoned," "counted," or "imputed," to Abraham, a parallel of how the believer obtains forgiveness. All these words come from one Greek term meaning "to consider" or "to count up," and they simply say that God will accept the believer as righteous because of his faith. Nothing in this chapter adds to the simple message of forgiveness through grace. How does forgiveness happen? No one can fully merit salvation without Christ: "For all have sinned, and come short of the glory of God" (Rom. 3:23). So Christ brought the "redemption" (Rom. 3:24). Scattered through Paul's epistles, this word comes from roots meaning "buying back," used of property but also of ransoming people who were captives or slaves. Thus, in his image Christ paid the purchase price to free believers from their sins. Christ also gave his blood as a "propitiation" (Rom. 3:25). The equivalent verb form had a long Greek usage as sacrificing to bring favor of a god or to restore harmony in a human relationship. Thus, Christ's innocent sacrifice restored believers to harmony with God. And as in 2 Corinthians, Paul adds another strong term of restoring personal relationships: "We were reconciled to God by the death of his Son" (Rom. 5:10).

Joseph Smith deeply agreed. His earliest First Vision account has a moving assurance of forgiveness of sins through Christ. The Joseph Smith Translation changed Romans 3:24 to "being justified only by his grace" and Romans 3:28 to being "justified by faith alone." The italicized words are verbally like Luther's change but with a clear doctrinal difference—Joseph Smith taught that forgiveness (justification) came through Christ alone but that retaining this marvelous blessing was dependent on the actions of men and women. That is clear from the Joseph Smith Translation formula for full salvation in Romans 4:16: "Therefore ye are justified of faith and works, through grace." Whether from modern revelation, the Book of Mormon, or from Paul, the logic of the atonement of Christ is awesome. But Paul stresses a personal love for the Lord that is critical in understanding grace.

The young Saul was raised to grapple with the standards of "the strictest sect of our religion" (Acts 26:5, NKJB); he studied complex rules that the Pharisees had developed for at least a century. But could such a system bring peace with God? Paul answers no in his short spiritual autobiography. His vain struggle to become perfect through the law starts in the past tense; he was vanquished by "sin, taking occasion by the commandment" (Rom. 7:11). The Joseph Smith Translation generally keeps Paul's failures with the law in the past tense. For Joseph Smith, Paul expressed the inability to keep Jewish law prior to conversion. How was the gospel different? The sheer quantity of thousands of rules for memorization and performance is one main difference. But another reason permeates the first half of Romans—personal gratitude from the apostle whose letters are a testimony of grace. This persecutor was not worthy of a vision by mortal standards, yet God "called me by his grace" (Gal. 1:15). What he preached for all was especially true for him; grace was first freely given by God (Rom. 5:15-16). And what was his reaction to Christ's free gift?

Too many see Christ's atonement in static terms at this point. The gift is given, bringing the joy of gratitude. But what about the responsibilities of gratitude? Does one ever receive a gift without moral obligation? Does the Christian remain the polite child expressing verbal thanks only, or does he develop the maturity to show gratitude in action? The issue is whether God considers salvation complete when the grace of forgiveness comes into the human soul, or whether that is the starting point. Preachers of the "decision for Christ" make salvation a choice of a moment, but all of Paul's letters explain a process of perfecting oneself through Christ after forgiveness. Grace for Paul was justification plus motivation: "His grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me" (1 Cor. 15:10). Some view Paul as automatically working by God's grace, but he used "labor," a word of conscientious efforts. After diligently preaching and courageously facing persecution, he took credit for his sacrifices in 2 Corinthians 11. For Paul the first stage of salvation was realizing and receiving the precious gift of a relationship with God through Christ. That is too often held out as the end, so that church meetings are places for rejoicing of the believers. But for Paul the relationship with God was the beginning of the second stage of progression through service. At his life's end, Paul looked back as a driving runner to say, "I have finished my course" (2 Tim. 4:7). This completed his autobiography of grace, which was linked to his most intense efforts. This illustration of what grace meant to Paul must fit his doctrine in Romans. There he does not teach that grace replaces effort for salvation. It was his gratitude for grace, "the love of Christ," which steeled him to face "persecution" and "peril" (Rom. 8:35).

Paul described how justification by faith operates. Romans 5:1-5 makes it the first in a series of steps leading to the full "love of God." Protestant commentaries tend to pass this quickly, labeling the steps as "fruits of faith." But they are meant to be distinct stages in the believer's spiritual development, in growth to full salvation. For this reason 2 Peter 1:5-8 has been justly called a "ladder of salvation," and the opening verses of James and of Romans 5 show identical thinking. All these sources start with faith and show that it must be tested to be accepted by God. Paul's first rung on the ladder is "being justified by faith," which is the condition of "this grace wherein we stand" (Rom. 5:1-2). But that commitment leads to the testing of faith through "tribulations" (Rom. 5:3), a process that Paul taught as inevitable (Acts 14:22). The word for "tribulations" simply means "difficulties"; it is also translated "afflictions" or "troubles" in the New Testament. Paul says that determined faith subjected to such trials will bring about "patience," a weak translation today (Rom. 5:3). This word is the Greek hupomone, literally "holding up under [stress]." Modern translations favor either "perseverance" or "endurance" here. And this endurance of faith brings "experience," a word (dokime) that literally means a "tested condition." It is rendered "tested virtue" (NAB) but more frequently "character" (RSV, NIV, NKJB). Thus, the final reward of tested faith is a character worthy of sure hope in "the love of God . . . in our hearts by the Holy Ghost which is given unto us" (Rom. 5:5).

Thus, Romans establishes a progression for the full favor of God: first grace and justification through faith, followed by trials, followed by endurance, followed by a tested character. It is fiction to say that people go through such processes without using their total resolve, resources, and powers of decision. As real Gethsemanes come, only prayer and inspiration from God will bring the victory. Only gratitude to the atoning Lord can give meaning to the constant struggle. The Book of Mormon teaches that "it is by grace that we are saved, after all we can do" (2 Ne. 25:23). It is also true that God's offer of grace through Christ is incomplete until men and women grow by acting upon it. Paul's chain of progression means that the rich gift is of no benefit without every believer's total diligence in making use of it. Thus, both faith and works are required for full salvation. In his most sweeping revelation, Joseph Smith saw that those in the celestial kingdom were "just men made perfect through Jesus the mediator of the new covenant" (D&C 76:69). But they also had to "overcome by faith" (D&C 76:53). Salvation by grace could more clearly be entitled "called by grace," for the reward is dependent on a righteous life motivated by love for Christ.

The Baptismal Covenant

Paul came into the Church with the challenge, "Arise and be baptized, and wash away your sins, calling on the name of the Lord" (Acts 22:16, NKJB). And the Book of Acts begins with the doctrine that belief and repentance make possible baptism for the "remission of sins" (Acts 2:38). Thus, baptism affects the past life of the person coming into the Church. Does it have an effect upon his future life? Paul is really asking that question in the opening of Romans 6: "Shall we continue in sin, that grace may abound?" His answer is to look to the purpose of baptism. It is like the death and burial of Christ, which clearly shows that immersion was then the method of baptism. Even the rationalizers of infant baptism admit that from this plain comparison. But the form of baptism was incidental to the purpose of baptism that Paul explained by his comparison. Christ had laid down a broken body to come gloriously from the tomb, just as the believer must bury his past sins in water and come out to a new life of purity and righteousness. "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6:4).

How does such reasoning apply to newly born infants who are baptized and cannot promise to live a good life? Roman Catholics and large Protestant churches are forced to that question, for they make up the majority of Christians who baptize babies. They explain that baptism is induction into the Christian community or that baptism is the symbolic equivalent of circumcision, a sign of God's calling of a new people. But scriptural authority is lacking for these arguments; baptism in Romans expresses a personal covenant of righteousness. A vocal Protestant minority insists on "believers' baptism," relating the ceremony specifically to repentance. The New Testament knows no baptism except that which follows sincere faith and repentance. Paul said in Galatians that faith preceded the baptism by which sincere believers "have put on Christ" (Gal. 3:27). In Romans 6 Paul said that baptism was tied to using grace righteously. Since "remission of sins" of Acts is the same thing as the "justification" of Romans, baptism is the means of partaking of the grace of forgiveness. Baptism is a physical commitment to "walk in newness of life" (Rom. 6:4)—the tangible demonstration of determination "that henceforth we should not serve sin" (Rom. 6:6).

If so many Christians have changed these scriptural purposes, Latter-day Saints should appreciate the restoration of baptism as an adult covenant of righteousness. The Book of Mormon stresses baptism as a "covenant" with God to serve him and keep his commandments, so that he may pour out his Spirit more abundantly upon the baptized disciple (Mosiah 18:10). Joseph Smith taught baptism only for those "willing to take upon them the name of Jesus Christ, having a determination to serve him to the end" (D&C 20:37). The purpose of baptism in Romans 6 and modern revelation is the same—it is a solemn promise not to sin. The Biblical history of Israel shows that God did not lightly regard the breaking of covenants. Romans 6 is not an exultant chapter on the joy of grace, but a severe warning about wrong decisions after baptism. And what prophet ever gave commandments without penalties attached? Paul required action consistent with baptism, showing that he valued baptism as part of the process of salvation.

Protestant theology has generally been uneasy about either accepting or rejecting works as relevant to salvation. As discussed in connection with Galatians, basic Reformation theory excludes works, but the attempt to keep them away from the front door simply means that they knock loudly at the back entrance. No self-criticism had more impact than that of Deitrich Bonhoeffer, a Lutheran minister who in 1945 courageously gave his life for opposition to Hitler. He had written on the unchristian carelessness that often came from assuming that "grace alone does everything." He called that "cheap grace, the grace which amounts to the justification of sin without the justification of the repentant sinner who departs from sin and from whom sin departs." fn Billy Graham repeated Bonhoeffer's phrases in evaluating conservative Protestants: "Too often we have tended toward superficiality—an overemphasis on easy-believism or experience rather than on true discipleship. We have sometimes offered cheap grace and cheap conversions without genuine repentance." fn But Reformation ideology tends to produce that result. It teaches that faith is "the only channel of justification," which "means quite literally that all works are excluded. . . . If our salvation is to remain a matter of grace alone, by faith alone, this prohibition extends no less to what are called post-regeneration works." This view holds that what is done after conversion to Christ cannot have "meritorious value" but only "evidential value." fn Protestant leaders think that works in Christ do not help to merit salvation but are only proof that salvation has come. In early battles against medieval superstitions, "Luther had so insisted that man is incapable of contributing to his salvation as to make easy the inference that moral effort is pointless." fn Luther wanted to allow but not count the works of morality and brotherhood, summarizing: "Good works do not make a good man, but a good man does good works." fn

The real criticism of such reasoning is that it is fiction. Dependable people know that their acts are important, for they control them. Religious people who have successfully struggled will not believe that their daily choices mean nothing for salvation. When that is taught, radical Protestantism deserves the caricature of teaching a decision for Christ and ignoring ten thousand others. Years of labors for the Lord bring about the tested character of Romans 5:1-5. And at the root is the disciple's daily input of willpower. That term is heresy to theology because it implies selfwill instead of God's will. But can there not be an inspired will in the Saint who has repented of his sins through faith, purified himself through baptism, received the gift of the Holy Ghost by the appointed laying on of hands, and has then sought inspiration and strength to serve God? This is the apostolic program from Pentecost onward in Acts, and a correct interpretation of the letters must harmonize with it. To say that a "good man does good works" is naive, for good works come only by exerting spiritual power in action. Paul puts his verbs in the imperative form, the language of command, as he counsels the Roman Saints to achieve the "newness of life" after baptism: "Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God" (Rom. 6:12-13, NKJB).

Is Paul not expecting self-control and personal choice from the Romans in their post-baptismal conduct? And do such critical choices not count for salvation? In the background is Jesus' overriding command, "If you love me, keep my commandments" (John 14:15, NKJB). In the background is Jesus' explanation of righteousness in the Sermon on the Mount, ending by his commending "whoever hears these sayings of mine, and does them" (Matt. 7:24, NKJB). Protestant theory says that actions do not count for salvation but are the fruits of salvation. But after Jesus said that true disciples would bring forth those fruits, he insisted that those only confessing him to be Christ would not enter heaven, but "he who does the will of my Father who is in heaven" (Matt. 7:21, NKJB). Every one of these statements of Christ presuppose that any believer may choose wrong actions; thus, his good actions are part of his eternal salvation. Otherwise, the commands of the Savior and of his apostles are meaningless observations. Paul's letters are confusing theory without admitting that salvation comes through two causes: God's initiative and man's agency in responding.

Paul's "law of the harvest" told the Galatian members that one could sow "to his flesh" or sow "to the Spirit," with the reward of "life everlasting" (Gal. 6:8). And in Romans this same option is given after discussing the "newness of life" after baptism: "For to be carnally minded is death; but to be spiritually minded is life and peace" (Rom. 8:6). In Greek "carnally minded" is literally "the mind of the Spirit." Thus, the choices in Romans are the same as in Galatians. There is also the same reward, for Galatians' "life everlasting" equates with the eternity implied in Romans' "life." Being "spiritually minded" does not come automatically by justification but through honest toil for the fruits. And the general purpose of Romans is the same as Paul's other letters—to encourage Church members to develop lives worthy of their beliefs. Of course, there is the help of the Spirit, but this does not supplant the agency of men and women. As explained at the close of Galatians, to walk "after the Spirit" (Rom. 8:4) is to keep the commandments and be worthy of the guidance of the Holy Ghost. Eternal life will come to those who "through the Spirit do mortify the deeds of the body" (Rom. 8:13). "Mortify" is a simple Greek word meaning "put to death," so Paul is asking the Roman saints to destroy their evil works as a condition of living in God's kingdom. Here is a sequence to be met again in Colossians: in Romans 6:3-5 Paul reviews the covenant of a new life through baptism, he requires the death of evil practices in Romans 8:13, and he details commands for righteousness in three full chapters near the end of the book. The components of salvation through Christ are not finished until the end of Paul's long, dictated letter.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 169.)

We discussed the redemption of the land by Christ, and the redemption of ourselves by our Savior, He plays both roles. They aren’t the same thing

Savior = Christ saves us from sin

Redeemer = I can be brought back to the land (Celestial kingdom)

Lehi’s family loses the land and it is a major topic for them when it will be redeemed.

Watch Fiddler on the Roof, if we view this in this light we will understand the point of the movie.

Alma 22 is the way to teach them the gospel. Adam and Eve, the Fall, we are in trouble, the need for a Savior etc.

A Jew thinks he is saved by simply obeying the Law. There is no advantage in living the Law without the Atonement.

Laws of the Go’el – Right of Redemption, it stays in the family, the story of Ruth.

(Leviticus 25:47-49.) – The go’el helps those who need help; we all need to be redeemed (by Christ). It’s one thing to save, but it’s another thing to overcome the problem, empower me by grace to overcome the infirmity behind the weakness. Christ is the Redeemer of the family. It requires faith on my part to overcome my sins.

47 ¶ And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family:

48 After that he is sold he may be redeemed again; one of his brethren may redeem him:

49 Either his uncle, or his uncle's son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself.

(Romans 6:1-16.) – Faith means a complete lifestyle change.

1 What shall we say then? Shall we continue in sin, that grace may abound?

2 God forbid. How shall we, that are dead to sin, live any longer therein?

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

7 For he that is dead is freed from sin.

8 Now if we be dead with Christ, we believe that we shall also live with him:

9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

14 For sin shall not have dominion over you: for ye are not under the law, but under grace.

15 What then? shall we sin, because we are not under the law, but under grace? God forbid.

16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

Study chapter 7 in the JST, there are a lot of changes.

(JST Romans 7:22-27.)

22 Now if I do that, through the assistance of Christ, I would not do under the law, I am not under the law; and it is no more that I seek to do wrong, but to subdue sin that dwelleth in me.

23 I find then that under the law, that when I would do good evil was present with me; for I delight in the law of God after the inward man.

24 And now I see another law, even the commandment of Christ, and it is imprinted in my mind.

25 But my members are warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

26 And if I subdue not the sin which is in me, but with the flesh serve the law of sin; O wretched man that I am! who shall deliver me from the body of this death?

27 I thank God through Jesus Christ our Lord, then, that so with the mind I myself serve the law of God.

THE JUST SHALL LIVE BY FAITH

(Romans)

ROBERT L. MILLET

Few men in the history of Christianity will have as much lasting effect on humanity and the course of world events as Paul the Apostle. Given a new direction and a proper channel for his misplaced zeal, Saul of Tarsus underwent a remarkable conversion in the prime of life—from persecutor and enemy of Christians to protector and defender, the friend of God. Having been born of God, Paul forsook position, recognition, and rabbinical preparation for the excellency of the knowledge of Jesus Christ "and him crucified." (1 Cor. 2:2.) His message for over thirty years was plain but poignant: salvation was to be had only in and through the atoning blood of Christ, the Messiah, who had "abolished death, and hath brought life and immortality to light through the gospel." (2 Tim. 1:10.)

With fire in his bones, Paul was given an apostolic commission to make and confirm converts to the Christian way of life. An energetic and indefatigable apostle to the Gentiles, he baptized, ordained, and established individuals in churches throughout the Roman Empire. And it was by means of his epistles—his letters—to the saints scattered abroad that he was able to regulate and set in order the affairs of the churches under his supervision.

These epistles were regulatory letters and, for the most part, were written to handle specific problems or to clear up certain doctrinal misunderstandings. They were written to members of the church who had received and believed the fundamental doctrines of the faith. Because this was their purpose, Paul's epistles do not introduce or even expound upon theological backgrounds or foundations; such foundations were already firmly in place in the lives of those familiar with Paul's earlier teachings. Thus we could appropriately conclude that the Pauline Epistles are not, and were never intended to be, systematic theologies of the gospel of Jesus Christ; rather, they are what they were sent forth to be—regulatory correspondence to ensure a godly walk and conversation as well as orthodoxy in doctrine and practice among the members of the church. When read in conjunction with the book of Acts, the epistles help to supply valuable historical and doctrinal details in the work and ministry of Paul. There are truths and teachings in the Pauline Epistles that have universal value and are thus timeless in their import (for example, the Atonement and Christian conduct); these verities are as binding upon the Latter-day Saints as they were upon the former saints. There are other matters, however, that have specific, first-century reference, and whose focus—though timely and relevant to Paul's churches in a given day and culture—is not understood to be binding upon the restored church.

The epistles of Paul are organized in our present New Testament collection almost exclusively by length. The glaring exception is the Epistle to the Hebrews, whose authorship religious scholars of the world have debated for centuries; this epistle is thus placed at the end of the Pauline corpus. The Epistle to the Romans was written from Corinth during Paul's third missionary journey, in about A.D. 58-59. It is a masterpiece in Christian literature and contains a treasurehouse of understanding as to how the natural man may, through Christ, put off the old man of sin and rise unto a newness of life.

There are obviously many details that might be discussed in a more thorough treatment of the Epistle to the Romans. This chapter will concentrate briefly upon seven doctrinal matters put forward in this epistle and will attempt to penetrate to the core of the subjects to distill the essence of the principles.

Justification by Faith in Christ (Romans 3-4)

In his letter to the Romans, Paul spoke to his readers at length regarding the meaning and cost of Christian discipleship. Having come out of the world and forsaken the sins of Babylon, Christians—through the "gospel of God" (Rom. 1:1)—are expected to press forward in righteousness, put on Christ, and overcome that nature of things which so easily beset them before baptism. Paul, quoting the ancient prophet Habakkuk, assured the Roman saints that "the just shall live by faith." (Rom. 1:17.) In describing the Apostle's challenge to turn the hearts of Jewish and pagan investigators to the Lord, Elder Bruce R. McConkie explained:

On the one hand we are preaching to Jews who in their lost and fallen state have rejected their Messiah and who believe they are saved by the works and performances of the Mosaic law.

On the other hand we are preaching to pagans—Romans, Greeks, those in every nation—who know nothing whatever about the messianic word, or of the need for a Redeemer, or of the working out of the infinite and eternal atonement. They worship idols, the forces of nature, the heavenly bodies, or whatever suits their fancy. As with the Jews they assume that this or that sacrifice or appeasing act will please the deity of their choice and some vague and unspecified blessings will result.

Can either the Jews or the pagans be left to assume that the works they do will save them? Or must they forget their little groveling acts of petty worship, gain faith in Christ, and rely on the cleansing power of his blood for salvation?

They must be taught faith in the Lord Jesus Christ and to forsake their traditions and performances. Surely we must tell them they cannot be saved by the works they are doing, for man cannot save himself. Instead they must turn to Christ and rely on his merits and mercy and grace. fn

Paul stressed that salvation is through Christ and that the works of the Mosaic law and the works of the world are insufficient to justify man. For one thing, he stressed that the law of Moses was a system established to point out one's need for a redeemer. "By the deeds of the law," he wrote, "there shall no flesh be justified in his sight." Why should this be the case? The Apostle answered, "For by the law is the knowledge of sin." (Rom. 3:20.) One of the main functions of the law, with its myriad parts, was to demonstrate man's inability to live perfectly by every moral requirement. One translation of Romans 3:20 is as follows: "Indeed it is the straight edge of the Law which shows us how crooked we are." (Phillips Translation.) The law of Moses was given "to specify crimes" (Jerusalem Bible), that is, to establish right and wrong but also to delineate human limitations and to point up the need for divine assistance. "For all have sinned," Paul taught, "and come short of the glory of God; therefore being justified only by his grace through the redemption that is in Christ Jesus." (JST, Rom. 3:23-24.)

All persons, both Jews and Gentiles, must also come to the knowledge of the necessity but insufficiency of their own righteous actions. Their works, even the works of those within the Christian community, were to be viewed in perspective. "Therefore ye are justified of faith and works, through grace." (JST, Rom. 4:16.)

Christ as the Second Adam (Romans 5)

Chapter 5 of Romans is a descriptive comparison of, and contrast between, Adam and Jesus Christ. It is a treatise on the grand gift of God through his Son; the saints are encouraged to "joy in God through our Lord Jesus Christ, by whom we have now received the atonement." (Rom. 5:11.) It was because of one man, Adam, that sin entered into the world: the Fall opened the door to mortality and made sin a reality. In addition, death, that universal commonality, entered upon the scene through the Fall, so that immortality might be offered by the Infinite One.

Even though Adam was a figure, or type, of the coming Messiah (Adam was the father of mortality; Christ, the father of immortality), yet their actions brought very different results. By the offense of Adam, all die; by the gift of Christ—the Atonement—all are made alive through the Resurrection, with those who believe and obey becoming the recipients of eternal life. Adam's act led to universal condemnation; Christ's gift opened the door to justification. Thus, even though one man's offense (Adam's fall) eventuated in universal death, Christ's abundant grace reigns over and conquers death in the end.

Walking in Newness of Life Romans 6)

Paul explained to the Romans that through the ordinance of baptism we evidence our acceptance of the atoning sacrifice; through going into the "watery grave," we participate symbolically in the Lord's burial and his subsequent rise from the tomb.

The concept of spiritual rebirth finds its greatest meaning when we consider further implications of the typology of baptism in regard to birth. The godly anguish and suffering of the repentant soul is typical of the excruciating pain experienced by the laboring mother as birth of the infant is imminent. The water used in the baptismal proceedings is symbolic of a body of water in which dirtiness and uncleanness are washed away. (See Acts 22:16.) Paul taught that the process of being taken down into the water is representative of Christ's burial in the tomb for three days. The rise from the watery grave is in the likeness of the Master's rise to a newness of life in the resurrected state. Further, the innocent and pure state of the new candidate for the kingdom is like unto the wholly innocent newborn at birth. Baptism thus becomes the channel by which one is both legally initiated into the church and also spiritually initiated into the blessings of the atonement of Christ. "Now if we be dead with Christ," Paul taught, "we believe that we shall also live with him." (Rom. 6:8.)

Members of the church are counseled to yield not only their hearts but also their whole bodies to the cause of truth. By so centering our souls upon the Lord and his divine purposes, we truly become servants of righteousness and are entitled to the wages of our Master. In the end we will receive a reward from him whom we have chosen to follow. "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." (Rom. 6:23.)

The Power of Christ to Change Lives (Romans 7)

Chapter 7 of Romans might well be labeled "Paul: Before and After." It might also be classified as an explanation of how the power of Christ may change people's lives. First of all, Paul encourages the saints to recognize and accept the fact that the Mosaic law has found its perfect fulfillment in Christ and, having realized its purposes, has been done away in the atoning sacrifice. Just as a woman is not being unfaithful to a deceased husband by remarrying, neither is modern Israel unfaithful to the law of Moses by transferring allegiance to the Savior. The saints are now "married to another, even to him who is raised from the dead." (Rom. 7:4.)

Gross misunderstanding is frequently the result of reading Romans 7 without the invaluable assistance of the Joseph Smith Translation of the Bible. In the King James Version, this chapter depicts Paul as a helpless and largely depraved individual who has little power to choose good and live according to the things of God. Paul is "carnal, sold under sin." (Rom. 7:14.) Further, those things that he knows he should do, he does not do; that which he should not do, he does. "Now then it is no more I that do it," he adds, "but sin that dwelleth in me." (Rom. 7:17.) It is not difficult to understand how unenlightened Christians from Augustine to Luther could concoct from Romans 7 the notion of man's total depravity, particularly if they disregarded other scriptural statements indicating otherwise.

It is to the modern seer, Joseph Smith, that we turn for profound insights—the restoration of plain and precious truths, either of content or of intent. The Joseph Smith Translation stresses man's inabilities to effect righteousness without Christ:

For we know that the commandment is spiritual; but when I was under the law, I was yet carnal, sold under sin.

But now I am spiritual; for that which I am commanded to do, I do; and that which I am commanded not to allow, I allow not.

For what I know is not right I would not do; for that which is sin, I hate. . . .

Now then, it is no more I that do sin; but I seek to subdue that sin which dwelleth in me.

For I know that in me, that is, in my flesh, dwelleth no good thing; for to will is present with me, but to perform that which is good I find not, only in Christ. (JST, Rom. 7:14-16, 18-19.)

Truly, through the Prophet Joseph's inspired revision of the Bible, we come to discern more clearly the character and accomplishments of Paul the Apostle.

Heirs of God, Joint Heirs with Christ (Romans 8)

Joseph Smith taught: "It is one thing to see the kingdom of God, and another thing to enter into it. We must have a change of heart to see the kingdom of God, and subscribe the articles of adoption to enter therein." fn Individuals are born again to see the kingdom of God (cf. John 3:3) when the influence of the Holy Ghost leads to a spiritual recognition of the true church on earth. Such persons are born again to enter the kingdom of God (cf. John 3:5) when they obey the Spirit's instructions and submit to the "articles of adoption," the first principles and ordinances of the gospel. Faith, repentance, baptism, and the gift of the Holy Ghost are the articles of adoption in the sense that they provide the means whereby a person is initiated into the church and kingdom and also adopted into the family of the Lord Jesus Christ.

For many in the Christian world, being born again consists solely of a spiritual experience; for other groups, it is accomplished primarily through the sacraments of the church. Joseph Smith taught that truth lies in a road between these two extremes; he explained, simply, that "being born again, comes by the Spirit of God through ordinances." fn

New members labor to enjoy the companionship of the Holy Ghost and in doing so begin the processes of spiritual rebirth. As a child of Christ, each one is a member of a new family. They take upon themselves a new family surname and are expected to abide by the rules and regulations of the family. In addition, they are in line to inherit, receive, and possess all the benefits of family membership.

It was never intended, however, that we remain children (even children of Christ) forever. Rather, the Lord desires that the members of his family mature, that they advance and progress in spiritual stature to the point where they qualify as equal inheritors, or "joint-heirs" (Rom. 8:17), with Christ to all that the Father has. In speaking of those members of the Church who have been born again, Elder Bruce R. McConkie explained: "Then, if they press forward with a steadfastness in Christ, keeping the commandments and living by every word that proceedeth forth from the mouth of God, they qualify for celestial marriage, and this gives them power to become the sons of God, meaning the Father. They thus become joint-heirs with Christ who is his natural heir. Those who are sons of God in this sense are the ones who become gods in the world to come. (D&C 76:54-60)." fn

These doctrinal verities are touched upon beautifully by Paul in Romans 8. Those who give themselves over to the direction of the Spirit and thus gain the mind of God eventually become the sons and daughters of God. They qualify to call upon the Father in an endearing and intimate manner: "Abba, Father." (Rom. 8:15.) As indicated, they are heirs, "heirs of God, and joint-heirs with Christ." (Rom. 8:17; see also vv. 13-16.)

Further, those saints who are divinely led have the additional blessing of having the Holy Ghost prompt and direct their very prayers to the Father. "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered." (Rom. 8:26.) fn In short, the Holy Ghost, who has the power to search the hearts of individuals, directs the adopted saint to pray for needs rather than desires; to pray for that which the Father would be pleased to grant. Through such a process, a person may come to a point not unlike the situation of Nephi, the son of Helaman, in the Book of Mormon. To such a person, the Lord can confidently decree: "All things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will." (Hel. 10:5.)

All of these rights and privileges are available because of the mediation of the Master, he who was called and prepared and foreordained to his messianic labors. Even though it is true that "unconditional election of individuals to eternal life was not taught by the Apostles," even so, "God did elect or predestinate, that all those who would be saved, should be saved in Christ Jesus." fn

In speaking of Christ's divine preparation, Paul taught: "For him [Christ] whom he [the Father] did foreknow, he also did predestinate to be conformed to his own image, that he might be the firstborn among many brethren. Moreover, him whom he did predestinate, him he also called; and him whom he called, him he also sanctified; and him whom he sanctified, him he also glorified." (JST, Rom. 8:29-30.)

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 45.)

Romans 8-12 Various Gospel Doctrines

July 12, 2007

Need to have a healthy understanding of premortality, a casual understanding won’t do. By the 3^rd century the doctrine of a pre mortal existence was no longer taught in the church, life begins a birth was the doctrine of their day up tour day. This thought destroys the plan of salvation.

Paul talks about election of grace and the concept of adoption.

D&C 93 and Abraham 3 teach us about premortality. There are 2 phases in premortality

1. Intelligence – God did not create this, it has always existed. And intelligences have no divine potential. God’s plan is to take intelligences and give them divine potential.

2. Premortal spirits are clothed intelligences who have divine potential. There are 2 types, the noble and great and the not so noble and great. This phase lasted eons, and we were taught there, D&C 138:56, Alma 13:2-4. There were those who had tremendous growth and those who didn’t. A third group developed at the council in heaven, are those who rebelled against God and Christ, they lost their right to come here for mortality.

(Abraham 3:22-26.) - Both groups come to mortality. The noble and great come to earth through the House of Israel, the others come through the Gentile line. Our agency earned us the right to receive our blessings; God is bound by our choices, D&C 82:10.

22 Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones;

23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born.

24 And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell;

25 And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them;

26 And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever.

(Doctrine and Covenants 138:56.)

56 Even before they were born, they, with many others, received their first lessons in the world of spirits and were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men.

(Alma 13:2-4.) – These people were righteous at one time and knew the teaching of the temple; they fell away from what they knew. They were noble and great because they were obedient to what they were taught. They didn’t fall asleep in class! An election of grace was given to this righteous group to ensure they come in contact with the gospel in mortality.

2 And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption.

3 And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such.

4 And thus they have been called to this holy calling on account of their faith, while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this they might have had as great privilege as their brethren.

FOREORDINATION TO THE PRIESTHOOD

One cannot fully comprehend the boundless and eternal implications of priesthood by examining its purposes and powers as pertaining to this life alone. Priesthood is God's almighty power. Men are not called and ordained to the priesthood in this life without appropriate readiness and preparation, and no person receives the higher priesthood in this second estate who was not called, prepared for, and foreordained to the same in the first estate. Joseph Smith declared: "Every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the Grand Council of heaven before this world was. I suppose I was ordained to this very office in that Grand Council." fn In referring to this statement by the Prophet, President J. Reuben Clark, Jr., said: "I do not know whether we have a right to interpret the Prophet's statement . . . , but I like to think that it does include those of us of lesser calling and lesser stature. . . . I like to think that perhaps in that grand council something at least was said to us indicating what would be expected of us, and empowering us, subject to the re-confirmation here, to do certain things in building up the kingdom of God on earth." fn In that same spirit, Wilford Woodruff had remarked some seventy years earlier:

Joseph Smith was ordained before he came here, the same as Jeremiah was. Said the Lord unto him, 'Before you were begotten I knew you,' etc. So do I believe with regard to this people, so do I believe with regard to the apostles, the high priests, seventies and the elders of Israel bearing the holy priesthood, I believe they were ordained before they came here; and I believe the God of Israel has raised them up, and has watched over them from their youth, and has carried them through all the scenes of life both seen and unseen, and has prepared them as instruments in his hands to take this kingdom and bear it off. If this be so, what manner of men ought we to be? If anything under the heavens should humble men before the Lord and before one another, it should be the fact that we have been called of God. fn

Alma's discourse on priesthood continued: "And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works" (Alma 13:3). We are prone to say in the Church that in the premortal existence we walked by sight but now we walk by faith. This is only partly true. Though in that pristine sphere we saw the Gods and surely conversed with them; though we had the plan of salvation, the gospel of God the Father, presented to us and heard the noble and great ones attest to its veracity; though we walked by knowledge in that estate, still faith was required to be obedient and thereby to qualify for the blessings of the Father. There was a gradation of faithfulness among the spirits. There were many who were "noble and great" (Abraham 3:22), implying that there were those spirits who were less great and less noble, perhaps some even ignoble. Those men who demonstrated the "exceeding faith and good works" that Alma discusses were ordained there to receive the priesthood here. This is the doctrine of foreordination. It is based upon a man's faithfulness in premortality and God's foreknowledge, that is, God's infinite capacity to have the past, present, and future before him as "one eternal 'now.'" fn Joseph Fielding Smith observed: "In regard to the holding of the priesthood in pre-existence, I will say that there was an organization there just as well as an organization here, and men there held authority. Men chosen to positions of trust in the spirit world held priesthood." fn

Alma noted that individuals were called with a holy calling "on account of their exceeding faith and good works; in the first place"—that is, in the premortal world—"being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling" (Alma 13:3). The question arises at this point: Does this call to the priesthood refer to righteousness and subsequent ordination in premortality or mortality? We cannot tell for sure from the context. Alma in fact moves back and forth between the past and the present, and we simply do not always know when he has changed perspectives. The fact is, the principle is true in regard to both spheres: men are called to serve because of faith and obedience—there and here. The faithful "are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such" (Alma 13:3). Men are called to the priesthood to assist in the redemption of souls. They are called to preach and make available what Paul described as "the ministry of reconciliation" (2 Corinthians 5:18). They are called to bless lives—to lighten burdens, to strengthen the feeble knees and lift up the hands that hang down—just as their Master, the great High Priest, is called upon to do.

(Robert L. Millet, The Power of the Word: Saving Doctrines from the Book of Mormon [Salt Lake City: Deseret Book Co., 1994], 132.)

Bruce gave an analogy of dirt and the oak tree. The dirt (intelligences) cannot become like the oak tree (God). The oak tree takes the dirt and organized it into an oak seed. That seed now has oak tree potential. The tree simply takes what is there and organizes it. We are trying to use telestial words to describe celestial teachings, we struggle at this.

That is what God does to our spiritual creation. We are given the potential to become Gods.

We eventually evolve (Origin of Man) through the plan of salvation to Godhood

Godhood: Men Shall Become Gods

MAN'S DESTINY

As man now is, God once was:

As God now is, man may be.

-Lorenzo Snow, Biography and Family Records of Lorenzo Snow, p. 46, Spring, 1840

MAN IS MADE an agent to himself before his God; he is organized for the express purpose that he may become like his Master.…

The Lord created you and me for the purpose of becoming Gods like Himself; when we have been proved in our present capacity and have been faithful with all things He puts into our possession. We are created, we are born for the express purpose of growing up from the low estate of manhood, to become Gods like unto our Father in heaven. That is the truth about it, just as it is. The Lord has organized mankind for the express purpose of increasing in that intelligence and truth, which is with God, until he is capable of creating worlds on worlds, and becoming Gods, even the sons of God.

-Brigham Young Journal of Discourses 3:93, August 8, 1852

We were born in the image of God our Father; He begat us like unto Himself. There is the nature of Deity in the composition of our spiritual organization. In our spiritual birth, our Father transmitted to us the capabilities, powers and faculties which He possessed, as much so as the child on its mother's bosom possesses, although in an undeveloped state, the faculties, powers and susceptibilities of its parent.-Lorenzo Snow, Deseret Weekly News 20:597, January 14, 1872

(Daniel H. Ludlow, ed., Latter-day Prophets Speak: Selections from the Sermons and Writings of Church Presidents [Salt Lake City: Bookcraft, 1948], 81.)

Organization in the First Estate

The first law of heaven is obedience. Indeed, we are told that there is a law “irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated-and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated” (D&C 130:20–21). Alma explained that men called to be high priests were destined to be so called on account of their faith and good works in the “first place.” They were, he said, “called and prepared from the foundation of the world,” where they had been left “to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling.” Others, he said, rejected “the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this they might have had as great privilege as their brethren.” (Alma 13:3–6.) As in all things, Christ is the perfect example of this principle. In that pre-earth council, his pledge to the Father was, “Thy will be done” (Moses 4:2), and as he concluded his incomparable labor of sacrifice, yielding up his life on the cross, he said, “Father, it is finished, thy will is done” (JST, Matt. 27:50). Such is the attitude and spirit that all whom the Lord trusts with positions of responsibility must acquire.

Abraham was shown the organization of spirits prior to their coming into mortality. Directing Abraham’s attention to the assembly of “noble and great ones,” God said, “These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born” (Abr. 3:22–23). In what appears to have been a similar vision, President Joseph F. Smith said: “I observed that they [the Prophet Joseph Smith, his father, Hyrum Smith, Brigham Young, John Taylor, Wilford Woodruff, and other choice spirits] were also among the noble and great ones who were chosen in the beginning to be rulers in the Church of God. Even before they were born, they, with many others, received their first lessons in the world of spirits and were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men.” (D&C 138:53–56.) Joseph Smith explained that “every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the Grand Council of heaven before this world was.” He then added modestly, “I suppose I was ordained to this very office in that Grand Council.” (Teachings, p. 365.) So it was that the Father “called all spirits before Him at the creation of man, and organized them. He (Adam) is the head.” (Ibid., p. 158.) Chief among the organizational arrangements and foreordinations in the premortal existence was the organization of lineage and family. Offices and positions in the Church or earthly kingdom would be important, but these would be only for a time and a season, while relationships associated with the family are to endure throughout the endless eternities.

Christ was chosen and called in the Grand Council of Heaven to be the Only Begotten in the flesh and thus the Savior or Redeemer of all mankind. Prophets and Apostles and all who were designated to receive the priesthood and significant roles in the Lord’s plan and program were also in like manner forechosen and foredesignated. The house of Israel and the Saints of all ages were also designated according to the election of grace to receive the gospel at a certain time and season. They in turn were to be messengers of those truths to the rest of God’s children. Thus they were foreordained to be baptized, endowed, and clothed in the authority of the priesthood and to be witnesses of the principles of salvation among all peoples. All of this was in accordance to the heed and diligence they gave to the law of the gospel as it was presented to them in their first estate.

In our pre-earth estate, death and suffering were unknown to us. In that day we were spirits free from the lusts and passions of the flesh. Disease, physical appetites, and weariness were unknown. Nevertheless we had agency, which implies that there were important choices to be made, choices between what we would believe and what we would not believe, choices relative to the causes we would support and those we would not support, choices relative to the preparations we would make for this mortal sojourn and to the talents we would seek to develop, choices between that which was good and that which was not good. This is obvious from the fact that one third of the host of heaven became sons of perdition, meaning they were hopelessly lost.

The laws of our pre-earth society, the laws that we were schooled to live, were gospel laws. Chosen brethren held the holy priesthood and used it not only in the creation of the earth but in positions of authority in which they were called to teach, lead, and direct their brothers and sisters. Certainly there was a church organization wherein we aided and schooled each other in understanding and living the gospel plan. Through the experiences of the first estate, men and women developed talents which they now possess. We bring with us the degree of spirituality and intelligence we acquired while yet in the presence of God. There were musicians, mathematicians, artists, orators, persuasive personalities, wise men, and on and on among the premortal hosts, even as there are among us now. Abraham saw in vision the noble and great spirits while they yet dwelt in the Divine Presence, meaning he saw those who had acquired the talent for spirituality and leadership. We are born with every talent, capacity, and aptitude we gained by obedience to law while in our premortal estate. As to mortal life, we know that “if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come” (see D&C 130:18–19). This principle is surely true in describing the manner in which our first estate dictates our place and position in mortality. We shall speak more of this in our discussion of premortal Israel in chapter 19.

The question is often asked, Will we at death receive a knowledge of the things we once knew in that first estate? It would not seem appropriate for either the wicked or those ignorant of the gospel plan to have such knowledge restored spontaneously as they pass through the veil of death. Were it otherwise, those in the spirit world who had not as yet received the gospel would have no opportunity to accept it in faith, and the opportunity to test their spiritual integrity would be lost. Repentance and conversion must be undertaken in a context of faith. Peter stated the principle well when he said, “For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit” (1 Pet. 4:6). On the other hand, those who have completed their probationary estate in this mortal sphere and have merited the right to go to paradise where they are just men and women made perfect-that is, persons approved of God who will in the resurrection be exalted-will have passed the tests of mortality. For them the day of probation is over, and surely they shall, line upon line, precept upon precept, have that sacred knowledge restored to them.

Conclusion

Life simply does not make sense without a knowledge of the premortal existence. Reason dictates and the Holy Spirit whispers to our spirits that we have always lived. Truly, as Eliza R. Snow affirmed, we feel in this life as though we have “wandered from a more exalted sphere” (“O My Father,” Hymns, no. 292). We do not know how long we spent in our first estate. By mortal reckoning it may have been of near infinite duration. During this period, Jehovah, under the direction of the Father, created worlds without number; this presupposes an extended period of time. We would imagine that, during this existence, the same sociality which exists among us here existed among us there. Our circle of friends and associates undoubtedly included many with whom we share association here. The natural kinship that we feel with and for some is obviously rooted there. Thus we have some degree of recollection upon the reunion with such spirits in this estate though the reason therefore may not be apparent to us. (See Joseph F. Smith, Gospel Doctrine, pp. 12–13, 311.)

What then should we know of the premortal existence? Enough to place this estate in its proper perspective. Enough to know that the justice and mercy of God cannot be measured by what we experience and see here. Enough to know that we are a people of destiny and that we have been schooled and trained for the same. Enough to know that we will not be called upon to do that for which we have not been trained in the councils of heaven long before we were born. Enough to know that the wisdom of God is manifest in the time and circumstances of our birth and the special challenges that will be ours. And yet little enough to assure that this life will be a test worthy of the blessings of eternity and that all who overcome will do so by faith.

(Joseph Fielding McConkie, Joseph Smith: The Choice Seer [Salt Lake City: Bookcraft, 1996], .)

We all need to be adopted back to God here in mortality, we lost our heirship at birth, one can be born in the covenant and lose their adoption by sin. Moses 6:59-68 shows the adoption process for Adam and Eve, being born again or spiritual rebirth. 2 Nephi 9 shows us why the Atonement and Christ fulfilling His role was so crucial for all of creation, without Him we are all sons of perdition and in Satan’s grasp forever.

The last ordinance of adoption is the sealing of children to their parents, this is where we are made heirs to the kingdom, and we are becoming a child of God again, as if they were born in the covenant. As Adam was adopted we all must become adopted. The ordinances of the higher law save us, these are not found in the Law of Moses, which is Paul’s point to the Romans and Galatians.

The ordinances of adoption are also done for those in the spirit world which is part of the 2^nd estate. We are really sealing the entire family back to our Heavenly parents; ultimately, we are being sealed to one family, the Church of the Firstborn.

The sealing ordinances are horizontal and vertical. If parents fall away the children go to the one prior who has been sealed. Sealing of the child to parent is critical, we need to be sealed or we can’t get back to God and be heirs in the kingdom. This is all finalized in the Millennium, we can only go back so far, which is why family history is so important. We do the best we can with our family history. Those who have chosen to be sealed receive the blessing of an eternal family.

Those who think being sealed to their own spouse is sufficient are mistaken, I need to be sealed to my parents or grandparents etc or I’m not sealed back to God, I need this to be an heir to the kingdom. Wilford Woodruff had the time to think about this and set things straight, sealings were called adoption back then. We save ourselves by saving our dead.

Wilford Woodruff, April 8, 1894

THE LAW OF ADOPTION

DISCOURSE

Delivered by President Wilford Woodruff,

at the Sixty-fourth Annual General Conference

of the Church of Jesus Christ of Latter-day Saints,

held in the Tabernacle, Salt Lake City,

Sunday Morning, April 8, 1894.

I want to lay before you what there is for us to do at this present time; and in doing this I desire particularly the attention of President Lorenzo Snow, of the Salt Lake Temple; President M. W. Merrill, of the Logan Temple; President J. D. T. McAllister, of the Manti Temple; and President D. H. Cannon, of the St. George Temple, and those associated with them. You have acted up to all the light and knowledge that you have had; but you have now something more to do than what you have done. We have not fully carried out those principles in fulfillment of the revelations of God to us, in sealing the hearts of the fathers to the children and the children to the fathers. I have not felt satisfied, neither did President Taylor, neither has any man since the Prophet Joseph who has attended to the ordinance of adoption in the temples of our God. We have felt that there was more to be revealed upon this subject than we had received. Revelations were given to us in the St. George Temple, which President Young presented to the Church of God. Changes were made there, and we still have more changes to make, in order to satisfy our Heavenly Father, satisfy our dead and ourselves. I will tell you what some of them are. I have prayed over this matter, and my brethren have. We have felt, as President Taylor said, that we have got to have more revelation concerning sealing under the law of adoption. Well, what are these changes? One of them is the principle of adoption. In the commencement of adopting men and women in the Temple at Nauvoo, a great many persons were adopted to different men who were not of the lineage of their fathers, and there was a spirit manifested by some in that work that was not of God. Men would go out and electioneer and labor with all their power to get men adopted to them. One instance I will name here: A man went around Nauvoo asking every man he could, saying, "You come and be adopted to me, and I shall stand at the head of the kingdom, and you will be there with me." Now, what is the truth about this? Those who were adopted to that man, if they go with him, will have to go where he is. He was a participator in that horrible scene—the Mountain Meadow massacre. Men have tried to lay that to President Young. I was with President Young when the massacre was first reported to him. President Young was perfectly horrified at the recital of it, and wept over it. He asked: "Was there any white man had anything to do with that?" The reply was No; and by the representations then made to him he was misinformed concerning the whole transaction. I will say here, and call heaven and earth to witness, that President Young, during his whole life, never was the author of the shedding of the blood of any of the human family; and when the books are opened in the day of judgment these things will be proven to heaven and earth. Perhaps I had not ought to enter into these things, but it came to me. Men are in danger sometimes in being adopted to others, until they know who they are and what they will be. Now, what are the feelings of Israel? They have felt that they wanted to be adopted to somebody. President Young was not satisfied in his mind with regard to the extent of this matter; President Taylor was not. When I went before the Lord to know who I should be adopted to (we were then being adopted to prophets and apostles), the Spirit of God said to me, "Have you not a father, who begot you?" "Yes, I have." "Then why not honor him? Why not be adopted to him?" "Yes," says I, "that is right." I was adopted to my father, and should have had my father sealed to his father, and so on back; and the duty that I want every man who presides over a temple to see performed from this day henceforth and forever, unless the Lord Almighty commands otherwise, is, let every man be adopted to his father. When a man receives the endowments, adopt him to his father; not to Wilford Woodruff, nor to any other man outside the lineage of his fathers. That is the will of God to this people. I want ll men who preside over these temples in these mountains of Israel to bear this in mind. What business have I to take away the rights of the lineage of any man? What right has any man to do this? No; I say let every man be adopted to his father; and then you will do exactly what God said when he declared He would send Elijah the prophet in the last days. Elijah the prophet appeared unto Joseph Smith and told him that the day had come when this principle must be carried out. Joseph Smith did not live long enough to enter any further upon these things. His soul was wound up with this work before he was martyred for the word of God and testimony of Jesus Christ. He told us that there must be a welding link of all dispensations and of the work of God from one generation to another. This was upon his mind more than most any other subject that was given to him. In my prayers the Lord revealed to me, that it was my duty to say to all Israel to carry this principle out, and in fulfillment of that revelation I lay it before this people. I say to all men who are laboring in these temples, carry out this principle, and then we will make one step in advance of what we have had before. Myself and counselors conversed upon this and were agreed upon it, and afterwards we laid it before all the Apostles who were here (two were absent—Brothers Thatcher and Lund, the latter being in England), and the Lord revealed to every one of these men—and they would bear testimony to it if they were to speak—that that was the word of the Lord to them. I never met with anything in my life in this Church that there was more unity upon than there was upon that principle. They all feel right about it, and that it is our duty. That is one principle that should be carried out from this time henceforth. "But," says one, "suppose we come along to a man who perhaps is a murderer." Well, if he is a murderer, drop him out and connect with the next man beyond him. But the Spirit of God will be with us in this matter. We want the Latter-say Saints from this time to trace their genealogies as far as they can, and to be sealed to their fathers and mothers. Have children sealed to their parents, and run this chain through as far as you can get it. When you get to the end, let the last man be adopted to Joseph Smith, who stands at the head of the dispensation. This is the will of the Lord to this people, and I think when you come to reflect upon it you will find it to be true.

(Brian H. Stuy, ed., Collected Discourses, 5 vols. [Burbank, Calif., and Woodland Hills, Ut.: B.H.S. Publishing, 1987-1992], 4: .)

(1 Corinthians 15:29-30.)

29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

30 And why stand we in jeopardy every hour?

Our dispensation starts at the end of Peter’s dispensation, there is a lot to do and it will be taken care of in the Millennium.

The family of God exists in the highest degree of the Celestial kingdom; all other kingdoms will have orphans, separate and single forever.

There is a special election of grace in mortality based upon an individual’s valiancy in premortality, examples of this are Alma the Elder and Alma the Younger, (what did they do to deserve being remembered?) This election of grace gathers in the House of Israel to join the church of Christ here in mortality. Israel has the right and can claim the blessings of Abraham’s covenant with God.

(Mosiah 28:4.) – They were the vilest of sinners, yet when called they were converted to the work. They were spiritually reborn. They were all children of Israel and the Lord intervened on their behalf.

4 And thus did the Spirit of the Lord work upon them, for they were the very vilest of sinners. And the Lord saw fit in his infinite mercy to spare them; nevertheless they suffered much anguish of soul because of their iniquities, suffering much and fearing that they should be cast off forever.

Title page of the Book of Mormon

Which is to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever

Remember they are His children and He will do all in His power to bring them home, see how merciful the Lord is in the Old Testament, read how many times He tries to save them, Judges, Joshua, 1&2 Kings, Samuel, and Chronicles.

(Exodus 2:23-25.) – The Lord is going to intervene in their lives, He remembers the covenant. In premortality the earned the right to receive the election of grace

23 ¶ And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.

24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.

25 And God looked upon the children of Israel, and God had respect unto them.

The Gentiles can join in with us to receive these blessings. Just because someone may have been noble and great in premortality they can easily reject the Lord here in mortality and vice versa. We still have agency to choose. The scattering of Israel is the key, we search for Israel but we will find the Gentiles along the way! Missionaries don’t know when they knock on a door, they just knock!

Every tribe has a mission to perform in the winding up scene, President Faust “Priesthood Blessings” 1995.

Conditional Election

Why did the Jews lose God's favor? Commentators say that is Paul's topic in Romans 9 through Romans 11. But he also discusses the fall of Judaism for the benefit of Gentiles, so the question is really, "What can be learned from God's rejection of his people?" These chapters digress from the subject of personal salvation and yet throw great light on it. They begin with the Jewish apostle's deep love "for my brethren, my kinsmen according to the flesh" (Rom. 9:3). Some of the best Christian minds have misread God's calling of Israel, and the harsh doctrine of predestination is the result. The proof texts mostly come from Romans 9, but Joseph Smith correctly linked that chapter to the message of the following ones: "The whole of the chapter had reference to the priesthood and the house of Israel, and unconditional election of individuals to eternal life was not taught by the apostles. God did elect or predestinate that all those who would be saved should be saved in Christ Jesus, and through obedience to the gospel. But he passes over no man's sins, but visits them with correction, and if his children will not repent of their sins, he will discard them." fn

Predestine is used only four times in the King James Bible, and predestination not at all. That word can better be understood in discussing Ephesians, but the doctrine as expressed through "election" is central to Romans 9 through Romans 11. Joseph Smith rightly says that Paul discusses the calling of Israel, not of individuals. Whereas Israel received the covenant and revelation of the Old Testament, it forfeited that relationship for a time by not accepting the new revelations. Paul is pained to admit it, for his "prayer to God for Israel is, that they might be saved" (Rom. 10:1). The former Pharisee knows the strength of their "zeal for God" and their weakness of not accepting the Messiah: "For they . . . seeking to establish their own righteousness, have not submitted to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes" (Rom. 10:2-4, NKJB). John the Baptist had challenged Jews not to see their relationship with God on the superficial level of descent from Abraham. Paul does the same, indirectly suggesting that Ishmael was a son of Abraham but did not inherit his promises; then Paul names Esau as a son of Jacob who did not inherit his promises. Paul's point is that the promise had then passed over Abraham's descendants to rest for a time upon the Gentiles. They had not merited God's call from the point of view of earth life, but Latter-day Saints have the added perspective of the premortal existence in understanding God's choices. The methodical reformer John Calvin lacked this understanding and mistakenly extended Jewish and Gentile election to individual salvation: "By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation. And accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death." fn

This negation of human agency is argued strongly from two examples. Paul never comes to Calvinist conclusions, but the Calvinists argue that Paul's views on Esau and Pharaoh teach predestination. In both cases one must look at notes in Bible verses to see when Paul is quoting the Old Testament. While Jacob and Esau were in the womb, Rebekah was told, "The elder shall serve the younger" (Gen. 25:23). Through this example Paul told the Jews that God could shift the birthright from them to the Gentiles. He simply said that God made the "election . . . not of works but of Him who calls," for the children were unborn and had not "done any good or evil" (Romans 9:11, NKJB). Calvin argued that "no good works are taken into account . . . there being nothing in them, either past or future, to conciliate his favor." fn On this view, God did not select by foreseeing the works of Jacob or Esau in life, though Paul does not rule that out. And on Calvin's view no works preceded their birth. But two centuries after Paul, the Christian scholar Origen believed otherwise, saying that Jacob must have been "beloved by God, according to the deserts of his previous life, so as to deserve to be preferred before his brother." fn

This doctrine of premortal existence can be clearly traced to orthodox Jewish and Christian sources in Paul's time, as will be seen in studying Ephesians and Titus. So Origen's explanation must be considered. Indeed, Romans mentions the premortal existence of the righteous and suggests their worthiness by saying that God "prepared beforehand for glory even us whom he has called" (Rom. 9:23-24, NKJB). This means that Calvin developed his doctrine too narrowly. Paul simply insists on God's right to choose Jacob, without probing into why he made that choice. The story of Jacob and Esau is but a parable about God preferring Gentiles over Jews, and we have seen that Gentile election came after the apostasy of the Jews (Rom. 10:3-4). Paul's argument is from precedent and is limited by what Genesis and Exodus said. Thus, the examples of Esau and Pharaoh are not likely to include Paul's full perspective. A dozen verses from the Old Testament alternate with Paul's comments in Romans 9 as he makes a "from your own scriptures" presentation. So all comments on Pharaoh come straight out of Exodus—his being raised up to show God's power, with Paul's remark that God hardens "whom he will" (Rom. 9:17-18, NKJB). Since Paul never elsewhere uses "harden" in this way, he is obviously using the language of Exodus to convince his "kinsmen." fn "And unto the Jews I became as a Jew, that I might gain the Jews" (1 Cor. 9:20). No writing of Paul better illustrates this principle than this section of Romans.

Paul's argument emphasizes the responsibility of the Jews in rejecting the preaching of Christ. Jew and Gentile are both loved and accepted by God if they will only "call upon him" (Rom. 10:12). So the rejection of Israel is based on Israel's rejection of the Lord's messengers. They preach in power: "Faith comes by hearing, and hearing by the word of God" (Rom. 10:17, NKJB). And "the word of God" here means more than quoting scripture, as Joseph Smith stated in commenting on this verse: "Faith comes by hearing the word of God through the testimony of the servants of God—that testimony is always attended by the spirit of prophecy and revelation." fn The "apostle of the Gentiles" (Rom. 11:13) moved through the basics of finding the true gospel: belief is based on hearing, which is based on those preaching the message, and they cannot preach "except they be sent" (Rom. 10:15). As in Corinthians, the true gospel comes with the authority of the true church. Paul conditions salvation on openly confessing "the Lord Jesus" and deeply believing that God "raised him from the dead" (Rom. 10:9). Some quote that verse to prove that belief alone brings salvation. But in Acts the missionary apostle required his believing converts to be baptized, and he wrote about belief and salvation here after writing Romans 6:3-5 on God's requirement to live up to the baptismal covenant.

The crescendo of Paul's treatment of election is also the crescendo of stressing agency. Election appears only seven times in the New Testament, and four of these appearances are in Romans. Calvinist theology gives the word a misleading ring of finality: "It assures the believer of his eternal security. . . . If he is in grace now he is in grace forever." fn But Paul uses election as a term of God's conditional selection. It is equivalent to the verb call, which in Paul generally refers to conversion with the implied period afterward of testing for faithfulness. Calling and election refer to gospel opportunity, not to God's final determination, which for Jesus, Paul, and John the Revelator comes on the day of judgment.

Israel was originally Jacob's name, and before birth he was given the "election . . . not of works," identified as the "call" of God (Rom. 9:11). And Paul noted in the Church a "remnant" of Israel "according to the election of grace," also defined as not of works (Rom. 11:5-7). But Jacob's original call was also the call of his descendants; it was made before they lived on earth. Election is without earthly works because calls are by definition prior to the task for which the call is made. Paul testifies that "Israel shall be saved," showing that the "election" or "calling of God" will not fail (Rom. 11:26-29). But that is prophecy, not predetermination. For most of Israel then had temporarily failed, suffering "blindness in part . . . until the fulness of the Gentiles be come in" (Rom. 11:25). God had not given them an election for all time that would not diminish. And why did they in large part fail? Paul answers with the image of the Jewish branches of the olive tree. They were removed "because of unbelief" (Rom. 11:20). Then the Gentile branches were grafted to the tree, but their agency to stand or fall was exactly that of Israel: "Toward you, goodness, if you continue in his goodness. Otherwise you also will be cut off" (Rom. 11:22, NKJB).

Moral Laws of the Gospel

The greatest epistle on grace is also the greatest epistle on keeping God's commandments. The magnificent close of the teaching portion of Romans beats out a sharp staccato of Christian duties. Some fifty commandments follow the challenge of being "transformed by the renewing of your mind" (Rom. 12:2). These detailed instructions fill three and a half chapters, after which Paul closes the letter by sharing his plans and greetings. No Pauline letter has as many rules of righteousness. The apostle is intent on upgrading the conduct of those Church members who have accepted Christ through baptism. These closing chapters are the capstone of this letter of grace and certainly are not intended as incidental to eternal life. Salvation may be defined in terms of theory, or in terms of the steps of what to do. Just as actions speak louder than words in real life, the actions that Paul required speak louder than interpretations of his theology.

Vital discipleship is paralyzed by the philosophy that Christ did all, that "we have no ability to win his grace or favor." fn An example is a survey a few years ago identifying Lutherans of the Missouri Synod and the Southern Baptists as the most conservative Protestant bodies in the United States. In these groups 97 percent of the members said that "belief in Jesus Christ as Savior" was "absolutely necessary" for salvation. fn Then these same individuals were asked whether "doing good for others" was "absolutely necessary" for salvation, and only 38 percent of the Lutherans and 29 percent of the above Baptists agreed. Thus, the majority of each group saw no contribution of service as necessary to salvation. They were also asked whether salvation depended on "loving thy neighbor," a more ambiguous question because "loving" can be an attitude instead of an activity. Yet only 51 percent of the Lutherans and 41 percent of the Baptists said that "loving thy neighbor" was "absolutely necessary" to being saved. fn Christ said that "the law and the prophets" were summed up in loving one's neighbor (Matt. 7:12). Yet huge groups of committed Christians feel that God does not require belief in the Golden Rule or practical service applying it. But the closing teaching section of Romans jars that conclusion, for of about fifty commandments, at least a fourth pertain to loving and helping one's neighbor. Indeed, Paul repeats as binding the Savior's statement just quoted, saying that "any other commandment" is "summed up" in the rule of loving one's neighbor as self (Rom. 13:9, NKJB).

Paul's use of this highlight of the Sermon on the Mount is the clue to his message at the end of Romans. The thought of most of the beatitudes is found in Romans 12. The thrust of that chapter follows the closing challenge of Matthew 5 to return good for evil and to actively bless those who hate us. That is exactly Paul's message: "Overcome evil with good" (Rom. 12:21). Paul does not quote Jesus, but his ideas are exact applications of Jesus' principles. It should be recognized that Romans 12 through the beginning of Romans 15 is the Sermon on the Mount of the epistles. Paul should be seen, like Jesus, not coming to "destroy the law, or the prophets . . . but to fulfil" (Matt. 5:17). That should be clear from Paul's command to live five of the ten commandments (Rom. 13:9). Rather than revoking them, Jesus taught what it meant to keep them in the opening chapter of the Sermon on the Mount. Paul's epistle of grace also stresses them as Christian law, as do the modern revelations of the Prophet Joseph Smith.

Can we forget the Lord who challenged the rich young ruler to "keep the commandments" if he would enter into eternal life? (Matt. 19:17.) When asked which ones, Christ gave (Matt. 19:18-19) nearly the exact words of Paul in summing up the commandments to the Romans (Rom. 13:9). Members of the Early Church were growing and developing through obedience. As discussed, baptism brought them to "newness of life . . . that henceforth we should not serve sin" (Rom. 6:4, 6). That was the ideal, but the reality was to be won on the moral battlefields of their lives as Christians. Paul wrote Romans to lead them to avoid every sin and to "yield your members servants to righteousness unto holiness" (Rom. 6:19). This post-baptismal command was restated as a preface to the moral laws of the gospel: "Present your bodies a living sacrifice, holy, acceptable unto God" (Rom. 12:1). The next verse set the goal of membership in the Church and of every command that followed: moral transformation and renewal. Neither Christ nor Paul had a single offer of salvation but a program of growth to salvation. Jesus personified it in instructing, encouraging, and correcting his disciples. With most of his ministry spent in these activities, was he not contributing to salvation? And Paul's work as Christ's apostle was also training the Saints in living the gospel.

Paul insists on the power of prayer and of humility before God. He links his main theme of genuine love to actions of helping and to the self-control of sexual purity. Even civil obedience and the duty of paying taxes are parts of citizenship in God's kingdom. Romans opens with recognition of the spiritual conscience in all people; it closes with the appeal to live a life that will be recognized as righteous. Paul commands to do "honest" things (Rom. 12:17) and to walk "honestly" (Rom. 13:13), but these terms are used in the older English sense of "honorable" and "honorably," basically the meaning of the Greek. Thus, Paul's version of the Sermon on the Mount carries the Master's theme: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16).

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 188.)

(Romans 8:1-17.) – The Law of Moses is weak and cannot save us. The Law of Christ is strong because it can save us. We become joint-heirs with Christ to receive all that the Father has.

1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

6 For to be carnally minded is death; but to be spiritually minded is life and peace.

7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

8 So then they that are in the flesh cannot please God.

9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

14 For as many as are led by the Spirit of God, they are the sons of God.

15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

16 The Spirit itself beareth witness with our spirit, that we are the children of God:

17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

The responsibility of Godhood is something we cannot comprehend here. How can God allow children being born in abusive homes? We take life in degrees, line upon line etc. Remember God does not live in our timeframe; He lives in the eternal now.

The Prophet Joseph and the revelations confirm that God lives in an "eternal now," where the past, present, and future are continually before Him. He is not constrained by the perspectives of time as are we. He sees the end from the beginning. You and I, on the other hand, are in the muddled, mortal middle. So when we are discouraged, let us keep in mind the Prophet Joseph's assurance that God has made "ample provision" in order to accomplish His purposes even in the midst of human wickedness. 15 His plan has taken things into account beforehand. In this manner and with such faith we can live comforted and assured in the midst of challenges, including the devastating trends that will increasingly beset the times in which we live.

(Neal A. Maxwell, If Thou Endure It Well [Salt Lake City: Bookcraft, 1996], 28.)

John Calvin misunderstood election, but he only had Paul’s writings to go by, so he came up with the TULIP doctrines.

Agency vs. Predestination

By John A. Tvedtnes

An area of disagreement among Christians is whether we humans have agency--and thus some measure of control over our salvation--or whether God has predestined our fate. The argument is not a new one and was also known in early Judaism as well as in medieval Islam. The problem is complicated by the fact that some scriptures and other early texts seem to suggest that God has given us agency, while others have been read as evidence for predestination.¹

Augustine (354-430 A.D.), bishop of Hippo in North Africa, was the foremost Roman Catholic theologian of his time. From his reading of the Bible and in responding to various heretical teachings, he developed some of the basic teachings of western Christianity. He concluded that, as a result of Adam's fall, man is totally depraved and cannot do anything to save himself. Because of this depravity, man is even incapable of having faith in God and, consequently, no free will. This means that only God can save a human, which he does by arbitrarily giving faith to one while denying it to another. This led Augustine to believe that God predestined, before the creation of the world, who would be saved and who would be damned. Because man's fate has been predetermined, nothing he does can change things. The elect, predestined for salvation, cannot fall from grace, while those predestined for damnation cannot be saved even if they perform righteous deeds. Consequently, salvation comes only by grace as a free gift from God.²

Though Luther and other reformers taught predestination, John Calvin was its foremost proponent during the time of the Protestant Reformation.³ Many adherents of today's Protestant Evangelical movement lean heavily on Calvin, though not all Evangelical Christians believe in predestination. Calvinistic belief is expressed by the acronym TULIP, where each letter stands for one principle: Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints.

We begin by looking at the implications of these concepts.

Total Depravity

The term suggests that the "original sin" of Adam and Eve has so tainted mankind that we would be lost forever without the atonement of Jesus Christ. Latter-day Saints agree with this concept. The Book of Mormon prophet Abinadi declared,

For they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil. Thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state. But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him. Therefore, he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God. And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption. (Mosiah 16:3-6; see also D&C 20:20-21)

Amulek repeated the concept, adding that repentance is necessary in order to qualify for salvation through Christ:

Therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal, that is, they were cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death. Therefore, as they had become carnal, sensual, and devilish, by nature, this probationary state became a state for them to prepare; it became a preparatory state. And now remember, my son, if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were miserable, being cut off from the presence of the Lord. And now, there was no means to reclaim men from this fallen state, which man had brought upon himself because of his own disobedience; Therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would cease to be God. And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence. And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also. (Alma 42:9; see also Moses 5:13-15)

The brother of Jared prayed, "for we know that thou art holy and dwellest in the heavens, and that we are unworthy before thee; because of the fall our natures have become evil continually" (Ether 3:2). Jacob taught that without the atonement of Christ, we would "become devils, angels to a devil, to be shut out from the presence of our God" (2 Nephi 9:9; see also vs. 16), but, like Amulek, he stressed the importance of repentance in the process of salvation: "O my brethren, hearken unto my words; arouse the faculties of your souls; shake yourselves that ye may awake from the slumber of death; and loose yourselves from the pains of hell that ye may not become angels to the devil" (Jacob 3:11).

The Church of Jesus Christ of Latter-day Saints teaches "that men will be punished for their own sins, and not for Adam's transgression" (Article of Faith 2), but only because "through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel" (Article of Faith 3). These laws and ordinances are defined in Article of Faith 4: "We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost."

The sole exception to this scenario is children who have not yet reached the age of accountability and those whose mental abilities make them childlike. King Benjamin said,

And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins. And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent. For behold he judgeth, and his judgment is just; and the infant perisheth not that dieth in his infancy; but men drink damnation to their own souls except they humble themselves and become as little children, and believe that salvation was, and is, and is to come, in and through the atoning blood of Christ, the Lord Omnipotent. For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father. (Mosiah 3:16-19; see also Moroni 8:8-13)

From this, we learn that all of us, by accepting the atonement of Christ and submitting ourselves to him, can become childlike and thus indemnified by the blood of Christ from guilt. The risen Savior told the Nephites assembled in the city Bountiful, "And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God" (3 Nephi 11:38).⁴

Unconditional Election

Calvin believed that God elects some people for salvation and chooses others for damnation, not based on any innate qualities of the individual, but does so out of his own divine will. Taken to the extreme, it means that one whom God chooses to save will be saved regardless of whether he is a good or evil person, while one destined for damnation will be damned even if he is righteous. The concept is expressed in the saying, "If you will or if you won't, you'll be damned if you do, you'll be damned if you don't."

This is where Latter-day Saints--and, indeed, most Christians--part company with Calvin. The concept of predestination suggests that God is capricious, saving or damning people at will, without regard to their righteous or sinful state. It makes Peter a liar when he declared, "Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him" (Acts 10:34-35), a concept subsequently taught by Paul (Romans 2:11; Ephesians 6:9). Indeed, Paul wrote "that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons" (Colossians 3:24-25). The concept of predestination also contradicts the biblical teaching that "he that endureth to the end shall be saved" (Matthew 10:22; 24:13; Mark 13:13).

That full salvation is available to everyone but is given only to those who believe is suggested by Jesus' final instruction to the apostles: "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:15-16). Note, too, Paul's statement in 1 Corinthians 1:21-24: "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God."

Limited Atonement

According to Calvin, Christ died only for the elect. This is not to say that he died for the righteous for, as the Bible (and the Book of Mormon) teaches, all are sinners. One of the "proof texts" used to support the concept of limited atonement is John 10:11, 15, where Jesus noted that he would die for "the sheep." Another is Matthew 26:28, where he said that his blood "is shed for many for the remission of sins," suggesting that the atonement did not apply to everyone, only to "many." Similarly, Isaiah prophesied that Christ would bear the sins of "many," but not all (Isaiah 53:12).

The Book of Mormon also uses this term, saying of the Lamanites that "many of them will be saved, for the Lord will be merciful unto all who call on his name" (Alma 9:17; cf. D&C 100:17). Mormon explained the conditions of salvation as follows:

Therefore, blessed are they who will repent and hearken unto the voice of the Lord their God; for these are they that shall be saved. And may God grant, in his great fulness, that men might be brought unto repentance and good works, that they might be restored unto grace for grace, according to their works. And I would that all men might be saved. But we read that in the great and last day there are some who shall be cast out, yea, who shall be cast off from the presence of the Lord; Yea, who shall be consigned to a state of endless misery, fulfilling the words which say: They that have done good shall have everlasting life; and they that have done evil shall have everlasting damnation. (Helaman 12:23-26)

Other passages cited in support of the concept of a limited atonement are John 17:9 (where Jesus prayed for those given to him, not for the entire world) and Acts 20:28 (Christ purchased the Church, not all people). The narrow interpretation given such passages is contradicted by other New Testament writings. Peter wrote that God is "not willing that any should perish, but that all should come to repentance" (2 Peter 3:9). Paul wrote that "our Saviour...will have all men to be saved, and to come unto the knowledge of the truth" (1 Timothy 2:3-4). Like Alma 9:17 (cited above), this suggests that salvation is available to all, though not all take advantage of Christ's atonement. Paul also wrote that "the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world" (Titus 2:11-12).

John the Baptist called Christ "the Lamb of God, which taketh away the sin of the world" (John 1:29), while the apostle John wrote that "he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (1 John 2:2).⁵ John also wrote that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:16-17). The apostle Paul told the Corinthians, "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again" (2 Corinthians 5:14-15). In verse 18, he noted that Christians are reconciled to God through Christ, while in verse 20, he admonished, "be ye reconciled to God," clearly showing that we must do something to take advantage of this reconciliation. In an earlier epistle to the Corinthian saints, Paul noted that one aspect of the atonement of Christ provides a resurrection for all men:

For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. (1 Corinthians 15:21-24)

Latter-day Saints believe that Christ's atonement overcame temporal (physical) death for all men, thus providing a resurrection for everyone, but that he provided salvation from spiritual death only for young children and for adults who choose to follow him (D&C 29:41-50). This view accommodates New Testament teachings about salvation for all or for the few, and it corresponds to Jesus' teaching about a universal resurrection:

"Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (John 5:28-29). Looking at it from another perspective, we learn from D&C 76 that all except the sons of perdition will be assigned to one of the three degrees of glory (D&C 76:43-44), so they are all saved from the devil.

In the Book of Mormon, Amulek explained that Christ

shall come into the world to redeem his people; and he shall take upon him the transgressions of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else. Therefore the wicked remain as though there had been no redemption made, except it be the loosing of the bands of death; for behold, the day cometh that all shall rise from the dead and stand before God, and be judged according to their works. Now, there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death. The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt. (Alma 11:40-43)

Irresistible Grace

Calvin held that when God calls his elect to salvation, they are unable to resist his free gift. The "external call" goes to all mankind, but the "internal call" from the Holy Spirit is intended only for those chosen to be saved and cannot be resisted. Among the passages cited in support of this concept is John 6:28-29, "Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent." Calvinists read Jesus' words as evidence that faith in Christ is a gift to the elect. But Christ's response to the question "What shall we do" really is that we should believe in God, and that this is what God wants of us. It does not suggest that the elect can just go on in their sinful ways and expect that God will make them believe in his Son.

Some cite Philippians 2:13 ("For it is God which worketh in you both to will and to do of his good pleasure") as evidence that men have no free will. This latter passage, however, must be read in context with the verses that precede it, which indicate that it is God's desire

That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. (Philippians 2:10-12)

Perhaps the strongest passage used in support of the concept of irresistible grace is found in Romans 9:16-24:

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

This concept is also reflected in Isaiah 7:20 and 10:15, where the king of Assyria is said to be an instrument in the hands of the Lord in punishing wicked Israel. Latter-day Saints see this as an indication that God takes advantage of the actions of even the wicked (as in the case of Samson) to punish wrongdoers, but not that they have no will of their own. If God lies behind all of our acts, why would he chastise us for sins we have committed?

Latter-day Saints do not believe that grace is irresistible. D&C 20:32-34 declares, "But there is a possibility that man may fall from grace and depart from the living God; Therefore let the church take heed and pray always, lest they fall into temptation; Yea, and even let those who are sanctified take heed also." This is supported by the apostle Paul, who admonished his fellow Christians "That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life" (1 Timothy 6:18-19).

Perseverance of the Saints

Calvin reasoned that Christ's elect cannot lose their salvation. Since the Father elected, the Son redeemed, and the Holy Spirit applied salvation, those thus saved are eternally secure in Christ. Some of the verses cited for this position are:

• John 10:27-28, where Jesus said his sheep "shall never perish." However, he defined his sheep as those who "follow me," suggesting that those who do not follow him do not have the same promise. Thus, mankind has free will.
• John 6:47, where Jesus declared "He that believeth on me hath everlasting life." The real question here is how to read the word "believeth." Does it refer to all who profess a belief in Christ, or to those who demonstrate that belief by their actions. The Savior told his disciples "If ye love me, keep my commandments" (John 14:15; see also vs. 23). He also reworded it "If ye keep my commandments, ye shall abide in my love" (John 15:10). The apostle John, who preserved these words of Christ, also wrote, "For this is the love of God, that we keep his commandments" (1 John 5:3). Similarly, James wrote that "faith without works is dead" (James 2:20; see also vs. 17). Paul wrote, "I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures (1 Corinthians 15:1-3). Jude agreed, writing, "But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 1:20-21).
• Romans 8:1, which declares that "them which are in Christ Jesus" are not condemned, suggesting to Calvinists that they are already saved. This interpretation ignores the fact that the verse then adds, "who walk not after the flesh, but after the Spirit," suggesting that only those who follow the promptings of the Spirit will partake of full salvation, i.e., they will be saved from spiritual death, which is total separation from God.
• 1 Corinthians 10:13, which teaches that God "will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape." The truth of this is undisputed, but one must also note the context of the passage. Verse 12 reads "Wherefore let him that thinketh he standeth take heed lest he fall," suggesting that one can, indeed, fall from grace. In verse 14, Paul wrote, "Wherefore, my dearly beloved, flee from idolatry." This clearly suggests that action on our part is necessary. To the Galatians, Paul wrote that Christians who performed circumcision were "fallen from grace" (Galatians 5:4). The Latter-day Saint belief is summed up in D&C 20:32-34: "But there is a possibility that man may fall from grace and depart from the living God; Therefore let the church take heed and pray always, lest they fall into temptation; Yea, and even let those who are sanctified take heed also."⁶
• Philippians 1:6, which declares that God "hath begun a good work in you [and] will perform it until the day [second coming] of Jesus Christ." This is not a doctrinal assertion; rather, Paul wrote that he was "confident of this very thing." He was expressing his opinion, based on how the people conducted their lives. In verses 10-11, he admonished, "That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God."

In several New Testament passages, Christ spoke of those the Father had given him (Matthew 11:27; John 6:37-39, 44-45, 65; 10:26-29; 17:2, 11-12, 24; see also 3 Nephi 15:24; D&C 27:14; 50:41-42; 84:63). These seem, on the surface, to suggest predestination, but do they? In John 10:29, Christ referred to the Father giving him his sheep, but two verses earlier, he said, "My sheep hear my voice, and I know them, and they follow me" (John 10:27), which suggests free will.

Earlier, Jesus said, "he that cometh to me shall never hunger; and he that believeth on me shall never thirst. But I said unto you, That ye also have seen me, and believe not. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out" (John 6:35-37). Coming and believing again suggest free will, despite the fact that he speaks of the Father giving them. I suggest that when Christ said "that no man can come unto me, except it were given unto him of my Father" (John 6:65), he was referring to the fact that only those who receive testimony of Christ from God truly come unto him. I further believe that this is what Paul had in mind when he wrote that "no man can say that Jesus is the Lord, but by the Holy Ghost" (1 Corinthians 12:3).

The Father's giving of people to Christ does not suggest that they were predestined to salvation, only that the Father gave Christ charge of them. If it meant predestination, then we must note that Christ himself declared that one of those given him by the Father had been lost: "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition" (John 17:11-12).⁷ Jesus declared that it was "the Father's will...that of all which he hath given me I should lose nothing, but should raise it up again at the last day" (John 6:39), and yet he lost Judas. This demonstrates that "the Father's will" does not imply predestination, but only what he wants of us.

Some might object that Judas Iscariot was predestined to his fate, which begs the question of why the Father had given him to Christ. The case of Judas demonstrates that being given to Christ does not suggest predestination to salvation. Some suggest that the words "that the scripture might be fulfilled" at the end of verse 12 refers to Judas being predestined to fall, but we must again read the passage in context and note what scripture predicts this event. I suggest that the scripture being fulfilled is that Christ would be brought to trial and put to death (e.g., Isaiah 53). It would have happened by another means had Judas not chosen to betray him.

Calling and Election

The apostle Peter wrote, "Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Peter 1:10-11). His stress on the "diligence" required to make one's calling and election sure suggests that salvation, while possible only through Christ's atonement, also depends on our own actions. In the verses that precede this statement, Peter explains what he means by "diligence":

And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. (2 Peter 1:5-8)

Peter's concept of calling and election seems to rely on Christ's statement that "many are called, but few are chosen" (Matthew 22:14; cf. Matthew 20:16; D&C 95:5; 121:34).⁸ Indeed, the Greek word rendered "calling" in Peter's epistle derives from the same verb used by Christ in Matthew's account and means "invite." Thus, the declaration in Matthew 22 is preceded by a parable comparing "the kingdom of heaven" to a king's banquet to which people were invited. The wealthy found excuses not to come and slew the king's messengers, so the king sent his servants to seek out the poor and others to attend the feast. One man, improperly dressed, was expelled and sent "into outer darkness" (Matthew 22:2-13). The parable clearly notes that all were invited into the kingdom, but some rejected the invitation, while others accepted. But even among the latter group, one had to be expelled. The parable clearly suggests that salvation depends on our coming to Christ, the king, meaning that we must take action on the invitation. We must also come properly "dressed" to the spiritual banquet. That one can be expelled from the blessed state made possible through Christ's atonement is suggested in Hebrews 6:4-6:

For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Commenting on Peter's exhortation to make one's calling and election sure, the prophet Joseph Smith said

Now, there is some grand secret here, and keys to unlock the subject. Notwithstanding the apostle exhorts them to add to their faith, virtue, knowledge, temperance, &c., yet he exhorts them to make their calling and election sure. And though they had heard an audible voice from heaven bearing testimony that Jesus was the Son of God [2 Peter 1:17-18], yet he says we have a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light shining in a dark place [2 Peter 1:19]. Now, wherein could they have a more sure word of prophecy than to hear the voice of God saying, This is my beloved Son, &c. Now for the secret and grand key, Though they might hear the voice of God and know that Jesus was the Son of God, this would be no evidence that their election and calling was made sure, that they had part with Christ, and were joint heirs with Him. They then would want that more sure word of prophecy, that they were sealed in the heavens and had the promise of eternal life in the kingdom of God. (History of the Church 5:388)

Joseph further explained that "The more sure word of prophecy means a man's knowing that he is sealed up into eternal life by revelation and the spirit of prophecy, through the power of the holy priesthood" (History of the Church 5:392). He also declared, "We have no claim in our eternal compact, in relation to eternal things, unless our actions and contracts and all things tend to this end. But after all this, you have got to make your calling and election sure...1st key: Knowledge is the power of salvation. 2nd key: Make your calling and election sure. 3rd key: It is one thing to be on the mount and hear the excellent voice. &c., &c., and another to hear the voice declare to you, you have a part and lot in that kingdom" (History of the Church 5:403).

Predestination or Foreordination?

While some Christians use the term "predestination" in reference to what God has appointed to mortals, Latter-day Saints prefer the term "foreordination." The latter presumes the premortal existence of our spirits in the presence of the Father, who selected or foreordained some of those spirits to be his leaders on the earth (Abraham 3:21-28), of whom the chief was his beloved and divine son, who came to be known as Jesus Christ.⁹ To discuss the evidence for this premortal existence would detract from the theme of this article, so I simply note that, while many early Christian writers believed that the souls of man came into being at the time of birth, others taught that our spirits lived with God in a premortal realm. This concept is also known from early Jewish texts.

It is instructive to look at the views of some of the post-New Testament Church Fathers. For example, Justin Martyr (died 164 A.D.) wrote that God "foreknows that some are to be saved by repentance, some even that are perhaps not yet born" (First Apology 28).¹⁰ Divine foreknowledge, like foreordination of premortal spirits, need not imply predestination. Indeed, Justin believed in the agency of man:

But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards are rendered according to each man's actions. Since if it be not so, but all things happen by fate, neither is anything at all in our power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. We see the same man making a transition to opposite things. Now, if it had been fated that he were to be either good or bad, he could never have been capable of both the opposites, nor of so many transitions. But not even would some be good and others bad, since we thus make fate the cause of evil, and exhibit her as acting in opposition to herself; or that which has been already stated would seem to be true, that neither virtue nor vice is anything, but that things are only reckoned good or evil by opinion; which, as the true word shows, is the greatest impiety and wickedness. But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited awards. For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end; nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made. And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: 'Behold, before thy face are good and evil: choose the good.'¹¹ And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: 'Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow; and come and let us reason together, saith the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye do not obey Me, the sword shall devour you: for the mouth of the Lord hath spoken it.'¹² ... So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done." (First Apology 43-44)¹³

John Cassian (ca. 360-435 A.D.), expressed the same idea, saying that

though each man's end is known beforehand to Him before his birth, yet somehow He so orders all things by a plan and method for all, and with regard to man's disposition, that He decides on everything not by the mere exercise of His power, nor according to the ineffable knowledge which His Prescience possesses, but according to the present actions of men, and rejects or draws to Himself each one, and daily either grants or withholds His grace. And that this is so the election of Saul also shows us, of whose miserable end the foreknowledge of God certainly could not be ignorant, and yet He chose him out of so many thousands of Israel and anointed him king, rewarding the then existing merits of his life, and not considering the sin of his coming fall, so that after he became reprobate, God complains almost in human terms and, with man's feelings, as if He repented of his choice, saying: "It repenteth Me that I have appointed Saul king: for he hath forsaken Me, and hath not performed My words;" and again: "But Samuel was grieved for Saul because the Lord repented that He had made Saul king over Israel." (Second Conference of Abbot Joseph 25)¹⁴

Eusebius, bishop of Caesarea, in Preparation of the Gospel 6.10, included a lengthy discussion of unusual customs found among various peoples, in an effort to demonstrate that it is custom, not fate, that determines these acts. Of particular importance is how people die in various cultures, especially the elderly, who are sometimes exposed to dogs or birds and, in some cases, sacrificed. In 6.11, he favorably cited Origen, who described astrology as practiced in various nations and noted that

the consequence for those who hold these doctrines is that they utterly destroy our free-will, and therefore also both praise and blame, and commendable, or on the other hand blame-able actions.

But if this is the case, there is an end of the proclaimed judgement of God, and of threatenings against sinners that they should be punished; also, on the other hand, of the privileges and beatitudes promised to those who have devoted themselves to the better life: for none of these things will any longer have a good reason for their occurrence.

Also if any one would look at the consequences to himself of the doctrines he holds, (he would see that) both his faith will be vain, and Christ's advent of no avail, and all the dispensation of law and prophets, and the labours of the Apostles to establish the churches of God through Christ.¹⁵

Calvin acknowledged that of the early Church Fathers, "Ambrose, Origen, and Jerome, were of opinion, that God dispenses his grace among men according to the use which he foresees that each will make of it. It may be added, that Augustine also was for some time of this opinion; but after he had made greater progress in the knowledge of Scripture, he not only retracted it as evidently false, but powerfully confuted it."¹⁶ From a Latter-day Saint perspective, Augustine introduced more false doctrine into Christianity than anyone before his time, and the concept of predestination is as fallacious as other such notions that he penned. We maintain that the Bible is a more reliable source of sound doctrine, and shall return to the subject later in this paper.

Names Written in Heaven

The scriptures inform us that there is a "book of remembrance" or "book of life" in heaven in which the names of the righteous are written (Malachi 3:16-18; Revelation 13:8; 17:8).¹⁷ Christ declared that the names of the seventy disciples he had chosen were "written in heaven" (Luke 10:20). Some might take such passages as evidence for predestination, but this argument fails when one reads that the Lord blots out the names of the wicked from the heavenly book (Deuteronomy 9:14; 29:19-20; Psalm 69:28; 2 Kings 14:27; Revelation 3:5; Alma 5:57-58).¹⁸ The scriptures are clear that if one whose name is written in the book of life falls into sin, the Lord removes that person's name from the book. Consequently, there is no predetermination for eternal life; God ordains that gift for all of his children, but removes them from the list when they sin.

When the Israelites sinned with the golden calf, Moses pleaded with the Lord, "Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book" (Exodus 32:32-33).

Noting Moses' plea, John Cassian (ca. 360-435 A.D.) wrote that "Judas [Iscariot]...killed himself by hanging, that he might not after his name was blotted out be converted and repent¹⁹ and deserve to be once more written among the righteous in heaven. We must therefore not doubt that at the time when he was chosen by Christ and obtained a place in the Apostolate, the name of Judas was written in the book of the living, and that he heard as well as the rest the words: 'Rejoice not because the devils are subject unto you, but rejoice because your names are written in heaven' [Luke 10:20]. But...he was corrupted by the plague of covetousness and had his name struck out from that heavenly list."²⁰

A Survey of New Testament Passages

A number of Bible passages are used as proof-texts to demonstrate the concept of predestination. Here, we examine each to see how they should be read in context and provide evidence that they can be used to support the concept of foreordination rather than predestination.

John 1:12-13

"But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."

All Christians, including Latter-day Saints, acknowledge that salvation comes only through Christ, who declared that he came to do the will of his Father (John 5:30). Without Christ's atonement, none of our good works would be sufficient to save us. It is, therefore, the will of God that provides salvation but, as noted in verse 12, we must first believe on the name of Christ and accept this gift.²¹

John 15:16

"Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you."

Calvin cited this as one of his evidences for predestination, saying that Christ "not only excludes past merits, but declares that they had nothing in themselves for which they could be chosen except in so far as his mercy anticipated."²² Latter-day Saints, however, see this as a reference only to the twelve apostles, whom Christ chose as his leaders.²³ Because the Savior added, "I have chosen you out of the world" (verse 19), the choice in question was made in mortality. The concept is akin to Hebrews 5:4, which describes callings to the priesthood, saying, "And no man taketh this honour unto himself, but he that is called of God, as was Aaron" (see also Article of Faith 5).

Acts 2:23

"Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain"

It is interesting that this passage makes Christ the object of God's foreknowledge. From numerous passages, mostly in the gospel account of John, we learn that the Savior accepted the Father's will concerning him. (This is particularly true of his suffering and death, as we read in Luke 22:42.) We, too, can make the decision to obey God, though we can never in mortality be as perfect as Christ.

Acts 2:39

"For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."

Taken in isolation, this verse seems to be suggesting that God calls people to salvation. Indeed, this does happen when one makes his/her calling and election sure, as was discussed earlier in this paper. But one must read this verse in the context of the two preceding verses, Acts 2:37-38:

Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

Peter's audience asked him what they must "do," and Peter told them to "repent, and be baptized." If they were already consigned to salvation, why would they have to "do" anything?

Acts 2:47

"And the Lord added to the church daily such as should be saved."

The unfortunate use of the expression "should be saved" suggests to some readers predestination, but this is not reflected in the Greek text, which refers to "those being saved." So people were being saved by joining the Church. This verse must be read in conjunction with verse 41 of the same chapter, which declares that "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." Does the fact that God "was adding" them in verse 47 suggest that he had predestined them to be saved? The text does not so state, but it is clear from verses 37-41 that Peter admonished the assembled listeners to "repent and be baptized," and that those who did so were added to the Church. They were saved because God forgave them when their sins were symbolically washed away in the waters of baptism.

Acts 13:48

"And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed."

In his revision of the Bible, Joseph Smith reworded the last part to read, "as many as believed were ordained unto eternal life," which fits better with the concept of free will. The context of the passage also argues against the concept of predestination. Verses 46-47 describe how Paul and Barnabas gave the word of God to the Jews of Pisidian Antioch, who willingly rejected it and became thereby "unworthy of everlasting life," causing the apostles to "turn to the Gentiles" with their message of salvation. It is ironic that throughout the Bible, God's chosen people are Israelites, while here the Israelites are deemed unworthy and are replaced by Gentiles. If God predestines individuals for eternal life or damnation, why did he not cause these believing Gentiles to be born Israelites? If all is determined beforehand, why does God change his tactic at this juncture?²⁴

Acts 17:26

"[God] hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation."

Paul's statement is based on Deuteronomy 32:8, where we read that "the most High divided to the nations their inheritance...[and] set the bounds of the people."²⁵ Taken by itself, the passage suggests that God determined the boundaries of the nations. From many historical records, we know that this determination was not eternal in nature, for some nations fell while others arose both anciently and in modern times. Indeed, Deuteronomy 19:8-9 allows for the borders of Israel to be expanded.²⁶

Romans 8:28-30

"And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."

Latter-day Saints would see this as reference to the fact that we accepted Christ as our Savior in the premortal council. The Greek term rendered "predestinate" means to "appoint, determine, ordain beforehand." While most English Bibles rendered it "predestined," others use terms such as "foreordained," "fore-appointed," "before-ordained," or "chosen." That the passage does not refer to predestination is suggested by the verses that immediately precede it (26-27), where we read that "the Spirit itself maketh intercession for us," and by verse 34, which says that "Christ...also maketh intercession for us." If one is already chosen for either salvation or damnation, why would there be a need for intercession?

As for those "who are the called," we must note that Christ declared that "many be called, but few chosen" (Matthew 20:16). In Matthew 22:14, he used the same verbiage in connection with those who do not accept the king's call. This suggests that one must heed the call in order to be chosen. Paul admonished the Thessalonians to "walk worthy of God, who hath called you unto his kingdom and glory" (1 Thessalonians 2:12). Though they had already been called, they needed to do something to be "worthy of God."

Romans 9:10-12

"And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated."

The Greek word rendered "election" in verse 11 means "choice." What we have here is merely God's choice of Jacob over Esau to receive the birthright. Those who believe in predestination generalize from a specific case, while others would see this as one more example that human beings had a premortal existence in which some were foreordained to certain tasks on the earth. Moreover, verse 13 cites Malachi 1:2-3 ("yet I loved Jacob, and I hated Esau"), written many centuries after the time of Esau and therefore is not evidence for God "hating" Esau prior to his birth.

Romans 9:15-18

"For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth."

Verse 15 cites Exodus 33:19, "I...will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy." Ultimately, it is God who will judge each of us. Without the mercy available through the atonement of Christ, no amount of good deeds can bring us mercy. Only the Lord can know our hearts and judge according to his standards, not ours. This does not mean that he predestines salvation for some and damnation for others.

Though verse 17 speaks of the pharaoh of the exodus (citing Exodus 9:16), it could just as easily apply to the kings of Assyria and Babylon by which, according to Isaiah, the Lord would punish Israel. Regarding the Assyrian king, the Lord told Isaiah, "I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few" (Isaiah 10:6-7). Note the beginning of verse 7, in which the Lord states, "Howbeit he meaneth not so, neither doth his heart think so." From this and what follows, we see that the Assyrian king was doing his own will but that the Lord was taking advantage of his actions to punish Israel. Had the Lord not wanted Israel to be punished for their sins, he could have protected them against the Assyrians, and, indeed, he ultimately took action by sending an angel to attack the Assyrian camp while they were besieging Jerusalem (2 Kings 19:35-36; Isaiah 37:36-37).

Romans 9:20-23

"Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory."

Verse 22 seems on the surface to be evidence for predestination, but it doesn't say that it was God who made them "fit for destruction." We would say it was their own sins that called for their destruction. As for verse 23, the words "afore prepared" doesn't suggest a determination made in the very beginning; it could refer to any time before God takes action. In verse 24, Paul says that it is the Christians whom God called from among the Jews and others. Paul's point is not predestination, but acceptance of the call after the original chosen people (the Jews) rejected Christ.

The early Christian theologian Origen (185-253 A.D.), commenting on this passage, wrote:

Some one will perhaps say, that as the potter out of the same lump makes some vessels to honour, and others to dishonour [Romans 9:18-21], so God creates some men for perdition and others for salvation; and that it is not therefore in our own power either to be saved or to perish; by which reasoning we appear not to be possessed of free-will. We must answer those who are of this opinion with the question, Whether it is possible for the apostle to contradict himself? And if this cannot be imagined of an apostle, how shall he appear, according to them, to be just in blaming those who committed fornication in Corinth, or those who sinned, and did not repent of their unchastity, and fornication, and uncleanness, which they had committed? How, also, does he greatly praise those who acted rightly, like the house of Onesiphorus, saying, 'The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he had come to Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day.' [2 Timothy 1:16-18] Now it is not consistent with apostolic gravity to blame him who is worthy of blame, i.e., who has sinned, and greatly to praise him who is deserving of praise for his good works; and again, as if it were in no one's power to do any good or evil, to say that it was the Creator's doing that every one should act virtuously or wickedly, seeing He makes one vessel to honour, and another to dishonour. And how can he add that statement, 'We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he hath done, whether it be good or bad?' [2 Corinthis 5:10] For what reward of good will be conferred on him who could not commit evil, being formed by the Creator to that very end? Or what punishment will deservedly be inflicted on him who was unable to do good in consequence of the creative act of [p. 324 end] his Maker? Then, again, how is not this opposed to that other declaration elsewhere, that 'in a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, prepared unto every good work.' [2 Timothy 2:20-21] He, accordingly, who purges himself, is made a vessel unto honour, while he who has disdained to cleanse himself from his impurity is made a vessel unto dishonour. From such declarations, in my opinion, the cause of our actions can in no degree be referred to the Creator. For God the Creator makes a certain vessel unto honour, and other vessels to dishonour; but that vessel which has cleansed itself from all impurity He makes a vessel unto honour, while that which has stained itself with the filth of vice He makes a vessel unto dishonour. The conclusion from which, accordingly, is this, that the cause of each one's actions is a pre-existing one; and then every one, according to his deserts, is made by God either a vessel unto honour or dishonour. Therefore every individual vessel has furnished to its Creator out of itself the causes and cocasions of tis being formed by Him to be either a vessel unto honour or one unto dishonour. And if the assertion appear correct, as it certainly is, and in harmony with all piety, that it is due to previous causes that every vessel be prepared by God either to honour or to dishonour, it does not appear absurd that, in discussing remoter causes in the same order, and in the same method, we should come to the same conclusion respecting the nature of souls, and (believe) that this was the reason why Jacob was beloved before he was born into this world, and Esau hated, while he still was contained in the womb of his mother. (De Principiis 3.1.20)²⁷

Romans 11:2-6

"God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work."

God foreknew us in the premortal world. The grace by which we are saved comes from God and without that grace no amount of works could save us. Here, as in other passages, Paul contrasts the grace that comes through the atonement of Christ with the works of the law of Moses, as I discussed in my article " Salvation by Grace Alone?"

1 Corinthians 1:8-9

"Who shall confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."

While some may see this passage as suggesting that our eternal destiny has been determined in advance by God, Latter-day Saints consider this passage to be describing what is called "making your calling and election sure," described earlier. All who have heard the gospel message have been called to Christ and many have heeded that call, but not everyone has yet been selected to inherit the celestial kingdom. Note that the scripture uses the future tense ("shall confirm") rather than the past, suggesting that one's place in the eternal scheme has not yet been fixed.

1 Corinthians 1:21-29

"For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty. And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence."

Depending on one's perspective, this passage can be read in various ways. To those who acknowledge God's predestination, it would mean that God choses primarily the poor, the weak, and the unlearned to be saved. Others might suggest that God deliberately makes those destined for salvation poor, weak, or unlearned. Latter-day Saints, however, believe that those who are humble are more open to receiving the message of the gospel. Laboring among the Zoramites, Alma and his fellow missionaries found that the poor were more receptive to their message because they were despised by the rich and hence had been humbled by them. To them, Alma said,

I say unto you, it is well that ye are cast out of your synagogues, that ye may be humble, and that ye may learn wisdom; for it is necessary that ye should learn wisdom; for it is because that ye are cast out, that ye are despised of your brethren because of your exceeding poverty, that ye are brought to a lowliness of heart; for ye are necessarily brought to be humble. And now, because ye are compelled to be humble blessed are ye; for a man sometimes, if he is compelled to be humble, seeketh repentance; and now surely, whosoever repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved. And now, as I said unto you, that because ye were compelled to be humble ye were blessed, do ye not suppose that they are more blessed who truly humble themselves because of the word? Yea, he that truly humbleth himself, and repenteth of his sins, and endureth to the end, the same shall be blessed--yea, much more blessed than they who are compelled to be humble because of their exceeding poverty. Therefore, blessed are they who humble themselves without being compelled to be humble; or rather, in other words, blessed is he that believeth in the word of God, and is baptized without stubbornness of heart, yea, without being brought to know the word, or even compelled to know, before they will believe. (Alma 32:12-16)

King Benjamin declared that "the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father" (Mosiah 3:19). The Savior himself taught, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven" (Matthew 18:3-4). Though there is no salvation without Christ's atonement, only he who "shall humble himself" can "enter into the kingdom of heaven." There is no hint of predestination in 1 Corinthians 1.

1 Corinthians 2:6-9

"Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."

The word "perfect" may suggest to some that God has thus made those destined for eternal life, but the passage does not say how they became "perfect." Elsewhere, the apostle Paul wrote that "all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus" (Romans 3:23-24). Clearly, perfection can only come through Christ's atonement, but we learn from other Bible passages that we need to exercise faith, repent of our sins, be baptized, and receive the Holy Ghost in order to receive all the blessings of that atonement. (See the discussion in another of my FAIR articles, " Salvation by Grace Alone?" The rich young man who had kept all the commandments asked the Savior "What lack I yet?" whereupon Christ replied, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me" (Matthew 19:20-21). From this, we learn that the Lord expects us to do something in order to be perfected.

The real point of Paul's discussion in 1 Corinthians 2 is that God established before the world rewards for "them that love him," not that he arbitrarily decided beforehand which of us would receive those rewards. God wants all of us to be thus rewarded, but only grants this to those who are "transformed by the renewing of [their] mind" (Romans 12:2).

1 Corinthians 2:7 is not the only Pauline epistle to note that God ordained salvation "before the world." In 2 Timothy 1:9, he wrote that the Lord "hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," while in Titus 1:2 he wrote of the "hope of eternal life, which God, that cannot lie, promised before the world began." While some readers might consider such passages as evidence of predestination, Latter-day Saints see them in the context of the premortal council in which the plan of salvation was laid out for all of us before we came to the earth. Thus, in D&C 121:32, we read of "that which was ordained in the midst of the Council of the Eternal God of all other gods before this world was, that should be reserved unto the finishing and the end thereof, when every man shall enter into his eternal presence and into his immortal rest." Similarly, we read of "those things which were from the beginning before the world was, which were ordained of the Father, through his Only Begotten Son, who was in the bosom of the Father, even from the beginning" (D&C 76:13).

2 Corinthians 1:21-22

"Now he which establisheth us with you in Christ, and hath anointed us, is God; Who hath also sealed us, and given the earnest of the Spirit in our hearts."

Though some modern translations use the word "guarantees" in place of KJV "stablisheth," the passage does not imply that God's actions predate our coming to earth. Paul's audience consisted of people who had already accepted his message, had been baptized and, as he notes, had received the Spirit. The Greek word rendered "earnest" has the same meaning as English "earnest money," i.e., a down-payment with a promise of more to come.

2 Corinthians 5:5

"Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit."

This passage must be read in the same sense as the one cited before it, both of which speak of the "earnest of the Spirit," which one receives after baptism. There is no hint of predestination here.

Ephesians 1:3-5, 9, 11

"Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will... Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself... In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

Latter-day Saints see this as referring to the fact that we accepted the plan of salvation in our premortal existence "before the foundation of the world." This is what is meant by "heavenly places," where we first accepted Christ as our Redeemer. We who followed the Savior in our premortal state were selected by God to come to earth according to his plan, while those who rejected Christ and followed the devil were expelled and deprived of the privilege of obtaining a physical body.

Ephesians 1:13-14

"In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory."

Here, again, we have the "earnest" (down-payment) that we saw in 2 Corinthians 1:22; 5:5, coupled with the Holy Spirit by which the promises are made sure. But this does not imply predestination.

1 Thessalonians 1:4

"Knowing, brethren beloved, your election of God."

The Greek term rendered "election" means "selection, choice." The passage does not imply that the choice was made before one's mortal birth. Indeed, Paul was writing to people who had, by his time, become Christians, noted for their "work of faith, and labour of love, and patience of hope in our Lord Jesus Christ" (verse 3) and who were "ensamples to all that believe in Macedonia and Achaia" (verse 7).

1 Thessalonians 4:7

"For God hath not called us unto uncleanness, but unto holiness."

As elsewhere, we learn that God calls people, but the passage does not suggest that this call is arbitrary. Indeed, in the verses preceding the one cited here, Paul reminds his readers of the "commandments we gave you by the Lord Jesus" and warns them of sexual promiscuity, saying, "For this is the will of God, even your sanctification, that ye should abstain from fornication" (verse 3). Thus, God wills that we be sanctified, but it cannot happen if we do not abandon sin.

1 Thessalonians 5:9

"For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus."

A superficial reading of this passage by those who maintain that God has already determined our fate is not justified when one reads the passage in context. Writing to those who had already taken the first steps toward salvation by believing in Christ and becoming members of his flock, Paul admonished, "but let us watch and be sober" (verse 6), "putting on the breastplate of faith and love; and for an helmet, the hope of salvation" (verse 8). Verse 9 merely suggests that God wants us to be saved through Christ and not suffer punishment. This view is also reflected in the Lord's words to the prophet Ezekiel: "Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye" (Ezekiel 18:31-32). Similarly, the apostle James wrote, "Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins" (James 5:19-20).

1 Thessalonians 5:23-24

"And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it."

Again, we note that the Lord calls humans and that eternal life of both body and spirit depends on Christ's atonement. A predestinationist would read the words "will do it" as suggestive that God will, in fact, preserve Christians blameless, but that is not what the text says. Paul wrote that this is what he was praying for, not that it was an absolute. If God has already chosen who will be saved and who will be damned, prayers could have no effect on the outcome.

2 Thessalonians 1:11-12

"Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ."

As with the previous passage from his first epistle to the Thessalonians, Paul again notes that the brethren prayed for Christians that God might consider them worthy of his "this calling." They had been called to Christ, but had not yet been chosen.

2 Thessalonians 2:11-15

"And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle."

One who believes in predestination would read the words "from the beginning" as suggestive that all those who are destined to be saved were selected at the time denoted as "the beginning" in Genesis 1:1, i.e., the creation of the world. But Paul wrote that those "chosen...to salvation" were thus selected "through sanctification of the Spirit and belief of the truth," i.e., they had come to believe and received the Spirit. To these, they had been "called...by our gospel." The term "gospel" means "good news," and "our gospel" must refer to the good news preached by Paul and his companions. Hence, "the beginning" alludes to when these converts to Christ received the message Paul brought to them.

Elsewhere, Paul wrote "For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent?" (Romans 10:13-15). His words suggest that salvation depends on hearing the gospel message and accepting it. Indeed, they reflect Jesus' words to the apostles just prior to his ascension: "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:15-16). None of this suggests predestination of some to salvation and of others to damnation.

2 Timothy 1:9-10

"Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel"

This passage informs us that God exercised his grace toward us in the premortal world, when Christ was assigned the responsibility of bringing about the atonement. Our Savior "abolished death" for all of humanity, thus providing a resurrection for all who were born into mortality. This is the salvation that requires no "works" on our part, for both the righteous and the wicked will be resurrected (John 5:29). "For as in Adam all die, even so in Christ shall all be made alive" (1 Corinthians 15:22). Salvation by resurrection overcomes the physical death that came into the world through the fall of Adam and Eve. Our first parents also suffered a spiritual death, being cut off from the presence of God. Christ overcame this death, too, but only for those who willingly submit to his conditions for the spiritual salvation that brings us back into the presence of God (see D&C 29:40-49; 2 Nephi 9:10-13; Alma 12:16; 42:2-16).

2 Timothy 2:19

"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his."

Though some believers in predestination may not see this as evidence for their view, Calvin cited this passage in support of the idea. It is more readily understood as God knowing which members of his Church are truly striving to do his will.

Titus 3:4-7

But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life.

While Paul wrote that we are justified by divine grace, he also notes the necessity of baptism by water ("washing") and "the Holy Ghost." Throughout the scriptures, the Lord stresses that we will be judged by our works, but the atonement of Christ did not come "by works of righteousness which we have done, but [by] his mercy." Indeed, Christ suffered and died for us because we were sinners, not because we earned salvation by good works. God foreknew that we would fall into sin, so he provided the atonement to enable us to acknowledge the gift of mercy and turn from wickedness. Consequently, being saved by the grace of Christ does not imply that we are predestined to salvation or damnation, only that the gift of the atonement, as a means of rescue, was provided for all who would grasp it.

1 Peter 1:2

"Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied."

Latter-day Saints acknowledge God's foreknowledge but do not see this passage as evidence for predestination in the sense that it does away with free will. Alma wrote of ancient high priests who were "called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such" (Alma 13:3; see also verse 7). We therefore believe that, as spirits in a premortal world, we were allowed to choose between God's plan and that of Satan and that from those who accepted the plan that Christ save them and bring them back to the Father, God chose leaders who would implement his plan in mortality.

The apostle Peter wrote of Christ "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you (1 Peter 1:20). The Greek term rendered "foreordained "means "foreknown," which is the way the New English Translation Bible translates it. Since all Christians would acknowledge that Christ had an actual premortal existence, should we not be able to suppose that God's foreknowledge of mortals also suggests that they existed before coming to the earth?

1 Peter 2:6-8

"Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed."

Predestinationists consider the words at the end of verse 8 ("whereunto also they were appointed") to be evidence for their case. JST leaves out this wording and reworks these verses. But the real question is whether the passage means that God placed people into a state of disobedience or whether they are put under the stone to be crushed because of their disobedience. I presume that no one would suggest that God is the cause of evil, so the second proposition would be correct.

Revelation 13:8

"And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world."

This passage refers to those "whose names are not written in the book of the Lamb slain from the foundation of the world." The reference to the foundation of the world is to Christ as the chosen sacrifice, not to the time when the names were inscribed (or, in this case, not inscribed) in the book. Revelation 3:5 suggests that names can be blotted out of the book of life, which is clear evidence against the idea of predestination to salvation or damnation.

Revelation 17:8

"The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is."

On the surface, this seems to suggest that those predestined to salvation have their names inscribed "in the book of life from the foundation of the world." But in the same book of Revelation, Christ told John, "He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels" (Revelation 3:5). Since one's name can be blotted out of the book of life, it is clear that we are not predestined to salvation or damnation. That names can be blotted out of the book of life because of sins is also affirmed by other Bible passages, as noted earlier in the section entitled "Names Written in Heaven."

Judged by Their Works

The Bible clearly teaches that God will judge us by our works. The apostle John wrote, "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works" (Revelation 20:12-13; cf. Daniel 7:10).

Jesus explained the principle of salvation to Nicodemus, saying that "Except a man be born again, he cannot see the kingdom of God... Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:3, 5). He then added:

And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. (John 3:14-21)

From this, it is clear that, in addition to baptism by water and the Spirit, faith on Christ and good deeds are necessary for salvation. Moreover, the passage also notes that God "loved the world," not just some people in the world, and that he sent Christ "that the world through him might be saved." The fact that God contemplated the possibility that his Son could save the entire world, excludes the concept of predestination, since all would have a chance to hear the word and act in accordance therewith.

Repentance and Baptism

Since we are to be judged by our works, it is logical that we can be judged more harshly by committing more sins and blessed more as we repent of our sins. This is illustrated by Jesus' parable of the servants in Luke 12:42-48, where we learn that "unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more." The servant who is faithful to his absent master will be made "ruler over all that he hath," while the unfaithful servant "shall be beaten with many stripes." "But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes."

The principle of repentance is essential to salvation. This is clearly illustrated in the Lord's words to Ezekiel, in which he charged the prophet to warn the wicked to repent so he can be saved. The repentant sinner will be saved, while the righteous man who turns to sin will be punished. In addition, the prophet himself will be rewarded or punished according to his attempts to turn the sinner to God or his failure to do so (Ezekiel 3:18-21; 18:21-24; 33:11-16). Exodus 34:6-7 describes the Lord as "merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty," suggesting that he does not save the unrepentant.

The principle underlying the responsibility to preach the word is explained in the Lord's word to Joseph Smith: "Behold, I sent you out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor" (D&C 88:81). The apostle Paul explained the principle thus: "For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent?" (Romans 10:13-15). In 1 Thessalonians 2:16, he explained that the Judaizers were "Forbidding us to speak to the Gentiles that they might be saved." Clearly, salvation comes by hearing the gospel message and obeying its ordinances.

The Savior himself had this principle in mind during his final admonition to the apostles, when he said, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:15-16). Peter followed this commandment when, on the day of Pentecost, he responded to his audience's question about what they should do. He declared, "repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:38). This passage (along with Hebrews 6:1-2) lists the four things necessary for salvation, as explained in Articles of Faith 3-4:

We believe that through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.

Note that article 3 does not say that "all mankind will be saved," only that they "may be saved." As in the Acts 2 passage, baptism is said to be "for the remission of sins." The term "faith" is not used in Acts 2:38, but the fact that one is "baptized in the name of Jesus Christ" suggests that baptism is of no effect without faith in Christ. Other New Testament passages that indicate that repentance and baptism are necessary for the remission of sins are Mark 1:4 and Luke 3:3; 24:47; Acts 2:38.

And behold, I say unto you that if ye do this ye shall always rejoice, and be filled with the love of God, and always retain a remission of your sins; and ye shall grow in the knowledge of the glory of him that created you, or in the knowledge of that which is just and true. (Mosiah 4:12)

Concluding Remarks

The basic premise of predestination is that God appointed some of us for salvation and others for damnation. This concept is refuted in Jesus' parable (Matthew 13:37-39) in which the "sower" (the Lord) sows wheat (the righteous), while his "enemy" (the devil) sows tares (the wicked). God did not place wickedness in the world; that was Satan's doing. The parable of the sower indicates that it was "the wicked one" who brought sin into the world (Matthew 13:19).

The implication of such passages for those who believe in predestination is that God would also have predestined the devil's evil works, making God the source of evil!²⁸ For those who, like the Latter-day Saints, believe in the free will of mankind, the devil exercised his agency to reject God and become evil and continues trying to influence others to do likewise.

The Book of Mormon admonishes us to "retain a remission of your sins" (Mosiah 4:12; Alma 4:14). We do this by continually repenting of sins and renewing our baptismal covenant by partaking of the sacrament in remembrance of Christ's atonement. Nephi hinted at this concept in his discussion of the necessity of baptism as the gateway to the strait and narrow way that leads to God's presence (2 Nephi 31:17-18). He wrote:

And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save. Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. (2 Nephi 31:19-20)

The Savior taught that we cannot enter into the kingdom of God without being baptized by water and by the Spirit (John 3:3-7). Peter wrote that those who "purified [their] souls in obeying the truth" they were "born again, not of corruptible seed, but of incorruptible, by the word of God" (1 Peter 1:22-23). The Lord told Alma, "Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters; And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God" (Mosiah 27:25-26). Alma subsequently taught "that ye must repent, and be born again; for the Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness" (Alma 7:14; see also Alma 5:14).

Notes

¹ Related to this discussion is the debate over grace/faith vs. works. See my "Salvation by Grace Alone?" posted at http://www.fairlds.org/Misc/Is_There_Salvation_by_Grace_Alone.html.

² Not all Christians who believe in predestination accept all of Augustine's premises.

³ See Calvin's Institutes of the Christian Religion 3.21. For a comparison of the views of Martin Luther and Joseph Smith, see Dillenberger, John. "Grace and Works in Martin Luther and Joseph Smith," in Reflections on Mormonism: Judaeo-Christian Parallels, ed. Truman G. Madsen (Provo: BYU Religious Studies Center, 1978).

⁴ For a discussion, see chapter 41 ("Becoming as Little Children") in John A. Tvedtnes, The Most Correct Book: Insights from a Book of Mormon Scholar (Bountiful, UT: Cornerstone/Horizon, 1999), 278-281.

⁵ The Greek text actually reads "for the whole world (cosmos)," and the King James translators added the words "the sins of."

⁶ Christ's last admonition to his apostles, uttered in the garden of Gethsemane before his arrest, was to "Watch and pray, that ye enter not into temptation) (Matthew 26:41). This commandment is repeated in other passages of the Bible, the Book of Mormon, and the Doctrine and Covenants. See the discussion in chapter 28 ("Watch and Pray") in my The Most Correct Book.

⁷ Evidently alluding to Judas Iscariot.

⁸ Revelation 17:14 says that those who will participate with Christ in the final war against evil are "called, and chosen, and faithful." The term "faithful" indicates that something was expected of them and that they were not arbitrarily chosen for salvation. This reminds us that Nephi wrote that "the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance" (1 Nephi 1:20). Other Book of Mormon passages indicate that Christ chose his disciples because of their faith in him (3 Nephi 19:20, 28).

⁹ Chief among the biblical passages used to support the idea of man's premortal existence in the presence of God is Jeremiah 1:4-5: "Then the word of the LORD came unto me, saying, Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations."

¹⁰ Alexander Roberts and James Donaldson, eds., Ante-Nicene Fathers 1:172.

¹¹ Citing Deuteronomy 30:15, 19. A number of early pseudepigrapha indicate that God said the same thing to Adam.

¹² Citing Isaiah 1:16, etc.

¹³ Alexander Roberts and James Donaldson, eds., Ante-Nicene Fathers 1:177.

¹⁴ Philip Schaff and Henry Wace, eds., Nicene and Post-Nicene Fathers, Second Series (reprint, Peabody, MA: Hendrickson, 1994), 11:471-472.

¹⁵ E. H. Gifford, translator, Eusebii Pamphili Evangelicae Praeparationis (Oxford, 1903), 3:281.

¹⁶ Institutes of the Christian Religion 3.22.8.

¹⁷ See also JST Isaiah 34:16; Alma 5:58; 3 Nephi 24:16-18; D&C 76:68. Similar statements are made about records kept on the earth: Mosiah 26:36; Alma 1:24; D&C 85:5, 11-12 (alluding to Ezra 2:61-63).

¹⁸ Cf. Psalm 109:13. For blotting out names from church records, see Alma 6:3; Moroni 6:7; D&C 20:83.

¹⁹ An allusion to Isaiah 6:10,which is cited in Matthew 13:15; John 12:40; Acts 28:27; 2 Nephi 16:10; 3 Nephi 9:13; D&C 112:13.

²⁰ Philip Schaff and Henry Wace, eds., Nicene and Post-Nicene Fathers, 11:472.

²¹ The Latter-day Saint view is reflected in D&C 88:33: "For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift."

²² Institutes of the Christian Religion 3.22.3.

²³ Some Latter-day Saints, citing Joseph Smith, believe that all priesthood holders were foreordained to the priesthood in the premortal world. The relevant passage, in History of the Church 6:364: "Every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the Grand Council of heaven before this world was. I suppose that I was ordained to this very office in that Grand Council." I read the words "a calling to the inhabitants of the world" as those holding keys for the entire world, which would mean that only apostles were intended by the prophet Joseph, though it may apply only to presidents of the Church or dispensation leaders. See also Abraham 3:23. For Joseph Smith's foreordination, see also D&C 127:2 and History of the Church 5:143.

²⁴ I am aware that God's thoughts and ways are infinitely greater than ours (Isaiah 55:8-9), but since it was theologians and not God who devised the false concept of predestination, their view must be subject to reason.

²⁵ There is a translation problem in this passage, but it does not affect what is said here.

²⁶ KJV uses the word coast to denote a border, though modern English uses it exclusively in the sense of the seashore.

²⁷ Alexander Roberts and James Donaldson, eds., Ante-Nicene Fathers (reprint Peabody, MA: Hendrickson, 1994), 9:324-325.

²⁸ I have no doubt that some might rationalize this in ways other than I have described here.

The elect can fall and those who are not the elect can come unto Christ. Also, all need to be adopted back into the family of God, the only exception is Christ. Calvin missed the point of Paul totally.

(Romans 11:1-7.)

1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

5 Even so then at this present time also there is a remnant according to the election of grace.

6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

Philippians and Colossians

July 19, 2007

Acts 16:6-40 – Paul and Silas going on their mission, the Holy Ghost direct them to go in a different direction. Lydia is a very wealthy woman and is a great aid to Paul. In verse 13 the WE passage starts, Luke is with them on this part of their mission. The great story in the prison (Roman?), the jailer and his family are converted.

This letter is one of thanks and gratitude for the generosity of the saints in Philippi, they send aid to Paul while he is on this particular mission, and they are the only ones to do so.

Epaphroditus takes 2 letters written by Paul, one to Philippi and one to Colossae, Phil 2:25.

(Philippians 1:9-10.) – I would rather you grew in knowledge and the depth of their understanding of the gospel. Deep doctrine is critical, getting back to basics does not mean simplicity. Put to the test things that are excellent, learn more, greater love comes from a greater understanding of knowing things as they really are.

9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment;

10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;

We ought to increase our knowledge of the deep doctrines of the gospel.

The Dangers of
Superficial Church Membership
____________________________

President Ezra Taft Benson

Heed the Lord’s counsel to the Saints of this dispensation: “Prepare yourselves for the great day of the Lord” (D&C 133:10).  This preparation must consist of more than just casual membership in the Church. You must learn to be guided by personal revelation and the counsel of the living prophet so you will not be deceived.  (“Prepare Yourself for the Great Day of the Lord,” New Era, May 1982, p. 50)

Elder Joseph B. Wirthlin

Many years ago, large packs of wolves roamed the countryside in Ukraine, making travel in that part of the world very dangerous. These wolf packs were fearless. They were not intimidated by people nor by any of the weapons available at that time. The only thing that seemed to frighten them was fire. Consequently, travelers who found themselves away from cities developed the common practice of building a large bonfire and keeping it burning through the night. As long as the fire burned brightly, the wolves stayed away. But if it were allowed to burn out and die, the wolves would move in for an attack. Travelers understood that building and maintaining a roaring bonfire was not just a matter of convenience or comfort; it was a matter of survival. (See Mary Pratt Parrish, Ensign, May 1972, p. 25.)

We do not have to protect ourselves from wolf packs as we travel the road of life today, but, in a spiritual sense, we do face the devious wolves of Satan in the forms of temptation, evil, and sin. We live in dangerous times when these ravenous wolves roam the spiritual countryside in search of those who may be weak in faith or feeble in their conviction. In his first epistle, Peter described our "adversary the devil, as a roaring lion [that] walketh about, seeking whom he may devour." (1 Pet. 5:8.) The Lord told the Prophet Joseph Smith that "enemies prowl around thee like wolves for the blood of the lamb." (D&C 122:6.) We are all vulnerable to attack. However, we can fortify ourselves with the protection provided by a burning testimony that, like a bonfire, has been built adequately and maintained carefully.

Unfortunately, some in the Church may believe sincerely that their testimony is a raging bonfire when it really is little more than the faint flickering of a candle. Their faithfulness has more to do with habit than holiness, and their pursuit of personal righteousness almost always takes a back seat to their pursuit of personal interests and pleasure. With such a feeble light of testimony for protection, these travelers on life's highways are easy prey for the wolves of the adversary. ("Spiritual Bonfires of Testimony," Ensign, Nov. 1992, p. 34)

Elder Neal A. Maxwell

From Men and Women of Christ:

If we enlist and take the Savior's yoke upon us we "shall find rest unto [our] souls" (Matthew 11:29). If we are only part-time soldiers, though, partially yoked, we experience quite the opposite: frustration, irritation, and the absence of His full grace and spiritual rest. In that case weaknesses persist and satisfactions are intermittent. . . Actually the partially yoked experience little spiritual satisfaction, because they are burdened by carrying the awful weight of the natural man -- without any of the joys that come from progressing toward becoming "the man of Christ." They have scarcely "[begun] to be enlightened" (Alma 32:34). The meek and fully yoked, on the other hand, find God's reassuring grace and see their weakness yielding to strength (see Ether 12:27).

Strange as it seems, a few of the partially yoked, undeservedly wearing the colors of the kingdom, are just close enough to the prescribed path and process to be able to observe in others some of the visible costs of discipleship. Sobered by that observation, they want victory without battle and expect campaign ribbons merely for watching; but there is no witness until after the trial of their faith (see Ether 12:6).

These same Church members know just enough about the doctrines to converse superficially on them, but their scant knowledge about the deep doctrines is inadequate for deep discipleship (see 1 Corinthians 2:10). Thus uninformed about the deep doctrines, they make no deep change in their lives. They lack the faith to "give place" (Alma 32:27) consistently for real discipleship. Such members move out a few hundred yards from the entrance to the straight and narrow path and repose on the first little rise, thinking, "Well, this is all there is to it"; and they end up living far below their possibilities. While not as distant as those King Benjamin described "For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?" (Mosiah 5:13) -- these people are not drawing closer either. (Men and Women of Christ. Salt Lake City: Bookcraft, 1991, pp. 2-3)

From "Overcome ... Even As I Also Overcame":

Events and circumstances in the last days make it imperative for us as members of the Church to become more grounded, rooted, established, and settled (see Col. 1:23; Col. 2:7; 2 Pet. 1:12). Jesus said to His disciples, "settle this in your hearts, that ye will do the things which I shall teach, and command you" (JST Luke 14:28). If not so settled, the turbulence will be severe. If settled, we will not be "tossed to and fro," whether by rumors, false doctrines, or by the behavioral and intellectual fashions of the world. Nor will we get caught up in the "talk show" mentality, spending our time like ancient Athenians "in nothing else, but either to tell, or to hear some new thing" (Acts 17:21). Why be concerned with the passing preferences of the world anyway? "For the fashion of this world passeth away" (1 Cor. 7:31). . . .

Some Church members, alas, are neither reconciled to the will of God nor are they sufficiently settled as to their covenants. . . .

Some give of their time yet withhold themselves, being present without giving of their presence and going through the superficial motions of membership instead of the deep emotions of consecrated discipleship.

Some try to get by with knowing only the headlines of the gospel, not really talking much of Christ or rejoicing in Christ and esteeming lightly His books of scripture which contain and explain His covenants (see 2 Ne. 25:26).

Some are so proud they never learn of obedience and spiritual submissiveness. They will have very arthritic knees on the day when every knee shall bend. There will be no gallery then to play to; all will be participants!

Maintaining Church membership on our own terms, therefore, is not true discipleship.

Real disciples absorb the fiery darts of the adversary by holding aloft the quenching shield of faith with one hand, while holding to the iron rod with the other (see Eph. 6:16; 1 Ne. 15:24; D&C 27:17). There should be no mistaking; it will take both hands! ("Overcome ... Even As I Also Overcame," Ensign, May 1987, p. 70)

Joseph Smith

The things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity--thou must commune with God. How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart! (History of the Church 3:295)

Joseph said to take your study as far to the edge as possible. The temple is like a university classroom, we aren’t spoon-fed there. Ask questions that are inspired by the Holy Ghost. Look around in the temple, everything teaches us something we should know, it also raises new questions for us to ask and receive answers to. Everything is symbolic; some just sit there or fall asleep! Learning is between you and on high, ask and ye shall receive, implies my exercise of agency.

(Philippians 1:26-27.) – Conduct yourselves as citizens of the gospel of Jesus Christ, this citizenship is more important than their Roman citizenship.

26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.

27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;

(Philippians 2:1-12.) – Paul teaches them to be united in the faith, look out for each other. We gain access to the Atonement through our works, be obedient.

1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.

3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

4 Look not every man on his own things, but every man also on the things of others.

5 Let this mind be in you, which was also in Christ Jesus:

6 Who, being in the form of God, thought it not robbery to be equal with God:

7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.

"WORK OUT YOUR OWN SALVATION"

(Philippians)

H. DEAN GARRETT

Philippi, located in eastern Macedonia on the east-west Egnation Highway, which linked Rome with Asia, was a Roman military colony. Luke described Philippi as "the chief city of that part of Macedonia." (Acts 16:12.) It was there that Paul was able to establish the first branch in Europe. He had the privilege of visiting Philippi on both his second and his third missionary journeys.

To Paul, Philippi was a city of challenge and opportunity. Events transpired there that allowed the church to expand into Europe. Paul had the occasion to cast out the evil spirits from a woman who was used by the soothsayers to get gain. (Acts 16:16-40.) The soothsayers charged Paul, as a Jew, with rabble rousing, and he and Silas, his companion, were beaten and thrown into jail. Their miraculous release from jail allowed Paul to testify of Christ and to proclaim his Roman citizenship. He used this occasion to teach what the Christians believed, and thus was able to show that Christianity was not just another Jewish religion. It is of interest that most of the converts to the church in Philippi were Gentiles.

Paul's experiences in Philippi helped to develop a close bond between him and the members. Thus, when he wrote to the Philippians, he was writing to a people who were his first converts in Europe. This epistle was one of "friendship, full of affection, confidence, good counsel, and good cheer," according to Dummelow. "It is the happiest of all St. Paul's writings, for the Philippians were the dearest of his children in the faith." fn

The epistle also gives us some insight into Paul's own spiritual life. Dummelow explains that it "reveals the spring of his inward peace and strength. It admits us to St. Paul's prison meditations and communions with his Master. We watch his spirit ripening through the autumn hours when patience fulfilled in him its perfect work." fn The saints at Philippi loved Paul as an apostle and were faithful to the gospel. Thus, he wrote this epistle as a letter of encouragement. He taught them concerning the sacrifice that they must make for Christ and challenged them to be united and one with Christ. He instructed them how to work out their salvation and how peace could come to them. This epistle is the best example of what he taught on the requirements for salvation.

Paul the Prisoner

After his third missionary journey, Paul was arrested in Jerusalem by the Romans in an effort to protect him from the Jewish mobs. He insisted that he be tried before a Roman tribunal and thus was transported to Rome. After a long, difficult trip there, he was imprisoned in a house, which gave him much freedom. With him was Timothy, his beloved companion.

The Philippian saints, hearing of Paul's struggles, sent Epaphroditus with supplies that had "an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God." (Philip. 4:18.) "It was doubtless the liberality of the Philippians that made this favorable arrangement possible," Goodspeed writes. "Certainly Paul could no longer earn his living as he had done when he was at liberty, and the Philippians were sending him money to lighten the hardships of his imprisonment and if possible secure his acquittal. So they constituted themselves in effect a kind of ancient Red Cross or Prisoner's Aid for Paul's benefit." fn Paul's letter to the Philippians was a letter of love and appreciation. He thanked God "upon every remembrance" of them (Philip. 1:3) and prayed that their love "may abound yet more and more in knowledge and in all judgment" (Philip. 1:9).

Paul's imprisonment was not a deterrent to his mission. He told the Philippians, "The things which happened unto me have fallen out rather unto the furtherance of the gospel." (Philip. 1:12.) Because of his imprisonment, his testimony of Christ was heard in the "palace, and in all other places." (Philip. 1:13.) The saints gained courage because of his example and spoke out without fear and with much boldness. (Philip. 1:13-14.) He felt that some, perhaps, taught Christ for the wrong reasons, but Christ was preached. This all would turn to Paul's salvation. (Philip. 1:17-19.)

Paul's desires put him in a bind. He had a "desire to depart, and to be with Christ," but he knew that it was best for him to stay in the flesh, for that was "more needful" for the Philippians. There was still work to be done and a witness to be borne. Paul was still needed by the church members for the "furtherance and joy of faith." (Philip. 1:23-25.) Perhaps he understood that his life and struggles would be a faith-builder for them. President Spencer W. Kimball taught: "To see the forbearance and fortitude of Paul when he was giving his life to his ministry is to give courage to those who feel they have been injured and tried. He was beaten many times, imprisoned frequently for the cause, stoned near to death, shipwrecked three times, robbed, nearly drowned, the victim of false and disloyal brethren. While starving, choking, freezing, poorly clothed, Paul was yet consistent in his service. He never wavered once after the testimony came to him following his supernatural experience." fn

Oneness with God

The apostle's own experiences had taught him that whatever was required by the Lord was sufficient. It was really nothing to be imprisoned for the sake of Christ. His counsel to the saints was to "stand fast in one spirit, with one mind striving together for the faith of the gospel." (Philip. 1:27.) It was Paul's having "one mind," striving for the gospel of Christ, that led to the arrest and imprisonment in which he found himself. He also understood that if the Philippian saints remained saints, they would face the rewards of those who "reject the gospel, which bringeth on them destruction." (JST, Philip. 1:28.) Therefore, the saints must understand the following principle: "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." (Philip. 1:29.) The time would come, he said, when they would have "the same conflict which ye saw in me, and now hear to be in me." (Philip. 1:30.) According to Bruce R. McConkie, the saints would learn that "when the saints suffer persecution for righteousness' sake, they stand in the place and stead of Christ and are receiving what the ungodly would heap upon the Son of God were he personally present." fn

For the saints to stand steadfast, they must be able to stand together. The Master has taught, "If ye are not one ye are not mine." (D&C 38:27.) Paul desperately wanted them to fulfill his joy, "that ye be like-minded, having the same love, being of one accord, of one mind." He was concerned that there be "comfort of love," "fellowship of the Spirit," tender affections of the heart, and compassion and mercy among them. They were not to allow "strife or vainglory" to be part of their society. (Philip. 2:1-3.) Paul understood that if they were living the commandments, the result would be a unity among the saints that would make them one with the Father and the Son. Christ had prayed that the saints would be one (John 17:20-22), and that they might be sanctified and made perfect. As Elder Francis M. Lyman commented: "We may be thousands of miles apart, yet we are in unison, because [we are] bound together and inspired by the one Spirit. It is the same Spirit which binds the Father and the Son and makes them one. . . . This is accomplished through our faith, repenting of our sins, cleansing our hearts, and living lives of purity before Him." fn

It was in this setting of oneness that Paul taught a very important doctrine. He told the Philippians to let this oneness "be in [them], which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God." (2:5-6; emphasis added.) Paul understood the Savior's teaching, "My Father is greater than I" (John 14:28), and that He called the Father "my God, and your God" (John 20:17). Yet, he still taught that Christ was "in the form of" and "equal with" God the Father. Paul understood the heirship of Christ (Rom. 8:17), and that he did "inherit the same power, the same glory and the same exaltation" fn as the Father. Through his humility, he "became obedient unto death. . . . God also hath highly exalted him, and given him a name which is above every name." (Philip. 2:8-9.)

The Prophet Joseph Smith understood this principle when he taught: "God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens!" fn He also taught that "God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did." fn He continued: "Here, then, is eternal life—to know the only wise and true God; and you have got to learn how to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power." fn Lorenzo Snow, a later prophet of this dispensation, having read Paul, John (1 Jn. 3:1-3), and Joseph Smith, felt inspired to respond to Paul this way:

Dear Brother:

Hast thou not been unwisely bold,

Man's destiny to thus unfold?

To raise, promote such high desire,

Such vast ambition thus inspire?

Still, 'tis no phantom that we trace

Man's ultimatum in life's race;

This royal path has long been trod

By righteous men, each now a God:

As Abra'm, Isaac, Jacob, too,

First babes, then men—to gods they grew.

As man now is, our God once was;

As now God is, so man may be,—

Which doth unfold man's destiny.

For John declares: When Christ we see

Like unto him we'll truly be.

And he who has this hope within,

Will purify himself from sin.

Who keep this object grand in view,

To folly, sin, will bid adieu,

Nor wallow in the mire anew;

Nor ever seek to carve his name

High on the shaft of worldly fame;

But here his ultimatum trace:

The head of all his spirit-race.

Ah, well: that taught by you, dear Paul,

'Though much amazed, we see it all;

Our Father God, has ope'd our eyes,

We cannot view it otherwise.

The boy, like to his father grown,

Has but attained unto his own;

To grow to sire from state of son,

Is not 'gainst Nature's course to run.

A son of God, like God to be,

Would not be robbing Deity;

And he who has this hope within,

Will purify himself from sin.

You're right, St. John, supremely right:

Whoe'er essays to climb this height,

Will cleanse himself of sin entire—

Or else 'twere needless to aspire. fn

Each of these prophets understood that as men "overcome all things," they shall become "gods, even the sons of God—wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ's, and Christ is God's." (D&C 76:58-60; compare D&C 88:29; 132:20.)

Because of Christ's exaltation, "every knee should bow . . . and . . . every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Philip. 2:10-11.) Elder Bruce R. McConkie indicated that the timing of this is dependent on the timing of Christ himself:

Since Christ is the Savior, since all things pertaining to life and salvation center in him, since he is God—it follows that all men must turn to him and his gospel for salvation, and that in his own due time he shall receive the worship and adoration of all men. Indeed, to all men, by the mouth of Isaiah, Israel's Jehovah said: "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear" (Isa. 45:22-23). fn

Working Out Our Own Salvation

Because Christ has set the pattern by working out his salvation, it now becomes necessary and possible for all individuals to work out their own salvation. This, according to Paul, should be done "with fear and trembling." (Philip. 2:12.) In the "midst of a crooked and perverse nation," the saints are to be a light in the world. No matter how challenging and overpowering the world will become, it will be through God, "which worketh in [them] both to will and to do of his good pleasure" (Philip. 2:13), that their perfection will come. Therefore, they should "do all things without murmurings and disputings." (Philip. 2:14.) If they do this, they will know that they have not served in vain.

Paul understood this principle. He indicated, "I have not run in vain, neither laboured in vain." (Philip. 2:16.) He had assurance that all the sacrifice and persecution that he had experienced was for the glory of God. The Philippians' own example of sacrifice was Epaphroditus, who left his home to travel to Rome to minister to Paul. He drew "nigh unto death, not regarding his life, to supply [his] lack of service" toward Paul. (Philip. 2:30.) Paul had to send Epaphroditus back home with the instructions that the Philippians "receive him therefore in the Lord with all gladness; and hold such in reputation." (Philip. 2:29.)

In Paul's life, he had lost everything that he once thought was important and instead gained a special witness of Christ. When he was known as Saul, he was circumcised on the eighth day of life as a member of the tribe of Benjamin. He studied the law and became a Pharisee. He lived that law and life to the point of zealously fighting against that which he saw as a threat to it. Thus, the Christians became his target, and as a result of his conversion, he lost it all. He probably lost close friendships and maybe even family. He definitely lost social and political positions. Yet, he said, he counted "all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." (Philip. 3:8.)

Paul gained so much more than he lost. He came to realize that it was not through the law of the Pharisees, which he so strongly defended, that salvation comes, but rather "through the faith of Christ, the righteousness which is of God by faith." (Philip. 3:9.) He, through that faith, had now come to the knowledge of the "power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." (Philip. 3:10.) Paul realized that he had not yet arrived at his exalted station, but he did commit to the Philippians that he would "press toward the mark for the prize of the high calling of God in Christ Jesus." (Philip. 3:14.) He invited the Philippians to "be followers together" of him (Philip. 3:17) in working out their salvation.

Paul recognized the difficulties of the challenge. To have to "press" meant that there would be resistance from the world. Yet, with "our conversation . . . in heaven" (Philip. 3:20), he said, it could be done. "It is true that we each have imperfections to overcome," Elder Theodore M. Burton observed. "Life is a constant series of challenges and trials. Notwithstanding, we should never fail to strive for that perfection of life which can bring us closer into harmony with God." fn Paul understood that it was through the suffering of Christ that all "might attain unto the resurrection of the dead." (Philip. 3:11.)

The result of the struggle for perfection will be a desire for things that are good and uplifting. Paul counseled the saints to seek after those things which are true, honest, just, pure, lovely, virtuous, and of good report. In fact, he instructed them to "think on these things." In other words, such things should be a part of a saint's being. (Philip. 4:8.) This will be a direct result of the feeling of testimony and commitment to the doctrine of the gospel that the behavior of righteous living will take place. "It is only when gospel ethics are tied to gospel doctrines that they rest on a sure and enduring foundation and gain full operation in the lives of the saints," Elder McConkie wrote. fn Joseph Smith understood the same principle when he wrote the thirteenth article of faith based on Paul's writings. At another time, Paul taught that "the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." (Gal. 5:22-23.) To live a good life just because it is the ethical thing to do is not enough. There must be a spiritual power behind the act. As Elder McConkie explained:

Conformity to the highest ethical standards is the natural outgrowth of believing the eternal truths that save. Morality, chastity, virtue, benevolence—all that is "virtuous, lovely, or of good report or praiseworthy"—these are the fruits of the gospel. It follows that the saints of God conform to the Word of Wisdom; honor the Sabbath day and keep it holy; pay their tithes and offerings gladly and not grudgingly; provide for the poor among them (currently through the great Welfare Program of the kingdom); identify their dead ancestors and perform the ordinances of salvation and exaltation for them in the temples of the Most High; labor freely and anxiously in the missionary cause; consecrate their time and talents freely and willingly for the furtherance of the Lord's work; endure persecution without flinching; and face martyrdom without fear—all because they know of the truth and divinity of the doctrines of salvation they have received. fn

If the saints are willing to sacrifice for Christ, they will also be willing to live for Christ.

Paul knew the results that would come from living a life patterned after Christ. He knew that a firm foundation of testimony based on the knowledge of gospel doctrine would lead to desirable results. He knew Christ. He had a strong testimony of his divine mission. He understood the doctrines of the gospel and how they applied to daily living. He had lived for Christ, preached for Christ, suffered for Christ. He now sat as a prisoner waiting for what would eventually be a death sentence. Yet he was able to promise the Philippian saints, and all saints, that if they would follow the doctrines of Christ, "the peace of God, which passeth all understanding, shall keep [their] hearts and minds through Christ Jesus." (Philip. 4:7.) After all, Christ is the Prince of Peace. His promise to his disciples was: "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." (John 14:27.) He is, therefore, the "founder of peace." (Mosiah 15:18.) Paul understood, as he sat as a prisoner, that the peace promised would be internal and not external. A latter-day apostle, John Taylor, understood the full meaning of this type of peace when he said:

Some in speaking of war and troubles, will say are you not afraid? No, I am a servant of God, and this is enough, for Father is at the helm. It is for me to be as clay in the hands of the potter, to be pliable and walk in the light of the countenance of the Spirit of the Lord, and then no matter what comes. Let the lightnings flash and the earthquakes bellow, God is at the helm, and I feel like saying but little, for the Lord God Omnipotent reigneth and will continue his work until he has put all enemies under his feet and his kingdom extends from the rivers to the ends of the earth. fn

With this type of faith and commitment, a person will know that "he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come." (D&C 59:23.)

Paul was able to promise the saints, "Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you." (4:9; emphasis added.) Paul was at peace. He had learned, "In whatsoever state I am, therewith to be content." (4:11.) No matter what happened to Paul, whether it be hunger, imprisonment, or suffering, he would "do all things through Christ which strengtheneth" him. (4:13.) He knew that he would achieve his eternal goal. We, too, must have the same patience and faith.

The Philippian saints, as they read this epistle, probably responded as a latter-day apostle, Spencer W. Kimball, did when he thought of Paul:

I have a great admiration and affection for our brother Paul, our fellow apostle. He was so dedicated, so humble, so straightforward. He was so eager, so interested, so consecrated. He must have been personable in spite of his problems, for the people hung onto him with great affection when he was about to leave them.

I love Paul, for he spoke the truth. He leveled with people. He was interested in them. I love Paul for his steadfastness, even unto death and martyrdom. I am always fascinated with his recounting of the perils through which he passed to teach the gospel to member and nonmember. fn

Notes

H. Dean Garrett is assistant professor of Church history and doctrine at Brigham Young University.

Footnotes

1. J. R. Dummelow, A Commentary on the Holy Bible (New York: Macmillan Co., 1930), p. 969.

2. Ibid., p. 969.

3. Edgar J. Goodspeed, Paul (Philadelphia: The John C. Winston Co., 1947), pp. 199-200.

4. Teachings of Spencer W. Kimball, ed. Edward L. Kimball (Salt Lake City: Bookcraft, 1982), p. 132.

5. Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. (Salt Lake City: Bookcraft, 1965-70): 2:530.

6. Francis M. Lyman, Conference Report, April 1904, p. 11.

7. Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith (Salt Lake City: Deseret Book, 1976), p. 347.

8. Ibid., p. 345.

9. Ibid., p. 346.

10. Ibid., p. 346-47.

11. Improvement Era 22 (June 1919): 660-61.

12. McConkie, Doctrinal New Testament Commentary 2:534.

13. Conference Report, October 1973, p. 151.

14. Bruce R. McConkie, A New Witness for the Articles of Faith (Salt Lake City: Deseret Book, 1985), p. 700.

15. Ibid., pp. 701-2.

16. John Taylor, Journal of Discourses 10:58.

17. Teachings of Spencer W. Kimball, p. 483.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 125.)

(Philippians 3:2.) – Beware of canines, criminals and cutters, Judaizers who distort the truth.

2 Beware of dogs, beware of evil workers, beware of the concision.

(Philippians 4:3.) – Paul’s wife, feminine Greek noun.

3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

PHILIPPIANS

Church Members

Trusting in the Troas vision, Paul entered Philippi and found the devout women meeting at the place of prayer on the edge of the city. One of their number was a vital personality—Lydia, whom the Greek calls a "dealer in purple" (Acts 16:14, NEB), was from Roman Asia and probably had import contacts. She had a large enough house for four missionaries and the means to insist that they stay with her (Acts 16:15). She may be one source of assistance that Paul received from Philippi soon after and long after leaving. The other convert named in Acts is the Philippian jailor, baptized after the humility of despair when the earthquake deprived him of his prisoners. But this literal act of God was discerned by this man of faith, whose household joined the Church with him (Acts 16:33-34). The same was true of Lydia's household (Acts 16:15). Paul met with these members and others before leaving Philippi after his first visit (Acts 16:40).

When Paul wrote a dozen years later, the Philippian church was directed by the "bishops and deacons" (Philip. 1:1), suggesting that its growth had resulted in several household churches. Moreover, the quality of the members there rises above that of all other known branches. Paul's warm feelings are expressed at the beginning of the final chapter, where he calls the Philippians "my joy and crown" (Philip. 4:1), terms not used elsewhere. Appreciation to the strong women of that branch is evident as he asks for harmony between Euodia and Syntyche and mentions "those women which laboured with me in the gospel" (Philip. 4:3). They were to be assisted by Paul's "true yokefellow," who Clement of Alexandria thought was Paul's wife, temporarily staying in a trusted branch of the Church. fn Another intriguing name follows, Clement, a trusted "fellowlaborer." Yet others merit that title, "and their names" are "in the book of life." fn Here is another unique compliment to the Philippians. In fact, they are told that they "have always obeyed, not as in my presence only, but now much more in my absence" (Philip. 2:12). What other letter to a church made such a statement? Paul could not say anything like that to the Corinthians or Galatians, so the Philippians stand at the high end of the spectrum of faithfulness. What Paul would teach them is most revealing on the subject of how exaltation is obtained.

Reason for Writing

Paul and Silas left Philippi with the formal apology of the city fathers and fresh scars of their public beating. But Saints eternally blessed by the missionaries would not ignore their practical needs. Paul and his companions went seventy-five miles west to Thessalonica, where ugly opposition was stirring, and the Philippians filled Paul's needs there once and then sent help again (Philip. 4:16). After a riot in that place, persecution soon forced Paul to the new field of labor in southern Greece. He left three branches of the Church in northern Greece, which explains another compliment to the Philippians: "In the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only" (Philip. 4:15, NKJB). In this time Paul was at Corinth, laboring intensely at missionary work and earning bread by his trade. He preached the gospel to the Corinthians "freely"; "other churches" paid the cost of Corinthian service, for "that which was lacking to me the brethren which came from Macedonia supplied" (2 Cor. 11:7-9).

These references of aid at Corinth show that the Philippians were able to send messengers three hundred miles. They did the same thing when Paul was more than twice that distance in Rome. Of the prison epistles, Philippians has the clearest references to imprisonment at the empire's capital. Since it is fashionable to doubt that location, the two Philippians' references to Rome must be surveyed. First, the Saints "of Caesar's household" sent greetings (Philip. 4:22). Commentaries create a wrong impression by assuring readers that the imperial household extended throughout the empire. Any reigning Caesar directed a huge official staff, a civil service handling finances and resources. Outside Rome, the imperial establishment did not staff provincial political centers but collected some taxes and managed scattered business operations. fn Greetings from provincial staff on a state property or from minor tax collectors would be vague and puzzling to the Philippians. Moreover, Philippians 1 makes the point that Paul's imprisonment had extended the gospel to prominent places. Since the imperial bureaucracy concentrated in Rome, a simple "Caesar's household" implies the center of the empire. In Josephus, for instance, Herod's son Antipater used the slave of Augustus' wife in a plot and was accused of "having corrupted the household of Caesar"—at Rome. fn Again Philo tells how Herod's grandson Agrippa was made king and en route to Palestine visited Alexandria; there Agrippa was considered worthy of honor partly because he was "a member of Caesar's household." fn This supposedly shows how "Caesar's household" could be used outside of Rome, but it proves the opposite, for Agrippa had just come from Rome, where he was fostered by the new emperor. In these first-century examples, Rome is strongly indicated when "Caesar's household" is used without modification.

The other Roman reference in Philippians is Paul's indication that his "bonds in Christ" were becoming known "in the whole praetorium" (Philip. 1:13, literal trans.). This Latin term was written in Greek form, which the apostle obviously expected to be clear without explanation. The King James Version uses "palace" because the New Testament uses the term of Pilate's headquarters and of the building in Caesarea where Paul was brought after the Jerusalem arrest. But as discussed at the beginning of this chapter, Acts describes no general missionary work during Paul's Palestinian arrest—perhaps he felt restrained because of Jewish hostility while imprisoned. So vitally expanding conversions do not fit the Palestinian buildings or situations. But custody at Rome was another mission, Luke says, for Paul taught the gospel "with complete freedom" (Acts 28:31, JB). That is the situation in Philippians 1, which fits the Roman imprisonment. Thus, "praetorium" in that setting could be the military barracks or more probably the praetorian guard stationed there. That is the common meaning of praetorium in historical writings and inscriptions of Paul's century. fn So the gospel that Paul preached to visitors was heard by his Roman guards and began to spread through the ranks as it had also through Caesar's staff. Some Bible-bound scholars say that Paul could be imprisoned elsewhere than Rome because the praetorian troops were stationed in other major cities. But special personal missions aside, the imperial guard was stationed only at Rome to guard the emperor. fn

Paul wrote to the Philippians near the end of his two-year imprisonment (Acts 28:30), for he had a specific expectation of release instead of general faith that it would happen: with the Lord's blessing he would "come shortly" (Philip. 2:24). This fits the time necessary for communications to go back and forth between Paul and the Philippians. After all their prior help, they had sent Epaphroditus to Rome with things to support the chained apostle (Philip. 4:18). Paul was grateful and recounted their relationship of more than a decade by sending thanks "for your fellowship in the gospel from the first day until now" (Philip. 1:5). Support for a messenger on the long journey to Rome probably took some organizing, which is evidently reflected in the opening recognition of the bishops and deacons, unprecedented in the other letters that have survived. With the letter Paul was sending back the messenger. Epaphroditus was appreciated as a "brother and fellow-laborer" (Philip. 2:25, literal trans.). This man had longed for his Philippian friends; he was discouraged at being sick but was also discouraged because word came back from Philippi that they knew he "had been sick" (Philip. 2:26). In fact, Epaphroditus had been critically ill, for Paul makes the point that this messenger risked his life to help Paul—"for the work of Christ he came close to death" (Philip. 2:30, NKJB). The devotion of Epaphroditus is a symbol of the solid faith and works of the Philippians. Far on the road of progression, they received a letter underlining how much diligence is required for the prize of exaltation with God.

Main Teachings

Christ and Obedience

The most faithful branch of the Early Church was not exempt from the warning of conditional salvation. They were commended and challenged, which is the key to the apostle's preaching of eternal exaltation. Whether discussed in Galatians, Hebrews, or Philippians, continued righteous living is required. Paul's theme verse has been dulled by the traditional "conversation," but literally reads: "Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel" (Philip. 1:27, NKJB). The watchwords to the faithful are the same as to those in danger of apostasy: "stand fast"—"live worthily." In the Sermon on the Mount, the Savior had given the same conditions for personal salvation, and Paul repeats several of those teachings. Jesus required bearing fruit (Matt. 7:15-20), which Paul explains as "the fruits of righteousness" (Philip. 1:11). Jesus gave a crucial comparison in opening his sermon: "Ye are the light of the world" (Matt. 5:14), which Paul applies to the Philippians, who "shine as lights in the world" (Philip. 2:15). Meaning what? Paul's compliment is based on Jesus' commandment: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16).

Religious people generally feel that good works are important. But those teaching a theology of grace see them as the natural result of grace and minimize the personal moral struggle. Yet what could be plainer than Paul's core message to these accomplished Saints? "Work out your salvation with fear and trembling" (Philip. 2:12). Philippians has several capsule sermons on grace and works, and this is one. Because human effort can be only partial, "fear and trembling" is trusting the Father's leadership and Christ's atonement in the midst of the confusing pressures of life. But because grace is also partial, the command is to do good works. Some vigorously deny this by quoting Paul's qualifying verse: "For it is God who works in you both to will and to do for his good pleasure" (Philip. 2:13, NKJB). Does this mean that God controls the righteous like robots, or does it mean that he powerfully motivates the humble? On this subject there is more wisdom in the following story than in many theological abstractions. A minister walked by a perspiring man pulling weeds; the minister commented, "That is a lovely garden that you and the Lord have." The gardener answered, "Yes, but you should have seen it when the Lord had it alone." This story is really an analogy of Paul's missionary work, of the Philippians' help to Paul, or of a modern Saint's faithfulness. God has given his marvelous physical and spiritual resources, but they lie dormant without man's positive actions. Christ would not have commanded works, nor would Paul have exhorted the Philippians to work out their salvation, unless these were central obligations with specific rewards attached to them. fn Philippians teaches works for salvation. God has done his part through Christ, and individuals are expected to do their part.

Paul associated "working out" salvation with the fact that the Philippians had "always obeyed" (Philip. 2:12). Although believing in Christ is a form of obedience, Paul is asking seasoned believers to obey, which clearly refers to the high moral life commanded in every epistle he wrote. Paul is less specific in his letter to the Philippians than he is elsewhere because their lives show no glaring problems. He bluntly refutes false teachers and Judaizers, but in warning, not in correction (Philip. 3:1-3). fn So the nature of obedience is clearer from an epistle like Romans. There the subject is righteous living after baptism; Paul commands not to "obey" sin (Rom. 6:12) and demands a choice between following "sin unto death, or of obedience unto righteousness" (Rom. 6:16). In Philippians, one of Paul's major teachings is to face trial and evil as courageously as Christ did. In Hebrews Paul also presents the Son of God as first perfected through obedience and then offering "eternal salvation unto all them that obey him" (Heb. 5:8-9). That is exactly Philippians' reasoning on the premortal and mortal Christ. Coming to earth among men, he was "obedient unto death, even the death of the cross" (Philip. 2:8). Then Paul follows that powerful picture with the command to continue in obedience like the Savior and work out salvation (Philip. 2:12). The disciple is to gain salvation just as his Savior brought about salvation. Jesus had grace and revelation, but he also had the responsibility of free choice, an independent power to act for good. If he was not a passive instrument, neither are those who follow him. For Paul makes him the strict model of obedience in his sacrifice, suffering, and consistent courage in facing every evil.

Thus, Paul taught that salvation is won only through sacrifice. In teaching that, he added a panorama of Christ and his mission—equaled only in Colossians 1 and Hebrews 1. In the premortal existence Christ was "in the form of God" (Philip 2:6). Yet service, not status, was his goal. Modern revelation throws precious light on Christ's attitude then. Satan remodeled the Father's plan for mortality and sought God's power, but Jesus offered to die as a Savior for mankind, saying, "Father, thy will be done, and the glory be thine forever" (Moses 4:1-3). This fits Paul's theme, for just before picturing Christ, the apostle stressed humility and true concern for others, asking an end to "strife or vainglory" (Philip. 2:3), the latter word literally meaning "empty honor." Satan sought this, but Paul teaches that Christ did not compete for reputation but sought to serve in humility. Thus, he literally "emptied himself" (Philip. 2:7, NKJB) or nullified his former status by coming to earth "in the likeness of men" (Philip. 2:7). Here is the magnificent picture of the Savior "made flesh" (John 1:14)—his glory was set aside and restored, but he had obtained his physical body.

Christ is still in the "form of God" (Philip 2:6) and the "form" and "likeness of men" (Philip. 2:7). Though he has returned to glory, mortals will be physically raised in his likeness. For a time after death, men and women will leave behind "the flesh" (Philip. 1:22-23). But at his coming the Lord "will transform our lowly body that it may be conformed to his glorious body, according to the working by which he is able even to subdue all things to himself" (Philip. 3:21, NKJB). Jesus once stood before stunned apostles and extended his arms and proved his physical existence by eating with them. He was observably in the form of men after his resurrection. And this resurrected body is the model for the resurrection of each individual. Since Christians believe that Christ is God, one of the members of the Godhead has a physical body. To avoid this fact, many ministers will claim that Christ took up his resurrected body to show his reality and then set it aside. And some will even deny the physicalness of his resurrection in spite of the apostles' sensory experiences. But Paul plainly teaches that Christ will come with "his glorious body" (Philip. 3:21), which means that Christ still has physical form, and that his physical form is like the Father's is shown in Philippians 2, Colossians 1, and Hebrews 1. Joseph Smith was not ashamed of the restored knowledge that man has God's outward form and his divine potential. Joseph Smith's visions clarify Paul's testimony of the physical image shared by the Father, Christ, and man. "If men do not comprehend the character of God they do not comprehend themselves" was the modern prophet's challenge. He added with authority, "God himself who sits enthroned in yonder heavens is a man like unto one of yourselves."

Progressive Salvation

"And this I pray, that your love may abound still more and more in knowledge and in all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ" (Philip. 1:9-10, NKJB). Philippians has the same opening and closing subject—growth in the gospel. Already complimented on moral living, these Saints are told to improve in understanding and moral excellence. This was the gospel to the members, as written to Thessalonica a decade earlier (1 Thes. 3:12; 4:1). The purpose of the Church was clearly to build character, and the preaching of the gospel was to bring salvation (Rom. 1:16). Then are not character and salvation intimately related? This does not mean a gospel of perfectionism and guilt at slow growth. Philippians is a book of joy (Philip. 3:1; 4:4), encouraging faith to pray and to "not be anxious about anything" (Philip. 4:6, NIV). Yet confidence is not complacency here. Philippians does not know static salvation but continual development.

Salvation is the constant subject of Christian preaching, but traditional explanations of salvation are strangely sterile. Negative definitions are common because all people experience personal weakness, sin, and resulting self-doubt. One thoughtful Christian definition of salvation is "The gracious act of God whereby man is delivered from his sinful selfhood into newness and fullness of life." fn Protestant and Catholic theology harmonize though differing on the means of sacraments as well as on belief. But the above definition is earth-bound, promising a better life but with great vagueness on its nature. And the definition is flawed on another serious issue—"the gracious act of God" implies a moment of forgiveness rather than the process that Paul preached. Joseph Smith also defined what a person was saved from, but in a setting of eternal progression: "Salvation means a man's being placed beyond the powers of all his enemies"; fn "When we have power to put all enemies under our feet in this world and a knowledge to triumph over all evil spirits in the world to come, then we are saved." fn Many Christians claim to have salvation now. Have they victory over death? That is promised in the future. Is sin really overcome in their lives? If not, they have verbal salvation only.

Since Philippians teaches progressive salvation, one must also ask, "Progression to what?" Christian theology has stressed the passive enjoyment of God by those who are saved. Catholic theologians speak of the "beatific vision." Some talk of enjoying loved ones but declare that "happiness consists essentially in the immediate vision and love of God." fn This picture of heaven does not include personal activity, only watching God's activity. And the traditional Protestant view emphasizes "blessed rest" and "blissful enjoyment of the Lord." fn If that is the Christian future, there is no personal preparation to make. A simple believer here can be an intelligent spectator there. But the restored gospel adds that humans will share God's glory, power, and activity in eternity. Without displacing the Father or Christ, faithful Saints will share divine creation and leadership that traditional theology restricts to God. That potential future activity demands that training in integrity and leadership must start now.

Latter-day Saint theology teaches preparation here for competence hereafter in the same sense that a professional school teaches skills for helping others after graduation. Many a Christian has been dissatisfied with the traditional static view of heaven. One such was the vigorous Hebrew scholar who became president of the expanding University of Chicago. President William Rainey Harper spoke bluntly in a graduation exercise attended by Joseph F. Merrill, a Latter-day Saint scientist later called to the apostleship. Elder Merrill later said, "President Harper remarked that he did not want to go to the heaven pictured by some Christians, where he would sit with a crown on his head around the throne of grace. . . . 'I want to go,' he said, 'where I can continue my studies and my work.' To myself I said, 'Brother, you want to go to the Mormon heaven'—the one indicated by the doctrine of eternal progress." fn Although Philippians says little about the activities of heaven, it requires a character achievement from the Saints that is far more profound than the view of "believe now and praise hereafter."

Paul compares gaining salvation to winning a race, one of his most revealing analogies. He uses an athletic theme in five letters and in one speech, fn so its teaching of the importance of effort before the reward cannot be ignored. Outside of Philippians, the best example is the Corinthian challenge: "Do you not know that all those running a race run to get the prize? So run to take it. Each one competing uses self-control in everything—they indeed to get a perishable crown, but we an imperishable one. And so I now run, not aimlessly, and so I box, not as flailing the air. But I press my body and force it to serve, lest after preaching to others, I should be rejected" (1 Cor. 9:24-27, literal trans.).

Important Greek cities in which Paul preached held athletic contests. The Corinthians, for instance, were familiar with their great games at nearby Isthmia, which rivaled the games of Olympia and Delphi. The crowns at these panhellenic contests were of olive, laurel, pine, or wild celery. fn So Paul stresses the necessary labor for a temporary honor that will dry and crumble. How much more valuable is exertion for an eternal reward? Does that come without effort? No, Paul answers. The athlete sacrifices comfort for the hard training before the race and then gives total energy during it. The analogy is clear—God furnishes the prize, but men and women must give their all to obtain it.

Philippians matches Paul's Corinthian challenge thought for thought. For the main subject is the necessary struggle for the Saints, whether epitomized in the phrase "work out your own salvation" or in the vivid comparison of running to obtain the crown. There is no honor in mere belief or in mere belonging. The apostle bares his soul as a totally dedicated person, achieving not because of faith alone but because of a divine partnership: "I can do all things through Christ, who gives me power" (Philip. 4:13, literal trans.). Sharing his feelings, Paul tells how grace operated in him. Looking back on his Jewish self-sufficiency (Philip. 3:5-6), he emphasizes that his own righteousness was not enough without "the righteousness which is of God by faith" (Philip. 3:9). This summarizes but does not explain Christian salvation. Cooperation between divine initiative and human agency is evenly balanced in the intense picture of Paul's race for exaltation: "Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Philip. 3:12-14.)

This is the personal version of the Corinthian challenge—the same comparison, the same striking word agreements, and the same straining for salvation. And salvation was not yet acquired by Paul. As Paul told the Corinthians, if he did not carefully control his life, he would not qualify for God's kingdom (1 Cor. 9:27). Though the apostle is charged with "the perfecting of the saints" (Eph. 4:12), he says bluntly that he is not yet perfect and that his salvation is not won. As in a race, the test is not in starting but in finishing. Eternal salvation is not obtained until the efforts for Christ are finished. And the required output is great, for who ever watched a leisurely race? "Race" in Paul's Corinthian challenge is stadion, the 200-yard contest of the length of the "stadium," sometimes doubled to 400. Such short distances demand a fast pace. An ancient observer, Lucian of Samosata, gives the image: "The good runner, from the moment the barrier falls, simply makes the best of his way; his thoughts are on the finish line, his hopes of victory in his feet; he leaves his neighbor alone and does not concern himself at all with his competitors." fn Paul might have written this, for Corinthians and Philippians carry the message of competition with self, of reaching all-out for the real goal of life, exaltation in God's kingdom.

Saved by grace? Yes, but only if the disciple gives as much for Christ as Christ gave for him. The great result takes the total cooperation of the Lord and of his son or daughter. In the above King James translation, "apprehend" describes this partnership not of grace alone or works alone. "Apprehend" means to grasp or to lay hold of, translating the same Greek word used for taking the prize in 1 Corinthians 9:24. In Philippians, Paul is dashing at full speed to reach salvation, the purpose for which Christ reached to him: "I press on to take hold of that for which Christ Jesus took hold of me" (Philip. 3:12, NIV). Here is Paul's insight on the relationship of his first belief to his life afterward. This mature passage focuses on the sequence of grace, which came first, with the response of a lifetime of activity. Grace is not even discussed in Philippians. Paul did not teach "push-button salvation," getting glory in one move. Even Paul was pursuing perfection, so grace is a call to grow. If the offer of that opportunity is not met by growth, grace is robbed of its result. Every Saint has the choice to respond in daily life, the agency of action.

And what does God expect after sincere belief and baptism? The roots of Philippians are in the Sermon on the Mount and its searching questions are on the full frontiers of sexual morality, honesty, worship of God, and love of his children. After Joseph Smith outlined Latter-day Saint beliefs in twelve of the Articles of Faith, he reached to Philippians for the open-ended challenge of maturing in Christlike qualities. Paul asked the Philippians to consider deeply whatever things are "true, . . . honest, . . . just, . . . pure, . . . lovely, . . . of good report"—to seek "virtue" and whatever merits "praise" (Philip. 4:8). Such qualities glow in those committed to Christ in thought, word, act, habit, and character. These character ideals in Philippians are best explained by the voice of conscience. The King James translation of these traits is accurate, with only two words needing comment, "honest" and "virtue."

"Honest" in the King James Version has an obsolete meaning that still had some use in the time of Joseph Smith. The dictionary of his period gives one meaning as "decent, honorable, or suitable." That is the meaning of Paul's adjective—to seek the conduct that moral people recognize as admirable and worth praising. What is true and pure and lovely includes the beautiful in art, music, and literature. But Paul stressed what is true and pure and lovely in personal conduct and human interrelationships. And this leads to "virtue," a word of unrecognized depth. Paul's "virtue" is the Greek arete; in early literature it referred to prowess on the battlefield. A word of skill in living, it refers to merit in the personal sense or, as in modern translations, to moral "excellence" (RSV, NIV). Paul is not talking of abstractions but of the devoted life that he had led for the Lord (Philip. 4:9). Joseph Smith underlined this truth by adding this thought to Paul's ideals: Latter-day Saints seek to be "benevolent" and to do "good to all men" (A of F 13). This kind of virtue is forged in fires of inspiration from God, producing self-control like pure steel, and a radiant awareness of others. Such virtue is both individual and social, for its product is service, not solitude.

Paul's final church letter closes with the evidence of the nearness of God. Jesus left the Twelve with the promise of a peace above anything that the world could offer (John 14:27). From his own experience the seasoned apostle promised the same: "the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus" (Philip. 4:7, NKJB). This word for peace appears nearly a hundred times in the New Testament, about half of these times in Paul's writings. Not many lives had such conflicts as did Paul's; Paul knew few comforts, and eventually his life was taken. But peace was his constant companion, for it was one sure "fruit of the Spirit" (Gal. 5:22). Through the Holy Ghost, Paul consistently knew the rightness of his course and God's love for him. Paul found this peace by repentance, accepting the true Church and its ordinances, and using every opportunity thereafter to do what God commanded him. His words and his life combine to teach progressive salvation.

NOTES

Footnotes

1. For the language on two stones found and a photograph of one, see Jack Finegan, The Archaeology of the New Testament: The Life of Jesus and the Beginning of the Early Church (Princeton: Princeton University Press, 1969), pp. 119-20.

2. The King James "almost" of Acts 26:28-29 is a simple adjective used in a typical Greek prepositional phrase: en oligo. It means "short" or "small" and implies a noun: "in a short [time]." The standard lexicons give regular uses like this in the New Testament and in works of New Testament times.

3. Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith (Provo, Utah: Religious Studies Center, Brigham Young University, 1980), p. 237.

4. See Josephus, Jewish War 1:408-16; Jewish Antiquities 15:331-41 (Loeb Classical Library).

5. Seneca, Epistles 77:1-3 (Loeb Classical Library).

6. Pliny the Elder, Natural History 3.5.66-67 (Loeb Classical Library).

7. Ignatius, Ephesians 1:3 (Apostolic Fathers, Loeb Classical Library).

8. M. I. Finley, "Slavery," The Oxford Classical Dictionary, 2d ed. (Oxford: Clarendon Press, 1970), p. 995.

9. Imperial edicts from the first and second centuries are cited in Naphtali Lewis and Meyer Reinhold, Roman Civilization (New York: Columbia University Press, 1955) 2:268-70.

10. Seneca, Epistles 47:3.

11. Ibid. 47:11 (Robin Campbell trans.).

12. Ibid. 47:20 (Loeb Classical Library).

13. Ulpian, On the Edict 1, cited in Justinian, Digest 11.4.1, cited in Thomas Wiedemann, Greek and Roman Slavery (Baltimore: Johns Hopkins University Press, 1981), p. 190.

14. Pliny the Younger, Letters 9:21 (Betty Radice trans.). The runaway in this case was a freed slave with a continuing relationship with his old master.

15. John Edwin Sandys, Companion to Latin Studies, 3d ed. (New York: Hafner Publishing Co., 1968), p. 365.

16. Xenophon, Persian Anabasis 1.2.6 (Loeb Classical Library). Compare the earlier Herodotus, Persian Wars 7.30, which comments on the size of Colossae and its situation on the Lycus River.

17. Strabo, Geography 12.8.16 (Loeb Classical Library).

18. Ibid.

19. For a translation from existing Latin copies, see Edgar Hennecke, New Testament Apocrypha, ed. Wilhelm Schneemelcher, trans. R. McL. Wilson (Philadelphia: Westminster Press, 1965) 2:131-32.

20. Some have thought that Ephesians was this letter under a different name, but the burning issue of false doctrine about Christ is not discussed directly there. The letters to the Corinthians and Galatians show that Paul wrote specific refutations to the problems in specific locations.

21. Knopf-Kruger, cited in New Testament Apocrypha, p. 129. Compare the opinion of Erasmus: "No argument against a Pauline authorship can be stronger than the epistle itself." Cited in D. Edmond Hiebert, Introduction to the New Testament (Chicago: Moody Press, 1977) 2:230.

22. Hubert Jedin, Ecumenical Councils of the Catholic Church, trans. Ernest Graf (Freiburg: Herder, 1960), p. 13.

23. For the original creed of the Nicene Council, different from the later "Nicene Creed," see Henry R. Percival, The Seven Ecumenical Councils, Select Library of Nicene and Post-Nicene Fathers (Grand Rapids, Mich.: Eerdmans Publishing Co., n.d.) 14:3. The Father and Son were defined as the "same" in "reality," or "being," or "essence" (homoousion)—this is normally translated "of one substance."

24. John H. Leith, Creeds of the Churches (Atlanta: John Knox Press, 1973), p. 67.

25. Ibid., p. 354. For the similar Church of England model, see ibid., pp. 266-67.

26. Ehat and Cook, p. 378, abbreviations expanded.

27. Donald Guthrie, "Colossians," in D. Guthrie et al., The New Bible Commentary, Revised (Grand Rapids, Mich.: Eerdmans Publishing Co., 1970), p. 1143.

28. John A. Hardon, Modern Catholic Dictionary (Garden City, N.Y.: Doubleday, 1980), p. 29 ("Anthropomorphism").

29. Alan Richardson, Dictionary of Christian Theology (Philadelphia: Westminster Press, 1969), p. 11 ("Anthropomorphism").

30. Milton V. Backman, Jr., American Religions and the Rise of Mormonism (Salt Lake City: Deseret Book Co., 1970), p. 479.

31. Ehat and Cook, p. 60.

32. See Richard Lloyd Anderson, "Clement, Ignatius, and Polycarp," Ensign (Aug. 1976), p. 53.

33. Several translators have used "elemental spirits" instead of "basic principles" in this passage. In Hebrews 5:12 the latter meaning is clear, and the former meaning is purely speculative in Paul's writing. The Greek term means "elemental spirits" in mystic and astrological writings, which Paul's writings are not.

34. "Tender mercies" is literally "inner feelings of mercy." The King James Version's obsolete use of "bowels" is discussed under the background of Philemon.

35. Strabo, Geography 12.8.15.

36. Pliny the Elder, Natural History 36.95

37. Henry Clarence Thiessen, Introduction to the New Testament (Grand Rapids, Mich.: Eerdmans Publishing Co., 1954), p. 239.

38. Frederick G. Kenyon, ed., Chester Beatty Biblical Papyri, Fasciculus III Supplement, Pauline Epistles, Plates (London: Emery Walker, Ltd., 1937), f. 75. r. (Ephesians 1:1-11).

39. D. Edmond Hiebert, An Introduction to the New Testament, vol. 2, The Pauline Epistles (Chicago: Moody Press, 1977), p. 267.

40. E. K. Simpson in E. K. Simpson and F. F. Bruce, Commentary on the Epistles to the Ephesians and the Colossians (Grand Rapids, Mich.: Eerdmans Publishing Co., 1965), p. 25.

41. Since "predestination" is used heavily as a Calvinistic term, "foreordination" is theologically more neutral. Even though the two terms are similarly constructed and used interchangeably in dictionaries, eternal planning with conditional agency is meant when Latter-day Saints use the term "foreordination."

42. Robert Browning, "Cristina," in Bells and Pomegranates, The Complete Poetic and Dramatic Works of Robert Browning (Cambridge, Mass.: Houghton Mifflin Co., 1895), p. 170.

43. One powerful term in Ephesians 1:12 has not been discussed, prohelpizo, which means "first trusted," its usual translation, or "trusted beforehand," which would be a far more consistent rendering in the context of several other terms of the premortal existence. Paul talks of a stage of original hope (Eph. 1:12) and a following stage of conversion (Eph. 1:13). If both stages belong to the same persons, this repeats the Romans 8:29-30 sequence of being foreknown, then foreordained, and then converted. Most interpreters and translators avoid this by making those converted different from those who first hoped. Thus, they assume that Old Testament Judaism or New Testament Jewish converts first hoped and that then Gentiles were also converted. But that is not the argument of Ephesians 1, which starts with the sweeping statement that all Christians were chosen "before the foundation of the world"; thus, the "we" first trusting in Christ is all-inclusive (Eph. 1:12), of which the "you," the Ephesians converts, are a part (Eph. 1:13). Thus, the Ephesian converts trusted in their salvation before this earth and then came to the earth to accept the gospel.

44. Justin Martyr, Dialogue with Trypho (Ante-Nicene Fathers) 1:198 (ch. 6).

45. Johannes Quasten, Patrology (Westminster, Md.: Newman Press, 1962) 1:53.

46. 2 Clement 14:1-2 (Apostolic Fathers, Loeb Classical Library).

47. See Quasten, 1:56 on the passage just quoted: "The author shows here that he was greatly influenced by St. Paul's line of thought, particularly by the latter's Epistle to the Ephesians (1, 4, 22; 5, 23, 32), for he calls the Church the mystical body of Christ and represents her as his bride."

48. I. Howard Marshall, The Acts of the Apostles (Grand Rapids, Mich.: Eerdmans Publishing Co., 1980), p. 93.

49. William F. Arndt et al., Greek-English Lexicon of the New Testament, 2d ed. (Chicago: University of Chicago Press, 1979), p. 530.

50. Many studies of the Dead Sea Scrolls show a strikingly similar use there: "In the Qumran texts the 'mysteries' are particularly those of creation and God's eschatological time-table." Karl Georg Kuhn, "The Epistle to the Ephesians in the Light of the Qumran Texts," in Jerome Murphy-O'Connor, Paul and Qumran (Chicago: Priory Press, 1968), p. 119.

51. Josephus, Jewish Antiquities 2:89. Thackery translates oikonomia as "the administration of this office."

52. Recent translators have relied on "arrangement" as a business term in papyri, but they have failed to relate it to the basic concept of authorization, from which it came. The key passages for Paul's usage are the two just discussed plus 1 Cor. 9:17. Here Paul's "dispensation" is personally given to him, which is the root concept of delegation of the word. Some modern versions produce the strange result of translating oikonomia as "management" and "stewardship" in Luke 16:2-4, as "administration," "commission," "stewardship," and "divine office" in Paul's letters generally, but arbitrarily selecting "plan" for Eph. 1:9-10 alone.

53. Quintilian 6.1.1 (Loeb Classical Library). The Greek word in the quotation is the noun of Paul's Greek term. It is the exact equivalent of the Latin form "recapitulation," the prefix (ana) meaning "back" or "again" and the balance of the word meaning "summary," coming from the Greek "head."

54. Ibid., 6.1.2.

55. Ehat and Cook, p. 79.

56. Ibid., p. 39.

57. Without any attempt at collection, this author has a dozen tracts in his possession that all end with the quoted sentence.

58. A few translations approach literalness here: "Throughout all generations, forever and ever" (NIV). The Greek reads, eis pasas tas geneas tou aionos ton aionon.

59. This verb appears one other time in the New Testament, as Paul stresses the premortal calling of the faithful: "That he might make known the riches of his glory on the vessels of mercy, which he had prepared beforehand for glory" (Rom. 9:23, NKJB). Traditional interpretation here favors God selecting the elect before their existence, but Paul does not say that God prepared for the elect, but that he prepared them, which strictly assumes their existence. Modern revelation strongly teaches that worthiness is the basis of either premortal or mortal selection for blessings.

60. See the Muratorian Canon, second century in origin: "But Hermas composed the Shepherd quite recently in our times in the city of Rome, while his brother, Pius, the bishop, occupied the seat of the city of Rome." Cited in Daniel J. Theron, Evidence of Tradition (Grand Rapids, Mich.: Baker Book House, 1958), p. 113. Pius's death is estimated to have been about A.D. 150.

61. At the end of vision 2, Hermas mentions Clement—probably Clement, bishop of Rome, whose letter in the Apostolic Fathers collection is dated about A.D. 96. This means that at least the earlier portions of Hermas were written at that time.

62. The Shepherd of Hermas, vision 2.4.1 (Apostolic Fathers, Loeb Classical Library).

63. Ibid., vision 1.1.6. Compare vision 2.4.2., speaking of the Church: "For her sake was the world established."

64. Ibid., vision 1.3.4. Kirsopp Lake's Loeb edition is the source for the literal "forethought" (pronoia) of the translation; in all significant parts Lake agrees with the quoted translation, which is followed for its exactness. Graydon F. Snyder, The Shepherd of Hermas, The Apostolic Fathers, ed. Robert M. Grant (Camden, N.J.: Thomas Nelson and Sons, 1968) 6:33.

65. Hiebert, p. 269.

66. R. M. C. Jeffery, "Ecumenical, Ecumenical Movement, Ecumenism," in Richardson, p. 107.

67. The Acts episode and Josephus's description of the wall appear in the opening pages of this chapter.

68. E. K. Simpson in Simpson and Bruce, p. 94. The traditional position of prophecy limited to the past is verbally modified by many liberalizing writers, but there is a difference between those anciently called by actual revelation and those enthusiastic leaders only rhetorically referred to as prophets or apostles.

69. Paul also refers to the large amount of unwritten instruction in other letters. After brief corrections on the sacrament of the Lord's Supper, Paul adds, "The rest will I set in order when I come" (1 Cor. 11:34), which supplements other references of what Paul had already taught that was not written (1 Cor. 11:2; 15:1-2). Paul did not need to repeat to Timothy the "words which you have heard from me" (2 Tim. 1:13, NKJB: Compare 2:2).

70. "The Chicago Call: An Appeal to Evangelicals," issued by forty Christian opinion leaders, mostly midwest theological schoolteachers, in Christianity Today, June 17, 1977, p. 29.

71. Ehat and Cook, p. 6.

72. Philip Schaff, The Creeds of Christendom (New York: Harper and Brothers, 1919) 1:908.

73. Journal of Discourses 8:33 (1860 speech).

74. Joseph Smith taught that leading priesthood assignments were given in the premortal existence, which logically also involves leading female assignments (Ehat and Cook, p. 367). See President Spencer W. Kimball, Women's Fireside Address, Sept. 15, 1979, Ensign, Nov. 1979, p. 102: "Remember, in the world before we came here, faithful women were given certain assignments while faithful men were foreordained to certain priesthood tasks. While we do not now remember the particulars, this does not alter the glorious reality of what we once agreed to. You are accountable for those things which long ago were expected of you just as are those we sustain as prophets and apostles."

75. President Spencer W. Kimball, Men of Example (Salt Lake City: Church Educational System, 1976), pp. 9-10.

76. Strabo, Geography 7:41.

77. Dio Cassius, Roman History 51.4.6.

78. Cited above, ch. 5, n. 5.

79. For background, see "Book of Life" in the Bible Dictionary of the Latter-day Saint edition of the King James Version of the Bible (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1979).

80. For a survey of operations of the imperial staff of slaves and freedmen, see P. R. C. Weaver, Familia Caesaris (Cambridge: University Press, 1972), pp. 6-8.

81. Josephus, Jewish Antiquities 17:142.

82. Philo, Against Flaccus 35 (Loeb Classical Library). Compare ibid. 23 for mention of the "Augustan House" in the sense of the Julio-Claudian emperors at Rome.

83. See Charlton T. Lewis and Charles Short, A Latin Dictionary (Oxford: Clarendon Press, 1955), p. 1436, "praetorium," meaning II. Compare the inscriptions under praitorion in Moulton and Milligan, p. 533, and in Hugh J. Mason, Greek Terms for Roman Institutions, American Studies in Papyrology (Toronto: Hakkert, 1974) 13:78.

84. The Roman origin of Philippians is established by "Caesar's household" (Phil. 4:22) and the Acts-Philippians agreements in Paul's preaching. Then the meaning of praetorium becomes clear (Phil. 1:13). But there is a trend among current writers to surrender to the rhetoric of a supposed Ephesian imprisonment on the third journey, during which Paul penned Philippians. But such an imprisonment is a theory, not founded on a single historical reference in Acts or in the letters. Paul's use of praetorium goes heavily against that theory: if it means "praetorian guard," that was stationed at Rome, as discussed; if it means "governor's residence," it has not been proved that the governor sat at Ephesus, which was apparently the economic center of the province, not necessarily the political capital.

85. This issue is verbally sidestepped by the claim of some scholars that "salvation" here means that the Philippians were to work to make their church healthy or sound. But Paul never uses "salvation" of an earthly condition in the twenty-one times that it appears in his letters.

86. In identifying the Judaizers Paul uses a play on words. The faithful are the true circumcision, a term meaning literally to be "cut around" (peritome) But those perverting the gospel are the "concision," an obscure English word adapting the Greek katatome) meaning a cutting downward, an incision, sarcastically suggesting mutilation.

87. Ehat and Cook, p. 340.

88. Ehat and Cook, p. 349.

89. Roger Hazelton, "Salvation," in Marvin Halvertson and Arthur A. Cohen, Handbook of Christian Theology (Cleveland: World Publishing Co., 1966), p. 336.

90. Ehat and Cook, p. 202.

91. Ehat and Cook, p. 200.

92. Hardon, p. 244.

93. J. A. Motyer, "The Final State: Heaven and Hell," in Carl F. H. Henry, Basic Christian Doctrines (New York: Holt, Rinehart and Winston, 1962), p. 295.

94. Joseph F. Merrill, The Truth Seeker and Mormonism; A Series of Radio Addresses (Independence, Mo.: Zion's Printing and Publishing Co., 1946), p. 51.

95. See Gal. 2:2; Eph. 6:12; 1 Tim. 6:12; 2 Tim. 2:5; 2 Tim. 4:7; Heb. 12:1; Acts 20:24.

96. Pausanias, Description of Greece 8.48.2 (Loeb Classical Library). This second-century traveler added, "At most games, however, is given a crown of palm, and at all a palm is placed in the right hand of the victor." Compare Paul's contemporary Vitruvius, On Architecture 91, who pictures the victors at the national festivals, including Isthmia, as standing "with palm and crown."

97. Lucian, Slander 12, in H. W. Fowler and F. G. Fowler, The Works of Lucian of Samosata (Oxford: Clarendon Press, 1905), p. 6. That translation is modified by replacing "winning post" with "finish line" for terma.

98. Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), "honest."

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 292.)

M E R I D I A N     M A G A Z I N E

Lesson 40
“I Can Do All Things Through Christ”
Philippians, Colossians, and Philemon
By Bruce Satterfield

Paul's letters to the Philippian and Colossian saints, as well as his personal letter to Philemon, were written while he was in the bonds of captivity.It is generally supposed that they were written during his first Roman imprisonment, though many have argued that they might have been written while Paul was imprisoned in Corinth, or Ephesus, or even Caesarea.Regardless of where Paul was imprisoned, his experience was difficult.Yet, as was typical of Paul, he was not without hope nor courage.“I can do all things through Christ,” he told the Philippians, “which strengtheneth me” (Philippians 4:13).

Indeed, Paul told the Philippians that his captivity had not caused the work of the kingdom to suffer.Rather, many other saints began to be more aggressive in their efforts to spread the good news of the Gospel.“Many of the brethren in the Lord,” he wrote to the Philippians, are “waxing confident by my bonds” and “are much more bold to speak the word without fear” (Philippians 1:15.).

The letters to the Philippians, Colossians, and to Philemon give us insight into the character of a loyal servant of God.Though they speak of his difficult circumstance, the focus of the letters was on the saints of the Church.In these letters he encouraged the saints to remain loyal both God and each other.He encouraged them to withstand false doctrines that were plaguing many areas of the Church.Most importantly, these letters offered succinct insight into the role and mission of Jesus Christ.The teachings therein, therefore, ought to be known by member of the Church.The following are insights into each letter that hopefully will help the reader understand Paul's writings more clearly.

Philippians

Philippi was a major city in Macedonia, built by Philip in 358-57 B.C.After being destroyed by war, it was rebuilt by Rome and made a Roman colony and was given ius italicum –the highest privilege obtainable by a provincial municipality (i.e., they could buy and sell property, were exempt from land tax and the poll tax and were entitled to protection by Roman law).Mainly Romans lived in Philippi, though many Macedonian Greeks as well as a small congregation of Jews lived there as well.

The citizens of Philippi were proud to be Romans and to observe Roman law and custom.This is reflected in Luke's account of Paul's missionary efforts in Philippi.During Paul's stay, certain Philippians who were upset with the success of Paul, and his companion, Silas.They “caught Paul and Silas, and drew them into the marketplace unto the rulers, and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans ” (Acts 16:19-21; emphasis added).

Paul capitalized on the Philippian allegiance in order to promote the same devotion among the Philippian saints towards their new religion.Paul urged the Philippians to “Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel” (1:27).The Greek verb translated “conversation,” politeusethe , literally means ‘to live or conduct oneself as a citizen.' [i] It seems obvious that through the use of this word, Paul was attempting to transfer the Philippians pride as citizens to their new community of saints, hoping to unify them in love and allegiance.

He further urged this same allegiance with the kingdom of god in “heaven.” Said he, “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Chris” (Philippians 3:20).In this verse, “conversation” translates politeuma , which literally is “commonwealth state.” [ii] Paul is saying that regardless of what nation the saints of the Church belong to, their first allegiance is to the kingdom of God.Therefore, their conduct ought to reflect an allegiance and loyalty to God and not to the kingdoms of this world.

We know little of the make up of the Philippian church.Paul had come to Philippi as a result of a vision given him in Troas: “And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us” (Acts 16:9).Paul found success in Philippi first with a wealthy woman named, Lydia, who made her living selling rare and expensive purple dye (Acts 16:12-15).Both her and her household became Christian converts.Paul also converted a Roman soldier with his household (Acts 16:22-34).What other success Paul had is not presently known.But it is clear that several women had joined the Church and were active in promoting the gospel.It is significant that in his letter to the Philippians, Paul mentions by name four individuals.Two of them are women! (See Philippians 4:2-3)

Paul had a special relationship with the Philippian saints.Paul called these saints: “my brethren dearly beloved and longed for, my joy and crown” (Philippians 4:1).Of all thecongregations Paul had organized, only the Philippian congregation remembered Paul in his times of trouble by sending him needed physical and financial help.Of this, Paul said: “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.For even in Thessalonica ye sent once and again unto my necessity” (Philippians 4:15-16).In fact, the main purpose in Paul's writing to the Philippians was to thank them for once again coming to his aid by sending him financial and physical assistance.“I am full, having received of Epaphroditus the things which were sent from you,” Paul wrote.Their gift was as an animal sacrifice laid on an altar, “an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God” (Philippians 4:18).

In light of the special relationship Paul had with the Philippian church, one of the saints addressed in the Philippian letter deserves special attention.In his letter, Paul made special reference to a woman at Philippi calling her his “true yokefellow” (Philippians 4:3).My first professor of Greek,Wilford Griggs, wrote of this verse in an “I have a question” response in the Ensign several years ago.As part of his answer to the question, “Was Paul married?”, Bro. Griggs wrote: “ Gnésie syzuge , the words translated ‘true yokefellow,' are here taken as feminine, andis a noun that means ‘wife.' Ancient commentators believed that Paul was addressing his wife (e.g., Clement of Alex., Strom. 3:53:1, and Origen, Comm. in Ep. ad. Rom. 1:1), and this is the most sensible translation of the Greek in this context.If he were married at the time, one would expect Paul to leave his wife with a faithful group of saints, where she would least suffer from want and lack of support during his absence.Both her presence in Philippi and the love of the members there for Paul would account for the constant communication with the apostle, and, if this interpretation is true, it is natural that Paul would ask his wife to assist some of the women who had done so much on his behalf.” [iii]

Though the Philippian saints loved Paul, there was much division among them.Paul wrote of the necessity of unity.In fact, the reason he appealed to their citizenship as a kingdom of saints was to unite them. He urged the Philippian saints to “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27).This could be accomplished, he said, if they would “be likeminded, having the same love, being of one accord, of one mind” (Philippians 2:2).He cautioned: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.Look not every man on his own things, but every man also on the things of others.” (Philippians 2:3-4).

In an effort to bring about greater unity, Paul taught the Philippian saints some important truths regarding Jesus Christ.Christ epitomized the humility necessary to create a unified group through his attitude of service and desire to be one with the Father.“Let this mind be in you,” he urged, “which was also in Christ Jesus.Who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross”.Because of Christ's humility and oneness with the Father through obedience, God, the Father “highly exalted him” (Philippians 2:5-9).

Paul exhorted the Philippian saints to follow Christ's pattern of oneness with the Father through humility, obedience, and service.Therefore, Paul wrote: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12).That is to say, become unified as a kingdom of saints on earth–fearing that if such unity is not achieved, they will not find themselves fit for the kingdom of God in heaven.The Lord has taught, “I say unto you, be one; and if ye are not one ye are not mine” (D&C 38:27).

Paul warned the Philippian saints to be careful of those who would destroy both their faith and unity.Particularly, Paul had in mind traveling Jewish Christian teachers who taught that the Gentile Christians needed to be circumcised.Their teachings were not in harmony with either the doctrine or poilicies of the Church (see Acts 15) and thus brought disharmony between Church members and Church leaders.Therefore Paul warned:“Beware of dogs, beware of evil workers, beware of the concision [i.e., mutilators of the flesh” (Philippians 3:2).This statement made by Paul is difficult to translate into English with the same force communicated in Greek.The verse is made up a three phrases, each beginning with the same verb–as the English translation matches by using “Beware” or “Watch out!!”But in all three cases, the object of the verb begins with the Greek letter Kappa –a “k” sound.Perhaps the following translation best translates the Greek: “Watch out for the canines!Watch out for the criminals!Watch out for the cutters!”

Calling the Judaizing Christians as canines, criminals, and cutters is fascinating.Calling them dogs was an insult reflecting the carnivorous nature of a dog–who roamed the streets eating anything (see Psalms 59:6, 14), thus rendering them ritually impure in the law of Moses.Thus, the Judaizing Christians who went from congregation to congregation without authority were no better than ritually impure dogs.Paul considered them criminals because they were robbing the innocent and unsuspecting gentile Christians from true and authorized worship of God.They were “cutters” – the Greek word means mutilators – is a play on the term ‘circumcision.'Since circumcision was not necessary for salvation, the Judaizers were only promoting mutilation.The warning was clear–reject any who have or will come trying to promote the law of Moses just as you would be on the alert of roaming dogs, criminals or those who would mutilate your body!

Paul taught the Philippians to be more concerned about a circumcised heart instead of circumcising the flesh.It is what man has become through his actions and intents of his heart that recommends him to God–not simply the rituals he has participated in.“For we are the circumcision [i.e, spiritual circumcision], which worship God in the spirit [i.e., with real intent], and rejoice in Christ Jesus, and have no confidence in the flesh [i.e., rituals of the law of Moses]” (Philippians 4:3). He told the Philippian saints that his conversion to the spiritual nature of Christ's law freed him from the restricting disposition of the law of Moses (see Philippians 3:5-6).He said: “But what things were gain to me [through the law of Moses], those I counted loss for Christ.Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Philippians 3:7-8).

Paul taught the necessity of pressing towards the goal of becoming one with God, the Father.He stated, “I press toward the mark for the prize of the high calling of God in Christ Jesus.”He then said, “Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you” (Philippians 3:15).The Greek word translated perfect is teleios .Elder Russell M. Nelson spoke of the meaning of this word in General Conference: “ Teleios is an adjective derived from the noun telos , which means ‘end.The infinitive form of the verb is teleiono , which means ‘to reach a distant end, to be fully developed, to consummate, or to finish.'

Please note that the word does not imply ‘freedom from error'; it implies ‘achieving a distant objective.'In fact, when writers of the Greek New Testament wished to describe perfection of behavior—precision or excellence of human effort—they did not employ a form of teleios; instead, they chose different words.” [iv] The same word was used by the Savior in the Sermon on the Mount when He said, “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matt. 5:48).Hence, to be perfect means to continue to the desired end and do not quit along the way.

But to achieve the desired perfection or end–that is to be like God–Paul explained the necessity to continue the holy walk until the end.He taught them to continue in what you have been given: “Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing” (Philippians 3:16).

Paul further taught the Philippian saints not to walk after the manner of those who would pervert the true way to eternal life.Rather, he taught them, follow his pattern and of the authorized teachers of Christ: “Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things)” (Philippians 3:17-19).

He concluded by impressing upon them that they should be striving to be citizens of the kingdom of God in heaven (see Philippians 3:20).This is possible only through the enabling power of Christ “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Philippians 3:21).

Colossians

Along with the letter sent to the Philippian saints, a letter was sent to the saints in Colosse, a small agrarian city in Asia Minor (modern Turkey).Those who joined the Church in Colosse–as most people were at that time–believed in many gods including their influence upon the forces of nature including good and evil spirits.As such, these people were pluralistic–blending the beliefs of many religious systems.

The early Christian converts at Colosse were guilty of syncretism–blending the truths of the gospel with many religious beliefs.The outcome of this blending has been called the Colossian heresy.Exactly what this heresy consisted of is difficult to say.All we have is Paul's response.

From Paul's response, however, we can determine the following elements and teachings of the Colossian heresy. [1] The Colossian saints had strict rules regarding what could be eaten and drunk and religious festivals that they could participate in (Col. 2:16-17), and circumcision (Col. 2:11; 3:11). [2] They were highly ascetic–self-denial (2:21, 23). [3] There was some form of angel worship (2:18).That is, appealing to certain good angels for protection against evil spirits. [4] They claimed to have certain hidden or secret knowledge (2:2-3, 18). [5] They often relied on human wisdom, knowledge and tradition, rather than from the doctrines and revelations of Church leaders (2:4,8).And finally, [6] the Colossian saints minimized the role and mission of Jesus Christ (1:15-20; 2:2-3,9).

The first thing of interest to me regarding the letter to the Colossians was that Paul was concerned about the saints in a small, unimportant city.For Paul, members of the Church–whether in Rome or Colosse–were of equal importance to him.In the kingdom of God in heaven or on earth, status is of no importance.All are as one!

Perhaps the most important aspect of Paul's letter to the Colossians is his teachings concerning Jesus Christ.The following are various points Paul taught the Colossians in order to help them understand the supreme and elevated nature of Jesus Christ.

• Paul is clear that it is through Jesus Christ that man is redeemed and saved from the power of Satan-the ultimate evil spirit.To this end, Paul taught the Colossians that the should give “thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins” (Col. 1:12-13).The Greek word rendered, “translated” in verse 13 means to “rescue from danger, save, deliver, preserve.” [v] Thus, the power to rescue humans from evil spirits is to be found in Jesus Christ.Indeed, the ultimate deliverance needed by man–from the consequences of sin–is obtainable only through the redemptive power of Jesus Christ.
• One of the main missions of Jesus Christ was to perform the atonement which empowers mankind to be redeemed from sin.But Paul spoke of another important mission of the Savior.Christ is the “is the image of the invisible God” (Col. 1:15).This aspect of the Savior's mission is essential.Joseph Smith taught that in order to have faith powerful enough to obtain eternal life, one must have a “ a correct idea of [God's] character, perfections, and attributes.” [vi] Christ, as “the image of the invisible God,” exemplifies the perfect nature of God the Father.By studying the example of Christ in the four gospels and his visit to the Nephites, we come to a clearer understanding of the character and attributes of the Father.
• Paul taught the Colossians the doctrine of the Christ as the firstborn.Said he, Christ is “the firstborn of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist” (Col. 1:15-17).That is to say, the first creative act of the Father as a father was to create Jesus Christ, the firstborn.Then through Christ everything else was created.Accordingly, Christ is the heir of all the things.
• Paul also taught that Christ is “the head of the body, the church” (Col. 1:18).Peter is not the head of the Church.Paul is not the head of the Church.Jesus Christ is the head of the Church, the organization that administers the ordinances that make the redemptive power of the atonement effective in the lives of the children of men.
• Christ is also the “the firstborn from the dead” (Col. 1:18).He is the first to be resurrected.Because of that, all mankind may be resurrected and escape the monster of death.
• In Christ “all fulness dwell” (Col. 1:19).That is to say, Christ has the fulness of the power of God.Therefore, Christ has the full power to save every man.He has the fulness of God's kingdom and, as already mentioned, he is the heir to all the Father has.

Paul taught the Colossians that because of the supremacy of Christ above all things, Christ can rescue all from both evil spirits and the evilness of their own flesh.“And you,” Paul wrote, “that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight” (Col. 1:21-22).Such reconciliation may be lost if not righteousness is not maintained.Therefore Paul urged the Colossians to “continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven” (Col. 2:23).

Continuing his exhortation to steadfastness, Paul wrote: “As ye have therefore received Christ Jesus the Lord, so walk ye in him: rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving” (Col. 2:6-7).He warned of those who would pervert the truth through blending the eternal truths of the gospel with the philosophies and teachings of men: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. ” (Col. 2:8).

He reminded the Colossians of the symbolism of their baptism.They were “circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead” (C0l. 2:11-12).He recalled the merciful nature of God when he saw the Colossians in their sinful state but brought them to a state of reconciliation through the atonement of Jesus Christ: “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (Col. 2:13-15).

He told them to loosen up on their ascetic practices: “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days” (Col. 2:16).Further, he focused their attention of the worship of God rather than the false worship of angels by saying: “Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Col. 2:18-19).

He posed a serious question to the Colossians: “Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (touch not; taste not; handle not; which all are to perish with the using;) after the commandments and doctrines of men?” (Col. 2:20-22).That is to say, since you have buried the natural man in the waters of baptism, why do you follow the practices and precepts of men?Do you not understand that in so doing that you will lose your reconciliation with God and become subject once again to the evil influences of Satan that you escaped?

Therefore, Paul taught, focus your eyes on the things above the world and not the world.Said he, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth” (Col. 3:1-2).Such counsel is relevant to us in the latter days!

In order to do this, Paul taught, “Mortify [i.e., put to death] therefore your members which are upon the earth; fornication [i.e., immorality], uncleanness [i.e., impure thoughts and actions], inordinate affection [i.e., lust], evil concupiscence [i.e., evil desires], and covetousness [i.e., greed], which is idolatry: for which things' sake the wrath of God cometh on the children of disobedience” (Col. 3:5-6).Further, he told them to “ put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him: where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all” (Col 3:8-11).

But it is not enough just to put off the natural man.It is essential to become the man of Christ.He listed several things the Colossians must do in order to put on the man of Christ.“Put on therefore, as the elect of God, holy and beloved . . .

• “bowels of mercies,
• “kindness,
• “humbleness of mind,
• “meekness,
• “longsuffering;
• “forbearing one another,
• “and forgiving one another,
• “if any man have a quarrel against any: even as Christ forgave you, so also do ye.
• “And above all these things [put on] charity, which is the bond of perfectness.
• “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
• “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
• “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col. 3:12-17)

Truly, such counsel is appropriate for members of the Church today.

Philemon

The letters Paul sent to Philippi and Colosse were taken by some of Paul's companions.In Paul's conclusion to his letter to the Colossians, Paul said: “All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; with Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here” (Col. 4:7-9).

The mention of Onesimus is important to the letter Paul wrote to Philemon, a Christian believer who lived in Colosse.Like many of that time period, Philemon owned slaves.Indeed, to the Colossian saints, Paul had given counsel to those who owned slaves, possibly to set up the letter to Philemon: “Masters, give unto your servants [Greek word means “slave”] that which is just and equal; knowing that ye also have a Master in heaven” (Col. 4:1).Paul also told the slaves: “Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons” (Col. 3:22-25).

Onesimus was one of Philemon's slaves, who had apparently stolen from him and then run away.This was on offense punishable by death in Roman law.But Onesimus had met Paul and became converted to Christianity through Paul's teachings.Now Paul was sending Onesimus back to Philemon, most likely as part of his repentance process.

Paul wrote a personal letter to Philemon to make an appeal to accept Onesimus as a Christian brother.

The letter is carefully constructed.Paul first greets Philemon reminding him of Paul's own captivity in his Roman prison (Philemon 1:1-2).He then praised Philemon for his steadfastness in the gospel, even allowing his home to be the meeting place for the Colossian Church (Philemon 1:3-7).

Then Paul pled for Onesimus.Paul said that he could order Philemon to accept Onesimus but rather hoped that Philemon's Christian love would be the means of accepting his repentant slave (Philemon 1:8-9).

He then put the pressure on Philemon: “being such an one as Paul the aged, and now also a prisoner of Jesus ChristI beseech thee for my son Onesimus, whom I have begotten in my bonds: which in time past was to thee unprofitable, but now profitable to thee and to me: whom I have sent again: thou therefore receive him, that is, mine own bowels: whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: but without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly” (Philemon 1:9-14).

Then Paul used a bit of interesting reasoning: “perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?”(Philemon 1:15-16) What Paul reasoned may or may not be true.But one thing is for sure–you cannot count it out!

Then once again, Paul urged Philemon to accept Onesimus back.Paul even offered to pay back the money Onesimus stole from Philemon (Philemon 1:17-19).Interesting!Paul was willing to give up some of the much needed money he had received from the Philippian saints given him for his personal needs while in prison in order to help out Onesimus.Truly, Paul was a loving man.

Concluding Thought

From the three letters to the Philippians, Colossians, and Philemon, we see the caring nature of Paul.He was a man, though confined to prison, whose concern was for the welfare of the kingdom of God and little of his own concerns.He, himself, epitomized the steadfastness that he exhorted his readers to display.He remained loyal to both God and his converts.He showed not sign of wavering while in the face of persecution or the pressure of trials.

May that be said of all of us!

---

Notes

[i] William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature 3 rd Edition (Revised and edited by Frederick William Danker, Chicago: The Unversity of Chicago Press, 2000), p. 846.

[ii] A Greek-English Lexicon of the New Testament and Other Early Christian Literature , p. 845.

[iii] C. Wilfred Griggs, “I Have a Question,” Ensign , Feb. 1976, p. 36.

[iv] Russell M. Nelson, “Perfection Pending,” Ensign , Nov. 1995, p. 86.

[v] A Greek-English Lexicon of the New Testament and Other Early Christian Literature , p. 907.

[vi] Lectures on Faith , 3:4.

Colossians is a disturbing letter; we know this by Paul’s responses.

(Colossians 2:16-22) – It sounds like a strict ward, what was their ward policy? It isn’t church policy, were they also worshipping angels?

16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:.

17 Which are a shadow of things to come; but the body is of Christ.

18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

21 (Touch not; taste not; handle not;

22 Which all are to perish with the using;) after the commandments and doctrines of men?

(Colossians 1:12-23.) – Verse 13 (translated) = saved us. Did they diminish Christ and rise up saving angels? We don’t worship angels; Christ is our Savior and our Redeemer. The 1^st act of our Heavenly Parents when they were ordained Gods was to create an heir (Christ), we are adopted to Him and we become joint-heirs with Him.

12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

14 In whom we have redemption through his blood, even the forgiveness of sins:

15 Who is the image of the invisible God, the firstborn of every creature:

16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

17 And he is before all things, and by him all things consist.

18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

19 For it pleased the Father that in him should all fulness dwell;

20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled

22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

A Name above All Others

Paul affirmed that Jesus Christ transcends all things, is superior to the gods of the pagans, has preeminence over the mystical deities of the Gnostics, and is, under the Eternal Father, the One before whom all creatures bow in humble reverence. Paul wrote to the Ephesians that he did not cease to "give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him." The apostle then added that the Father's power had been "wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all" (Ephesians 1:16-17, 20-23).

Many of the ancients believed that names held power and that to know the name of a deity was to possess power with or over it. Paul let it be known that Christ was the name above all other names and that salvation, the greatest of all the gifts of God, was to be had only in and through that holy name. "Let this mind be in you," he pleaded with the Philippian Saints, "which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:5-11; compare Ephesians 3:15).

The united testimony of the apostles and prophets is that God the Eternal Father has delivered us from the power of darkness and "translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins: who is the image of the invisible God, the firstborn of every creature"—meaning, all creation—"for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist. . . . For it pleased the Father that in him should all fulness dwell" (Col. 1:16Colossians 1:13-17, 19; compare Hebrews 1:1-3). Thus in adoration and worship, Elder Bruce R. McConkie wrote: "The name of Jesus—wondrous name—the name in which the truths of salvation are taught; the name in which the ordinances of salvation are performed; the name in which miracles are wrought, in which the dead are raised and mountains moved;

"The name of Jesus—wondrous name—the name by which worlds come rolling into existence; the name by which redemption comes; the name which brings victory over the grave and raises the faithful to eternal life;

"The name of Jesus—wondrous name—the name by which revelation comes and angels minister; the name of him by whom all things are and into whose hands the Father hath committed all things; the name of him to whom every knee shall bow and every tongue confess in that great day when the God of Heaven makes this planet his celestial home." fn

(The Apostle Paul, His Life and His Testimony: The 23d Annual Sidney B. Sperry Symposium [Salt Lake City: Deseret Book Co., 1994], 147.)

THE PREEMINENCE OF CHRIST

(Colossians)

CLYDE J. WILLIAMS

In the fourth and fifth centuries B.C., the community of Colossae was described as a "populous city, prosperous and great." By the first century A.D., however, it had declined in size and importance. Located approximately twelve miles east of Laodicea in a volcanic region of western Turkey, Colossae was the site of a growing branch of the church. Little is known of this branch other than what we can ascertain from the letter written to the Colossians and the letter to Philemon, who was a member residing in Colossae at the time.

Though it is difficult to determine the date and the precise location of Paul's whereabouts, it is likely that Colossians was written from Rome in about A.D. 60 while Paul was imprisoned there. It would appear that Paul had not visited Colossae prior to his writing this letter. (See 1:4; 2:1.) We do know that he had a strong desire to visit this community, as he expressed in his letter to Philemon. (Philem. 1:22.) Not many years later, according to one writer, "the town was ruined by an earthquake, and its site was not excavated until the nineteenth century." fn

To understand the message and reason for this Pauline epistle, it will be helpful to identify some of the key characters mentioned in the text. Epaphras was apparently Paul's representative in Colossae (Col. 1:7-8), the person who probably brought word to Paul that false doctrines of serious proportion were creeping in among the Colossian saints. It was not Epaphras, however, who would deliver the letter to the Colossians. This was done by Tychicus and Onesimus, who were returning to Colossae. (Col. 4:7-9.) Onesimus was a fugitive slave of Philemon, who was returning at the suggestion of Paul. fn Tychicus had been associated with Paul for some time, having accompanied him, as a representative of the churches in Asia, on Paul's journey to Jerusalem. (Acts 20:4.) He was also well known to the saints at Ephesus. (Eph. 6:21-22 and 2 Tim. 4:12.)

From a careful reading of the Colossian letter, one can readily observe Paul's concern and reaction to perverted doctrines that were creeping in among the church members. (Col. 2:4, 8.) For Latter-day Saints, this letter is one additional evidence of the impending apostasy that would engulf the Christian church after the death of the apostles. Even many Christian commentators refer to the problems alluded to by Paul as the Colossian "heresy." fn We cannot determine with certainty the exact origin of the subversive teachings in Colossae. However, it would appear that a combination of influences was beginning to undermine this branch of the church. As one writer said, "The trouble of Colossae was 'syncretism'—that tendency to introduce ideas from other philosophies and religions on a level with Christian truth." fn Judging by Paul's response, the most serious doctrinal departure in Colossae had to do with the doctrine of Christ: his nature, his mission, and his preeminence. Worldly philosophies and doctrines were challenging the position of Christ as head of the church and kingdom of God. (Col. 2:8, 18-19.)

The message to the Colossians can be summarized in three major topics: the preeminence of Christ, false doctrines that seek to undermine the doctrine of Christ, and principles that will help us become like Christ.

The Preeminence of Christ

The Lord and Savior Jesus Christ surpassed all other beings who have lived and will live on this earth. He is the literal son of God the Father (Col. 1:3), and because of his life and atoning sacrifice, we have a hope of obtaining eternal life with our Father in heaven (Col. 1:5). This hope has been made known to prophets in all generations of the world. (1:6.) As we endeavor to live worthily and to attain eternal life, we must be filled with a knowledge of what our Heavenly Father expects of us. This kind of knowledge comes only through the Spirit. (1:9.) Elder Bruce R. McConkie wrote that it is this spiritual understanding or knowledge that "sets the saints apart from the world. Others may equal or excel them in scientific knowledge, in philosophical comprehension, or in any of the things of the world, but only the saints of God do or can understand the things of God, for these come by revelation. For instance, only the saints understand the atonement, comprehend the doctrines of salvation, enjoy the gifts of the Spirit, receive the spiritual rebirth, exercise faith unto life and salvation, and have a sure hope of eternal life." fn It is revelation and a knowledge of God's will that can spur us on to be fruitful in doing righteous works. (Col. 1:10-11.)

In our day as well as Paul's, spiritual darkness reigns. Our Heavenly Father provided the means whereby we could escape the darkness by sending his Son. Through Christ's redemption we can gain forgiveness and be transformed from a carnal nature to a divine nature, a point at which we are entitled to an inheritance in the celestial kingdom. (Col. 1:12-14.)

Paul refers to Christ as the firstborn in two different passages in chapter one of Colossians. A review of the scriptures reveals that Jesus is the firstborn in three very significant ways. (1) He is the firstborn spirit son of God, the firstborn of all creation. (Col. 1:15.) "His is the eternal birthright and the everlasting right of presidency," wrote Elder McConkie. fn As the firstborn, it was Jehovah's right to be chosen and foreordained as the Savior. It would also be his right, under the direction of the Father, to create worlds without number. (Col. 1:16; see also Moses 1:33.) (2) Jesus Christ is the literal son of God the Father. (1:3.) He is the Only Begotten or firstborn of the Father in the flesh. (See John 1:14.) Because of his divine birth, both in the spirit and in the flesh, it is particularly appropriate to refer to him as being in the image of his Father, whom we have not seen. (Col. 1:15; see also Heb. 1:3.) (3) The Savior is the firstborn from the dead. (1:18.) Because of his unique birth, he had power over death and was able to rise from the dead.

These three qualities give Christ preeminence over all things. Because of his unique mortal birth and his resurrected body, he could possess the fullness of the Godhead. (Col. 1:19; 2:9.) In clarifying this concept, Elder McConkie wrote: "In other words, in Christ is found every godly attribute in its perfection, which means that the Father dwells in him and he in the Father." fn This same promise—that the Father can dwell in us—is offered to all people. As we perfect our lives, we can become one with the Father and the Son. Concerning this principle the Prophet Joseph Smith explained: "All those who keep his commandments shall grow up from grace to grace, and become heirs of the heavenly kingdom, and joint heirs with Jesus Christ; possessing the same mind, being transformed into the same image or likeness, even the express image of him who fills all in all; being filled with the fullness of his glory, and become one in him, even as the Father, Son and Holy Spirit are one." fn

The mission of Jesus Christ, as the firstborn Son of God, was to offer himself as a ransom for the sins of all mankind. In this way he was able to help us be reconciled to God even though we have all committed sins and have thus been enemies to God. (Col. 1:20-22.) Furthermore, as we are reconciled to God we also become reconciled to Christ and join those who the Father promised would be given unto the Son. (John 17:11, 20.) This process of being reconciled or having Christ atone for our sins places certain conditions on us, as Paul explained to the Colossian saints. We must seek to become holy by removing sin from our lives, so we can stand blameless before God (Col. 1:22), which requires that we be firmly rooted or established in the principles of the gospel. (Col. 1:22-23.)

Paul's indication that the gospel has been preached to every creature under heaven must refer to its being preached in the pre-earth life (Col. 1:23), for only in that setting had all of our Father's children heard it preached.

There are mysteries that God has not seen fit to reveal, nor will he do so until after the coming of the Son of Man. (See D&C 101:32-34.) There are also mysteries that we may call the mysteries of godliness, which are made known by revelation to those who demonstrate maturity and obedience and who diligently seek them from the scriptures. The mystery about which Paul speaks to the Colossians is one of the mysteries of godliness. (1:26-27.) This mystery, which, if understood by modern Christians, would reveal to them the true nature and oneness of the Godhead, has been explained by Elder McConkie: "It is that Christ dwells in the hearts of those who have crucified the old man of sin, and that as a consequence they have a hope of eternal glory!" fn It is a key to understanding why the scriptures speak of the oneness of the Godhead and yet maintain that they are also three separate and distinct individuals, and why we can become one with Christ in the same manner that Christ is one with his Father. (3 Ne. 19:23, 9.)

Among the Colossian saints, ideas of mysticism and hidden knowledge were apparently flourishing. Judging by the concerns voiced by Paul in the second chapter of Colossians, the saints were entertaining, as one writer described it, "the germs of later Gnosticism." fn The Gnostics were followers of many religious movements in the early history of Christianity. They believed that people were saved through a secret or esoteric knowledge, and that the physical creation was evil. Many did not believe the physical body was necessary, and thus they often practiced one of two extremes: either complete self-denial toward physical matters, particularly sex and marriage, or total promiscuity, since in their view the body could not affect the spirit and would be destroyed forever at death. fn

Perhaps it was the emphasis on secret knowledge and mysteries that caused Paul to declare that real wisdom and knowledge are known only through the Son of God. (Col. 2:2-3.) This knowledge comes by revelation.

Avoiding False Doctrine

Today and in all ages there are those who use the power of persuasive speech and the philosophies and wisdom of the world to try to dissuade the faithful from the strait and narrow path. (Col. 2:4, 8.) Paul's unwavering response is to remember that it is in Jesus Christ, whose mission and role he reaffirms, that we must build our faith if we hope to be saved. (Col. 2:6-7.) False philosophies and supposed secret knowledge appear to have been challenging the very position and status of the Son of God. Paul reaffirms that Christ possesses the fullness of the Godhead bodily. (Col. 2:9.) Some pre-Gnostic Christians at Colossae may have been denying, as many Christians do today, that Christ needed or yet possesses his physical body. (Compare 1 Jn. 4:2; 2 Jn. 1:7.) Concerning Colossians 2:9 Richard I, Anderson has written: "Many commentators sidestep the [word bodily] by claiming that it can mean essentially or really. But Paul used somatikos, formed from soma, the Greek word for body, which Paul uses equally for man's earthly body and Christ's resurrected body. Thus, Paul testifies that Christ possesses godhood physically." fn

Paul declares the corporeal nature of the Godhead. Jesus Christ is the head, the chief cornerstone upon which the kingdom of God on earth is built. (Col. 2:19; Eph. 2:20.) It is in Christ that we can find complete fulfillment or perfection (Col. 2:10), not in the law of man and all its warnings, ordinances, holy days, or Sabbath days (Col. 2:14-16). All of these were a mere shadow, a type of things to come. The real substance, the real message is that we can be perfected only in and through Jesus Christ. (Col. 2:17.)

Paul warns of other dangerous teachings that were apparently gaining acceptance in Colossae. There were those who were becoming puffed up in their false humility, declaring marvelous things they claimed to have witnessed and turning themselves to worshiping angels rather than Christ. (Col. 2:18-19.) According to Richard L. Anderson, "Paul warns them not to be led astray from Christ by anyone who gives himself over to 'worship of the angels' or various ascetical practices connected with this. Paul could also have been thinking of some kind of imitation of pagan mystery rites where the aspirant was introduced into membership through alleged 'visions of angels.'" fn

These detractors pride themselves on what they perceive is their superior intellect and self-made system of worship. (Col. 2:18, 23.) Moreover, their Gnostic attitude of neglecting the body and its passions and subjecting themselves to meaningless man-made rules has given them a false sense of superiority. (Col. 2:20, 23.) Though the diabolical approaches may differ, every dispensation is challenged by false philosophical and doctrinal ideas fostered by those who "when they are learned . . . 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." (2 Ne. 9:28.)

Becoming Like Christ

To raise the Colossian saints from the grasp of apostate practices, Paul reminds them that through baptism they have each buried their former sins and worldly teachings, and through the power of God they have been raised to a new life of faith and understanding. (Col. 2:12, 20; 3:1.) Those who accept and live the gospel of Jesus Christ are spiritually circumcised, with their carnal natures or desires removed, and they become completely open and receptive to the influence of the Holy Ghost. (Col. 2:11.) When this occurs, Paul says, they will seek the things of a better life. Obtaining a celestial glory and exaltation requires that the heart and mind be set firmly on spiritual things. We must become dead to sin and ultimately have our callings and elections made sure in order to appear with Christ at his coming. (Col. 3:1-4.) fn

In order to reach that lofty goal, Paul explains that we must progress toward perfection by putting off the "old man," the carnal man, and putting on the "new man," the spiritual man, with all the attributes that must accompany this new birth. (Col. 3:9-10.) The process requires mortifying or subduing our physical bodies, thus avoiding sins of commission. Fornication, lust, idolatry, anger, profanity, and lying are among the sins that must be overcome if we are to continue the new birth process. (Col. 3:5-9.)

Next Paul turns to principles that are sometimes neglected by the saints, thus preventing them from approaching perfection and having their callings and elections made sure. These qualities are among the attributes of godliness: meekness, longsuffering, forgiveness, and charity (which binds all the other principles together). (Col. 3:12-15.) Persons who possess these virtues will no longer see themselves divided by nationality, ideology, or social classes; all will be one with Christ. (Col. 3:11.)

In this process of becoming like Christ, Paul reminds us of the powerful impact of spiritual hymns and songs sung from the heart. All who have experienced the exultation that comes from meaningful words and inspiring music know why Paul includes this encouragement to those who are seeking to become one with Christ. (Col. 3:16.) Commenting on the power of music, President J. Reuben Clark said: "Sometimes I feel that we get nearer to the Lord through music than perhaps through any other thing except prayer." fn

Recognizing that many interactions in this life are done in the home, Paul counsels the Colossians in their relationships as husbands, wives, and children. (3:18-21.) In emphasizing this point, President Spencer W. Kimball declared: "God established families. The Lord organized the whole program in the beginning with a father who procreates, provides, and loves and directs, and a mother who conceives and bears and nurtures and feeds and trains . . . [and] where children train and discipline each other and come to love, honor, and appreciate each other. The family is the great plan of life as conceived and organized by our Father in Heaven." fn President Kimball taught on another occasion: "Family life is the best method for achieving happiness in this world, and it is a clear pattern . . . of what is to be in the next world." fn

The final counsel Paul gives pertains to the missionary responsibilities of those who possess the mystery of Christ. We are to use wisdom in watching for the opportunities to share the gospel with nonmembers (Col. 4:3-5), and if we set a proper example, others will see the benefit of having the gospel in their lives. We are also counseled to study and prepare ourselves so that we may know how to answer investigators without giving them advanced doctrine when they are only prepared for the basic principles. (Col. 4:6.) This principle was important for the Colossians, for they were receiving much advanced doctrine in this letter from Paul. It was not to be shared indiscriminately with those who had no foundation in the gospel. To do so would likely place stumbling blocks in the path of those who were investigating the faith.

Colossians Today

The message to the Colossians is both timely and relevant for us. Many persons in the Christian world today deny the preeminence of Christ, both in his mortal mission and in his divine Sonship. Unfortunately many also rely upon what they perceive as their superior learning. In their wisdom, they feel no need to become like Christ or to conform to those principles which lead to perfection. The sins and diversions found at Colossae were in principle the same as those that we face today. The process of becoming like Christ has been and always will be the same. Paul's epistle to the Colossians contains the true doctrine of Christ, doctrine that, when understood and applied in our lives, will move us toward exaltation in the kingdom of God.

Notes

Clyde J. Williams is assistant professor of ancient scripture at Brigham Young University.

Footnotes

1. G. H. P. Thompson, The Letters of Paul to the Ephesians, to the Colossians and to Philemon, The Cambridge Bible Commentary (London: Cambridge University Press, 1967), p. 112.

2. See David R. Seely, "From Unprofitable Servant to Beloved Brother in Christ," chapter 11, in this volume.

3. See The New Bible Commentary, D. Guthrie, et al., ed. (Grand Rapids, Michigan: William B. Eerdmans Publishing Co., 1970), p. 1140; The Interpreter's Bible, 12 vols. (Nashville, Tennessee: Abingdon Press, 1955), 11:137;J. R. Dummelow, A Commentary on the Holy Bible (New York: Macmillan, 1936), p. 980.

4. David and Pat Alexander, ed., Eerdmans' Handbook to the Bible (Grand Rapids, Michigan: William B. Eerdmans Publishing Co., 1973), p. 611.

5. Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. (Salt Lake City: Bookcraft, 1966-73), 3:23-24.

6. Bruce R. McConkie, A New Witness for the Articles of Faith (Salt Lake City: Deseret Book, 1985), p. 66.

7. Bruce R. McConkie, The Promised Messiah: The First Coming of Christ (Salt Lake City: Deseret Book, 1978), p. 128.

8. Lectures on Faith (Salt Lake City: Deseret Book, 1985), 5:2.

9. McConkie, The Promised Messiah, p. 124.

10. Marvin R. Vincent, Word Studies in the New Testament, 4 vols. (McLean, Virginia: McDonald Publishing Co., n.d.), 3: xxxv.

11. Edwin M. Yamauch, "The Gnostics," in Eerdmans' Handbook to the History of Christianity (Carmel, New York: Guideposts, 1977), pp. 98-103.

12. Richard Lloyd Anderson, Understanding Paul (Salt Lake City: Deseret Book, 1983), p. 254.

13. Joseph A. Grassi, "The Letter to the Colossians," in The Jerome Biblical Commentary, 2 vols., ed. Raymond E. Brown, et al. (Englewood Cliffs, New Jersey: Prentice Hall, 1968), 2:339.

14. McConkie, Doctrinal New Testament Commentary 3:35.

15. Conference Report, October 1936, p. 111.

16. The Teachings of Spencer W. Kimball, ed. Edward L. Kimball (Salt Lake City: Bookcraft, 1982), p. 324.

17. Ensign, November 1978, p. 103.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 136.)

(Colossians 3:1-2.5, 12) – Kill off the ways of the world, put on the things of God.

1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

2 Set your affection on things above, not on things on the earth.

5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

(Doctrine and Covenants 43:34.)Think of higher things

34 Hearken ye to these words. Behold, I am Jesus Christ, the Savior of the world. Treasure these things up in your hearts, and let the solemnities of eternity rest upon your minds.

(Doctrine and Covenants 46:7.) – Have an eternal perspective in life

7 But ye are commanded in all things to ask of God, who giveth liberally; and that which the Spirit testifies unto you even so I would that ye should do in all holiness of heart, walking uprightly before me, considering the end of your salvation, doing all things with prayer and thanksgiving, that ye may not be seduced by evil spirits, or doctrines of devils, or the commandments of men; for some are of men, and others of devils.

(Colossians 3:18-21.) – Great counsel in family relations.

18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord.

19 Husbands, love your wives, and be not bitter against them.

20 Children, obey your parents in all things: for this is well pleasing unto the Lord.

21 Fathers, provoke not your children to anger, lest they be discouraged.

COLOSSIANS

Background

The City

Colossae lay in a high valley with mountain scenery resembling the arid west of the United States. A hundred miles east of Ephesus, it was mentioned on Xenophon's famous march from the coast and up the Meander River to the tributary basin of the Lycus River. Colossae was "prosperous and large," partly because it was on the east-west trade route. fn Christianity later marched the hundred miles from the coast to Colossae, for Paul was at Ephesus and reached "all Asia" with the gospel message (Acts 19:26). The regional economy depended not only on trade but also on grazing lands that supported the wool industry in Colossae and in nearby Laodicea. The geographer Strabo reported of Paul's time, "The country around Laodicea produces sheep that are excellent, not only for the softness of their wool . . . but also for its raven-black color, so that the Laodiceans derive splendid revenue from it, as do the neighboring Colossians from the color [of wool] which bears the same name." fn

Hierapolis and these two cities formed a triangle with sides about ten miles long. In writing to Colossae, Paul also named "them that are in Laodicea, and them in Hierapolis" (Col. 4:13). Substantial ruins of the latter city are spread out around its well-preserved stone theater. It was built adjacent to massive hot springs that attracted religious and recreational pilgrims. But Laodicea was the major city of the area in Paul's day. Just before Paul, Strabo wrote that Laodicea "grew large in our time and in that of our fathers." That geographer paid tribute to its "fertile territory" and the private wealth of some of its citizens. fn Its ruins, including its theater, are badly deteriorated, but Laodicea's stone-strewn area is massive. Although Hierapolis is merely mentioned in Paul's Colossian letter, Laodicea is prominent, probably reflecting the size of the Church in that large city. Laodicea was possibly the regional center of Church administration. Three decades later John sent his letter to Laodicea as the most important branch of the Church in that area.

Reason for Writing

A letter to Colossae was certainly part of sending Onesimus back there, but another problem was serious enough to demand a separate letter of correction. How did Paul learn of this situation? Philemon's letter closes with a greeting from "Epaphras, my fellowprisoner in Christ Jesus" (Philem. 1:23). This is probably a way of honoring this man who was well known at Colossae; he was assisting Paul in prison, just as the returning Onesimus had done. Colossians also names Epaphras, "who is one of you, a servant of Christ" (Col. 4:12). The Colossians had "learned" the gospel from "Epaphras our dear fellowservant, who is for you a faithful minister of Christ" (Col. 1:7). Since he had "declared unto us your love in the Spirit" (Col. 1:8), Paul's knowledge of the current problems of that area came through this missionary with their interest at heart. And Paul apparently wanted them to know that negative information was relayed for their benefit, since Epaphras has a "great zeal for you, and them that are in Laodicea, and them in Hierapolis" (Col. 4:13). Only the letter to Colossians survives, but the lost Laodicean letter must have also included correction. That nearby branch probably had as many members as that at Colossae and was likely affected by the same false teaching.

What was the "Colossian heresy"? Biographies and commentaries discuss it but add little more than Colossians itself discloses. Some were debasing Christ's divinity and role in the Godhead, for chapter 2 refutes those who fail to hold Christ as "the Head" (Col. 2:19), whereas chapter 1 has Paul's most sustained testimony of the divinity and power of the Son. There is little contemporary religious information, but the writings of John went to the same locality some forty years later. They definitely show deviations from the gospel like those Paul criticized in his Colossian letter. The parallel with 1 Corinthians is striking, for Paul's inspired resurrection chapter answered their doubts on the Resurrection, just as Paul's powerful survey of Christ's mission corrected Colossian confusion. And Paul may have known more firsthand than is apparent. Some seven years earlier he had started his third mission by taking the land route from Antioch to Ephesus, visiting central Asia Minor (Acts 18:23) and going west from there through "the upper regions" (Acts 19:1, NKJB). This is clearly the east-west route through the Lycus River valley and the three cities under discussion. Paul expresses his intense concern for the Colossians "and for them at Laodicea, and for as many as have not seen my face in the flesh" (Col. 2:1). To some people that means that he had never seen the Colossians and Laodiceans, but his earlier journey through their area suggests the opposite—that he was worried about those from each city that he had met and also about those later coverted who had never seen him. Since Colossians 2:1 introduces Paul's refutation of the false teachings on Christ, it virtually identifies the heresy at both Colossae and Laodicea.

This last point is one strong reason for rejecting the insipid twenty apocryphal verses that pose as Paul's letter to the Laodiceans. fn The real one existed once, for Paul obviously sent it with the messengers delivering letters to Philemon and Colossae: "When this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea" (Col. 4:16). What truth is lost in this lost letter? The "Colossian heresy" was no doubt an area heresy, so both letters must have combined to correct it. fn Colossians stresses the bodily reality of Christ. Was Laodiceans suppressed because it bluntly spoke of the physicalness of the Godhead? This doctrine of the Early Church soon disappeared in the verbiage of Christian councils that legislated God's nature. But the imitation letter of the Laodiceans corrects nothing and has no distinct message. Scholars consistently reject it because it is a "worthless patching together of Pauline passages and phrases, mainly from the Epistle to the Philippians." fn But what if the real Laodiceans or the real 1 Corinthians someday came to light? Then creeds and Christians would be wrong in seeing the Bible as the whole revelation of God. And if the historical collection of apostles' letters is not complete, are there new revelations that God wishes to give today? Modern revelation testifies both to the truth of past revelation and also to its unfinished nature.

Main Teachings

The Godhead

Later philosophical ages produced the Christian creeds about God and Christ, but first was the age of the prophets. Peter, Paul, and John wrote and spoke the simpler language of experience; an example is Paul's moving testimony of the Father and Son opening Colossians. Yet orthodox Christians look more to councils than to scripture to explain what they worship. The first four legislative gatherings recognized as binding were called by emperors between the fourth and sixth centuries. And a major church historian summarizes their importance: "On account of their authority Pope Gregory the Great compared the first four councils to the four gospels, because they formulated the basic dogmas of the Church—the Trinity and the Incarnation." fn Admittedly, the real source of the trinitarian doctrine is the Council of Nicaea, a gathering of some 318 bishops convened by Constantine. The narrow issue there was whether Christ was similar to or the same as the Father, and the latter option was decided and enforced. fn

From a Latter-day Saint point of view, the Reformation did not fully reform, since major Protestant groups rely on councils instead of the plain testimonies of the apostles. An example of such a council decision is the basic Lutheran confession: "We unanimously hold and teach, in accordance with the decree of the Council of Nicaea, that there is one divine essence, which is called and which is truly God, and that there are three persons in this one divine essence, equal in power and alike eternal: God the Father, God the Son, God the Holy Spirit." fn The English Reformation has the same theological continuity with Catholicism on the question of God. Indeed, the Methodist Church, which set out to reform the Church of England, adopted the first article of Anglican belief on God with minor verbal changes: "There is but one living and true God, everlasting, without body or parts. . . . And in the unity of this Godhead there are three persons, of one substance, power, and eternity—the Father, the Son, and the Holy Ghost." fn Since Jews believe strictly in one God, they are monotheists, a term formed from Greek roots of "one only" (monos) and "god" (theos). Are Christians monotheists? Orthodox creeds start to say so, and then modify their language by fitting in other Godhead members. Traditional Christianity is philosophically monotheistic, since "three" is combined with "unity" to make the blended concept of Trinity. On the other hand, Latter-day Saints are not really trinitarians but tritheists, for they bluntly hold to the individuality of each person of the Godhead. Joseph Smith saw the Father and the Son as "two Personages" in his First Vision (JS-H 1:17) and in the vision of the three degrees of glory (D&C 76:20-23). Just before his martyrdom Joseph Smith publicly reviewed the separate individuals in the Godhead and concluded, "These three constitute three distinct personages and three Gods." fn Indeed, Joseph Smith severed any tie with traditional theology by announcing that Christ revealed at the outset that the "creeds were an abomination in his sight" (JS-H 1:19).

Paul consistently separates the Father and the Son verbally, as in the beginning of Colossians: "Grace be unto you, and peace, from God our Father and the Lord Jesus Christ" (Col. 1:2). This same phrase begins all the other letters of Paul except Hebrews, which opens with its own powerful summary of the distinct members of the Godhead. Colossians also gives thanks "to God and the Father of our Lord Jesus Christ" (1:3). In addition to such sharp distinction in wording, Paul divides the functions or operations of the Father and the Son. This is clear in Colossians 1:12-22, which is abstracted on the accompanying chart. Christ is God's "firstborn," a term that Colossians explains—Christ is above all earthly and heavenly beings in seniority and authority. Paul's message is that the Son has been given preeminence under the Father. He is also invested with authority as head of the Church (Col. 1:18); under the Father he brings redemption (Col. 1:14); under the Father he is the agent of creation (Col. 1:16); he is also the "firstborn from the dead" (Col. 1:18). So the Father participates with the Son on the level of supervision but not action; the above phrases represent unique activities of Christ's own mission. In Colossians Christ also sits "on the right hand of God" (3:1), just as he does in Hebrews (1:3) and in Romans (8:34). Paul's clear words about the Lord inspire confidence that they have no hidden meanings but are the face-value summaries of Christ's role in carrying out the Father's plans.

The true doctrines about Christ in Colossians 1 correct the false doctrines specifically refuted in Colossians 2. Christ's true position is twofold: his incomparable assignments from the Father, which have just been surveyed, and his material reality as divine Son of God. In John's Gospel the preexistent "Word," who made the world, "was made flesh, and dwelt among us" (John 1:14). Likewise Paul testifies that Jesus—walking in mortality or resurrected in eternity—is "the image of the invisible God" (Col. 1:15). Paul's Greek term for "image" (eikon) indicates a visible likeness and is used of Caesar's picture on coins (Matt. 22:20). Thus, Paul is saying that the Father and the Son are physically distinct but have the same appearance. The same word appears in the Greek Genesis when God creates man "in his own image" (Gen. 1:27). In terms of authority and status, no human can begin to approach Christ, but in terms of outward form, there is no basic difference. The Father, his beloved Son, and the children of God on this earth all have the same "image." Theologians deliteralize plain words, assuring their readers that creation in "the image of God . . . relates to his moral nature." fn But that sweeping assumption contradicts scriptures teaching that mortals do not yet have the moral image of God and that many will never attain it. But both Christ and human beings have the physical appearance of God, so the Father has form, shape, and a glorified body.

Paul's Testimonies of Christ and His Mission

Colossians 1:13-17 Hebrews 1:1-3, 6

God has "translated us into the God has "spoken unto us by his Son"

kingdom of the Son of his love"

(NKJB)

"in whom we have redemption, . . . "who . . . by himself purged our sins"

the forgiveness of sins"

"who is the image of the "who being the brightness of his glory,

invisible God" and the express image of his person"

"the firstborn of every creature" "appointed heir of all things . . . the

firstborn" (NKJB)

"for by him were all things "by whom also he made the worlds"

created"

"and by him all things consist" "upholding all things by the word of

his power"

—Adapted from Francis W. Beare, "Colossians," The Interpreter's Bible (New York: Abingdon Press, 1955) 11:162

Catholic and Protestant theology vigorously denies this view. No church council legislated God out of material existence, but Christian philosophers early equated having a body with limiting God or humanizing his glory. Thus, in creeds or Christian explanations, "the Church teaches that God is an infinitely perfect spiritual being who has no body or spatial dimensions." fn One contradicting this is seen as unsophisticated, holding an "anthropomorphic" view. This word combines the Greek for man (anthropos) and form (morphe); it describes the belief that God has a manlike form. Christian thinkers close their minds to this possibility: "Anthropomorphism, unless it were poetic symbolism, would violate all the principles of theological propriety which have been established since the Middle Ages"; this because it would attribute "human nature" to God. fn But God attributed human nature to himself by sending his Son to live with villagers who thought he was merely the carpenter's son. And when Philip asked Christ to let him see the Father, the Lord asked his apostle to look at him, not as a matter of identity but of similarity (John 14:6-9). That is the repeated theme of the Gospel of John from the beginning to the Last Supper. Paul declared the "unknown God" to the Athenians by teaching that he became known through Christ's resurrection (Acts 17:23, 31). In writing "the image of the invisible God" (Col. 1:15), Paul was not stressing "invisible" as much as he was Christ's "image"—the Father become visible through the Son. "Invisible" has English connotations of "not able to be seen," though it simply negates "seen" and would better be rendered "unseen." The Father is "unseen" by mortals now but is seen by those who dwell with him, and he was seen by chosen prophets to whom he has appeared.

Paul emphasizes that Christ as a divine person was physical. Paul drives the point home because of the false doctrines about Christ. Through "the body of his flesh" came the great atonement for sins and the means of the Saints' perfection (Col. 1:22). Now resurrected, Christ has "all fulness" dwelling in him (Col. 1:19). This statement is not philosophical, but anthropomorphic. Paul was certain that Christ existed in his resurrected form, since "God . . . raised him from the dead" (Col. 2:12) and since he was physically present "on the right hand of God" (Col. 3:1). Confirmed by 1 Corinthians 15 and Philippians 3, Paul's Colossian testimony is that Christ's mortal form was outwardly the same as his resurrected state—there is not a hint that he might have set aside that glorious body, which is the "image of the unseen God" (Col. 1:15, JB). Yet 84 percent of a Utah sampling of Protestant ministers agreed that "God is an immaterial Being without form or bodily parts." fn This cannot be true if Christ revealed God. Nor can it be true if the physical, resurrected Christ is a part of the Godhead. By the authority of modern revelation, Joseph Smith solemnly declared, "That which is without body or parts is nothing. There is no other God in heaven but that God who has flesh and bones." fn

Errors about Christ, Days, and Diet

Paul had given the Colossians the "more excellent way" (1 Cor. 12:31) before criticizing false views in Colossians 2. Here are some specifics of their revised doctrine, though their conceptions are not stated fully enough to bring agreement on what the "Colossian heresy" was. Yet there is a way through the maze of empty generalizations—the striking similarity of late New Testament heresy with that criticized by Paul in Colossians. Their beliefs added Jewish ceremonialism to the gospel, in some way dethroned Christ, and also explained away the divinity of his physical person. This last point is hardly understood by the average writer on Colossians. Some thirty-five years later the apostle John wrote to the same area of Asia, warning seven branches of the Church of false teachers in their midst. Common errors had spread throughout western Asia Minor. Writing to Philadelphia, sixty miles from Colossae, John warned against those "which say they are Jews, and are not" (Rev. 3:9). Other churches received the same warning and also warnings against "idolatry" of Balaam and Jezebel, both of whom sought to lead Israel from worshipping the true God. Colossians 2 also combines Jewish heresy with concern for false teachings about Christ. Not long after Revelation, John wrote letters to this area, specifying what he meant by "idolatry." Only one confessing "that Jesus Christ is come in the flesh is of God" (1 Jn. 4:2), a caution repeated to reveal a major sickness in the Church (2 Jn. 1:7). This is a proved historical situation, for the letters of Ignatius were written soon after this and also show that some in every Asian area were denying the physicalness of Christ. fn

Since the debate on Christ's flesh was raging in the area a few decades after Paul, it is not to be ignored in understanding his Colossian warning, particularly when 1 Timothy was soon sent to the area representative in Asia to warn against the same problems mentioned by John. Christian commentators do not face Colossians as rebuking those explaining away the physicalness of the second member of the Godhead. The tendency was there for the same reason that some Corinthians ridiculed the bodily resurrection. Since God surpasses the human moral and intellectual level, many seek to define his person as different from the human form. At the end of the first century, the Early Church was besieged by those teaching that Christ's divinity had not been contaminated by earthly elements. In Colossians Paul opposes this point of view. They are being robbed of their heritage: "Beware lest anyone take you captive through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ" (Col. 2:8, NKJB). fn Right afterward Paul names the two misconceptions of Christ that he is correcting. The first: "For in Him dwells all the fullness of the Godhead bodily" (Col. 2:9, NKJB). Many commentators sidestep the italicized term by claiming that it can mean "essentially" or "really." But Paul used somatikos, formed from soma, the Greek word for "body," which Paul uses equally for man's earthly body and Christ's resurrected body. Thus, Paul testifies that Christ possesses godhood physically.

Paul adds his second correction: Christ "is the head of every authority and power" (Col. 2:10, literal trans.). Paul explains by building on his earlier testimony of Christ as the "head of the body, the church" (Col. 1:18). But false teachers added the "worshipping of angels," inventing things they had "not seen," which took away their true "head," Jesus Christ (Col. 2:18-19). Medieval Christianity added angels to intercede for mortals, whose lowly condition did not allow them to approach God. As will be seen in the next chapter, some first-century Christians taught the more radical doctrine that the physical creation was an inferior act of a lower divinity. And they added angels or divinities above the Old Testament creator. Paul fought such heresies at Colossae, for Christ's authority as the true creator was being challenged as well as his physical reality. Paul raised the standard of revealed Christianity—of believing in Christ as the only head and mediator under the Father—of believing in the physicalness of Christ, having the form of the Father.

Finally, the rituals of the Colossian heresy are a reminder that more extreme is not necessarily more religious. Little children graduate from the invariability of many rules to understand the principles behind those rules. That is why Paul warned the Galatians not to revert to the law that was "added because of transgressions" (Gal. 3:19). Just as some Colossians believed in additional holy beings, they also added Jewish dietary rules and rigid days of worship. The Early Church could obviously set its own day of rest without being tied to Jewish practices of the past. So the faithful were told to oppose legalism: "Therefore let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths" (Col. 2:16, NKJB). "Food" correctly changes the King James Version "meat," which was meant in the older English sense of any kind of food. This is obvious in the Hebrews warning against technical Jewish practices: "Meats and drinks, and divers washings, and carnal ordinances" (Heb. 9:10)—what is not drink is "meat," simply food in general in the Greek behind these English renderings.

Is such instruction relevant today? Proper diet is determined by common sense, nutritional science, and revelation in the case of the modern Word of Wisdom. But it is arrogance or ignorance to pursue hearsay theories and hobbies on what to eat and drink. Paul opposes overdone notions on this subject in a half-dozen epistles. Modern food fads frequently stem from religious fanaticism or desires for power over other people, certainly the motives behind the Colossian perversions of days and diet. But the gospel means renouncing mere theories of men, Paul reminded the Colossians, asking why they would subject themselves to "regulations—'Do not touch, do not taste, do not handle'" (Col. 2:20-21, NKJB). All major committee translations enclose these last phrases in quotation marks, since it is obvious that Paul here summarized the preaching of his opponents. Joseph Smith added words of explanation to make the same point of avoiding the "commandments of men, who teach you to touch not, taste not, handle not" (Col. 2:21,JST .

Developing Celestial Qualities

After correcting the unfaithful, Paul instructs the faithful: "Set your mind on things above, not on things on the earth" ( Col. 3:2, NKJB). The goal is to live a celestial life, to prepare to be with God. This is not achieved by mere conversion or even baptism but is a process that builds on the foundation of the first principles. Just as clearly as Hebrews 6, Colossians calls the members to progress in their righteousness. The oldest members in their branch had been in the Church about seven years when Paul wrote his message of growth in the faith. His challenge came in the Romans metaphor of the death of the old life and creation of the new:

Therefore we were buried with him by baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life (Rom. 6:4, NKJB).

Buried with him in baptism, in which you also were raised with him through faith in the working of God, who has raised him from the dead (Col. 2:12, NKJB).

This death-resurrection comparison continues throughout Romans and Colossians. "If ye then be risen with Christ, seek those things which are above" (Col. 3:1). Developing that theme, Paul commands, "Mortify therefore your members which are upon the earth" (Col. 3:5), the same message stated earlier as "mortify the deeds of the body" (Rom. 8:13). "Mortify" appears only these two times in the King James Version; it was formed from the Latin word for death (mors) and translates Greek that means "to put to death." So Paul is asking for the obliteration of earthly ways through repentance continuing after baptism. Through conversion these new members had taken the road to salvation, but years afterward they still needed instructions on replacing old qualities with new ones. Paul's letters to members were to help them qualify for salvation. Any other view demeans the time and attention he gave them. Romans 6 and Colossians 3 teach that the new person is created through baptism plus years of gospel growth afterward. If exaltation were automatic with conversion, there would be only letters of congratulation on salvation, not Paul's regular instructions on the higher life that God requires for his kingdom.

A number of Paul's letters list the most serious sins in God's sight, with plain warnings of risking the loss of salvation without firm repentance. But here the apostle tends to use the past tense, showing that active Saints were generally meeting these minimum gospel standards. Like the Corinthians (1 Cor. 6:11), the Colossians are told that they once lived worldly lives (Col. 3:7) but had "put off" the old, unspiritual personality (Col. 3:8-9). But post-baptismal reality emerges from comparing the death of the old and the birth of the new. The decision of faith may terminate evil acts in a dramatic way, but living the new ways of the kingdom presents the challenge of learning new habits. So Paul's clear goal for the Colossians is to be "fruitful in every good work, and increasing in the knowledge of God" (Col. 1:10). They will know God better not by a multitude of facts but in proportion to their good works. Just as faith can bring good works, good works open new vistas of faith.

A prominent psychologist claimed that it is easier to act oneself into a new way of thinking than to think oneself into a new way of acting. In reality, both thoughts and actions are tools to produce a new character, which is the overall purpose of Paul's instruction. Several letters stress "putting on" the new person, but in Colossians Paul emphasized the moral development of the new personality, "which is being renewed in knowledge after the image of its Creator" (Col. 3:10, RSV). Paul uses the Greek tense of repeated instead of single action. Thus nonliteral translations try to capture the idea of continued striving. The new person in Christ is "being constantly renewed" (NEB); "you have put on a new self which will progress toward true knowledge the more it is renewed in the image of its Creator" (JB). Here is the true teaching of the moral image, for Paul asks the Saints to use God's character as the model for their growth. They already have his physical image but have not yet reached the perfection of his personality. Earthly parents create the physical bodies of their children, but children's personalities emerge as a second stage of creation as they mature. The gospel similarly asks those created in the physical image of God to become Godlike, or Christlike, in character. This is Paul's teaching of the new person in Christ.

What positive qualities must the growing Saint develop? Colossians gives a pointed answer, a valuable statement of priority to accompany the more detailed answer of Ephesians to the same question. In Colossians Paul focuses on love as the main frontier of living after controlling anger, sexual drives, and dishonesty (Col. 3:5-9). Colossians' contribution is like that of 1 Corinthians 13; both value love as the highest Christian achievement but also go into detail on the qualities of pure love. First Corinthians 13 is virtually poetic in describing the characteristics of love, but Colossians 3 summarizes what a person does who possesses Christlike love: "Put on tender mercies, kindness, humbleness of mind, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you do also. And above all these things put on love (agape), which is the bond of perfection" (Col. 3:12-14, NKJB).

The apostle is not here defining words but describing a loving attitude carried into life. One forgiven through Christ's gospel has received divine kindness that requires looking at others in a new light. Love is the end product, the one concept that can sum up all instructions on how to treat others. In 1 Corinthians 13 and Colossians 3:12-14, kindness, meekness, longsuffering, and the willingness to forgive are all aspects of love. In both places the King James translators preferred "charity," though the Greek agape is generally translated "love" in that version (including its four other uses in Colossians) and should be correlated with the many other teachings of Paul and Christ using the same word.

Nothing in Christianity forbids the natural right of self-defense when life and safety are threatened. But exceptional actions to preserve life are wrong in daily affairs. Although outright force is generally absent from ordinary relationships, many constantly wage war with others by subtle social weapons of aggression, exploitation, and raw competition. One converted to the gospel knows that God's work is to "bring to pass the immortality and eternal life of man" (Moses 1:39). Whoever loves God will love his children, and whoever sees his fellow beings on earth through God's eyes will seek to build them up through encouragement. Thus, Paul's ideals of personal meekness and humility are not some form of self-abasement—his self-image was far from inadequate. He is asking confident people to rein in competitive reflexes and to build and encourage others. If the restored Church would apply these ideals of love, the result would not be suppressed personalities with false modesty. On the contrary, there would be vital people on fire with honest appreciation from those that they have personally recognized and encouraged. Just as Paul asks the Ephesians to put on the armor of virtuous qualities, he asks the Colossians to put on the clothing of righteous treatment of others. The "bond of perfection" is love (Col. 3:14, NKJB), "bond" meaning the uniting principle that ties all together, gathering kindness and forbearance and willingness to forgive into a consistent set of actions motivated by honest concern for the eternal welfare of others. And both Colossians and Ephesians place the family at the center of one's circle of concern.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 258 - 259.)

Ephesians and Philemon

July, 26, 2007

(Philemon 1:1-25.)

1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.

4 I thank my God, making mention of thee always in my prayers,

5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;

6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,

9 Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

10 I beseech thee for my son Onesimus, whom I have begotten in my bonds:

11 Which in time past was to thee unprofitable, but now profitable to thee and to me:

12 Whom I have sent again: thou therefore receive him, that is, mine own bowels:

13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

16 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?

17 If thou count me therefore a partner, receive him as myself.

18 If he hath wronged thee, or oweth thee ought, put that on mine account;

19 I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

23 There salute thee Epaphras, my fellowprisoner in Christ Jesus;

24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.

25 The grace of our Lord Jesus Christ be with your spirit. Amen.

FROM UNPROFITABLE SERVANT TO BELOVED BROTHER IN CHRIST

(Philemon)

DAVID R. SEELY

The epistle to Philemon was sent by Paul and his companion Timothy around A.D. 61, probably from Rome, where they were imprisoned. The letter is addressed primarily to Philemon, a member of the church in Colossae, but also to Apphia, Archippus, and the members of the church in Colossae who met in Philemon's house.

We can reconstruct the historical context of the epistle from the letter itself and from the accompanying epistle to the Colossians, which was apparently written by Paul at the same time. Colossae was a small city situated on the Lycus River, a tributary of the Maeander River, in west-central Asia Minor. Originally a Phrygian town, Colossae by the time of Paul had achieved the status of a Hellenized Roman city and was known for its textile industry. The Christian community at Colossae attributed its conversion to Epaphras, a native of the city (Col. 1:7; 4:12) who was also influential in the conversion of Christians in the larger neighboring cities of Laodicea and Hierapolis (Col. 4:13).

Since there is no scriptural record that Paul ever actually visited Colossae, most believe either that his personal acquaintances with the individuals there were made elsewhere or that they were relationships carried on strictly by correspondence. Cited as evidence for this conclusion is Paul's statement in the epistle to the Colossians, referring to the saints at Laodicea and Colossae, that he was concerned about "as many as have not seen my face in the flesh." (Col. 2:1.) Nevertheless, the statement in Philemon 1:19 that Philemon owed his "own self" to Paul suggests that Paul had been instrumental in his conversion. It is conceivable that at some point in his ministry Paul visited Colossae or at least had personal contact with Philemon and other Colossian saints at some other place in his travels through Asia Minor. fn In any case, the fact that we have two canonical epistles that Paul sent to Colossae demonstrates Paul's genuine love and concern for the church and the saints there.

Philemon was a prominent member of the church in Colossae. One of his slaves, Onesimus, had run away and had been converted by Paul to Christianity. (Philem. 1:10.) Paul, who was under house arrest in Rome, did not wish to be guilty of harboring a fugitive, and therefore sent Onesimus back to his master in Colossae with a letter to Philemon as well as with the epistle to the Colossians. fn In the epistle to Philemon, Paul makes an appeal that Philemon forgive Onesimus for running away and accept him as a "brother" rather than as a "servant" (v. 16)—language that suggests he is asking Philemon to free him from slavery.

The Greek term doulos, translated throughout the King James Version as servant, refers to what we would consider today to be a slave—that is, a person who is the legal property of his master. While to modern man this concept is inhumane and reprehensible, until very recent times slavery was a common and acceptable institution in many societies. At the time of Paul and the rise of Christianity, it was an essential part of the political, economic, and social structure of the Roman Empire. The practice was widespread (some estimate that 20 to 30 percent of the population were slaves) and well-documented. fn While the treatment of a slave depended largely on the character and disposition of his owner, in the first century the master had complete legal authority over his slaves and could sell them, punish them, or put them to death as he saw fit. Occasionally this dominion was exercised, granting a slave his freedom and thus making him a freedman. A runaway slave was considered a fugitive, and anyone granting him refuge would be considered as an accomplice, guilty of theft.

The status of a slave in the ancient world is often reflected in personal names. Occasionally individual slaves were called by Greek or Latin nicknames, reflecting a prominent personal trait. A few examples of these nicknames in the New Testament from the Greek are Phoebe (KJV Phebe), "radiant" (Rom. 16:1); Philologus, "talkative" (Rom. 16:15); and Tychicus, "fortunate" (Col. 4:7). Latin examples include Fortunatus, "lucky" (1 Cor. 16:17); Tryphaena (KJV Tryphena), "dainty" (Rom. 16:12); and Rufus, "red-headed" (Rom. 16:13). The Greek name Onesimus is also attested as one of these servile names and means "useful." fn

The presence of slaves in the early church is taken for granted in the New Testament. While Paul taught that all are "one in Christ Jesus," both Jew and Gentile, bond and free, male and female (1 Cor. 12:13; Gal. 3:28; Col. 3:11), and urged humane treatment of slaves, nowhere does he ever denounce the institution of slavery as such. In fact, in several passages Paul exhorts slaves to be faithful in fulfilling their duties to their masters. (Col. 3:22-23; 1 Tim. 6:1-2; Titus 2:9-10.) The situation of Onesimus presents Paul with a unique challenge. On the one hand he must do his legal duty to return a runaway slave to his master, Philemon, a friend and fellow member of the church. On the other hand he must teach a principle revolutionary to his own time, that "in Christ" there are no slaves and no freedmen but only brothers, and discreetly ask that Philemon forgive Onesimus and accept him back, not as a slave but as a fellow saint and brother in Christ.

At first glance this short letter may appear to be merely a personal note from Paul to one of his friends about a private and relatively trivial matter—the forgiveness of a runaway slave. Upon closer inspection, however, we see that the letter is addressed not to Philemon alone but to several other individuals, as well as the members of the church in Colossae, and that it eloquently teaches a very important gospel truth for Christians of all ages: the gospel has the power to transform human relationships. Therefore Paul's earnest personal plea to Philemon that he forgive Onesimus and accept him back—not as a slave but as "a brother beloved" (v. 16)—becomes a universal appeal for love, forgiveness, and fellowship. A careful study of this brief epistle reveals much about the warmth and concern of Paul for his fellow saints and his ability to gently but firmly persuade them to more fully accept the radical change of heart required by the gospel of Jesus Christ. fn

Structure of the Epistle

The epistle to Philemon has the same basic structure as the rest of the Pauline epistles and contains four standard elements also found with some variations in other contemporary Near Eastern and Hellenistic letters. fn These common elements are as follows: an introduction, including the name of the sender and the addressee, and a salutation, or greeting usually consisting of a formal blessing; a thanksgiving, expressing gratitude to God and often to the addressee; the body of the letter, which contains the purpose and message of the letter; and a conclusion with a final salutation and blessing. The structure of Philemon can be outlined as follows:

1-3 Introduction and Salutation

4-7 Thanksgiving and Petition

8-20 Body of the Letter: Intercession for Onesimus

21-25 Conclusion and Salutation

Introduction and Salutation

Paul introduces the letter with the information that he is a "prisoner of Jesus Christ" (v. 1). This same phrase occurs in the epistle to the Ephesians (3:1; 4:1) and in 2 Timothy (1:8), both of which were clearly written while Paul was in prison, and is generally considered to be a literal reference to Paul's imprisonment rather than as a symbolic reference to his ministry. This assumption raises the related problem of the date of the letter. The historical narrative in Acts refers to two specific periods of imprisonment: when Paul was imprisoned in Caesarea before he was sent to Rome (Acts 24:27), thought to be between the years A.D. 58 and 60, and the Roman imprisonment mentioned at the end of Acts, where we read that "Paul dwelt two whole years in his own hired house, and received all that came in unto him" (28:30), dated A.D. 61-63. fn In addition, Paul alludes to many other imprisonments in the course of his ministry that have not been recorded in Acts. (2 Cor. 11:23.) While arguments have been made for various places and dates, fn the imprisonment at Rome from A.D. 61 to 63 best fits the context for the letter to Philemon as well as the letters to the Colossians, Ephesians, and Philippians, which also come from the same period. fn

The letter is primarily addressed to Philemon "our dearly beloved, and fellowlabourer" (v. 1). Because he had slaves and the church met in his house, we cannot help but suppose that Philemon was a wealthy citizen with some influence in the Christian community in Colossae. In addition, the letter is addressed to "our beloved Apphia," whom we might suppose to be Philemon's wife (and whose mutual consent as the lady of the house would be properly sought by Paul in the matter of a slave); to "Archippus our fellowsoldier"; and to the members of the church who met in the house of Philemon (v. 2). Archippus is mentioned in Paul's epistle to the Colossians as being responsible for the ministry at Colossae (Col. 4:17), and therefore we may conclude that Philemon is a fellow citizen of Colossae and perhaps that Archippus is his local church leader. The fact that the letter is initially addressed to the church at large strongly suggests that the principle Paul is trying to teach has significance beyond the specific case of Philemon and Onesimus. fn

The final part of the introduction is a salutation in the form of a blessing: "Grace to you, and peace, from God our Father and the Lord Jesus Christ" (v.3). This phrase is a common formula used by Paul in the introductions to some of his letters; here it is directed to all of the aforementioned individuals and the community as a whole (in the second person plural). Unfortunately, often the reader skims over this formulaic benediction and misses the profound doctrinal lesson it contains. Scholars have pointed out that the blessing of peace occasionally appears together with mercy in the greetings of Jewish letters, and that the Greek word grace (charis) is strongly reminiscent of the usual epistolary Greek greeting (chairein,"greeting"). fn However, the combination of grace and peace is unique to Paul. He has ingeniously combined two of the ordinary conventions of his time to create a blessing appropriate to the Christian message. It seems clear that the peace referred to is the "peace on earth" (see Luke 2:14) brought about by the grace of the atonement of Jesus Christ. fn This grace and peace come from God our Father and the Lord Jesus Christ. Thus the words greeting and peace, which had nearly become secular cliches in their respective epistolary traditions, are transformed by Paul into a sacred blessing capturing the very essence of the gospel of Jesus Christ.

Thanksgiving and Petition

Verses 4 through 7 contain a statement of thanksgiving similar to those found in other Pauline epistles, especially 1 Thessalonians 1:2-5 and Colossians 1:3-8. Paul thanks God for the love and faith toward Jesus Christ and toward the saints that Philemon has demonstrated in the past (vv. 4-5.) fn This statement is followed by the beginning of the petition Paul is making to Philemon.

The King James translation of verse 6 is rather awkward—"that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus." As attested by the notes in the LDS edition of the King James Bible, the Greek words communication (koinonia) and effectual (energes) may be profitably translated with other meanings that may better express the meaning of the phrase. Following the suggestions found in the LDS edition, we would have "I pray that the participation of thy faith may become active by the acknowledging of every good thing which is in you in Christ Jesus." fn In this verse Paul is expressing the desire that the faith Philemon has demonstrated in the past, through his love and service toward the saints, may be active and produce good works in the future as well.

In verse 7 Paul again commends Philemon for his applied faith by good works in the past, saying, "We [Paul and Timothy] have great joy and consolation" in Philemon's love for his fellow saints "because the bowels [or hearts] of the saints are refreshed" on account of him. This verse provides a transition from the thanksgiving to the body of the letter, where Paul will continue his petition on behalf of Onesimus.

Body of the Letter: Intercession for Onesimus

Paul's purpose in writing the letter is carefully laid out in verses 8 through 20. His intercession on behalf of Onesimus is a model of careful rhetoric, alternately appealing to logic, emotion, and the common bond of fellowship as followers of Christ. In verse 8, he continues his petition set forth in verses 4 to 7 by subtly suggesting to Philemon that due to his position as an apostle, he could be "bold" in Christ to "enjoin" (Gr. epitassein — to command) him to do that which was "convenient" (Gr. anekon — that which is required or fitting). In other words, he could order him to do his duty. But he would rather make his request "for love's sake" (v. 9). To this Paul adds an emotional appeal, reminding Philemon that he (Paul) is getting old and is imprisoned.

In verses 10 and 11, Paul makes a word play on Onesimus's name, which in Greek means useful, by juxtaposing it with two adjectives (achreston and euchreston) meaning useless/unprofitable and useful/profitable. He recognizes that in the past Onesimus had run away and had indeed been "unprofitable" to Philemon. But now, because he has become converted to Christianity through the teaching of Paul (v. 10), he has at last become "profitable" both to Paul and to Philemon (v. 11). Paul is sending him back to Philemon, although he would have liked to have kept him to assist in his missionary labors (vv. 12-13). Paul intimates in verse 14 that if Philemon were agreeable, perhaps Onesimus might indeed return to the ministry with Paul.

Finally Paul makes his long-awaited request: that Philemon forgive Onesimus and accept him back, "not now as a servant, but above a servant," as a fellow saint and a "brother beloved" (vv. 15-16). Paul is clearly asking that Philemon forgive Onesimus, and, while not explicit, the language strongly suggests that he is also asking Philemon to give Onesimus his freedom. Paul again makes an appeal to his own mutual relationship with Philemon and asks that he receive Onesimus back even as himself (v. 17). He promises that he will be personally responsible to Philemon for any financial debts owed or damages incurred by Onesimus. At the same time, he states he will not even mention that Philemon's debt to Paul was substantial and, probably referring to the fact that Paul was instrumental in his conversion, that it included his "own self."

Paul concludes his plea in verse 20 with a literary envelope referring back to verse 7, where he had mentioned the joy he had already experienced in Philemon's manifestation of love that had refreshed the hearts of the saints. Now he asks that his heart might again have joy of Philemon in Christ and that his heart, just as those of the saints, might also be refreshed (v.20).

The epistle to Philemon is replete with language revealing the intimate human relationships brought about by Christianity and enjoyed by the members of the covenant community. For example, in verses 1 and 2 Paul refers to Timothy as "our brother" (Gr. ho adelphos); to Philemon as "our dearly beloved" and later on in verse 20 as "brother"; to Apphia as "our beloved" (Gr. he adelphe — sister); and to Archippus as "our fellowsoldier." In verse 10 Paul fondly refers to Onesimus as his "son" by virtue of the fact that through Onesimus's conversion he became symbolically begotten by Paul. In the conclusion of the letter, Paul refers to his companion Epaphras as his "fellowprisoner in Christ Jesus" and to Marcus, Aristarchus, Demas, and Lucas as his "fellowlabourers" (vv. 23-24).

Hence the relationships shared by members of the church are expressed in the sacred and intimate terms of family relationships—of brother and sister, father and son—and with terms of fellowship in both the labors and the afflictions of the ministry. Based on the mutual acceptance of Jesus Christ and the commitment to service in his name, complete strangers—Jew and Gentile alike—are inseparably bound together by the love and brotherhood eloquently expressed by the simple terms of brother and sister. fn Thus, through the Atonement we experience a transformation of relationships in that we become sons and daughters of Christ and brothers and sisters in Christ.

Paul's plea for Onesimus is based on this concept—that acceptance of the gospel of Jesus Christ creates a community of saints and that their common bond radically alters all existing socially imposed relationships. His argument is carefully constructed on the premise that Philemon has "love...toward the Lord Jesus" as well as toward "all saints" (v. 5), and that Philemon has demonstrated this love and the saints have benefited from it in the past (v. 7). Paul too has developed this same love for Jesus Christ and for his children and therefore has extended his love and concern to Onesimus (v. 10). Although Onesimus has "departed for a season" by running away from his legal responsibilities as Philemon's slave, he now returns as a member of the church, and therefore Philemon should "receive him for ever; not now as a servant, but above a servant" in the eternal relationship as a "brother beloved" in the gospel—"both in the flesh, and in the Lord" (vv. 15-16).

The simple logic of Paul's argument profoundly illustrates a principle that is revolutionary in both ancient and modern times: membership in the kingdom of God transcends the transitory modes of human relationships directed by race, gender, or social status. Although Christianity at the time of Paul was not able to abolish the institution of slavery, which was so deeply ingrained into society, Paul boldly teaches the doctrine that just as before God all are alike—"black and white, bond and free, male and female" (2 Ne. 26:33; Gal. 3:28)—so are we as his children brothers and sisters. Throughout the course of history this principle, imbedded in Christianity from the beginning, has slowly but surely resulted in the eradication of slavery.

Conclusion and Salutation

Paul concludes his request on behalf of Onesimus with a statement of his confidence that Philemon would be obedient to all he had written him and that he knew Philemon would even do more than he had been explicitly asked to do (v. 21). It is possible this is another veiled expression of hope that Philemon would grant Onesimus his freedom from slavery, a request that seems pervasive throughout the letter but is nowhere stated directly. Then Paul tells Philemon to prepare him a place to stay since he hopes he will be able to personally pay him a visit in the near future (v.22). By adding this final touch to his personal appeal for Onesimus, Paul may be indirectly advising Philemon that he would indeed follow up on the situation, perhaps with a personal visit to Philemon's house, to see how the matter turned out. In the words of one commentator, referring to Paul's carefully constructed and sustained request, "How could anyone resist such an appeal?" fn

To the conclusion are added further salutations from various individuals residing with Paul. Epaphras, one of the early founders of the Christian community in Colossae, who is now a "fellowprisoner in Christ Jesus" with Paul, sends his greetings along with Marcus, Aristarchus, Demas, and Lucas, Paul's "fellowlabourers" in the mission field. All of these men are also mentioned in the epistle to the Colossians (Col. 4:9-17). The final blessing (v. 25), "the grace of our Lord Jesus Christ be with your spirit" (JST, "be with you"), forms another elegant literary envelope with the opening blessing (v. 3) and reminds the saints of the divine auspices under which the work of the kingdom must go forth.

Conclusion

The inescapable question that every reader asks is what was the outcome of this little drama. Although the scriptures are silent, we would like to assume that Philemon, if he was truly the Christian Paul believed him to be, accepted the request gracefully and, understanding the principle Paul was teaching, received Onesimus as a brother and granted him his freedom. And in the dubious case that Philemon's charity was not sufficient in and of itself, there was additional motivation to comply because the request was backed up by authority of the church vested in Paul and because of the community pressure from his fellow saints to whom the letter was also addressed.

A tantalizing hint as to what may have happened to Onesimus can be found in a letter written to the church in Ephesus by Ignatius, Bishop of Antioch, in the early second century. In this letter Ignatius says that the Ephesians are truly blessed with a noble bishop, a man full of love, and admonishes them to follow his example. Oddly enough this man had the name of a slave—Onesimus. fn While positive identification of this Onesimus with the runaway slave of the epistle to Philemon remains tenuous, it is not impossible. fn Whether this is our Onesimus or not we may never know for sure. But we can be sure that just like Onesimus, once a runaway and an "unprofitable" servant to his master, we too can indeed through the gospel become "profitable" in the service of the Lord Jesus Christ.

Notes

David R. Seely is assistant professor of ancient scripture at Brigham Young University.

Footnotes

1. Richard Lloyd Anderson, Understanding Paul (Salt Lake City: Deseret Book, 1983), p. 239, discusses the possibility that Paul visited Colossae or at least made contact with some of the individuals there when "all they which dwelt in Asia heard the word of the Lord" from Ephesus. (Acts 19:10.)

2. Onesimus is named as the letter carrier in both Colossians (4:7, 9) and Philemon (vv. 10-12). In addition, all the people mentioned in Philemon also are mentioned in Colossians 4:9-17. It seems almost certain that the two letters were written at the same time.

3. Anderson, pp. 240-42, gives a review of some of the documents from the period that illustrate ancient attitudes toward slavery. For a concise discussion of the practice of slavery in New Testament times, see W. G. Rollins, "Slavery in the New Testament," Interpreter's Dictionary of the Bible, 4 vols. and Supplement (New York and Nashville: Abingdon Press, 1962-76), Supplement, pp. 830-32.

4. The ancient evidence suggests that such names, while not used exclusively for slaves, generally point to servile status or background. For a more complete list and discussion, see Rollins, p. 831.

5. The most recent and comprehensive work on the Apostle Paul and his writings by a Latter-day Saint scholar is Richard Lloyd Anderson, Understanding Paul. The discussion of the epistle to Philemon can be found on pages 238-44. A useful non-LDS commentary is Eduard Lohse, Colossians and Philemon (Philadelphia: Fortress Press, 1971).

6. A short discussion of how some of these elements compare with the Near Eastern and Hellenistic letters can be found in Lohse, pp. 5-6, 12-14, where he discusses these elements in the epistle to the Colossians.

7. Anderson, pp. 393-98, provides a useful chronological reconstruction of Paul's life and ministry.

8. The subscript preserved at the bottom of the text in the KJV, "written from Rome to Philemon, by Onesimus, a servant," is an editorial addition probably added at a somewhat later date. In the Marcionite tradition this subscript reads that the epistle was written from Ephesus. Because of this and Paul's mention of great hardship in Ephesus (1 Cor. 15:32), some have postulated that one of the unspecified imprisonments referred to in 2 Corinthians 11:23 was at Ephesus. Proponents of this hypothetical imprisonment at Ephesus, which is in the same geographical vicinity as Colossae, claim that this would help to explain how Onesimus and Paul met, Paul's seeming reference in Philemon 1:22 to an imminent visit, and to the fact that Epaphras is a "fellowprisoner" with Paul—without having to suppose that Paul was much farther away in Rome. For a complete discussion, see Lohse, pp. 165-67. Sea transportation was readily available from Asia Minor to Rome, and therefore the argument that Rome was far from Colossae is not necessarily a compelling one.

9. The common historical context and the mutual relationship of the contents of these four epistles is accepted and demonstrated by Anderson throughout his discussion of each epistle, found in pp. 230-309.

10. While the letter is addressed in the plural to these three individuals and the other members of the church in the salutations at the beginning (1-3) and at the end of the letter (23-25), it should be noted that the body of the letter is in fact specifically directed to Philemon in the second person singular ("thee").

11. Lohse, p. 5, in his discussion of the similar phrase found in Colossians 1:2, cites a biblical example of the use of peace in the Near Eastern tradition from Daniel 4:1, where a letter opens: "Nebuchadnezzar the king, unto all peoples, nations, and languages, that dwell in all the earth; Peace be multiplied unto you." The common Greek greeting chairein is found in James 1:1, where it is translated "greeting," as well as in Acts 15:23, 29, and 23:26, 30. While ultimately going back to a common root, charis and chairein are two different words with distinct meanings. The suggestion made here is that it may be significant that they sound the same and therefore their similar function creates an obvious word play.

12. Lohse, pp. 5-6, 10.

13. Lohse, p. 193, points out that verse 5 may be a nice chiasm a-b-b-a [a—love; b—faith; b—Jesus Christ; a—saints] "Hearing of the love and faith, which thou hast toward the Lord Jesus, and toward all saints—"love toward all saints" and "faith toward the Lord Jesus."

14. The Revised Standard Version translates this verse "I pray that the sharing of your faith may promote the knowledge of all the good that is ours in Christ." Lohse discusses the difficulties of the passage (pp. 4-6) and renders "May your sharing in the faith become effective in the knowledge of all the good that is in us for the glory of Christ."

15. It is worthy of note that the Greek term for sister (as well as the Hebrew and Aramaic terms) does not derive from a different root than brother (as in English) but rather is simply the feminine form of the same word, emphasizing that brother and sister are two aspects of the same category rather than two different categories.

16. M. E. Lyman, "Letter to Philemon," in Interpreter's Dictionary of the Bible 3:783.

17. Ignatius, Letter to the Ephesians 1:3 (Apostolic Fathers, Loeb Classical Library).

18. Ignatius's letter was written in the first decade of the second century, and therefore many argue that the Onesimus known from the New Testament would probably be dead by that time. If he was a young man at the time he returned to Colossae in A.D. 61 (Paul does call him his "son" or "child"), it is possible that he was an elderly man at the time of the letter to the Ephesians. Beyond this we can only speculate.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 165.)

PHILEMON

Background

Reason for Writing

The touching story of the slave Onesimus is contained in Paul's short letter to Philemon, his master, with further hints about them in the accompanying letter to Colossae. Paul honored the returning slave by naming him as the joint carrier of the letter to the Colossians, in which he called him "a faithful and beloved brother, who is one of you" (Col. 4:9). So the master Philemon lived at Colossae also. Being a slaveholder suggests that he was wealthy, as does the natural reading of "the church in your house" (Philem. 1:2, NKJB). Evidently Philemon had a home that could accommodate Church meetings, which is part of the picture of Philemon's "love and faith . . . toward the Lord Jesus and toward all the saints" (Philem. 1:5, NKJB). Paul commends Philemon's works, which have refreshed the Saints (Philem. 1:7). The King James Version translates "bowels" here from the Greek term referring to inner organs, so modern translations generally use the current idiom "heart" instead of that older English preference for inner emotions. The above glimpses complete what is known about Philemon, except that Paul converted him. This is clear from Philemon owing his "own self" to Paul (Philem. 1:19). Colossae was within the orbit of Paul's missionary influence and possible visits when "all they which dwelt in Asia" heard the word of the Lord from Ephesus (Acts 19:10). Although Paul says that he cared for those who had not seen him in that area (Col. 2:1), still others might have seen him.

Paul had also converted Onesimus, "whom I have begotten in my bonds" (Philem. 1:10). Such language is used only of his converts (1 Cor. 4:15). Onesimus had indeed wronged his master (Philem. 1:18) but providentially had "ministered unto [Paul] in the bonds of the gospel" (Philem. 1:13). If Philemon had lost for Paul's gain, now Paul was reluctantly returning Onesimus for restitution to Philemon. Paul plays on the name Onesimus, which means "profitable"; with another adjective Paul says Onesimus had not been useful to Philemon but now was useful to both his master and the Church leader (Philem. 1:11). Certainly he had run away. Some think he could not have made his way to Rome, but shipping was easily available to a worker or stowaway. Had he been frustrated by the huge and heartless city? Perhaps rebuffed and hungry, he sought out Christians, since he knew their brotherhood firsthand from the Christian household of Philemon. If he did not seek out Paul, possibly Christians learned his story and notified Paul. Paul clearly taught, converted, and fellow-shipped. But Paul was legally obligated to send him back to Philemon. Like Timothy, Onesimus is called Paul's "son," probably an indication of his youth. Some fifty years later a senior bishop traveled through Asia and wrote to commend the Ephesians on their Bishop Onesimus, "a man of inexpressible love." fn Whether or not this is the same person, Paul's letter stands for gospel outreach that breaks down worldly barriers.

Main Teachings

Forgiveness and Just Relationships

Sincere repentance certainly involves righting the wrong, giving satisfaction to the person sinned against. And when that is done, the major duty shifts to the person wronged. Revelation warns the person sinned against to overcome his resentment through forgiveness: "He that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin" (D&C 64:9). This is the principle dramatized by Jesus in the parable of the unforgiving servant (Matt. 18:21-35), and Paul's letter calls on Philemon to forgive. Paul and Onesimus did their duty to return Philemon's "property." But Paul makes perfectly clear that the master legally owns only the slave's service, not his person. This tension between mortal law and God's higher morality makes this short letter a fascinating challenge to complacency. For it highlights the duty of every believer in God to respect every child of God, of whatever age, sex, race, or social or economic level. The letter to Philemon admits the wrongdoing of the runaway slave but guards against the further sin of the master in how he takes him back. In short, the letter is really about potential offenses to others from those who have been in the right.

Slavery was a reality in Paul's world. Cruel war had produced heartless enslavement of enemies, but Paul was on the high end of the social spectrum with the privilege of Roman citizenship. This meant that he was personally untouched by slavery and could have comfortably ignored it. But his Christian convictions did not allow that, for several of his letters command righteous treatment of slaves. Nevertheless, the legal system supported slavery as an institution. The population of larger cities may have been 33 percent slaves. fn Their percentage empire-wide would have been less, perhaps 20 percent. Their use would move up from the harsh assignment to mines, to agriculture, to factories or business, to domestic duty, and domestic slaves were often virtually family members. Onesimus may have worked in the household or with crops or flocks. The ancient ways of dealing with farm slaves are shown in the de Agricultura of Cato the Elder, an incredibly unfeeling manual explaining how to treat slaves as animals in order to maximize profit. Fortunately Paul's century was more enlightened on the whole, for public opinion and the influence of philosophy gave the slave dignity as a human being. Grave monuments tell of slaves set free and marrying into patron families. So there were human and economic trends toward tempering harsh bondage, but Augustus's legislation restricted the number of emancipations that could be made at a slave-owner's death. His successors in the first and second centuries moved slowly but surely to give slaves legal rights against cruel and unusual treatment. fn

What were Philemon's options when Onesimus returned? Merely probing them shows why Paul protected his new convert with letters to Philemon and to the Colossian branch of the Church. The Roman philosopher-statesman Seneca was Paul's age and describes domestic slavery. He caricatures the aristocratic glutton whose slaves must virtually stand at attention while he eats, since their accidental coughs or sneezes merit beatings. fn Seneca has a higher standard, admitting that in treatment of slaves "we Romans are exceptionally arrogant, harsh, and insulting." fn But Seneca's higher standard still fell far short of verbal courtesy: "You are entirely right in not wishing to be feared by your slaves, and in lashing them merely with the tongue." fn And these are glimpses of ordinary operations, not the punishment of a returning fugitive. The fragments of preserved laws on the subject show Paul's legal duty to send Onesimus back: "Anyone who has hidden a runaway slave is guilty of theft." There were legal options to report to authorities or to return "to the owners." The process of formal return hints at how masters might treat returning slaves: "Carefully guarding them may even include chaining them up." fn Second-century laws prevented owners from killing their slaves, but first-century masters seem to have been free to inflict almost anything to break a slave from deserting.

"Do not torment him," the senator Pliny wrote a friend, asking for leniency for an offending household servant. "Make some concession to his youth, his tears, and to your own kind heart." fn Such an appeal is admirable but superficial when comparing that request for human decency with Paul's bold testimony of equality: "[Onesimus] departed for a while for this purpose, that you might receive him forever, no longer as a slave but more than a slave, as a beloved brother" (Philem. 1:15-16, NKJB). Such a request would not work unless Philemon really believed in eternal brotherhood. So Paul labors deftly but plainly for Philemon's conversion to that principle. He writes with the obvious goal of softening Philemon's heart, for the spirit of 1 Corinthians 13 is the spirit of this short letter. There, love leads out with faith and confidence in the right. So Paul simply tells Philemon that he knows that he will treat Onesimus fairly: "Although in Christ I have full freedom to command what is fitting, through love I prefer to encourage you" (Philem. 1:8-9, literal trans.). At this point the apostle with authority reverses the image by referring to himself as aged and in chains—setting aside for the moment any intimidation of Philemon and pointing out that he has converted both the slave and master and loves them equally in the Lord. Paul indeed put the burden of what to do on Philemon's conscience: "Trusting your obedience, I wrote you, knowing that you will do even more than I say" (Philem. 1:21, literal trans.). But what has Paul really asked of Philemon? Nothing directly. But without question he expects the runaway to be treated consistently with Christian brotherhood. And he approves the most liberal forgiveness that Philemon might consider—even to freeing the slave turned brother.

The realism of Paul's approach is as impressive as his recognition of Philemon's agency. Tyranny does not flourish in an atmosphere of honest counsel. By also addressing the letter to Philemon's associates, the apostle took a step to prevent a rash decision (Philem. 1:2). The woman Apphia is obviously Philemon's wife, and the "fellowsoldier" Archippus is the same one who has just received a "ministry . . . in the Lord" (Col. 4:17). So he has some official Church position—possibly he is Philemon's bishop. And accountability does not end until Paul's personal review. He will come and stay with Philemon upon his release from prison (Philem. 1:22) and will personally pay whatever the slave owes and cannot pay, a hint that Onesimus possibly stole money to aid his escape. The lawful master must himself decide on permissible options, though laws would not give such fearful power to individuals today. Through all this is the principle of answerable agency.

Paul's language in the accompanying Colossian letter is blunt on what the gospel requires: "Give unto your servants that which is just and equal," for there is a master of all "in heaven" (Col. 4:1). "Servant" in the King James Version is the same word translated "slave" in the modern translations of Philemon, clearly defined by Onesimus's status. In the scriptures all Saints are bond servants of God, with overtones of God as their rightful master. But a just relationship results from his laws, not from the whims of an arbitrary master. So "slave" is too harsh a translation for most New Testament passages. The apostles' teaching of this just relationship with God and fellowmen injected a powerful force for change into society. Christ, Peter, and Paul obeyed civil law but taught a higher morality. They were moral but not political revolutionaries, for the Early Church made every effort to support Jewish and Roman government while preparing men for the ultimate kingdom of God. In other words, they reformed the minds and souls of individuals instead of angrily demonstrating against unalterable policies. Church members today live under forms of government that permit change and under those that do not. Like Paul in the case of ancient slavery, they can afford to be patient while teaching eternal truth: "Christianity did not insist upon the actual liberation of the slave, but it did insist that he must no longer be regarded as a mere chattel. This in the long run meant the abolition of slavery." fn

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 243 - 244.)

GRACE, MYSTERIES, AND EXALTATION

(Ephesians)

RODNEY TURNER

Paul was an aged man. (Philem. 1:9.) Nearly thirty years of unwearying labor for Christ had taken its toll. Now Paul was in Rome under house arrest, awaiting the outcome of his "appeal unto Caesar." (Acts 25:11.) Nero was that Caesar; he had ruled since A.D. 54 and would commit suicide in 68, about six years hence. Paul would precede him in a martyr's death by a year or two (66-67).

In the meantime there was still much to do: the Gentile branches scattered throughout Greece and Asia Minor continued to require the apostle's steadying hand. Persecution, heresy, apostasy, and apathy were ongoing realities; instruction and admonition had to be relentless. Such was the background of the so-called "letters of imprisonment" written by Paul from Rome between the years 61 and 62. fn

Of the four, and indeed of all of Paul's fourteen extant letters, Ephesians is the broadest in scope and loftiest in conception. fn It is Paul's climactic summation of the plan of salvation, encompassing the premortal, mortal, and postmortal estates of man. Time is swallowed up in eternity as Paul declares the ultimate destiny of the saints to be nothing less than union with the Father and the Son in nature, purpose, knowledge, power, glory, and dominion.

The theme of Ephesians is summed up in a famous passage: "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all." (Eph. 4:4-6.) The achievement of this oneness in all things via God's grace and man's foreordained works is the heart of the message of Ephesians.

While unity is the keyword in Ephesians, it is multifaceted in that it involves the unity of peoples, doctrines, ordinances, dispensations, the church, and, above all, the Father with his eternal family.

Saints Foreordained

Paul writes his fellow saints that the Father "hath chosen us in him before the foundation of the world." (Eph. 1:4.) The truly converted among these Gentiles were part of the "elect of God" of whom Peter also spoke. (1 Pet. 1:2.) They were noble spirits who, because of their commitment to Christ in their premortal (first) estate, had been elected or foreordained by the Father to be identified with Christ's church on earth.

Having received the principles and ordinances of the gospel as administered by the earthly priesthood, they had been born again into the Father's heavenly family through Christ, his Firstborn Son. (Eph. 1:5, 11; compare D&C 93:22; Moses 6:59.) They possessed a "hope of eternal life, which God, that cannot lie, promised [them] before the world began." (Titus 1:2.) Their election to membership in the Lord's church constituted a foreordained opportunity, not a guarantee, of realizing that hope. fn

In an earlier letter Paul had written: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." (1 Cor. 2:9.) Only the Holy Spirit, which "searcheth all things, yea, the deep things of God" (1 Cor. 2:10), could make them known to any mortal. Therefore, Paul's prayer for the Gentile saints was that they would be granted "the spirit of wisdom and revelation" so that they might more fully comprehend the true nature of that eternal life for which they hoped. (Eph. 1:15-18.)

Like Israel itself (Deut. 32:8), Christ's church was first organized in the premortal world ages before it was organized on earth in the time of Adam. It is an eternal principle that all things are first organized in a spirit state before they are organized temporally. (D&C 29:30-32.)

The divine Shepherd knows his sheep "by name" and they "know his voice," having become familiar with it in the premortal world. (John 10:3-5, 27; compare Mosiah 26:21.) Jesus told the Jews: "I am the good shepherd, and know my sheep, and am known of mine." (John 10:14; compare 1 Ne. 22:25.) He told the Nephites: "I know my sheep, and they are numbered." (3 Ne. 18:31.) And he told the Latter-day Saints: "You are of them that my Father hath given me; and none of them that my Father hath given me shall be lost." (D&C 50:41-42; compare D&C 27:14; 84:63.) fn These souls were doubtless "given" to Christ in those councils of heaven in which they personally participated before the physical earth was organized. (Abr. 3:22.) All was done without compulsion on the Father's part; his children acted as free agents in the matter.

The doctrine of election has been distorted by post-apostolic Christians who, in affirming the immateriality of God, deny the premortal existence of man. Prominent theologians have compounded these errors with another: the doctrine of unconditional election or predestination to salvation or damnation as touted by Augustine in the fourth century and later by John Calvin in the sixteenth. fn

It is argued that since fallen man, being depraved, can be saved only by divine grace, it logically follows that God must determine who will and who will not partake of that grace. One is numbered among "God's elect," not for any act of his, but by God's good pleasure.

This view of predestination is based on a highly selective (sectarian) interpretation of Paul's theology. fn It robs God of his indispensable attribute of justice, rendering him a respecter of persons who, contrary to his own disavowals (Acts 10:34; D&C 1:35), overwhelms and negates the agency of mankind by his sovereign will. But what father worthy of the name would capriciously consign one child to wealth and another to poverty? (D&C 38:26.)

If God functions as an absolutely omnipotent being as viewed by sectarian religions (which he does not), he has the power to predestine all mankind to salvation. On what basis does he fail to do so? Why does he choose to damn anyone? Is he vindicated by his very omnipotence on the grounds that might makes right? If so, then he is not a god of law, justice, or mercy. (Alma 42:13, 21-25.) The god of Augustine and Calvin is not the God and Father of Jesus Christ.

Grace: The Power of God

The preeminence of Jesus Christ over all things in heaven and on earth (treated in Col. 1:16-18) is reemphasized in Ephesians. "The Father of glory" displayed his awesome power in resurrecting his Son, in exalting his Son above all things, and in appointing his Son the eternal head of the eternal church—the church of the Firstborn. (Eph. 1:17, 19-23; compare Heb. 12:23; D&C 76:94.)

The power that exalted the Son is the same power that exalts God's elect. Pertaining to man, this power may be summed up in one word: grace. The gospel, "the power of God unto salvation" (Rom. 1:16), is the message of grace. By pure grace, mankind is redeemed from physical death. (1 Cor. 15:20-23.) By qualified grace (grace by covenant), the sinner is redeemed from his sins; he is justified. (Rom. 5:1, 9; 6:3-11.)

What then is grace? The term is derived from the Greek charis, which suggests condescension, kindness, generosity, charity, and so forth. In essence, divine grace consists of divine works. Broadly speaking, grace is everything the Father and the Son do to bring to pass the immortality and eternal life of man. Pertaining to man's redemption, it is centered in the atonement and resurrection of Jesus Christ.

While Paul uses the term grace ninety-five times in his letters, his critical passages on the subject are found in Romans 3:23—4:5 and 11:5-6, Galatians 2:21, and, most especially, in Ephesians 2:8-10, which reads: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God; not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." fn

Paul's phrase "not of works" applies not only to the law of Moses, but to all human works, even gospel works. Ephesians was not written to Jews under the law, but to Gentiles who had been baptized into the organized church of Christ. Paul wanted these Gentiles who had come out of heathenism to understand that the ultimate source of their salvation was Jesus Christ, not their own efforts or those ordinances, however essential, they had received. Self-salvation, like self-righteousness, is an illusion for Jew and Gentile alike.

The Jew erred in seeking salvation wholly through the killing letter of a law centered in the symbolic blood of animals, rather than the redeeming blood of Christ. (2 Cor. 3:6-8; Heb. 8:12-14; 10:4.) The law, being Levitical or Aaronic in nature, was not enlivened by the gift and powers of the Holy Ghost. (See Gal. 3:2-5, 14; Jer. 31:31-34.) Then, too, the law had become irrelevant; it had been fulfilled by the One who had given it. (Matt. 5:17; Gal. 2:19; 3:13-25; 3 Ne. 15:4-5.)

Understanding this fact, Paul cites Abraham (a symbol of the saved Jew and Gentile) as one who obtained justification (remission of sins and salvation) seven centuries before the Mosaic code was instituted. (Gal. 3:5-18.) In Romans, Paul reasons that if righteousness is something men earn, then salvation is something God owes them: "Now to him who is justified by the law of works, is the reward reckoned, not of grace, but of debt." (JST, Rom. 4:4.)

But we can never put God in our debt no matter how diligently we labor. All are, at best, "unprofitable servants." (See Luke 17:7-10; Mosiah 2:21.) Consequently, eternal life is "the greatest of all the gifts of God." (D&C 14:7; compare 1 Ne. 15:36.) A gift is not a debt. Without the atonement and resurrection of Christ, all mankind would be forever lost to God, no matter how diligently his commandments were kept. (2 Ne. 9:5-9.)

The Book of Mormon is emphatic in declaring that salvation is centered in the redemptive mission of Christ. For example, Lehi told his son Jacob, "There is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah." (2 Ne. 2:8.) Nephi wrote that we must rely "wholly upon the merits of him who is mighty to save." (2 Ne. 31:19; see also Alma 24:10; Hel. 14:13; Moro. 6:4; D&C 3:20.) The combined good deeds of the entire human race cannot save a single soul, for we can no more save ourselves than we can create ourselves.

Foreordained Works

Yet the fact remains that no one is saved without prescribed works any more than he is saved exclusively by them. Salvation is a joint venture between the Savior and the sinner, a truth stated in simplicity by the prophet Nephi: "We labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do." (2 Ne. 25:23; emphasis added. Compare Moro. 10:32-33.)

However, in maximizing what Christ does, most Protestants (following Martin Luther's lead) minimize what man must do. The assumption seems to be that in freeing the Jews from the onerous demands of the hard-to-bear law of Moses (see Acts 15:10), Christ freed mankind from virtually all sacraments or ordinances. For example, baptism becomes purely symbolic, being but the "outward sign of an inward grace." Thus, what matters is not what one does, but what one believes. Faith in faith is the path to salvation. Works died on the cross.

But Paul writes: "We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Eph. 2:10.) "Good works" are God's works, those he prescribed in mankind's first estate for mankind's salvation in the second, or mortal, estate. Contrary to Luther, James is not "an epistle full of straw." Paul saw eye to eye with James. The issue was never faith or works, but faith with works. (James 2:14-26.) More to the point, it was the right faith with the right works. The Father foreordained precisely what those right works would be for the elect when he chose the elect "before the foundation of the world." (Eph. 1:4.)

These mandated labors take several forms and consist of far more than those desirable virtues derived from Christian ethics. For as vital as these are—and they are essential—of themselves they cannot save anyone. If they were sufficient of themselves, there would be no need for apostles and prophets or for any doctrines and ordinances.

There isn't enough water in all of the baptismal fonts in eternity to put out the fires of damnation for an unrepentant sinner. (D&C 29:44; D&C 88:35.) Consequently, the repentance of one's sins and the acknowledgment of Christ as one's Savior is the minimum requirement for any measure of salvation. God cannot save us in our sins, only from them. (See Alma 11:36-37; Hel. 5:10.) Paul made it abundantly clear that practicing sinners would not be saved in the kingdom of God. (Eph. 5:3-6; 1 Cor. 6:9-10; Gal. 5:19-21.)

Those works designed to exalt us in the presence of the Father begin with faith, repentance, and baptism (Mark 16:15-16; Rom. 6:3-5), and "go on unto perfection" (Heb. 6:1) in those ordinances for the living and the dead performed in holy temples. They also include all that must be done "for the perfecting of the saints, for the work of the ministry, [and] for the edifying of the body of Christ." (Eph. 4:12.)

The critical distinction between a true saint and other religious people is not morality, but truth. The saint is prepared to receive and internalize all the light and truth, the intelligence that God reveals. For the saint, revelation is an unbound book to which new pages are added as the Lord directs. (2 Ne. 29:11-12.) On the other hand, religionists in general (like the Shakers of Joseph Smith's day) "desire to know the truth in part, but not all." (D&C 49:2.)

Practicing Christians are good men and women. However, people can be good in the normative sense of the word without belonging to any religious organization. There are many good men and women who seldom, if ever, darken the doors of a church. However, the goal of the saint is not mere goodness, but holiness. (Eph. 4:24; 1 Thes. 4:7; Heb. 12:10.) And holiness requires not only personal morality but also those doctrines and ordinances through which the saint is endowed with the holiness of the Godhead. Only those who accept and live the fullness of the gospel of Jesus Christ can be sanctified. And only the sanctified are heirs of the celestial kingdom. (D&C 88:20-21.) They alone are members of the heavenly church, the Church of the Firstborn. They alone partake of a fullness of the grace of God.

Heirs of exaltation are those "who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true." (D&C 76:53.) Paul assured the elect Gentiles that they had been "sealed with that Holy Spirit of promise, which is the earnest [guarantee] of our inheritance until the redemption [claiming] of the purchased possession." (Eph. 1:13-14; compare 2 Cor. 1:22; 5:5; D&C 88:3-4.) The "possession" is eternal life, "purchased" by the atonement.

The seal of the Holy Spirit is initially conditional in that its retention is dependent upon one's faithfulness. But as long as it remains unbroken, it is conclusive proof that we have God's immutable promise of eternal life (the "inheritance"). Our "hope of the glory of God" (Rom. 5:2) is fully justified.

The Church on Earth

The chief cornerstone of the church is Jesus Christ; apostles and prophets constitute the remainder of its authorized foundation. (Eph. 2:20; 1 Cor. 12:28.) The superstructure of lesser authorities cannot viably rest upon any other foundation. When God removed that foundation, the edifice collapsed and its debris was used to build the many churches now dotting the Christian landscape.

Paul knew that the church was destined to become much more than a human enterprise, however elaborate, clothed in clerical robes. When finally completed, the "building"—and each man and woman in it—would be nothing less than a holy temple in which God, through the Holy Ghost, would dwell. (Eph. 2:21.) It was for this reason that the church had to be built upon the solid foundation of apostles and prophets, who would not only teach correct principles and administer correct ordinances, but who would also safeguard those principles and ordinances against heresy. In addition to apostles and prophets, Christ provided evangelists (patriarchs), pastors (bishops), and teachers in his church "for the perfecting of the saints, for the work of the ministry, for the edifying [upbuilding] of the body of Christ." (Eph. 4:11-12.) The word perfecting implies oneness. A divided church, much less a fragmented Christianity, can never become perfect. Christ declared: "I say unto you, be one; and if ye are not one ye are not mine." (D&C 38:27.) The hallmark of the true church is unity.

Mystery: Salvation of the Gentiles

Paul employs the term mystery twenty times in his letters in discussing Christ, the gospel, the resurrection, Israel, the Gentiles, speaking in tongues, iniquity, and godliness. A mystery is a divine secret or unknown truth. Three mysteries are discussed in Ephesians.

The first mystery pertains to a process that began in the days of the apostolic church. For the first time since the Flood, the non-Israelitish nations (Gentiles) were to be given the opportunity to receive the gospel and be adopted into immortal Israel. (Rom. 11:11-26; 1 Ne. 10:12-14.) In doing so, they would partake of "the unsearchable riches of Christ." (Eph. 3:2-8.) fn This proselytizing period is called "the times of the Gentiles." (Luke 21:24; D&C 45:25-30.)

Paul reminded the Gentile converts of their pre-grace condition when they were spiritually dead, "children of disobedience," ruled by Satan, and gratifying "the desires of the flesh and of the mind." (Eph. 2:1-3; compare Col. 1:21.) In that lost state, they were "separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of promise, without hope and without God in the world." (Eph. 2:12, New International Version [NIV].)

But now, "by the blood of Christ," the dividing wall that separated the Gentiles from Israel, and the sinner from God, had been "broken down." The "iron curtain" of the Mosaic law of carnal commandments—"the letter [that] killeth"—was no more. It had been replaced by the unifying law of Christ—"the spirit [that] giveth life." (2 Cor. 3:6; compare Gal. 3:2.) Jeremiah's prophecy had been fulfilled; the Lord had made a new covenant with Israel, one in which the Gentiles could fully participate. (Jer. 31:31-34; compare Heb. 8:8-13.) The Prince of Peace had reconciled Jew and Gentile to God and to one another. The two had become one. The Gentiles were "no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God." (Eph. 2:13-19.)

Mystery: "The Dispensation of the Fulness of Times"

Paul looked far down the corridors of time and prophesied: "In the dispensation of the fulness of times" the Father would "gather together in one all things in Christ, both which are in heaven, and which are on earth." (Eph. 1:10.) fn Paul understood that his own dispensation (the meridian of time—D&C 20:26) would end in a general apostasy (Acts 20:28-31; 2 Thes. 2:1-12; 2 Tim. 3:1—4:4). The fullness of the gospel would then be restored in a subsequent, all-encompassing dispensation that would be the sum of all previous dispensations.

The finest description of this culminating dispensation was given by its president, Joseph Smith. It consists, he stated, of "a whole and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories . . . from the days of Adam even to the present time. . . . [Also] things which never have been revealed from the foundation of the world . . . shall be revealed unto babes and sucklings in this, the dispensation of the fulness of times." (D&C 128:18; compare 27:13.) This is what is meant by the restitution or restoration of all things. (Acts 3:21; D&C 27:6; 86:10.) Christ is the focal point, the magnetic center, around which all things, including the worthy living and dead, will assemble in this last dispensation. As God of the terrestrial order (D&C 76:71, 77-78), the Son of Man will come to the redeemed earth, which will have been renewed with paradisiacal (terrestrial) glory, and will rule as king and lawgiver for a thousand years (D&C 29:11; 45:59).

Thus all dispensations under the jurisdiction of Jesus Christ will be welded together in "a whole and complete and perfect union." This will bring to pass the perfection of "the dispensation of the fulness of times," or, in other words, the perfection of Zion. (Moses 7:31.)

Mystery: Marriage and the Church

In Ephesians, Paul expands upon those human relationships discussed in Colossians: husband and wife, parent and child, master and slave. Pertaining to the latter, he reminds the Christian slave and owner alike that they are first and foremost followers of Christ, seeking the same reward. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." (Gal. 3:28.) Such was the underlying principle that should dictate all interpersonal relationships within the body of Christ. Master and slave were expected to be guided by that principle. (Eph. 6:5-9; compare Col. 3:22—4:1; 1 Pet. 2:18-23.) The important thing was not their transitory situations in life, but their conduct toward one another in those situations. The same principle applies in the parent-child relationship, where one is also temporarily subordinate to another. It is right for children to obey their parents "in the Lord." It is wrong for fathers to be overbearing and to provoke their children to anger and rebellion. (Eph. 6:1-4.)

Paul is accused of being a misogynist who had little regard for marriage. fn Nothing could be further from the truth. Nowhere in scripture is the marriage relationship defined so beautifully as in Ephesians. As with masters and slaves, parents and children, he applies the principle of stewardship to marriage. The wife in Christ (meaning, a gospel covenant wife) is to follow her husband as she would follow the Lord himself. (Eph. 5:22-24.)

To put the principle in proper perspective, Paul draws an analogy between the relationship of a priesthood husband to his wife and of Christ to the church. Christ and the husband "in Christ" constitute the "head" in their respective callings. For marriage is more than a partnership; it is also a priesthood stewardship. Since every steward is accountable for his stewardship, he must be able to exercise righteous dominion over it. There can be no legitimate responsibility without legitimate authority.

Historically, arbitrary domination has been exercised by countless supposedly Christian husbands who defended their conduct by citing Ephesians 5:22-23. However, husbands do not derive their authority from their sex, but from Christ. They are the "head" of their wives because Christ is their "head." A man's authority and the right to exercise that authority in righteousness originate in Christ, not in the man. Consequently, a wife's commitment to her husband imposes a profound obligation on him to be worthy of her commitment. To justify the wife's commitment, Paul commands: "Husbands, love your wives, even as Christ also loved the church, and gave himself for it. . . . So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church. . . . Let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband." (Eph. 5:25, 28-29, 33; emphasis added.)

Obviously, a wife's righteous submission to her husband should stem from her husband's righteous submission to Christ. When this occurs, a divine triangle exists with Christ at its apex. Husband and wife are one flesh with each other because they have become one flesh with Christ. This is the foundation of all eternal unions. Paul had such a union in mind when he wrote: "Neither is the man without the woman, neither the woman without the man, in the Lord." (1 Cor. 11:11.) To be in the Lord is to be eternally one with him and, therefore, with one another. Only through this three-way union can men and women achieve exaltation in the celestial kingdom. (D&C 131:1-4; 132:19-25.)

In summary, just as the saints become "members of his body, of his flesh, and of his bones," so those married for eternity "in the Lord" become "one flesh" with each other. (Eph. 5:30-31.) Consequently, the union of man and woman is meant to be as eternal as the Church of the Firstborn (D&C 76:54-59, 94) of which exalted men and women will be immortal "members."

Celestial marriage is the key to a fullness of divinity. In declaring the preeminence of the Son of God over all things in heaven and on earth, Paul wrote: "For it pleased the Father that in him should all fulness dwell. . . . For in him dwelleth all the fulness of the Godhead bodily." (Col. 1:19; 2:9.) In other words, the attributes and powers of the Father, Son, and Holy Ghost are possessed by the risen Christ.

These same attributes and powers will be possessed by those who become one with the Father and the Son. (John 17:20-23.) Consequently, the process of perfecting the Saints must continue "till we, in the unity of the faith, all come to the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." (JST, Eph. 4:13.) Knowledge of the Son of God is more than knowledge about him; it is knowledge of him. And knowledge of him is acquired only as we partake of his divine nature and thereby become spiritually one with him. Only in doing so can we obtain a fullness of eternal life. Hence, Jesus' prayer: "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17:3.)

It is only when the human spirit is baptized by the Holy Spirit (John 3:5-8) that one is born again as a son or daughter of God and empowered to attain "the stature of the fulness of Christ" (Eph. 4:13; compare 1 Jn. 3:1-3). To be so baptized is to have "Christ in you" (Col. 1:27; compare Gal. 2:20), not literally, but as the sanctifying power (or companionship) of the Holy Ghost.

In attaining the spiritual stature of Christ, the saints will, perforce, become one with him and also "be filled with all the fulness of God." (Eph. 3:19.) Acquiring a celestial fullness of the Father's nature means that they will become exalted even as he is exalted. They will be Gods. fn Christ confirmed this doctrine in a modern revelation: "For if you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father." (D&C 93:20; compare Rev. 3:21.) This doctrine, once lost but now restored, was the crowning revelation of the Prophet Joseph Smith to the Church. He sealed it with his blood.

While it may seem incredible to the rational mind that fallen mortals with all of their weaknesses could dare hope to attain the moral and spiritual stature of the very Son of God, yet this is precisely what must occur if the saints are to become "joint-heirs with Christ" (Rom. 8:17) to the riches of eternity. Hence the indispensable need for divine grace as primarily manifest in the atonement, the resurrection, and the sanctifying gift of the Holy Ghost. (Alma 5:54; 3 Ne. 27:20.)

The Pursuit of Perfection

Ultimate perfection is unobtainable in this fallen world. The ascent to oneness with the Father was begun in eternity past and will not be achieved until eternity future. Salvation is not achieved in one effortless moment of fervent commitment; it is a matter of climbing step by step from one level of exaltation to another. Said Joseph Smith: "It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave." fn

Even though he had seen the risen Christ and beheld the "third [celestial] heaven" (2 Cor. 12:1-4), fn Paul did not presume to be saved. He knew the difference between a man's testimony of God and God's testimony of the man. As Joseph Smith observed: "Though they might hear the voice of God and know that Jesus was the Son of God, this would be no evidence that their election and calling was made sure, that they had part with Christ, and were joint heirs with Him." fn

Paul was well aware of this principle. He knew that accepting Christ was but the beginning of the long race for eternal life. Over twenty years after his conversion he wrote: "Everyone who competes in the games goes into strict training. They do it to get a crown of laurel that will not last; but we do it to get a crown that will last forever. Therefore, I do not run like a man running aimlessly; I do not fight like a man shadow boxing. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize." (1 Cor. 9:25-27, NIV.)

About five years later he wrote the Philippians: "Continue to work out your salvation with fear and trembling. . . . Brothers, I do not consider myself yet to have taken hold of it [salvation]. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus." (Philip. 2:12; 3:13-14, NIV; compare 2 Ne. 31:20.) Only when facing certain death did Paul finally write: "I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me." (2 Tim. 4:7-8.) Paul then knew that his calling and election into the eternal church and kingdom of God was, at last, made sure. fn

The Whole Armor of God

Having shown the saints the heights the Father would have them attain, Paul, as he was wont to do, closed his letter with practical counsel designed to safeguard them against "the god of this world." (2 Cor. 4:4.) Because that god is yet to be dethroned, our modern world is an astonishing replay of the Roman world of the first century. The vices that ail us ailed them. The things living prophets warn against today are the same things Paul denounced in Ephesians.

He admonished the Gentile converts to forsake the corrupt ways of their unregenerated neighbors and then proceeded to catalogue the more blatant of those ways: lying, theft, idleness, anger, rage, brawling, slander, obscenities, coarse humor, lightmindedness, greed, and licentiousness or sexual impurity in all of its manifestations. (Eph. 4:25-5:4.) "Be sure of this, that no immoral or impure man, or one who is covetous (that is, an idolater), has any inheritance in the kingdom of Christ and of God." (Eph. 5:5, Revised Standard Version.)

The very body of a truly repentant soul is transformed into a spiritual temple wherein dwells the influence of the Holy Spirit. But that Spirit cannot dwell in an unclean house. (1 Cor. 3:16-17; Alma 7:21.) Therefore, should that temple become defiled by unrepented sins, the Spirit is forced to forsake it. It is a temple no longer; it is destroyed. (D&C 93:35.) If the offenses are grievous enough, the body that once housed the Spirit of God becomes the habitation of devils. (JST, Matt. 12:37-39.) To prevent such a tragedy, Ephesians ends with Paul's resounding call to "put on the whole armour of God." (Eph. 6:11.) The spiritual war that began in the premortal world continues to rage on earth. The enemy that the spirit children of God once confronted face to face is no longer visible; he has become the "prince of the power of the air" (Eph. 2:2), meaning the invisible or unseen ruler of this fallen world. Nevertheless, he and his cohorts are very real and very deadly. They must be faced and vanquished. Being spiritual enemies, they must be fought with spiritual weapons.

Like the gladiator of the Roman arena, the saint must be fully armed (the panoply), both offensively and defensively. The wide belt to which the gladiator fastened all of his equipment symbolizes eternal truth. The heart-protecting breastplate is personal righteousness. The hobnailed sandals (for sure footing) represent the gospel of Jesus Christ. The movable shield of faith protects the spiritual gladiator from Satan's fiery arrows, regardless of their origin. A firm-minded hope of salvation is represented by the gladiator's helmet, protecting against any fatal blows the enemy might attempt to strike. But the spiritual gladiator's offensive power lies in "the sword of the Spirit"—the directing, sustaining word of God provided to the saint day by day. As the Spirit is God's means of communicating wisdom and power to the saint, so is the prayer of faith the saint's means of assuring that that divine support will be forthcoming. (Compare D&C 27:15-18.)

Victory is possible only when the spiritual gladiator puts on the whole armor of God. Failure to be fully armed may make the saint, like Achilles, fatally vulnerable. The "whole armour of God" had enabled Paul to win his own victory. He had, indeed, "fought a good fight." (2 Tim. 4:7.) He prayed a like victory for those he left behind.

Gracious Paul closed Ephesians with a characteristic expression of affection: "Peace to the brothers, and love with faith from God the Father and the Lord Jesus Christ. Grace to all who love our Lord Jesus Christ with an undying love." (Eph. 6:23-24, NIV.)

At the present time, we do not know the specific outcome of his appeal to Caesar. But one thing we do know: he faced his uncertain future with faith, hope, and love. "These three" were his constant companions in those long years of unwearying labor he had known since he first beheld his Redeemer that foreordained noonday on the road to Damascus.

Notes

Rodney Turner is professor of ancient scripture at Brigham Young University.

Footnotes

1. The four letters are Ephesians, Philippians, Colossians, and Philemon.

2. Ephesians, Colossians, and Philemon were written in the same time period and delivered by Paul's companion, Tychicus. (Eph. 6:21; Col. 4:7.) Colossians and Ephesians are much alike in subject matter and phraseology. Ephesians builds upon ideas found in Colossians, being an elaboration on the doctrine of Christ's preeminence and its implications for the saints. Some scholars believe that Ephesians is actually the missing letter to Laodicea. (Col. 4:16.) Others regard Ephesians as encyclical in nature. Paul headquartered in Ephesus for about three years (A.D. 54-57) and was well-known there. (Acts 19.) This fact has led some scholars to doubt that Ephesians was written to the church in Ephesus because the formality of the letter suggests a Gentile audience with whom Paul was personally unacquainted. (1:13, 15; 3:3-4.) However, his impersonal approach may simply reflect his concentration on the profound message he wanted to impress upon his Gentile audience.

3. Joseph Smith said: "Unconditional election of individuals to eternal life was not taught by the Apostles." (Teachings of the Prophet Joseph Smith, p. 189.)

4. In arguing that the early Christians believed in the doctrine of a premortal Church, Richard L. Anderson cited a portion of the "Shepherd of Hermas," dating from the late first century: "Hermas saw the Church in the form of an old woman because, as his messenger [an angel] said, 'She was created the first of all things. . . . God . . . created the world . . . and by his own wisdom and forethought created his holy Church . . . and everything is becoming level for his elect in order that he might keep for them the promise which he made with great glory and joy, if they keep the commandments of God, which they received in great faith.'" (Richard L. Anderson, Understanding Paul [Salt Lake City: Deseret Book, 1983], pp. 275-76.)

5. Predestinate appears only in Romans 8:29-30 and Ephesians 1:5, 11, where the more correct translation of the Greek proorizo would be foreordained. Some modern translations render the word destined, planned, chosen, and so forth. Foreordained, referring to Christ, appears but once in the King James version: 1 Peter 1:20.

6. The primary scriptural basis for this doctrine is Romans 9:8-21, wherein Paul defends the justice of God in choosing Jacob over Esau before either was born, and in granting or withholding mercy according to His will: "Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?" Throughout the entire chapter Paul is defending God's righteous sovereignty, his divine agency. He fails to explain that the determining factor in how God expresses his sovereignty is how men exercise their own agency both before and after entering mortality. While God wills as he pleases, he wills only that which is just. He can be merciful only when people are obedient—not because he is arbitrary, but because his commitment to eternal law dictates his varying responses regarding mankind. (See Alma 42:21-25.)

7. For an extended treatment of Paul's teachings on grace, see the writer's article, "Paul: Apostle of Grace," in the Sidney B. Sperry Symposium, Brigham Young University, Provo, Utah, January 1983, pp. 113-24.

8. The term Gentiles (meaning "the nations") first appears in connection with events following the Flood. (Gen. 10:5.) Israel, the covenant people, descend from Shem; Japheth's posterity constitute the Gentiles. Noah prophesied: "God shall enlarge Japheth, and he shall dwell in the tents of Shem." (Gen. 9:27.) The adoption of Gentiles into Israel via the gospel covenant fulfills this prophecy. (See Rom. 11:13-26; 1 Ne. 10:12-14.)

9. A dispensation is a presentation of saving truths and a delegation of priesthood authority to one or more agents of God and the labors accomplished by those so authorized.

10. Paul's seemingly reluctant approval of marriage in 1 Corinthians 7 must be understood in context. He was deeply concerned for the spiritual welfare of the Corinthians and believed, rightly or wrongly, that they were in a crisis situation calling for singleness of purpose. (1 Cor. 7:29-31.) His statements on the relationship of women vis-a-vis men (1 Tim. 2:9-15) probably reflect his awareness of growing tensions within Gentile branches over the ecclesiastical roles of women and, to an extent, his own cultural background. The Joseph Smith Translation of 1 Corinthians 7 also helps to show that the "present crisis" pertains to the pressing need for single-minded, unhindered missionaries.

11. For an extended treatment of this doctrine, see the writer's article, "The Doctrine of Godhood in the New Testament," The Principles of the Gospel in Practice (Sandy, Utah: Randall Book, 1985), pp. 21-37.

12. See Teachings of the Prophet Joseph Smith, pp. 346-48.

13. Ibid., pp. 305-6.

14. Ibid., p. 298.

15. Ibid., pp. 149-50; 2 Pet. 1:10.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 107.)

Hebrews 1-4

August 2, 2007

The letter to the Hebrews doesn’t state who the author is, modern consensus points to Paul, look at our Bible, and how we title the book.

Jewish Christians hated Paul, he was a pain in their side, this letter was to them, and the law is dead, faith in Christ is necessary. The Jewish Jews of course also hated him and wanted him dead.

Paul still kept the Jewish rituals, went to the temple etc. We also have rituals we practice in the Church. Christmas isn’t celebrated in the church around the world; Bruce dislikes Easter eggs, what’s the point? What’s the Christian point in this tradition? His wife loves to hide Easter eggs for the kids ;-) Scouting is also a tradition in the Church, but it doesn’t work throughout the world, it isn’t in the scriptures, it isn’t doctrine. Yet we support it, FOS etc. Missionary farewells are also traditions, having them isn’t doctrine. Articles of Faith 1-12 are doctrine, #13 is an ethical statement. Whatever tradition or doctrine that does not point to Jesus Christ is wrong and should be avoided. An example would be a person so involved in scouting that they think it is the gospel, and if the church dropped scouting they would leave the church.

Do you give up redemption for camping? You lost the point of Jesus Christ.

He is writing to Christian Jews and Jewish Jews, this wasn’t a personal letter to a ward or an individual. It’s a general letter; the letter was copied and passed around. The revelations in the D&C were also copied and read in homes.

Silas or Apollos could have written this letter, they were very intelligent and knew the OT very well. The early church also didn’t know who wrote this. There wasn’t a name attached to it.

Someone asked about the office of a Seventy and the office of a Prophet, why wasn’t it mentioned except by Christ in scripture? Silas is stated as an Apostle and a Prophet, what was the difference?

(Acts 18:24-28.) – Apollos was eloquent and knowledgeable of Jewish rituals and scripture.

24 ¶ And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.

26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.

27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:

28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

The Jews worshipped the Law and the traditions associated with the law, they didn’t worship God the Father. It gave them identity as a people, it makes them different than anybody else, like “Fiddler on the Roof”, his little girl could not marry a Gentile, and he couldn’t bend on that issue. Many Jews don’t even believe in a God.

Jews who became Christians had a very hard time giving up their traditions, eventually they gave up Christianity to go back to the traditions, Paul was so deep into the law and its traditions, yet he gave them up so he could obtain salvation, there isn’t salvation by living the law.

(Hebrews 1:2-5.) – No opening here! Paul gets right to the point and teaches pure doctrine from the get go. Christ is the heir, the creator, and the express image of God no prophet can take the place of Jesus, even Moses! There is a hierarchy in heaven

1God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

The Law of Moses came because we were rebellious; the whole argument of the book of Hebrews was this key point. We were stupid to give up Jesus Christ, the Son.

JESUS CHRIST, SYMBOLISM, AND SALVATION

(Hebrews)

JOSEPH F. McCONKIE

Among New Testament books, Romans is the most abused, Revelation the most misunderstood, and Hebrews the most neglected. Admittedly, Hebrews is a difficult book. It is to the New Testament what Leviticus is to the Old: Leviticus announces the Mosaic system, while Hebrews explains it. In it, Paul shows how the gospel grew out of the soil of the Levitical order. By the light of the gospel restored in his day, he shows how the Levitical system was intended as a bridge by which those in the wilderness of carnality could cross over to the rest of the Lord.

None of the books in the New Testament, the Gospels included, are more Christ centered than Paul's epistle to the Hebrews. In it, Paul seeks to show Christ as the fulfillment of the Mosaic system. The imagery of the Mosaic system finds its reality in Jesus of Nazareth and his atoning sacrifice. A marvelously purposeful law has now seen the accomplishment of its purpose. The shadow of Christ has now become the reality of Christ.

Christ as the Personification of the Father

"God, who at sundry times and in diverse manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son," Paul begins his epistle to the Hebrews. Let us paraphrase: God, who, on a great variety of occasions and in a host of ways, spoke to the prophets of old, has also spoken to us. Indeed, he has granted us the most sublime and instructive of revelations—his own Son! The Son, Paul tells us, is in the "brightness of his [Father's] glory, and the express image of his person." (Heb. 1:3.) Thus, the manifestation of the Son is the revelation of the Father. To know the Son is to know the Father. As the Son expressed it, in response to the request of one of his disciples that they be shown the Father, "He that hath seen me hath seen the Father." (John 14:9.)

Though the scriptures tell us little of the Father, in a comparative sense, they tell us much of the Son—and to know the Son is to know the Father. The example and doctrine of one is the example and doctrine of the other. Christ constituted a living, moving, breathing revelation of his Father. "The Son can do nothing of himself," Christ said, "but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise." (John 5:19.) Again, "I do nothing of myself; but as my Father hath taught me, I speak these things." (John 8:28.) And yet again, "If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him." (John 14:7.)

As all prophets are types and shadows of Christ, so Christ is a type and shadow of his Father: it could not be otherwise. Christ could hardly come and say, "I am the antithesis of the Father; in no way are we the same. He does things his way and I do things mine. Now come follow me. I will be your example in all things." Nor could his prophets come, saying, "We agree with Christ in some things, but certainly not in everything. We must be true to ourselves. In some ways we seek to be like him and in others we do not."

The very concept of salvation is of oneness and unity. It is a concept in which the Godhead professes to be one, the apostles and prophets one, the congregation one, husband and wife one, and the family unit one. Christ stated the principle thus: "If ye are not one ye are not mine." (D&C 38:27.) Thus, types, shadows, similitudes, and likenesses, in all their forms, become the common denominator for teaching the gospel.

In addition to being in the brightness of his Father's glory and the express image of his person, Paul explains that Christ has been "appointed heir of all things" (1:2), and that following the atoning sacrifice, he took his place "on the right hand of the Majesty on high" (1:3). He received of his Father's fullness and became equal with him in power, might, and dominion (D&C 76:94-95), or, as John stated it, "He received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him" (D&C 93:17). Thus, Christ was "crowned with glory and honour" (Heb. 2:9) and became the personification of the Father.

We Too Are of the Heavenly Family

Having described Christ's relationship with the Father, Paul now asserts that "both he that sanctifieth and they who are sanctified are all of one" (Heb. 2:11), meaning one family. That is, he who sanctifies and they who are sanctified are of one origin. Modern translations state it thus: "For the one who sanctifies, and the ones who are sanctified, are the same stock." (New Jerusalem Bible; compare New English Bible.) The "one" is not Adam (cf. Acts 17:26) or Abraham (cf. Heb. 2:16), but God, the Father of the spirits of all men. "The Spirit itself beareth witness with our spirit," Paul had observed in his epistle to the Romans, "that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." (Rom. 8:16-17.)

Paul cited Old Testament texts to sustain his argument that we and Christ are children of the same Father. It was prophesied, Paul noted, that the Christ would not be ashamed to declare the name of God unto his "brethren" of the "church" (Heb. 2:12; Ps. 22:22), and that Christ would be called upon to "trust" as with all of God's "children" (Heb. 2:13; Ps. 18:2; Isa. 8:18). Though he is God's son, Christ did not take upon himself the "nature of angels." (Heb. 2:16.) It was for him to work out his salvation with fear and trembling like the rest of God's children, "in all things." Paul said, "it behoved him to be made like unto his brethren." (Heb. 2:17.) Were this not the case, Christ's life would be of little value to us as an example. We could not be expected to pattern our lives after someone whose nature was so very different from our own that following in his footsteps would be impossible.

It is our kinship with Christ, our descent from the same Father, that gives meaning to the divine plan for the salvation of men. We too are in the image and likeness of God (Gen. 1:26; Mosiah 7:27; D&C 20:18); we too are heirs, even joint-heirs with Christ; we too may receive of his fullness (D&C 93:19), sit upon thrones (D&C 132:19), and become equal with him "in power, and in might, and in dominion" (D&C 76:95). Thus, salvation comes to us as it did to Christ, by becoming one with the Father. The whole system of salvation centers in the doctrine of oneness and unity. As Christ is the revelation and manifestation of the Father, so we too are to be manifestations of the Father. As Christ was a living, moving, breathing revelation of his Father, so all who would be saved must be the same. This principle of similitude, or oneness, is the key that unlocks the book of Hebrews.

Priesthood Ordination as a Type for the Messiah

It is generally understood that both the priests of the Levitical order and the presiding high priest were types for the Messiah. As they functioned in their office, they constituted living prophecies of what Christ would do and be. What has gone virtually unobserved is that the call, preparation, and ordination to the priesthood are also a Messianic prophecy. Paul and Alma are our two most instructive teachers on this subject. Let us review some of the insights granted us by these two.

Alma explains, "The Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people." (Alma 13:1; italics added.) This announces the manner in which the call and ordination to the priesthood come as a teaching device. Priests, he tells us, were ordained "after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption." (Alma 13:2.) Thus Alma sees ordination to the priesthood as a type by which those of Old Testament times were to identify the Messiah and by which they were to understand the nature of his atoning sacrifice.

To establish his point, or explain the manner in which priesthood ordination is a Messianic type, Alma reminds us that those who hold the priesthood are "called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such." (Alma 13:3.)

By Alma's description, we learn that key elements associated with ordination to the priesthood, or the authority to stand in the stead of God, include being called, prepared, proven in faith, and established in good works "from the foundation of the world." All who are so called typify Christ, who was called in the councils of heaven to his redemptive office on "account of his exceeding faith and good works." More explicitly, none hold the priesthood of God or any office within it save they have been chosen to do so by God. Authority, or office in the kingdom of God, is not by our choice but by his. False priests, prophets, and messiahs serve at their own bidding, not that of heaven. God chose those whom he has prepared, a preparation that commenced long before the spirit was housed in a mortal tabernacle. As to preparation, Alma spoke not of schools and degrees, but of the development of "exceedingly great faith" and of the doing of works of righteousness.

Teaching the same principle, Paul tells us that Christ "took not on him the nature of angels; but he took on him the seed of Abraham." (Heb. 2:16.) The Messiah was to be mortal and, as such, subject to all the frailties of the flesh that afflict his fellows. Further, he was to be the seed of Abraham, for such was the promise given to the Father of the Faithful. (See Gal. 3:16.) He was, as Moses had prophesied, to come forth from the midst of his brethren. (Deut. 18:15.) He was to be called of God, as Aaron had been called (Heb. 5:4); that is, Aaron's call to serve as Israel's high priest was but a type foreshadowing the call that would be given in some future day to a fellow Israelite, who would offer the crowning sacrifice in Israel's behalf. The Messiah, Paul taught us, was to be prepared, not in the disciplines of men but in the discipline of God. "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him; called of God an high priest after the order of Melchisedec." (5:8-10.) fn

How, then, were those of Jesus' day to identify the Messiah? How were they to recognize him who was to preside among them as their Great High Priest? First, they knew he would be of Abraham's seed, for all who held the priesthood must rightfully claim Abraham as their father. (Abr. 2:8-11.) Second, they knew that, as the seed of Abraham, Christ would come forth from their midst; he would be one of their brethren. Such he had been in the pre-earth life and such he would be in mortality. Third, they knew he would take no honor unto himself and that he would await the call of God. Fourth, he would be ordained to the priesthood, by the laying on of hands, as had been Aaron and all true priesthood holders in ages past. Fifth, he would be fully obedient to all the laws and statutes of God. Sixth, he would abound in good works. Seventh, he would have exceedingly great faith and, as such, have great power with God. Finally, a matter obvious to those of past ages but lost upon many of our modern day, Christ would be a man—for only men functioned as priests and priesthood holders. Such was the prophetic profile of the Great High Priest, and such is the profile of all who would claim priesthood, be they ancient or modern.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 192.)

Paul uses Melchizedek as an example of a righteous prophet. The people must have known his story.

(Hebrews 2:1-5.) – Heavenly Father is in charge, angels aren’t in charge of anything, they do the Father’s will.

1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

5 For unto the angels hath he not put in subjection the world to come, whereof we speak.

God is interested in us because we are His offspring, we are a little lower than the angels here but if we are faithful we inherit all, we are almost like God, we have agency, free will.

In the New Testament, at John 10:34-36, we read that Jesus himself quoted Ps. 82:6 and interpreted the term gods as referring to human beings who had received the word of God: "Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" In other words, 'If the scriptures [Ps. 82] can refer to mortals who receive the word of God as "gods," then why get upset with me for merely saying I am the Son of God?' The Savior's argument was effective precisely because the scripture does use the term gods in this limited way to refer to human beings. According to J. A. Emerton, who is also not a Mormon, "most exegetes are agreed that the argu- ment is intended to prove that men can, in certain circumstances, be called gods .... [Jesus] goes back to fundamental principles and argues, more generally, that the word 'god' can, in certain circumstances, be applied to beings other than God himself, to whom he has committed authority."fn

And that, in a nutshell, is the LDS view. Whether in this life or the next, through Christ human beings can be given the powers of God and the authority of God. Those who receive this great inheritance can properly be called gods. They are not gods in the Greek philosophic sense of "ultimate beings," nor do they compete with God, the source of their inheritance, as objects of worship. They remain eternally his begotten sons and daughters -therefore, never equal to him nor independent of him. Orthodox theologians may argue that Latter-day Saints shouldn't use the term gods for nonultimate beings, but this is because the Latter-day Saints' .use of the term violates Platonic rather than biblical definitions. Both in the scriptures and in earliest Christianity those who received the word of God were called gods.

I don't need to repeat here the views of Christian saints and theologians cited above on the doctrine of deification. But it should be noted that for them, as for the Latter-day Saints, the doctrine of deification implied a plurality of "gods" but not a plurality of Gods. That is, it did not imply polytheism. Saint Clement of Alexandria was surely both a monotheist and a Christian, and yet he believed that those who are perfected through the gospel of Christ "are called by the appellation of gods, being destined to sit on thrones with the other gods that have been first installed in their places by the Savior."fn This is good LDS doctrine. If Clement, the Christian saint and theologian, could teach that human beings will be called gods and will sit on thrones with others who have been made gods by Jesus Christ, how in all fairness can Joseph Smith be declared a polytheist and a non-Christian for teaching the same thing?

In harmony with widely recognized scriptural and historical precedents, Latter-day Saints use the term gods to describe those who will, through the grace of God and the gospel of Jesus Christ, receive of God's fulness - of his divine powers and pre-rogatives-in the resurrection. Thus, for Latter-day Saints the question "Is there more than one god?" is not the same as "Is there more than one source of power or object of worship in the universe?" For Latter-day Saints, as for Saint Clement, the answer to the former is yes, but the answer to the latter is no. For Latter-day Saints the term god is a title which can be extended to those who receive the power and authority of God as promised to the faithful in the scriptures; but such an extension of that title does not challenge, limit, or infringe upon the ultimate and absolute position and authority of the Father, the Son, and the Holy Ghost.

When anti-Mormon critics interpret Exodus ?: 1, Deut. 10:1 ?, Ps. 8:5 (in Hebrew), Ps. 45:6, Ps. 82:6, or John 10:34-36, they go to great lengths to clarify that these scriptures use the term god in a limited sense and that therefore they do not involve any polytheism-there may be more than one "god," but there is only one God. When they discuss Latter-day Saint writings that use the term god in the same sense, however, the critics seldom offer the same courtesy. Instead they disallow any limited sense in which the term gods can be used when that term occurs in LDS sources, thereby distorting and misinterpreting our doctrine, and then accuse us of being "polytheists" for speaking of "gods" in a sense for which there are valid scriptural and historical precedents.

Other Christian saints, theologians, and writers-both ancient and modern-have believed human beings can become "gods" but have not been accused of polytheism, because the "gods" in this sense were viewed as remaining forever subordinate to the Father, the Son, and the Holy Ghost. Since this is also the doctrine of the Latter-day Saints, they also ought to enjoy the same defense against the charge of polytheism. Since these other Christians and the Latter-day Saints share the same doctrine, they should share the same fate; either make polytheist heretics of the saints, theologians, and writers in question, or allow the Latter-day Saints to be considered worshippers of the one true God.

(Stephen E. Robinson, Are Mormons Christians? [Salt Lake City: Bookcraft, 1991], 67 - 68.)

Look at the Book of Mormon examples about how to live the Law of Moses, yes we are commanded to live it, but don’t forget what it’s for! A schoolmaster that brings you to Christ, you need me (Christ) to save you. They missed the point, who needs a Redeemer? Paul understands the critical need for a Redeemer, to go back to your traditions you are rejecting your Redeemer. Traditions have no saving value, like taking the Sacrament without the point of Christ and the Atonement.

What will happen when wine is served at the Sacrament? D&C 27, We don’t have the church of the Word of Wisdom! It may shake people’s faith.

(Moroni 8:8.)

8 Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me.

(Hebrews 2:10-18.) – Christ is the real High Priest; he makes reconciliation for all of us. You have to know the Law in order to understand Paul. Christ fulfilled verse 17, He reconciled us before God.

10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

15 And deliver them who through fear of death were all their lifetime subject to bondage.

16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

The Holy Garments of the High Priest

As with all else associated with the wilderness temple, the manner in which the high priest was to be clothed was revealed to Moses in labored detail. By heavenly design the clothing was both practical and richly symbolic. The high priest was to be clothed in "holy garments... for glory and for beauty," or as it is rendered in the New English Bible in "dignity and grandeur" (Exodus 28:2). Only craftsmen with divinely given talents, men who were "filled with the spirit of wisdom," were allowed to participate in making these sacred vestments (Exodus 28:3).

Seven special articles of clothing and ornaments composed the official apparel of the high priest: the broidered coat, the robe, the ephod, the girdle, the breastplate, the mitre, and the diadem (Exodus 28:4; 39:30-31). Let us briefly describe each article of clothing, its function, and the symbolism associated with it.

The broidered coat

The innermost garment was the "broidered coat" (as it is rather inappropriately translated in the King James Version). It was a pure white garment, woven of fine-twined linen (Exodus 28:39; 39:27). The word coat as used here comes from the same root as that of the coat or garment given by God to Adam and Eve in the Garden of Eden (Genesis 3:21). Apparently the word is derived from a verb meaning "to cover, or hide" (Soltan, Henry W. The Tabernacle: The Priesthood and the Offerings. Grand Rapids, MI: Kregal Publishers, 1972., p. 281). Its purpose and symbolism appear to be the same as that associated with the garment given Adam and Eve as discussed elsewhere in this work (see chapter 14, "Rituals of Righteousness.")

The robe

Next in order came the robe, which was worn over the inner garment. It was to be entirely blue. This appears to have been a reference to the heavenly origin, character, and ministry of Christ, the great high priest, of whom Aaron and his successors in the office of high priest were types. Christ came from heaven to minister to his people and returned to heaven as their advocate. The blue robe was to be woven out of one piece of cloth so that it would be without seam (Exodus 28:31-32). Its hem or the robe of the ephod, as it was called, was to be em broidered with pomegranates of blue, purple, and scarlet, between which were to hang golden bells (Exodus 28:33-34). The purpose of the bells was so that the sound of the high priest would be heard when he went "in unto the holy place before the Lord, and when he cometh out, that he die not" (Exodus 28:35). The pomegranates may have represented the fruits of the people being presented to God. Keil and Delitzsch relate the symbolism of the pomegranates to a simile in Proverbs that reads, "A word fitly spoken is like apples of gold in pictures of silver" (Proverbs 25:11). In a like manner, they suggest that "the pomegranates with their pleasant odour, their sweet and refreshing juice, and the richness of their delicious kernel, were symbols of the word and testimony of God as a sweet and pleasant spiritual food, that enlivens the soul and refreshes the heart, and that the bells were symbols of the sounding of his word, or the revelation and proclamation of the word" (Keil, C. F., and F. Delitzsch. Biblical Commentary on the Old Testament. Vol. II, Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., no date given., 2:202-3). The pomegranate, a fruit rich in sweet seeds, seems a natural symbol for a life of fruitfulness.

The seamless robe set forth the idea of perfect wholeness, completeness, and unity. John records for us that Christ was wearing a seamless garment at the time of the crucifixion (see John 19:23).

The ephod

The ephod was an apronlike outer vestment worn over the blue robe. It was to be made of fine linen and embroidered with gold, blue, purple, and scarlet. It was made of two pieces that would be joined at the shoulders and apparently bound around the body by the girdle or belt. These shoulder pieces were joined with an onyx stone, set in gold, upon which were engraved the names of the tribes of Israel, six on one stone and six on the other (Exodus 28:6-12). Symbolically, the high priest carried Israel upon his shoulders and, as we shall see, also upon his heart.

The girdle

The girdle was made of fine-twined linen with blue, purple, and scarlet needlework (Exodus 39:29). The fine linen, always a type for righteousness, found expression in these words describing Christ: "Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins" (Isaiah 11:5). The object of the girdle was to strengthen the loins for service. It is a natural symbol for the strength obtained by those girded or encircled in truth (Ephesians 6:14) and righteousness.

The breastplate

The breastplate was worn on top of the ephod. It was attached by chains of pure gold. On it were displayed twelve precious stones placed in four rows of three stones each. Each stone was engraved with the name of one of the tribes. Thus Aaron would bear the names of the children of Israel "upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually" (Exodus 28:15-29).

The bottom of the breastplate was formed into a pocket to carry the Urim and Thummim.

The mitre and the holy diadem

As the crowning feature of the entire vesture, the high priest wore a diadem of fine gold on a white headdress or mitre. On the diadem were written the words: "HOLINESS TO THE LORD" (Exodus 28:36). A diadem or crown is a symbol of kingly power and authority that had been placed upon one's head. The crown of authority, power, and dignity thus placed upon the head of the high priest centered in "HOLINESS TO THE LORD." All power in the heavenly kingdom grows out of such holiness.

Such were the sacred vestments in which the high priest was clothed after he had been washed and just prior to his being anointed. Unlike so much of the symbolism of the scriptures, that of the outer part of his garments is explicitly given. The high priest, in wearing the precious stones on his shoulders and over his heart, was beating the names of Israel's tribes before the Lord. Israel was the Lord's special treasure; they were his jewels. Prophets ancient and modern have looked to that day of which the Lord said, "I make up my jewels; and I will spare them, as a man spareth his own son that serveth him" (Malachi 3:17; D&C 60:4; 101:3).

The under tunic, however, had no apparent connection with the nation. "It was rather the personal clothing of the high priest; manifesting him, beneath all his official glory as one who could minister before the Lord in a perfect righteousness of his own. A glory and beauty no less costly and precious than was displayed by the other garments, though to the eye of sense not so striking in appearance." Such could not be worn save the high priest could "previously exhibit a spotless purity, diversified in every possible way like the embroidered fine linen coat." (Soltan, Henry W. The Tabernacle: The Priesthood and the Offerings. Grand Rapids, MI: Kregal Publishers, 1972., pp. 282-83.)

(Joseph Fielding McConkie, Gospel Symbolism [Salt Lake City: Bookcraft, 1999], 110.)

The High Priest represents Jehovah, who takes upon himself the sins of the people.

Choosing the Scape-goat.

The first part of the expiatory service—that for the priesthood—had taken place close to the Holy Place, between the porch and the altar. The next was performed close to the worshipping people.

In the eastern part of the Court of Priests, that is, close to the worshippers, and on the north side of it, stood an urn, called Calpi, in which were two lots of the same shape, size, and material—in the second Temple they were of gold; the one bearing the inscription 'la-JEHOVAH,' for Jehovah, the other 'la-Azazel,'for Azazel, leaving the expression fn (rendered 'scape-goat' in the Authorised Version) for the present untranslated. These two goats had been placed with their backs to the people and their faces towards the sanctuary (westwards). The high-priest now faced the people, as, standing between his substitute (at his right hand) and the head of the course on ministry (on his left hand), he shook the urn, thrust his two hands into it, and at the same time drew the two lots, laying one on the head of each goat. Popularly it was deemed of good augury if the right-hand lot had fallen 'for Jehovah.' The two goats, however, must be altogether alike in look, size, and value; indeed, so earnestly was it sought to carry out the idea that these two formed parts of one and the same sacrifice, that it was arranged they should, if possible, even be purchased at the same time. The importance of this view will afterwards be explained.

The Goat shown to the People.

The lot having designated each of the two goats, the high-priest tied a tongue-shaped piece of scarlet cloth to the horn of the goat for Azazel—the so-called 'scape-goat'—and another round the throat of the goat for Jehovah, which was to be slain. The goat that was to be sent forth was now turned round towards the people, and stood facing them, waiting, as it were, till their sins should be laid on him, and he would carry them forth into 'a land not inhabited.' Assuredly a more marked type of Christ could not be conceived, as He was brought forth by Pilate and stood before the people, just as He was about to be led forth, bearing the iniquity of the people. And, as if to add to the significance of the rite, tradition has it that when the sacrifice was fully accepted the scarlet mark which the scape-goat had borne became white, to symbolise the gracious promise in Isa. i. 18; but it adds that this miracle did not take place for forty years before the destruction of the Temple!

(Edersheim, Alfred, Temple at the Time of Christ) .)

Someone asked about cremation, it is a policy issue not a doctrinal issue; it is the law in several cultures. God is all powerful; He can take care of them in the resurrection.

(Hebrews 3:1-19.) – Written to Jewish Christians about Christ (vs. 3). Every prophet declares that he is not the head of this Church, Jesus Christ is the head, I am only His servant. The Law of Moses came because of rebellion. (Vs. 7-11) You at this time are also rebelling. If it’s taught by the prophets, why wasn’t it followed? It’s the same today. How many things are taught that we still don’t do?

1Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

2 Who was faithful to him that appointed him, as also Moses was faithful in all his house.

3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.

4 For every house is builded by some man; but he that built all things is God.

5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,

8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

9 When your fathers tempted me, proved me, and saw my works forty years.

10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.

11 So I sware in my wrath, They shall not enter into my rest.)

12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

18 And to whom sware he that they should not enter into his rest, but to them that believed not?

19 So we see that they could not enter in because of unbelief.

If tradition takes us away from Christ then it is rebellion, it sounds harsh but it’s true, don’t be in a state of rebellion. Traditions aren’t bad in and of themselves. Many changes will come in the church by revelation, don’t be rattled by them. We make policy changes in the church not doctrinal changes. Be prepared to follow the brethren, don’t flinch!

We aren’t ignorant of doing FHE or HT/VT, and stopping missionary farewells, if it isn’t done, then we are rebelling. Yet if the priesthood leaders do this we shouldn’t steady the ark.

Hebrews and Melchizedek

August 9, 2007

The writer of Hebrews (Paul) was intelligent, and demonstrated logical argumentation. He knew the Old Testament extremely well.

This was written to Christian Jews who are forsaking Christ because they cannot give up their rituals and traditions. The writer assumes you have knowledge of the exodus journey and the purpose of the Law of Moses and you know the story of Melchizedek.

Melchizedek lived in the days of Abraham. Abraham was going to battle to free Lot and his family, and not for plunder and booty. Before leaving Abraham goes to the king of Salem (Melchizedek) and pays tithes. Abraham chooses the gospel path rather then evil and riches.

(JST Genesis 14:25-40) – This was left out of the translation of the Bible. Melchizedek had great faith even as a child. He was ordained a High Priest like Enoch but was not called an apostle or a prophet. A High Priest’s calling is to help someone qualify to come back to the presence of God through temple ordinances.

25 And Melchizedek lifted up his voice and blessed Abram.

26 Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire.

27 And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch,

28 It being after the order of the son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God;

29 And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name.

30 For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course;

31 To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world.

32 And men having this faith, coming up unto this order of God, were translated and taken up into heaven.

33 And now, Melchizedek was a priest of this order; therefore he obtained peace in Salem, and was called the Prince of peace.

34 And his people wrought righteousness, and obtained heaven, and sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world;

35 And hath said, and sworn with an oath, that the heavens and the earth should come together; and the sons of God should be tried so as by fire.

36 And this Melchizedek, having thus established righteousness, was called the king of heaven by his people, or, in other words, the King of peace.

37 And he lifted up his voice, and he blessed Abram, being the high priest, and the keeper of the storehouse of God;

38 Him whom God had appointed to receive tithes for the poor.

39 Wherefore, Abram paid unto him tithes of all that he had, of all the riches which he possessed, which God had given him more than that which he had need.

40 And it came to pass, that God blessed Abram, and gave unto him riches, and honor, and lands for an everlasting possession; according to the covenant which he had made, and according to the blessing wherewith Melchizedek had blessed him.

Verse 28 – This order comes only if you were called into it, unlike the tribe of Levi where you are born into it. One is made a High Priest because they are called to do so.

Verse 30 – The temple endowment for men and women who were previously washed and anointed to become kings and priests, queens and priestesses. We are shown how to make our calling and election sure, to come into the presence of God. Covenants are made in the temple to do the following:

1. To obey all commandments

2 To sacrifice all

3. To build a unified kingdom

High Priests build a unified kingdom. There is power available to everyone who is faithful to break down everything in their way preventing them from coming to God.

Verse 33 – Melchizedek obtained peace in Salem, he wrought righteousness and obtained heaven for his people.

(Alma 13:1-2.) – The way they were ordained shows how to be redeemed.

1 And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children; and I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people.

2 And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption.

(Alma 13:14-19.)

14 Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever.

15 And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one-tenth part of all he possessed.

16 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord.

17 Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness;

18 But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father.

19 Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him they have more particularly made mention.

Alma 13:17-18 – The people in Salem were wicked like Sodom and Gomorah. Melchizedek exercised faith and taught repentance, the people repented and became righteous and were translated.

(Matthew 11:23.)

23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

The Melchizedek Material in Alma 13:13-19

John W. Welch, Brigham Young University, Provo, Utah

Alma's discourse on how man comes to know and participate in the plan of redemption (Alma 12:9-13:30) contains fn a noteworthy use of the material about Melchizedek in Genesis 14:17-24 and in other sources available to him. For Alma, the story of Melchizedek is a commanding illustration of how a person can obtain knowledge of the mysteries of the gospel and attain the blessings of sacred priesthood ordinances through faith, repentance, and righteousness (cf. Alma 12:30; 13:3, 10). Drawing these specific illustrations and teachings out of the Genesis and other accounts is unparalleled in a vast array of literature, which treats Melchizedek in a variety of ways. fn

Alma found his basic information about Melchizedek in the books of Moses and from the ancient history of the Jews written on the plates of brass (1 Nephi 5:11-12) that were in his possession (Alma 37:1-3). In exploring his use of that material, this article approaches Alma's text from several directions. First, I examine Alma's discourse, focusing in particular on his comments about Melchizedek. Second, I consider Alma's possible sources. He may have had a text similar to the short and puzzling text of Genesis 14:17-24, yet more than likely his scriptures contained a longer account similar to JST, Genesis 14:17-40. In conjunction with my discussion of the traditional biblical material, I also consider the major interpretations which subsequent Jews and Christians have imposed upon that material through the ages. Those diverse interpretations provide an interesting comparison to the rich messages of Alma 13:14Alma 13:13-19.

The Melchizedek Text in Alma 13

Alma turned to Melchizedek to illustrate the doctrine that all people may obtain knowledge of the mysteries of God through humility, righteousness, and the ordinances of the priesthood. It is not the historical details about Melchizedek himself that are important to Alma, but rather the symbolic priesthood ordinances associated with him. Melchizedek was a man of God and peace because he had obtained the spiritual powers and knowledge necessary to lead his people into the rest of the Lord through the order of the Son.

Alma's text is of particular interest for several reasons. First it is unique—sui generis. No other known sermon has imputed such a practical religious and ceremonial meaning to Melchizedek, although in certain respects the sacerdotal approach of 2 Enoch and the account in the Joseph Smith Translation (discussed below) come close.

Second, on its face it is one of the earliest extant expositions of the significance of Melchizedek. Working in the early first century b.c., Alma acknowledged that ancient scriptures stood behind his interpretation (Alma 13:20). Unless Alma was radically interpolating his sources (which seems unlikely in light of his own warning in Alma 13:20 that readers of the scriptures should not "wrest them" ), his text is based upon a preexilic version of Genesis 14 (and perhaps other sources), known to him from the plates of brass.

Third, it gives us a rare opportunity to see one of the most fertile minds and sensitive spirits among the Book of Mormon prophets at work on a passage of ancient scripture. Where other Jewish and Christian interpreters have seen only remote abstractions, precedents, or shadows, Alma brings forth powerful lessons on humility, repentance, priesthood, ordinances, and revelation.

Alma's sermon in chapters 12 and 13 teaches the principle that God will provide men access to certain mysteries of God (Alma 12:9-11). The first verse of this sermon sets the theme for the entire discourse. Alma says that many know these mysteries as priests (Alma 13:1), but they are laid under a strict condition of secrecy (Alma 12:9) that can be lifted only by the diligence and repentance of the children of men (Alma 12:9-11; 13:18; cf. Alma 26:22). The plan provides all mankind a chance to know the mysteries in full (Alma 12:10), by humility (Alma 12:10-11; Alma 13:1413:13-14) and through the ministrations of properly ordained priests (Alma 13:16; cf. Mosiah 2:9; Alma 26:22).

The substantive portion of the sermon (Alma 12:12-27) describes the judgment of God and tells how man can avert a second death through obedience to a new set of commandments. According to Alma's exposition, the fall of mankind was prefigured by Adam violating a first set of commandments (Alma 12:22); thus men must die in order to come to judgment (Alma 12:24). Messengers (i.e., "angels," Alma 12:29) were then sent, and God conversed with men, making known the plan of mercy through the Son (Alma 12:29). Man was then given a second set of commandments (Alma 12:32) accompanied by an oath that whoever broke those commandments should not enter into the rest or presence of the Lord (Alma 12:35) but would die the ultimate or last death (Alma 12:36).

Following this introductory explanation, Alma expounds upon the Nephite procedure through which the ordinances of the priesthood were received (see Alma 13:16) and how men might choose between obeying the Lord's commandments and thereby "enter[ing] into the rest of the Lord" (Alma 13:16), or rebelliously disobeying him and suffering death. The Nephite ordination was a symbolic ritual, since it was performed "in a manner that thereby the people might know in what manner to look forward to his Son for redemption" (Alma 13:2). That manner is discussed by Alma only in veiled terms. fn Candidates were "called and prepared from the foundation of the world" (Alma 13:3) with a "holy calling" (Alma 13:3, 5, 8). fn This calling was according to a "preparatory redemption" from before the creation of the world (Alma 13:3), and it was patterned after, in, and through the preparation of the Son (Alma 13:5). Then they were "ordained with a holy ordinance" (Alma 13:8), "taking upon them the high priesthood of the holy order" (Alma 13:6, 8-9). Thereby the candidates became "high priests forever, after the order of the Son" (Alma 13:9). Following these preparations, and after making a choice to work righteousness rather than to perish (Alma 13:10), the candidate was sanctified by the Holy Ghost, his garments were washed white, and he "entered into the rest of the Lord" (Alma 13:12).

Having thus discussed this ordination procedure, Alma discusses Melchizedek as the archetype of high priests after this order of the Son. He gives the following account:

The Need for Humility and Signs of Repentance:

And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest. Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever. And it was this same Melchizedek to whom Abraham paid tithes; yea even our father Abraham paid tithes of one-tenth part of all he possessed (Alma 13:14Alma 13:13-15).

The Need for Symbolic Ordinances:

Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord (Alma 13:16).

Melchizedek as a Leader to Peace through Repentance:

Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness. But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father (Alma 13:17-18).

The Greatness of Melchizedek among Many:

Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him they have more particularly made mention (Alma 13:19).

For Alma, Melchizedek was a great high priest who took upon him the high priesthood forever after the order of the Son that Alma has described. Melchizedek's people were wicked, but through repentance, they became humble and were taught by certain ordinances how to look forward on the Son of God for a remission of sins. In this way, Melchizedek established peace in the land of Salem, where he ruled under his father.

In order to compare this information about Melchizedek with that in the Bible, I now turn to examine the biblical narrative and how it has been interpreted.

Genesis 14:17-24 in the Old Testament

Alma's material is fundamentally related to the text of Genesis 14, which contains some of the most ancient history in the Old Testament. fn Although any quest for a conclusive picture of the historical Melchizedek may ultimately be stifled by our lack of contemporaneous information about the man and his period, an examination of the ancient literature pertaining to him yields valuable insights into the theological treatment of this religious figure through the ages.

Genesis 14:17-24 is the fountainhead of many ideas about Melchizedek. This text recounts the following events:

The Meeting:

And the king of Sodom went out to meet him [Abraham] after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale (Genesis 14:17).

Melchizedek's Appearance:

And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God (El Elyon) (Genesis 14:18).

Melchizedek's Blessing:

And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand (Genesis 14:19-20).

The Payment of Tithes:

And he gave him tithes of all (Genesis 14:20).

Division of the Spoils:

And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. And Abram said to the king of Sodom, I have lift up mine hand unto the Lord, the most high God, the possessor of heaven and earth, That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: [I will take] only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion (Genesis 14:21-24).

In his brief encounter with Abraham described in this account, Melchizedek appears as a moderator of peace serving a dual political and religious role, probably in sanctioning Abraham's disposition of the spoils of war. In the battle, Abraham had freed his nephew Lot, a resident of Sodom, who had been taken captive when Sodom fell to Chedorlaomer and his allies. Upon Abraham's return, the king of Sodom came out to meet him. At this point, Melchizedek, king of Salem and priest of El the Most High, brought forth bread (or "food") and wine, and blessed Abraham with a hymn of beatification, extolling God's deliverance of the enemy into Abraham's hands. Tithes were then paid, although Abraham refused to accept any spoils of war taken from Sodom, lest it should ever be thought that the king of Sodom, rather than God, had enriched Abraham.

In general, the organizational dependence of Alma's words on Genesis 14 is apparent. Similar in length, the lines of these two passages concerning the payment of tithes (Genesis 14:20; Alma 13:15), Melchizedek's priesthood (Genesis 14:19; Alma 13:14Alma 13:14), and the designation of Melchizedek as the king over the land of Salem (Genesis 14:18; Alma 13:18) are closely related. Nevertheless, Alma's text is interpretively independent. His perspective provides unique meanings: Where Genesis begins by simply describing powerful earthly kings meeting humbly before this righteous man of God (Genesis 14:17), Alma goes on to draw an express lesson on humility (Alma 13:14Alma 13:13-14); where the Genesis text next speaks of Melchizedek blessing Abraham (Genesis 14:19), Alma next speaks of the ordinances whereby all people might be blessed (Alma 13:16); and where Genesis finally discusses the division of spoils and Abraham's forbearance (14:21-24), Alma concludes by expounding upon the wickedness of the people and their repentance led by Melchizedek's influence (Alma 13:17- 8).

When we turn to specifics, however, the Hebrew text leaves many questions unanswered. Out of this account has arisen a multitude of intractable questions over which scholars have puzzled. Consider the Hebrew name Malk- .ssedeq. Does it hold some hidden meaning? It may be translated in many ways, including, "the King is Righteous," or "the King is Legitimate," or perhaps "Righteousness is King," fn or "My Lord is .sSedeq (a Canaanite deity)." fn The intrinsic meanings in these roots themselves have led some to claim that Melchizedek is not a personal name in Genesis 14:18 at all. The words may simply refer epithetically to "the just king" fn (the king of Sodom?), fn or, as Albright suggests, they may be a corruption of a line once reading "the king who was allied with [Abraham]." fn

The questions proliferate. What was Melchizedek's political position? What city or land did he rule? Was it Jerusalem, or another town, or is this reference to "Salem" merely figurative? fn What was his lineage and priesthood, and what was the effect of his blessing upon Abraham? What relations had he previously had with Abraham? Had a political treaty or a religious covenant regarding the campaign against Chedorlaomer been entered into between Abraham and Melchizedek before the war? Why would Melchizedek meet Abraham in the field outside any city walls, especially if the meeting had religious significance? What significance did the offering of bread and wine have? fn Who paid tithes to whom, fn and were the tithes religious contributions or political tribute? fn Who was Melchizedek's God, El Elyon, the Most High God? fn My purpose is not to belabor the obfuscated. The point is simply that the Hebrew text and all archaeological efforts to clarify it offer little in the way of answers. Aside from the perspectives given by additional scripture or inspiration such as that offered by Alma, only theology generates avenues for dealing with these uncertainties.

The only other Old Testament passage in which Melchizedek appears is Psalm 110. fn It has been read in two general ways. fn The standard reading, found in the King James Version, follows the Septuagint, where the theme of the psalm is political victory over enemies (Psalms 110:1- 2) through the strength of the Lord (Psalms 110:5-7), with a central affirmation of the righteous reign of the Davidic monarch over a willing people Israel (Psalms 110:3-4): "Thy people shall be willing in the day of thy power. . . . Thou art a priest forever after the order of (al dib

rt) Melchizedek." A relationship between the political blessing conveyed in this rendition and the literary image of Melchizedek's blessing of Abraham's military victory in Genesis 14 is readily discernible.

A second reading of the Psalm, however, is suggested by Mitchell Dahood, who has recently proposed a reconstruction of the text in which malk-.ssedeq in Psalms 110:4 is not treated as the proper name "Melchizedek," but as a construct chain of malk (king) and .sedeq (legitimate) with a possessive third-person singular suffix - (his) interposed, meaning "his legitimate king." fn Under this reconstruction, the psalm is understood to emphasize the king's legitimate succession to the throne through covenants with God and has nothing to do with the man Melchizedek, except through a possible play on words: "You are a priest of the Eternal according to his pact: His legitimate King, my lord, according to your right hand." fn While Dahood's translation is novel and subject to disagreement, both it and the traditional reading of the psalm may be compared favorably with Alma's text, for Alma refers both to the willingness of the people of Melchizedek to submit to his righteous reign (as in the standard translation) and also to the ordinances or pacts associated with Melchizedek's divine kingship under his Father (as in Dahood's rendition).

If one prefers the traditional approach to Psalm 110, one must also deal with the very difficult Hebrew phrase, al dibrt malk-.ssedeq, which is loosely rendered in the Greek as kata tn taxin Melchisedek. fn Whether this should be translated "because of Melchizedek," "in the manner of Melchizedek," or "after the order or arrangement or office of Melchizedek," as conventional renditions have suggested, fn or simply "according to his pact," as Dahood prefers, is quite unsettled. One can concur, however, with Joseph Fitzmyer that the phrase cannot be understood in terms of hereditary succession: "The priesthood of the king is due to something else." fn Alma's text certainly agrees.

Subsequent Jewish and Christian Interpretations of Melchizedek

From these traditional biblical texts, there have come about as many interpretations of Melchizedek as there have been heresies and orthodoxies, for few systematic biblical commentators have passed over this intriguing figure without accommodating him in one way or another. The importance ascribed to him varies with the system in which each interpretation stands. In some views he is regarded merely as a political figure who established certain legal precedents, while in others he becomes a central eschatological figure who will lead the war against Satan in the final battle against evil. Elsewhere he is raised to membership in the Godhead by one early Christian sect, while he is defamed as a bastard by Jewish apologists who found his unpedigreed preeminence in the Pentateuch disquieting. Gnostics and Christian mystics have ascribed cosmological powers to him, whereas Protestants have dismissed any notion that he was anything more than a feudal Canaanite king. Exactly what is made of the man Melchizedek in The Church of Jesus Christ of Latter-day Saints today is not entirely clear, fn but Alma's text has been underutilized in this connection.

There is no evidence that Jewish theology took much cognizance of Melchizedek until between 110 b.c. and a.d. 132, when several Jewish writers undertook to present Judaism in various Hellenistic contexts. To this end, Melchizedek readily served as a bridge for them to the Gentile world. Around this time, Melchizedek began to figure importantly in early Christian writings as well.

To the writer of the book of Jubilees, fn who was sympathetic toward the establishment of a Maccabean royal priesthood over Palestine, Melchizedek provided a convenient precedent for the Maccabean desire to bestow the offices of king and priest upon a single person—and a non- Levite at that. In addition, the Maccabean priests apparently appropriated to themselves for political uses the Melchizedekian epithet, "a priest of the Most High God," fn probably because Melchizedek is one of the few non-Levites in the Old Testament acceptably bearing the title of priest. Furthermore, Melchizedek was used to justify the all-important political right of the Maccabean king-priests to receive and personally enjoy the tithes of the people as political tribute and as "an ordinance for ever . . . to [which] law there is no limit of days." fn

Far more inscrutable and intriguing is the Melchizedek legend in 2 Enoch 71-72, whose date and provenance cannot even be approximated. "All attempts to locate the intellectual background of 2 Enoch have failed. The most remarkable token of continued puzzlement over this work is the failure of scholars to decide whether it came from Jewish or Christian circles. It hardly stands in the mainstream of either religion." fn It appears, however, that "there was a sect which accepted the Enoch writings as sacred scripture in the highest sense, but who they might have been we cannot now discern." fn To such people, Melchizedek was sacerdotal. fn He was miraculously born to the wife of Noah's brother out of her corpse after she had died. fn His sacred mission was to be sequestered in Paradise and preserved from the Flood, so that he could pass the priesthood on to postdiluvian peoples, becoming "the priest to all holy priests, the head of the priests of the future, and the head of the thirteen priests who existed before." fn He will be sanctified and changed "into a great people who will sanctify [God]," fn serving as "the head of priests reigning over a royal people who serve you, O Lord." fn "Afterward there will be a planting from his tribe, and there will be other people, and there will be another Melkisedek, the head of priests reigning over the people, and performing the liturgy for the Lord." fn Ultimately for the people who used this text, this Melchizedek prefigured another, who was expected to perform greater miracles than ever before: "In the last generation, there would be another Melkisedek, the first of 12 priests. And the last will be the head of all, a great archpriest, the Word and Power of God." fn

For the community at Qumran, whose writings in the first century b.c. are largely concerned with apocalyptic events, Melchizedek took on significance as a heavenly warlord. He will wage the last war against evil to free the spirits held captive by Belial and to "restore their captives to them and will proclaim release to them, to set them free and . . . atone . . . in the year of the last jubilee . . . for all the sons of light and men of the lot of Melchizedek." fn This interpretation is dependent upon Genesis, where Melchizedek was involved in setting free the captives and disposing of the spoils of Abraham's war. Yet the adaptation of this material to an apocalyptic setting is innovative. Melchizedek was also expected by the people at Qumran to "exact the vengeance of the judgments of God [El] . . . with the help of all the eternal gods [l lm]," fn and by means of some heady textual substitutions he was identified with the royal being (elohim) who takes his stand in the solemn assembly of the highest god (El). fn Thus, in this picture of the end of times, Melchizedek serves both priestly and kingly functions, not in an earthly sense but by driving away the wicked and bringing the righteous into their inheritance by his atonement while standing at the side of the magistrate to execute his commands and wage his battles.

For Philo, whose philosophical system intellectualized most of sacred history, Melchizedek was seen as a particular manifestation of the unseen powers of the realm of pure thought. "He is a priestly manifestation of reason (hiereus logos) whose possession is reality, for around him circulate high, illustrious and timely thoughts." fn Like all divine (philosophical) creations for Philo, Melchizedek was created by God with a royal nature "before a single deed of Melchizedek had been performed." fn He was the king of intellectuality (basileus nous) whose peaceful persuasion brought the souls of men into the knowledge of Neoplatonic reality. fn Interestingly, Philo also latched onto the idea that because Melchizedek was not a product of the patriarchal traditions he, like the philosopher, must have been without teacher, self-taught (autodidakton), and intuitively perceptive (automath), making his thoughts products of higher spheres. fn

Roughly contemporary with the Qumran writings and Philo is the New Testament interpretation of Melchizedek. The author of the epistle to the Hebrews saw in Melchizedek a prototype of Jesus—one without father, without mother, without genealogy, "having neither beginning of days, nor end of life; but made like unto the Son of God" (Hebrews 7:3). fn Hebrews 7, arguing on four grounds for the superiority of Jesus the eternal High Priest over the Levitical priests, uses Melchizedek to substantiate this point. Not all of the arguments are strictly logical. First, the argument runs, because Abraham paid tithes to Melchizedek, Levi (who was then in the loins of Abraham) was less than Melchizedek, because Melchizedek must have been greater than Abraham since the greater allegedly always blesses the lesser (Hebrews 7:4-10). Second, Psalm 110 indicates that a priest in Judah must arise "after the similitude of Melchizedek," a priest forever, "not after the law of a carnal commandment, but after the power of an endless life" (Hebrews 7:11-19). The psalm itself, however, does not literally make such a prophecy. Third, it is argued that to the Levites no oath was given that their priesthood should remain for ever; but Jesus, like Melchizedek, makes a "surety of a better testament," for the Lord has sworn an oath to this type of being in saying, "Thou art a priest for ever" (Hebrews 7:20-22). This argument presupposes a "likeness" between Jesus and Melchizedek and in order to make this point bends the phrase "after the order (kata tn taxin) of Melchizedek" to read "after the similitude (kata tn homoioteta) to Melchizedek" (Hebrews 7:15). Fourth, Levitical priests all die and so do their sacrifices, which must be constantly renewed for the benefit of themselves, as well as for the benefit of the people; but in Jesus' case this is not so, for he lives eternally to make intercession for those who come to God by him (Hebrews 7:23-28). fn Without diminishing the greatness of Melchizedek, it seems that these polemic arguments are somewhat tendentious and not rationally compelling.

In the ensuing centuries, Christian Fathers expanded the typology initiated in Hebrews 7 in a manner which reflected the later Christian liturgy and doctrine. Practically every Father comments on the formulaic ways in which Melchizedek can be said to have foreshadowed Christ: Both Jesus and Melchizedek were seen as kings of justice and of peace (salem, shalom). fn Both were seen as true, non- Levitical priests. fn Melchizedek had no biblical genealogy, while Christ was said to be without father in his human generation and without mother in his divine generation. fn Melchizedek was perceived as being without beginning of days, without natural beginning, just as Christ existed in principio ("in the beginning") and will exist forever. fn Both lived by faith, as Melchizedek was said to have obtained his knowledge of the sacrament of bread and wine by revelation and not by the letter of law; fn and both offered a sacrifice of bread and wine instead of an animal sacrifice. fn In many ways, particularly in relationship to the symbols of the eucharist, Melchizedek was simply seen by these Fathers as a Christian before his time.

For the Gnostics, Melchizedek became a subject for even wider speculation, although it is difficult to reconstruct their ideas with confidence. In the spiritual cosmology of certain Gnostics, the "order (taxis) of Melchizedek" is the ordering arrangement of the cosmos. fn He is the great repossessor, purifier, and preparer of the elements of the universe. fn He himself is the power of the true mystical universe. fn His powers make men mystics, revealing to them the all. fn He is the archon of righteousness, of whom Christ is a shadow. fn Under the name Zorokothora in the Pistis Sophia, he is the Great Receiver of Light who comes mysteriously from the pure light of the fifth tree, but he only appears periodically when his constellation or number comes up. fn When he is gone, darkness prevails; as he returns, light is victorious. fn "In the place of those of the right hand," he seals souls to be taken to the Treasury of Light. fn Melchizedek worship probably reached its zenith in the Gnostic Melchizedekian sect of the third century a.d. To them, Christ himself was subordinate to Melchizedek, for Christ had been said to be of his order. fn They even went so far as to claim that because Melchizedek had no father, he was the father of all, including the father of Jesus. fn He was also called the virtue or strength of God (virtutem dei), fn an angel with supernatural powers, fn the Holy Ghost, fn and sometimes he was given an independent place in the Godhead. fn

The Jewish rabbinical response to the Christian, Essene, Gnostic, and philosophical aggrandizement of Melchizedek was predictable: Where the challengers of Judaism elevated Melchizedek, the rabbis debased him. Where the innovators cultivated the mysterious or esoteric intrigue of Melchizedek's supernatural powers and origins, the Jewish apologists invented down-to-earth explanations to defuse such doctrines. fn The basic Jewish attitude, not yet reacting to the Christian, can be observed in Josephus, who simply viewed Melchizedek as a righteous Canaanite, a paragon of hospitality, who gave Jerusalem a noble beginning (as Aeneas had done for Rome). fn But soon after the time of Josephus, when the Christian challenge to Judaism had become more intense, the focus of rabbinic writing on Melchizedek shifted from his goodness and sought to explain him away. By writing the name as two words, malk .ssedeq, and identifying sedeq (righteousness) with the city of Jerusalem itself, the Midrash Rabbah could speak simply of the "king (malk) of Jerusalem (sedeq)" and thereby removed the proper name "Melchizedek" from the picture of Genesis 14. fn In time, the Jewish response to the Christian challenges grew quite pointed. Where the Christians argued against the need to be circumcised on the ground that Abraham had paid tithes to the uncircumcised Melchizedek, fn the Jews asserted that Melchizedek had been born circumcised. fn Where it was argued that Melchizedek had a superior priesthood, the Jews retorted that he had lost his powers, which passed to Abraham, when Melchizedek blundered by blessing Abraham before recognizing God. fn Where it was asserted that the offering of bread and wine foreshadowed the Christian eucharist, the Jews either dismissed this as a mere act of hospitality, fn or responded in kind, claiming that Melchizedek was instructing Abraham in the shewbread and ritual libations of the Torah. fn The absence of genealogy was cured by giving him a genealogy—and not always a flattering one. The easiest solution was to call him Shem, fn but other theories about his parentage, usually attributed to the Jews, also claimed that he was a descendant of Sidon, fn or of Sidus an Egyptian, fn Heraklas, fn Melchi or Malakh, fn Ham, fn or a heathen named Melchi. fn His mother was Astaroth, Astoriane, or Saltiel, or alternatively some argued that his genealogy was not mentioned because he was the son of a prostitute. fn

And so we have run the gamut. Melchizedek is treated both favorably and unfavorably in these texts. This is a world of diverse theological contrasts. fn From this brief sampling of the literature, it is clear that people have said of Melchizedek primarily what their theologies required. Whether a text treats him historically, politically, sacerdotally, apocalyptically, philosophically, polemically, typologically, cosmologically, or defensively, the orientation is dictated by the theological framework within which each interpretation of the basic Old Testament texts was made. Such interpretations tend to reveal far more about the interpreters than they do about Melchizedek.

JST, Genesis 14:17-40

Another text that sheds light on Alma 13:14Alma 13:13-19 is found in the Joseph Smith Translation of Genesis 14. It reads as follows:

The Meeting:

And the king of Sodom went out to meet him [Abraham] after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale (JST, Genesis 14:17).

Melchizedek's Appearance:

And Melchizedek king of Salem brought forth bread and wine: and he brake bread and blest it; and he blest the wine, he being the priest of the most high God (JST, Genesis 14:18).

Melchizedek's First Blessing:

And he blessed him, and said: Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand (JST, Genesis 14:19-20).

The Payment of Tithes:

And he gave him tithes of all (JST, Genesis 14:20).

Division of the Spoils:

And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. And Abram said to the king of Sodom, I have lifted up mine hand unto the Lord, the most high God, the possessor of heaven and earth, That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: [I will take] only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion (JST, Genesis 14:21-24).

Melchizedek's Second Blessing:

And Melchizedek lifted up his voice and blessed Abram (JST, Genesis 14:25).

How Melchizedek Obtained His Priesthood:

Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire. And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch, It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God; And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name (JST, Genesis 14:26-29).

The Powers of This Order:

For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course; To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world. And men having this faith, coming up unto this order of God, were translated and taken up into heaven (JST, Genesis 14:30-32).

Melchizedek's Use of These Powers:

And now, Melchizedek was a priest of this order; therefore he obtained peace in Salem, and was called the Prince of peace. And his people wrought righteousness, and obtained heaven, and sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world; And hath said, and sworn with an oath, that the heavens and the earth should come together; and the sons of God should be tried so as by fire. And this Melchizedek, having thus established righteousness, was called the king of heaven by his people, or, in other words, the King of peace (JST, Genesis 14:33- 6).

Melchizedek's Third Blessing:

And he lifted up his voice, and he blessed Abram (JST, Genesis 14:37).

Melchizedek, Keeper of the Storehouse for the Poor:

Being the high priest, and the keeper of the storehouse of God; Him whom God had appointed to receive tithes for the poor. Wherefore, Abram paid unto him tithes of all that he had, of all the riches which he possessed, which God had given him more than that which he had need (JST, Genesis 14:37-39).

God Fulfills Melchizedek's Blessings:

And it came to pass, that God blessed Abram, and gave unto him riches, and honor, and lands for an everlasting possession; according to the covenant which he had made, and according to the blessing wherewith Melchizedek had blessed him (JST, Genesis 14:40).

This text supplies much information about Melchizedek. Some of its details are interestingly consistent with points reflected in other Jewish and Christian texts discussed above. For example, in the JST, Melchizedek's bread and wine is evidently seen as a form of sacrament (JST, Genesis 14:18), and, somewhat like the remarkable paragraphs in 2 Enoch 71-72, the JST reports miraculous events associated with Melchizedek's childhood (stopping the mouths of lions and quenching the violence of fire), leading to his receipt of the priesthood and being translated into heaven, to guide an especially righteous group of followers. Certain aspects of the JST account are also echoed in Alma's text. Thus, both report Melchizedek as a man of extraordinary faith, a worker of righteousness among his people, called and ordained a high priest after the order of the Son of God (JST, Genesis 14:27-30; Alma 13:2-10, 18). Alma, however, indicates no awareness of the idea that such people were translated to heaven, that the order of Melchizedek was pertinent to the covenant made by God with Enoch, that an oath was connected with this priesthood (Genesis 14:30, 35), that Melchizedek was called the king of heaven by his people (JST, Genesis 14:36), or several other such details.

Nevertheless, although one cannot say for certain, several key factors would point toward the conclusion that Alma's version of Genesis 14 on the plates of brass was similar to the text in the Joseph Smith Translation of the Bible.

Synthesis and Conclusion

Having set the stage, we are now prepared to examine more specifically Alma's use of his Melchizedek sources. As the following eight points show, Alma works the Melchizedek material into his sermon with great perceptiveness.

First, in Genesis, Melchizedek is called a priest of the most high God (El Elyon). For Alma, however, he is a high priest after the order of the Son of God (Alma 13:14Alma 13:14). This is rather singular. Besides the book of Alma and the JST, no other text calls him a high priest (although 2 Enoch 71:29 calls him "the priest to all holy priests"). Perhaps the word "high" (elyon) has shifted position in the texts between "high God" and "high priest." The word elyon generally means exalted, or comparatively high. It is a quite distinctive word, most often used to describe the Lord as the Most High God (e.g., Numbers 24:16; Deuteronomy 32:8; 2 Samuel 22:14; Isaiah 14:14; and repeatedly in the Psalms); but sacred things and people can also be called elyon: The temple is called elyon by the Lord (1 Kings 9:8), and his peculiar people are likewise said to be exalted and blessed because of the covenant: "Thy God will set thee on high (elyon) above all nations" (Deuteronomy 28:1), "to make thee high (elyon) above all" (Deuteronomy 26:18-19; cf. 1 Peter 2:9, "a royal priesthood, a peculiar people"). Thus, the term "high priest" in Alma's text is particularly apt and meaningful in describing priests who receive the ordination of which he speaks. Nevertheless, one should also observe that Alma in no way polemicizes against the Levitical priesthood, as does the author of Hebrews. Rather, Melchizedek stands as a precedent for a priesthood composed of all the righteous who receive the ordinances through their faith and good works. Moreover, besides distinguishing Alma's priests favorably from the high (gdl) priest and other priests of the hereditary priesthood at Jerusalem, to which the Nephites (like the Maccabeans) had no claim, Alma's application of the word "high" to these priests "after the order of [God's] Son," rather than to God, may reflect the Nephite understanding that their Lord was not the highest God, but a son of God (e.g., Alma 36:17), who in turn does the will of the Father.

Second, Melchizedek was associated in Alma's mind with the idea of "priests forever after the order of the Son." He could have found such words in Psalm 110, containing the words "priest forever" and the cryptic remark about an "order" or "pact" (cf. Alma 13:14Alma 13:14). In Alma 13:2 and 13:14, however, it is clear that this order is not Melchizedek's order (as it is at Qumran, in Psalm 110, in Hebrews 7, and among the Gnostics), but that of the son of God. In this regard, Alma's text is close to the Genesis account in the JST, where the order was "after the order of the covenant which God made with Enoch, it being after the order of the Son of God" (JST, Genesis 14:27-28). The "order" for Alma, however, in its primary sense was understood as a manner of ordination rather than an order of hierarchy or structured body of priesthood bearers. This would suggest that the phrase al dibrt could best be understood modally, fn yielding the sense of "a priest ordained like Melchizedek was," i.e., in that manner which looks forward to the Son for redemption (Alma 13:2). Being a priest after the order of Melchizedek ultimately refers to obtaining such ordinances (Alma 13:9), something that only Alma makes explicit.

In an additional sense, however, Alma also uses the term "order" to refer to a specific commission to preach repentance (Alma 5:49) and to teach certain commandments leading into God's rest (Alma 13:6). Indeed, one of the great messages of Melchizedek for Alma (and he is the only commentator to draw such a conclusion) was the success of Melchizedek as a teacher of righteousness. For Alma, such teaching was the paramount responsibility and calling of the priesthood (Alma 5:49; cf. Mosiah 6:3). Little significance appears to be ascribed by Alma to the bureaucratic, authoritarian, official, or sacrificial powers or functions of the priesthood.

Third, the Book of Mormon text portrays Abraham paying tithes to Melchizedek, but unlike other ancient texts in which this tithe is either taken to establish the right of some priestly class to collect revenues or in which it is seen as a religious contribution, a disbursement, or a hospitable gift of the spoils of war, fn it appears that for Alma the tithe of Abraham illustrates the injunction, "Bring forth fruit meet for repentance" (Alma 13:13), which is a condition for receiving the priesthood ordinances. For Alma, the tithe of Abraham is not just on the spoils of war (as it is in Hebrews and many other texts), but is full and complete, on all he possessed, just as the required repentance would have to be total and complete. This interpretation of Genesis 14:20 commends itself in light of the fact that Abraham renounced all interest in the spoils; he would have had no reason to pay a tithe on property in which he claimed no interest, as would be the case if he only tithed on the spoils. It is also consistent with JST, Genesis 14:39: "Abram paid unto him tithes of all that he had, of all the riches which he possessed, which God had given him more than that which he had need," to care for the poor.

Fourth, in the early Christian writings Melchizedek typifies Christ, fn but in Alma the typology is not found in Melchizedek, his name, his station, or his actions, but in the manner of the priesthood's ordinance, "it being a type of God's order" (Alma 13:16). The most prominent touchstone of the Christian typology (the offering of bread and wine) is therefore not used by Alma, although it may stand behind part of Alma's manner of looking forward to the Son of God for redemption.

Fifth, Melchizedek, king of Salem and priest of the most high God, is understood in most traditions primarily in his role as a priest, not as a king. fn This is carried so far that he is most often depicted by medieval artists in priestly vestments officiating at an altar under a canopy. But in the Book of Mormon, the image of Melchizedek is equally that of a royal leader and a priest: a king who establishes peace in the land among his people through righteousness (Alma 13:17-18). The fascinating account in 2 Enoch 71 comes close to Alma in this regard, reporting that God would change Melchizedek "into a great people who will sanctify [him]" and make him "the head of priests reigning over a royal people." fn Likewise the JST reports that Melchizedek ruled over his people as a priest and king of heaven and of peace, with power to "subdue principalities" and "to put at defiance the armies of nations" (JST, Genesis 14:31), although in both of these cases the emphasis is more on Melchizedek's role as priest than king. Alma's dual understanding of Melchizedek as king and priest is consistent with local Nephite politics, since the Nephite ruler (i.e., king or chief judge prior to Alma's day) shouldered the highest responsibilities for both church and state. fn

Sixth, most commentators have been content to speculate about the sources of Melchizedek's knowledge of the priesthood. Some suggest that he received it from Noah, Abraham, the Patriarchs, angels, or philosophical reflection, as well as from a number of fictitious individuals. One tradition holds that he acquired his priesthood from Noah when he was bitten and defiled by a lion as he was disembarking from the ark. fn It is rare, however, for writers to dwell on how such knowledge is acquired. In Philo's thought, the contemplative man was typified by Melchizedek, but even there he does not become actively involved in any religious process. Alma gives the most information of any text, including the JST, about how such knowledge is acquired from God (Alma 12:29): through the mysteries (Alma 12:9-10), calling upon God's name (Alma 12:30), obedience (Alma 12:32), and after exercising mighty faith, humility, charity, and repentance (Alma 13:14Alma 13:14-15, 18).

Seventh, Melchizedek's genealogy or lack thereof raises questions practically everywhere. Nothing in Alma 13, however, hints at the churning conflict which divided the Old World over the question of his birth. There is no inclination toward the later hypothesis that Melchizedek was Shem, and there is no reference to the phrase first found in Hebrews 7:3, "without father, without mother, without descent." In Alma's text, only God and the priesthood order are called eternal: "This high priesthood . . . without beginning of days and end of years" (Alma 13:7; cf. also JST, Hebrews 7:1); "the Only Begotten of the Father, who is without beginning of days or end of years" (Alma 13:9). Alma's perspective here runs parallel to an extent with that of the JST: "Which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God" (JST, Genesis 14:28). But if Alma's statement, "and he did reign under his father" (Alma 13:18), refers to a political reign under his mortal father (rather than to a spiritual reign under God) or to a combination of the two (as King Benjamin described his own reign in Mosiah 2:31), we have here a singular and significant reference to Melchizedek's royal parentage and vassalage.

Eighth, perhaps because of the Nephite conviction of the wickedness of Jerusalem (1 Nephi 7:13-14), Alma also makes no attempt to equate Salem with Jerusalem. Indeed, for Alma, Melchizedek was not the king of a city, but of a land of Salem. Alma also feels no need for pendantry over etymologies either regarding the name Salem or the name Melchizedek.

In conclusion, the Melchizedek text of Alma 13 is quite remarkable. It reveals a profound understanding of Melchizedek. The text is unique and complex, yet internally coherent and concise. Alma has a clear concept of what Melchizedek means to him and he relates that meaning powerfully to the message of his sermon.

Alma's text bears the hallmarks of an early record. In my opinion, Alma's use of the Melchizedek material from Genesis is conceptually and textually superior to later interpretations in which the meaning of Melchizedek turns upon ideological notions and etymological devices. Alma 13:14Alma 13:13-19 conveys far more than the usual historical or etiological interpretations of the puzzling Genesis account; it is conceptually prior to the polarization of Jewish and Christian thought, and it is free from the apocalyptic, philosophical, and metaphysical tendencies that have molded much of Western thought since Hellenistic times. For Alma, Melchizedek is not a transcendent or intuitive being, but an example of the fact that all men can receive the same knowledge and authority that made Melchizedek great. He is not a priest who will conduct some cosmic atonement for man's benefit, but was the teacher of a sacred course that showed men how to benefit from the atonement of Christ and the manner in which they should look forward to redemption (Alma 13:2). He is not the extension of a preexistent form of royal or priestly logos, but he epitomizes a practical realization of each individual's preexistent potential which was prepared from the foundation of the world (Alma 13:3). He does not typify or epitomize any other reality.

Alma 13:14Alma 13:13-19 also bears characteristics of dependence on earlier sources. While one can see how Alma may have derived its key words and phrases from the traditional Old Testament materials, it appears that his sources were closer in content to the Genesis text in the JST than to the cryptic statements in the King James Version.

Moreover, this material was relevant to Alma's own day and age. His text is integrally bound up with Nephite sacred ritual and practical religion. In addition, many aspects of the traditional Genesis material and the wordings of Psalm 110 harmonize with Nephite religion and politics in Alma's day, for example, in placing emphasis on a joint office of a righteous priest and king under his father, in being silent on the victorious military context of Abraham's encounter with Melchizedek, and in supporting the nonhereditary posture of the Nephite priesthood.

There is no dearth of commentators who have suspected the significance of Melchizedek, but none offers the insights of Alma 13. This chapter of the Book of Mormon is among the best regarding Melchizedek.

Footnotes

1. Thorough bibliographies of the sources are accumulated by Gottfried Wuttke, Melchisedech der Priesterkönig von Salem, Beiheft zur Zeitschrift für die neutestamentliche Wissenschaft und Kund der älteren Kirche, 5 (Giessen: Topelmann, 1927), and Paul J. Kobelski, Melchizedek and Melchiresha, Catholic Biblical Quarterly Monograph Series, 10 (Washington: Catholic Biblical Assocation of America, 1981). See also Gerald T. Kennedy, St. Paul's Conception of the Priesthood of Melchisedech (Washington: Catholic University of America Press, 1951); and Fred L. Horton, Melchizedek Tradition through the First Five Centuries C.E., SNTSMS 30 (Cambridge: Cambridge University Press, 1976).

2. This is as one would expect, given the accompanying "strict command" of secrecy (Alma 12:9). Although little is known of the Nephite mysteries, it seems clear that they had certain sacred teachings that were not discussed publicly.

3. Was the "calling" a new name, a job assignment, or a ritualistic summons? Mosiah 5:10-12 supports the idea that they were called by a new name in Christ. In Alma's text, however, the people are not only called with that holy calling (Alma 13:3) and by it (Alma 13:6), but also to the calling (Alma 13:4), which would seem to make the calling more like a post or office rather than a new appellation. The ambiguity may be intentional, however, since the important thing is being able to recognize the voice of the Lord when he calls, and that is learned only by serving him (Mosiah 5:12-14); cf. JST, Genesis 14:29, "it was delivered unto men by the calling of his own voice, according to his will."

4. See generally, Paul Winter, "Note on Salem-Jerusalem," Novum Testamentum 2 (1957): 151-52; William F. Albright, "Abram the Hebrew: A New Archaeological Interpretation," Bulletin of the American School of Oriental Research 163 (1961): 36-54; Loren R. Fischer, "Abraham and His Priest-King," Journal of Biblical Literature 81 (1962): 264-70; Robert H. Smith, "Abraham and Melchizedek," Zeitschrift für die alttestamentliche Wissenschaft 77 (1965): 129-53. Discoveries at Ebla seem to confirm the general historicity of materials in Genesis 14.

5. See Joseph A. Fitzmyer, " 'Now this Melchizedek . . . ' (Heb 7,1)," Catholic Biblical Quarterly 25 (1963): 305-21. Cf. Adonizedek, the name of an early king of Jerusalem mentioned in Joshua 10:1- 3. That name would mean ".sSedeq [Righteous] is my lord." Ammi- .sSeduqa was the Amorite name of a Babylonian king in the sixteenth century b.c.; ibid., 312.

6. .sSedeq is known to have been the name of a Canaanite deity at Mari, Ugarit, and in South Arabia. Compound names incorporating the name of a god were not uncommon; witness Adonizedek in Joshua 10:1-3; Malchiel (El is my King) in Genesis 46:17; Malchiah (Yahweh is my king) in Ezra 10:31 and Jeremiah 38:6. This is thought to suggest that Canaanite kings had priestly functions and that Sedeq was part of a local cult. John Gray, History of Jerusalem (New York: Prager, 1969), 67.

7. This view is represented as early as the second century of the Christian Era in Targum Neofiti. A. Dies Macho, Neophyti I: Targum Palestinense I: Genesis (Madrid: Confejo Superior de investigaciones cientificas, 1969).

8. This has been suggested by H. E. del Medico, "Melchisedech," Zeitschrift für die alttestamentliche Wissenschaft 69 (1957): 160- 70, since "upright king" and "peaceful king" are epithets of the king of Sodom, mentioned in the previous verse.

9. Albright, "Abram the Hebrew," 52.

10. The Jews, naturally, have preferred the equation of Salem with Jerusalem. See Psalm 75:3; Josephus, Antiquities I, 10, 2 (Solyma is later called Jerusalem); Genesis Apocryphon 22:13 ("Salem, that is Jerusalem"). But W. F. Albright is among those who resist the geographical identity between Salem and Jerusalem, in "Abram the Hebrew," 52.

11. To the Christians, seeing a foreshadowing of the sacrament was irresistible here. The Jews figured this constituted instruction in the laws of the priesthood by alluding to shewbread and libations. H. Freedman and Maurice Simon, trs., Midrash Rabbah, 10 vols. (London: Soncino, 1961), 1:356. It has been argued, however, that wine was not used for libations during the time of Abraham. Edward Busse, Der Wein im Kult des alten Testaments (Freiburger Theologische Studien 29).

12. The Hebrew text is wholly ambiguous here. Alfred Jeremias, Old Testament in the Light of the Ancient East (London: Williams, 1911), 1:29, states that Melchizedek paid tithing to Abraham.

13. A tithe was a political tax often taken as tribute in antiquity; see, e.g., Herodotus, Historia II, 135; IV, 152.

14. Is it Yahweh, as in Genesis 14:22, or was Yahweh added there by gloss, since it is absent in the Septuagint, Peshitta, and Genesis Apocryphon? Or are these Canaanite deities? Cf. Numbers 24:16; Isaiah 14:14; Daniel 3:26; see G. Della Vida, "El Elyon in Genesis 14:18-20," Journal of Biblical Literature 63 (1944): 2.

15. In addition, some rabbinic speculation on the Song of Songs involves Melchizedek as one of the four craftsmen of Zechariah 2:3. TB Sukkah 52b lists the four as: Messiah ben David, Messiah ben Joseph, Elijah, and the priest of Righteousness (Kohen .Sedeq).

16. Psalm 110 is a royal psalm in which a Davidic king is addressed as a hero and probably associated with the past as a successor of Melchizedek. J. W. Bowker, "Psalm CX," Vetus Testamentum 17 (1967): 31-41. Alexander F. Kirkpatrick, The Book of Psalms (Cambridge: Cambridge University Press, 1910), 663.

17. Mitchell Dahood, Psalms, 3 vols. (Garden City: Doubleday, 1966), 3:117.

18. Ibid.

19. The problems involved in using taxis to translate the semitic concepts here are shown by T. Nöldeke, "Taxis im Semitischen," Zeitschrift für Assyriologie 23 (1909): 145-49.

20. For a discussion of these translations, see Fitzmyer, "Now This Melchizedek," 305-21.

21. Ibid., 308.

22. The idea, for example, that Melchizedek was Shem has been found in Church literature since John Taylor qualifiedly volunteered it in Times and Seasons 5 (December 15, 1844): 745-46, as "not allowing it to be revelation but history." That history, however, is suspect, and some Church writers have prudently declined to follow it. See John A. Widtsoe, Evidences and Reconciliations, ed. G. Homer Durham (Salt Lake City: Bookcraft, 1960), 232; Charles E. Haggerty, "Melchizedek . . . King of Salem," Improvement Era 55 (1952): 512. Bruce R. McConkie, Mormon Doctrine (Salt Lake City: Bookcraft, 1960) refers to the idea that Shem was Melchizedek as an unconfirmed Hebrew tradition. But others have gone to extraordinary lengths to preserve that connection, see Hyrum Andrus, Principles of Perfection (Salt Lake City: Bookcraft, 1970), 422, even in the face of D&C 84:14: "Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah." For a more tentative approach, see Alma E. Gygi, "Is It Possible That Shem and Melchizedek Are the Same Person?" Ensign 3 (November 1973): 15-16. D&C 138:41 only speaks of Shem as "the great high priest." The Joseph Smith Translation of the Bible, while silent on any connection between Melchizedek and Shem, adds many other relevant details to the Genesis account, mentioned further below. For other information about the power of the Melchizedek priesthood as "the power of 'endless lives,' " and about Melchizedek giving the priesthood to Abraham, see TPJS, 322-23.

23. Jubilees 13:25-29; 32:1. R. H. Charles, The Book of Jubilees (Oxford: Oxford University Press, 1976), dates this work around 110 b.c. Unfortunately, however, Jubilees 13 has a lacuna in the text where Melchizedek was probably mentioned, and Jubilees 32:1 contains only an allusion to Melchizedek in the expression "priest of the most high God."

24. This title is used consistently by Maccabees and elsewhere to describe them; see 1 Maccabees 14:41; Josephus, Antiquities XVI, 6, 2; Assumption of Moses 6:1; Testament of Levi 8:14-15. The Testament of Levi does not refer to Melchizedek by name, but in a passage which appears to be free from interpolation, the Testament speaks of a new priesthood called by a new name to be established after the fashion of the Gentiles. The priesthood of Levi, however, remains the greatest of the three mentioned. Testament of Levi 8:13.

25. Jubilees 13:25-27. Note that where Jubilees has the law of tithing being without limit of days, and where Hebrews 7:3 has Melchizedek's genealogy without beginning of days or end of years, Alma 13:7 denotes the high order as being without temporal bounds or, in other words, arising from the foundation of the world.

26. OTP 1:95.

27. Ibid., 1:97.

28. Compare, in several respects, JST, Genesis 14:26-36.

29. OTP 1:206-7; see also A. Vaillant, Le Livre des Secrets d'Henoch (Paris: Institut D'Etudes Slaves, 1952), 77; Rubenstein, "Observation on the Slavonic Book of Enoch," Journal of Theological Studies 13 (1962): 1-21.

30. 2 Enoch 71:29, 33, in OTP 1:208.

31. 2 Enoch 71:29, in OTP 1:209.

32. 2 Enoch 71:37, in OTP 1:211.

33. 2 Enoch 71:37, in OTP 1:209-10.

34. 2 Enoch 71:33-34, in OTP 1:208.

35. 11QMelch 6-8. See Joseph A. Fitzmyer, "Further Light on Melchizedek from Qumran Cave 11," Journal of Biblical Literature 86 (1967): 25-41; J. T. Milik, "Milki-sedeq et Milkiresa dans les anciens escrits juifs et chretiens," Journal of Theological Studies 23 (1972): 95- 144; James A. Sanders, "The Old Testament in 11Q Melchizedek," Journal of Near Eastern Studies 5 (1973): 373-82; Paul J. Kobelski, Melchizedek and Melchiresha, Catholic Biblical Quarterly Monograph Series, Number 10 (Washington: Catholic Biblical Assocation of America, 1981).

36. 11QMelch 13-14.

37. 11QMelch 15-21 is apparently commenting on Psalm 82:1 and also Isaiah 52:7. The latter was also a cryptic passage to Nephites; see Mosiah 12:20-21.

38. Philo, Allegorical Interpretation of Genesis II, III, 82.

39. Ibid., III, 79.

40. Ibid., III, 80-81. See also, Philo, On Abraham 235.

41. Philo, On the Preliminary Studies 99. For Philo, the adjectives automathe and autodidakton are attributes of wisdom (sophia) and the wise man, and mean that he has not been improved by investigation, drill, and labor, but from his birth he has discovered ready-prepared sophia from above showered down from heaven.

42. See generally V. Hamp, "Melchisedek als Typus," Pro Mundi Vita: Festschrift zum eucharistischen Weltkongress (Munich, 1960); J. Derambure, "Melchisedech, Type due Messi," Revue Augustinienne 12 (1908): 37-62.

43. Cf. 11QMelch 6-9. The relationship between Hebrews and the writings at Qumran is the strongest on this point, with the exalted status of Melchizedek as eternal priest reflecting the christology of the Epistle to the Hebrews. See M. de Jonge and A. S. van der Woude, "11Q Melchizedek and the New Testament," New Testament Studies 12 (1965-66): 301-26.

44. Ambrose, De Sacramentis IV, 3, 10 and 12, in PL 16:457-58; John Chrysostom, Homilia XII in Epistolam ad Hebraeos 7, in PG 63:97; Clement of Alexandria, Stromata IV, 25, in PG 8:1369-71.

45. Athanasius, De Titulis Psalmorum CIX, 9, in PG 27:1145; see also Ambrose, De Sacramentis IV, 3, 10, in PL 16:457-58; Augustine, De diversis Quaestionibus I, 83, 2, in PL 40:49; Cyprian, Epistolae LXIII, 4, in PL 4:387-88; Isidore, De Ecclesiasticis Officiis I, 18, 1, in PL 83:754.

46. Alcuin, Interrogationes et Responsiones in Genesin 164, in PL 100:536; Ambrose, De Mysteriis VIII, 45-46, in PL 16:421; Bruno, Expositio in Psalmos 109, in PL 152:1227-28; John Chrysostom, Homilia de Melchisedeco, in PG 56:259-60; Gregorius Nazianzenus, Oratorio XXX, 21, in PG 36:132-33; Isidore, Quaestiones in Vetus Testamentum in Genesin XI, 4, in PL 83:239-40. Theodoret, Interpretatio Epistolae ad Hebraeos VII, 3, in PG 82:724-25.

47. Fulgentius, Ad Trasimumdum Regem Vandalorum II, 6, in PL 65:250-51; see also Jerome, Epistola 73, in PL 22:676-81; Eusebius, Historia Ecclesiastica I, 3, in PG 20:73-76; Leo the Great, Sermo V, 3, in PL 54:154; cf. Ambrose, Hexaemeron I, 3, 9, in PL 14:137-38 ("Deus est enim Melchisedech . . . qui est sine initio.")

48. Chrysostom, Homilia de Melchisedeco 3, in PG 56:260-62; cf. Ambrose, Expositio in Lucam III, 21, in PL 15:1680. Cf. JST, Genesis 14:18.

49. Arnobius, Commentarii in Psalmas 109, in PL 53:496; Bede, Expositio in Lucae Evangelium VI, 22, in PL 92:596; Bruno, Expositio in Psalmos 109, in PL 164:1127; Claudius of Turin, In Hebraeos, in PL 104:926; Isidore, Allegoriae quaedem Sacrae Scripturae, in PL 83:104; Leo the Great, Sermo V, 3, in PL 54:154.

50. Epiphanius, Adversus Haereses LV, 1, in PG 41:972-73.

51. Pistis Sophia I, 25-26. See Hugh W. Nibley, "Treasures in the Heavens, Some Early Christian Insights into the Organizing of the Worlds," in Old Testament and Related Studies, vol. 1, Collected Works of Hugh Nibley (Salt Lake City: Deseret Book and F.A.R.M.S., 1986), 182.

52. Epiphanius, Adversus Haereses LV, 1-3, in PG 41:972-77.

53. Melchizedek, in James M. Robinson, The Nag Hammadi Library in English (San Francisco: Harper & Row, 1977), 399-403. Cf. Isidorus of Pelus, Epistolae III, 152, in PG 78:844.

54. Epiphanius, Adversus Haereses LV, 4-5, in PG 41:980-81; Origen, Contra Haereses VII, 36, in PG 16:3343.

55. Pistis Sophia 360:13-361:4.

56. Ibid., 34:7-35:24.

57. Ibid., 324:20-325:1.

58. Epiphanius, Adversus Haereses LV, 4, in PG 41:980-81; Theodoret, Haereticarum Fabularum Compendium II, 6, in PG 83:392-93.

59. Ibid., LV, 9-13.

60. Pseudo-Augustine, Quaestiones Veteres et Novi Testamenti (Vienna: Souter, 1908), 268, question 109; Arnobius, Praedestinatorum Haeresis I, 34, in PL 53:598.

61. Jerome, Epistolae 73, in PL 22:681. Melchizedek also enters as a candidate for being the archangel Michael in Jewish speculation. Such angelology is refuted by Ambrose, De Fide III, 11, in PL 16:632.

62. This was the reported opinion of Hierax in Epiphanius, Adversus Haereses LXVII, 3, in PG 42:172-84. See also Jerome, Epistolae LXXIII, 1, in PL 22:676-77. He is also associated with the baptism of fire in 2 Jeu 45.

63. Hippolytus, Refutatio VII, 24.

64. Gerald T. Kennedy, St. Paul's Conception of the Priesthood of Melchisedech (Washington: Catholic University of American Press, 1951), 130, concludes: "The talmudic interpretation of the figure and role of the priest-king of Salem were often the result of wishful thinking or false conclusion from an erroneous apologetic designed to counteract the New Testament clarification of the person and function of Melchizedech."

65. Josephus, Antiquities I, 179-81; Jewish Wars VI, 438.

66. Midrash Rabbah Genesis (Lekh Lekha) 43:6, tr. Freedman and Simon (London: Soncino, 1961), 356. "Jerusalem is called Zedek (righteousness), as it is written, Zedek (righteousness) lodged in her (Isaiah 1:21)." The name is also written as two words in Psalm 110:4.

67. Justin Martyr, Dialogue with Trypho 19, in PG 6:516-17; Tertullian, Adversus Judaeos 3, in PL 2:640-44. One may quite confidently date the the formulation of the Jewish theories about Melchizedek by the fact that the Jewish arguments were still unknown to Justin in a.d. 165 and Tertullian in a.d. 220.

68. Genesis Rabbah 43:6, Jacob Neusner, ed., 3 vols. (Atlanta: Scholars, 1985), 3:119. Rabbi Isaac the Babylonian inferred from the title King of Salem (Shalem) that Melchizedek was born circumcised. Midrash Rabbah Genesis (Lekh Lekha) 43.

69. TB Nedarim 32b. Note that the Jewish explanation of kata tn taxin (after the order of) Melchizedek is to paraphrase it as "according to the blundering utterance of Melchizedek," for thus Abraham became his successor in the priesthood.

70. R. Jizchak, Bereshit Rabbah 43 on Genesis 14:19 (third century a.d.).

71. Midrash Rabbah Genesis (Lekh Lekha) 43:6, tr. Freedman and Simon, 356, explicating Proverbs 9:5, "come, eat of my bread, and drink of my wine."

72. This is common, beginning with the second-century Targums Neophiti I, Targum Pseudo-Jonathan, Fragmententargum (but not Onqelos). It is assumed without question in most rabbinic writing. See Bemidbar Rabbah on Numbers 3:45, Der Midrasch Bemidbar (Leipzig, 1885); R. Jizchak, Bereshit Rabbah 43 on Genesis 14:19; Sefer Eliahu Rabbah 25; Nachmanides, Perush ha-Ramban al ha-Torah 14:18; Wajikra Rabbah 25 on Leviticus 19:23; Pirke de Rabbi Eliezer 27. The same tradition is reported in Christian writings after the fifth-century: Jerome, Hebraicae Quaestiones in Genesim 14, in PL 23:1010; Isidore, De Ortu et Obitu Patrum 10 in PL 83:132; Rupert, Dialogus Inter Christianum et Judaeum II, in PL 170:583; Jerome, Epistola 73, in PL 22:679.

73. Epiphanius, Adversus Haereses LXVII, 7, in PG 42:181.

74. John Malalas, Chronographa III, in PG 97:134.

75. Epiphanius, Adversus Haereses LV, 2, in PG 41:973.

76. Georgios Monachos, Chronikon I, 10, in PG 110:145-48. The Book of the Cave of Treasures, E. A. W. Budge, ed. (London, 1927), 152.

77. Chronikon Paschale, Dindorf, ed. (Bonn), 90, listed in Wuttke, Melchisedech der Priesterkönig von Salem, 48.

78. Athanasius (dubia), Historia de Melchisedech, in PG 28:525.

79. Eustathius of Antioch, Nicephoros Cat. I, 198 (hyios pornes), in Wuttke, Melchisedech der Priesterkönig von Salem, 48.

80. Numerous other accounts cast Melchizedek in even further roles. One depicts him as a guard over the treasure cave where the body of Adam was buried. He was "set apart all the days of his life. He shall not take a wife, he shall not shed blood, he shall not offer up the offerings of wild animals and feathered fowl; but he shall offer unto God bread and wine, for by these redemption shall be made for Adam and all his posterity. . . . He shall wear a garment of skin, he shall not shave his head, and he shall not cut his nails, but shall remain alone natural because he is the priest of God the most High." Book of the Cave of Treasures, Budge, ed., 105-6. There is also a legend that Melchizedek fell asleep in a cave along with Ham and Japheth and awoke at the time of the nativity of Christ to travel to Bethlehem as one of the Magi. Sabine Baring-Gould, Legends of the Patriarchs and Prophets and Other Old Testament Characters (New York: Alden, 1885), 141.

81. Cf. Fitzmyer, "Now This Melchizedek," 308-9. See text accompanying nn. 17-21 above.

82. See, for example, Josephus, Antiquities I, 181; Hebrews 7:4; Genesis Apocryphon 22:12-20.

83. This extends to more recent religious writings as well. See John Lewis, Melchizedech's Antitype (London: Okes & Whitakers, 1624); George C. Currie, "Melchisedec," Virginia Seminary Magazine (July 1892), in the Duke University Collected Monographs, vol. 288. Luther, however, rejected the typology in his "Predigt über Genesis 14" (1527), in Martin Luthers Werke: Kritische Gesammtausgabe (Weiner: Hermann Böhlaus, 1900), 24:277-86; see also Martin Luthers sämtliche Schriften, J. Walch, ed. (Gross Oesingen: Lutherische Buchhandlung, 1987), 5:1021, 19:1208. See also 2 Enoch 71, in OTP 1:208.

84. Josephus is an understandable exception, since he wrote in the court of a Roman emperor.

85. 2 Enoch 71:30, 37, in OTP 1:209, 211.

86. This conjunction of kingship and priesthood may also reflect an ancient attribution of divine commission of the king (cf. Mosiah 2:18-19), and it is consistent with ordaining people to become kings and priests. As Joseph Smith taught, the Melchizedek "Priesthood is a perfect law of theocracy." TPJS, 322.

87. Baring-Gould, Legends of the Patriarchs and Prophets, 141. Cf. JST, Genesis 14:26, "he stopped the mouths of lions."

88. This essay originally appeared in a slightly different form in the unpublished "Tinkling Cymbals: Essays in Honor of Hugh Nibley," John W. Welch, ed., 1978.

(John M. Lundquist and Stephen D. Ricks, eds., By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, 2 vols. [Salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1990], 2: 238.)

D&C 76:50-70 - Celestial kingdom

(Doctrine and Covenants 76:56-60.) – Melchizedek and Enoch represent what a High Priest does. The heart and core of the gospel is what a High Priest does.

56 They are they who are priests and kings, who have received of his fulness, and of his glory;

57 And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son.

58 Wherefore, as it is written, they are gods, even the sons of God—

59 Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ's, and Christ is God's.

60 And they shall overcome all things.

(Doctrine and Covenants 77:11.) – Those who are sealed are High Priests. They are ordained unto the holy order of God to administer the everlasting gospel and to bring people to the Church of the Firstborn (Highest place in the Celestial kingdom). Sealed/Washed/Anointed/married for time and all eternity

11 Q. What are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel—twelve thousand out of every tribe?

A. We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn.

Elders get you baptized into the church; High Priests get you to the Church of the Firstborn. Joining the church helps us overcome sin, temple ordinances helps us become exalted.

The head of the High Priest quorum is the Stake President.

June 1831 – Joseph Smith finally is ordained a High Priest, and then is called to go to Missouri and establish Zion.

Paul is teaching the Hebrews that Melchizedek has more power than the Law of Moses and Christ has more power than all.

Couples are anointed to become kings and queens, they can become these by how they handle their family. The heirarchary of the church is there to support the family.

1^st Presidency >>> Quorum of the 12 >>> Stake President >>> Bishop

Husband Wife

King/Priest Queen/Priestess

Children

We are judged on how we handle our family calling. The hierarchy tries to perfect the family.

Husband and wife are co-equal – focus is to raise a righteous family

Kings and Queens – Economic security, given laws to help govern

Priests and Priestesses – Teach the law, provide ordinances to gain access to the Atonement

Melchizedek is a wonderful individual because of what he did to change a very wicked people; he was able to bring the Atonement into their lives, its mercy, grace, and power. The Atonement or the Holy Order of God is so powerful it can save the vileiest of sinners.

(3 Nephi 30:2.) – Mormon commanded by Christ to extend this invitation. Turn from your wicked ways and repent of your evil to receive a remission of sin. Christ can redeem all men if you pay the price. Christ can redeem you to Godhood.

Hearken, O ye Gentiles, and hear the words of Jesus Christ, the Son of the living God, which he hath commanded me that I should speak concerning you, for, behold he commandeth me that I should write, saying:

2 Turn, all ye Gentiles, from your wicked ways; and repent of your evil doings, of your lyings and deceivings, and of your whoredoms, and of your secret abominations, and your idolatries, and of your murders, and your priestcrafts, and your envyings, and your strifes, and from all your wickedness and abominations, and come unto me, and be baptized in my name, that ye may receive a remission of your sins, and be filled with the Holy Ghost, that ye may be numbered with my people who are of the house of Israel.

(Alma 24:8-11.) – Lamoni was lost, he became fully repentant with a full change of heart. He told the people to put away their weapons of war and not murder again. It doesn’t matter if we die because we have been changed and redeemed.

8 And behold, I thank my great God that he has given us a portion of his Spirit to soften our hearts, that we have opened a correspondence with these brethren, the Nephites.

9 And behold, I also thank my God, that by opening this correspondence we have been convinced of our sins, and of the many murders which we have committed.

10 And I also thank my God, yea, my great God, that he hath granted unto us that we might repent of these things, and also that he hath forgiven us of those our many sins and murders which we have committed, and taken away the guilt from our hearts, through the merits of his Son.

11 And now behold, my brethren, since it has been all that we could do, (as we were the most lost of all mankind) to repent of all our sins and the many murders which we have committed, and to get God to take them away from our hearts, for it was all we could do to repent sufficiently before God that he would take away our stain—

JESUS CHRIST, SYMBOLISM, AND SALVATION (2^nd part of the chapter, the 1^st part is in last weeks notes.)

(Hebrews)

JOSEPH F. McCONKIE

The Priest and High Priest as Messianic Types

Having established the call to the priesthood as a prophetic type for the Christ, we now turn our attention, more specifically, to the offices of priest and high priest in the Aaronic order as they officiated in the church anciently. Paul will be our tutor and the book of Hebrews our text, as we see how these ancient offices functioned so as to teach and testify of the Messiah and of his atoning sacrifice.

In this epistle to the Hebrews, Paul refers to Christ as "an high priest" (4:15; 5:1, 6, 10; 6:20; 7:26; 8:1; 9:11; 10:21), "a great high priest" (4:14), "a merciful and faithful high priest" (2:17), "the Apostle and High Priest of our profession" (3:1), and "an high priest after the order of Melchisedec" (5:10). Unfortunately, the etymology of the word priest is uncertain. fn Of a certainty, however, is the fact that the priest (cohen) in Old Testament times functioned as a mediator between God and man. Strong suggests that the primary root means "to mediate." fn It has also been suggested that cohen is derived from a verb meaning "to minister," or in the noun form, "a minister." fn Its Greek root is a derivative of sacerdos, signifying that which is sacred or holy. fn Such definitions seem wholly appropriate, by way of describing the nature of the office of a priest as found in the Old Testament, and consistent with Paul's description of Christ as the "great high priest."

All priests were types for Christ. To understand their office and calling was to understand the nature of the Messiah's ministry. Their duties, as summarized in Deuteronomy, were to watch over and guard the covenant, to teach the law of God, and to make the ritual offerings required by the law. (Deut. 33:9-10.) The performance of their ministry placed the priests in a dual mediational role. In their ritual performance, they functioned as a mediator between the people and God. In teaching the law, they represented God to the people. As the priest was mediator between God and man, so Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth. As the priest was to be holy, so the nation was to be holy. Indeed, it had been the desire of the Lord initially that Israel be a "kingdom of priests, and an holy nation." (Ex. 19:6.) It was Israel's refusal to live such a standard that led to the priesthood being confined to the tribe of Levi.

Sundry duties were associated with the office of high priest, including: (1) entrance into the most holy place (Lev. 16:3); (2) mediating with God for the people (Ex. 28:29); (3) bearing the sins of his people (Ex. 28:38); (4) offering incense—a symbolic act representing the ascension of Israel's prayers (Lev. 16:12-13); (5) making atonement (Lev. 16:32); (6) judging of uncleanness, in establishing worthiness to enter the presence of the Lord (Lev. 13:2); and (7) blessing the people (Num. 6:23). In two matters, the office of high priest was particularly distinguished from that of the ordinary priest. The first was his responsibility to communicate the mind and will of God to the people. To do so, he had been granted the use of the Urim and Thummim. Second, each year, on the Day of Atonement, he entered the Holy of Holies, where he would sprinkle the blood of a sin offering on the mercy seat. This was done to seek forgiveness for the sins of his people in a manner foreshadowing the atonement yet to be made by Christ. (See Lev. 16.)

The priesthood, which occupied a mediational position between God and Israel, testified to the holiness that God demands for access to him. No principle was better understood among the ancients than the doctrine that no unclean thing could enter his presence. The ritual system, with its sacrifices, shows the seriousness of sin and testifies that a life must be given before forgiveness can be obtained. The very existence of the priesthood establishes the need for a mediator. No common man could make the sacrifice that provided access to God. Only one clothed with priesthood and the robes of righteousness, one called and chosen of God, could serve at the altar and enter the holy place or the Holy of Holies.

In Jesus Christ, Israel was to see their faithful and spotless Mediator and high priest. In him every mediational role in the Old Testament finds its fulfillment: (1) Christ rent the veil and entered the true holy place—heaven, the abode of God (Heb. 9:24); (2) in heaven, Christ labors as a mediator in our behalf (Heb. 9:24); (3) Christ bore the sins of the elect (2 Cor. 5:21); (4) Christ's ascension and intercession appear to be the spiritual fulfillment of the ascending smoke of incense; (5) Christ offered himself as an atonement for our sins; (6) through the atonement, Christ becomes the judge of all and will yet come on that great and dreadful day to reward all according to their works; and (7) through Christ and the atonement, all the blessings of the gospel become a reality to those seeking after them.

Entering the Rest of the Lord

The entrance of the high priest into the Holy of Holies and his passing through the sacred veil of the temple was a type for that future day when the Son of God would rend the veil to enter the heavenly temple and stand in the presence of God. Having satisfied the demands of justice through his atoning sacrifice, Christ could now commence his great work of mercy and mediation in behalf of all whose labors attested that they had accepted him. By virtue of his mercy and grace, the faithful of all ages could now also enter into the holiest place. "So now, my friends, "Paul explained, "the blood of Jesus makes us free to enter boldly into the sanctuary by the new, living way which he has opened for us through the curtain, the way of his flesh. We have, moreover, a great priest set over the household of God; so let us make our approach in sincerity of heart and full assurance of faith, our guilty hearts sprinkled clean, our bodies washed with pure water." (Heb. 10:19-22, New English Bible.)

The purpose of the atonement was to remove the effects of the Fall whereby men were cast out of the presence of God. Through his sacrifice, Christ opened the door through which we might return to the divine presence. To return to the presence of the Lord is, in the language of the scriptures, to obtain the "rest of the Lord." Paul reminded the Hebrew saints of Moses' efforts to bring the children of Israel into that rest while they were yet in the flesh. He was unable to do so because of their unbelief and the hardness of their hearts. (See Ps. 95:7-11; Heb. 3:8-11.) Blessings that are obtained on the same grounds in the meridian day were lost on the same grounds. Paul warned that if the meridian saints hardened their hearts in unbelief, they too would forfeit the privilege of entering into God's rest. "Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief." (4:11.)

The appropriateness of Paul's warning, with an expanded explanation of its implications, is given to our day through the Prophet Joseph Smith. This revelation traces Moses' priesthood back to Adam and identifies it as the authority by which the gospel is administered. It tells us that this priesthood, the very priesthood restored in our day, holds the keys of the mysteries of the kingdom and the key of the knowledge of God. Further, it tells us that this priesthood is given to prepare those of the house of faith to be brought into the presence or rest of the Lord. Moses, having the same priesthood, sought the same end. We are told that he "sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore, he took Moses out of their midst, and the Holy Priesthood also," giving them in its stead the lesser or Aaronic Priesthood. (D&C 84:19-25.)

Thus, those of our day have been clearly warned that failure to use the priesthood for the purpose for which it has been given—namely, to sanctify us so that we might enter into the divine presence—will result in that priesthood and the fullness of gospel blessings being taken from us. The principle can apply no differently to us than it did to the children of Israel as they wandered in the wilderness or as they joined with the church of Christ in the meridian of time.

Melchizedek as a Type for Christ

It stands to reason that if the priesthood is a type for Christ, Melchizedek, whose life personifies what a priesthood holder ought to be, is also a type for the Savior. Paul so identifies him to the Hebrews. By interpretation, he tells us that the name Melchizedek means "King of righteousness." (Heb. 7:2.) Melech (Melek) is the Hebrew word for king, while Sedek (Zedek) means just or righteousness. No more appropriate name could have been used as a substitute for the name of deity in referring to the priesthood. The priesthood is the authority of our king, an authority that can be used only in righteousness. Paul also notes that Melchizedek was the King of Salem, which he interprets as "King of peace." (7:2.) Salem is a form of the Jewish greeting shalom, meaning "peace to you." Thus, Gideon named the place where the Lord gave him the promise of peace, "Jehovah-shalom." (Judg. 6:23-24.)

In the Bible text, we read that Melchizedek is "without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; [abiding] a priest continually." (Heb. 7:3.) This statement, an obvious Bible error, has been the source of much mischief and nonsense among uninspired writers. From the revelation on the priesthood previously cited, we learn that it is the priesthood and not Melchizedek to which reference is being made in the verse. (See JST, Heb. 7:3; also (D&C 84:17.) In identifying the Melchizedek Priesthood as being "without father, without mother, without descent," Paul is simply emphasizing that the Greater Priesthood, unlike the Lesser Priesthood, is not the exclusive province of the tribe of Levi. With the restoration of a higher order of things, it was righteousness that qualified one for the priesthood, not descent from Levi. Further, our corrected text reads, "And all those who are ordained unto this priesthood are made like unto the Son of God, abiding a priest continually." (JST, Heb. 7:3.)

Alma also describes Melchizedek as a classic type for Christ. "Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness; but Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father." (Alma 13:17-18.) Alma's profile of Melchizedek is of a great preacher of righteousness, a teacher of repentance, whose message, once it was accepted by his people, established perfect peace among them. This prince of peace then ruled Salem as prophet, priest, and king, which he did "under his father." The likeness to Christ is made even more perfect by adding the description from the Joseph Smith Translation, from which we learn that Melchizedek "was called the king of heaven by his people, or, in other words, the King of peace," and that his people "wrought righteousness, and obtained heaven." (JST, Gen. 14:34-36.)

Mosaic Ordinances Prefigured Christ's Ministry

This was not an epistle to Gentiles, but to Hebrews, those schooled in the law of Moses. It was one thing to know the law and entirely another to know the reason for the law. Similarly, in our day it is one thing to know what the Bible says and entirely another to know what the Bible means. Israel had her tabernacle—within the temple; the altar, ark, veil, Holy of Holies, and so forth—in which sacrifices and cleansing ordinances were performed, which Paul, by the spirit of revelation, now identifies as similitudes of the coming of the Son of God. Through these ordinances, the faithful among the ancients obtained a forgiveness of sins and learned what was required of them to obtain the rest of the Lord.

Let us briefly identify the symbolism associated with those parts of Israel's ancient temple worship referred to by Paul in Hebrews 9:

Tabernacle: The tabernacle was a portable temple of the Lord, the place of the divine presence, and thus represents the kingdoms of heaven. The outer court represents the telestial order, the holy place the terrestrial order, and the Holy of Holies, the celestial world, the place where the throne of God is found.

Candlestick: The seven-branched candelabrum of the tabernacle was part of the furniture of the holy place. It was not lighted by candles, but by pure olive oil in cup-shaped containers resting on the head of each of its branches. (Ex. 25:31-40.) Its light represents the light of the Holy Spirit. The seven branches or stems represent the fullness and perfection of the revelations of God and could be taken as affirmation that they would burn brightly in seven great gospel dispensations.

Table: Paul's reference is to the table of shewbread that stood on the north or right side as one entered the holy place. It faced the candlestick and upon it were to be placed twelve loaves of bread made of fine (unleavened) flour. Paul does not identify its symbolism. Its equivalent in our day could be the sacrament table.

Shewbread: Literally translated, the name shewbread means "the bread of faces," or "the bread of the presence," signifying that this bread was placed before the face of the Lord or in his presence. That there is a common symbolism between the Sabbath ritual in which the priests were to eat the shewbread and the ordinance of the sacrament, as introduced by Christ, seems apparent.

Sanctuary: The sanctuary, in this text, refers to the holy place.

Veil: Paul's reference is to the thick curtain separating the Holy of Holies from the holy place in the temple. The rending of the veil symbolizes the removal of the barrier between man and God, for man is thus enabled "to enter into the holiest by the blood of Jesus." (Heb. 10:19.) Thus, the faithful and obedient can, in the fullest and most complete sense, enter into the rest of the Lord.

Holiest of All: By holiest of all, Paul is referring to the Holy of Holies. This, the most sacred place in the temple, is the symbolic representation of the heavenly temple where the throne of God sits.

Golden Censer: The vessel used for the burning of incense in the holy place was known as the golden censer. (Paul seems to indicate that this was housed in the Holy of Holies. There is nothing in the Old Testament that corroborates this.) The smoke rising from the vessel is a symbol of the prayers of Israel rising to God. (Ps. 141:2.)

Ark of the Covenant: Housed within the Holy of Holies, the ark of the covenant signifies the divine presence and as such is the most sacred symbol in ancient Israel.

Manna: Among the sacred relics found within the temple was a golden pot containing some of the manna sent down from heaven as food for Israel during their wilderness wanderings. This bread from heaven typifies the spiritual salvation that could be had only through Christ, who is the Bread of Life.

Aaron's Rod: To affirm his call to Aaron and his tribe to labor in the priesthood in preference to the other tribes, the Lord instructed Moses to have each of the tribes bring a rod or branch with the name of their prince on it. These twelve rods were then placed before the Lord in the Holy of Holies. The following morning when Moses went to the sacred place, he found the rod of Aaron covered with buds, blossoms, and even mature almonds. The other rods remained as barren as before. (Num. 17.) As I have written elsewhere, "The symbolism associated with this test was most deliberate: A rod, or branch, had been chosen to represent each of the twelve tribes or families of Israel; each had its name carefully placed upon it. By tradition, the rod, as a staff or sceptre, represented one's position and authority. Together, all were presented before the Lord. By making Aaron's rod bud, blossom, and put forth fruit, the Lord demonstrated once again that it was for him to choose those who will stand in his stead, be filled with his power, and bring forth his fruits." fn

Tables of the Covenant: The tables of the covenant refers to the tablets upon which the Ten Commandments were written.

Cherubim: The images of two cherubim were placed over the mercy seat of the ark in the Holy of Holies. Cherubim are angels, set to guard the way before the presence of the Lord. They are to see that no unclean thing enters the divine presence.

Mercy Seat: The mercy seat is the golden lid to the ark of the covenant: This lid, which covers the ark, is a symbolic representation of the manner in which the Atonement overarches or covers all that is sacred. The name comes from the Hebrew kapporeth, which, in turn, comes from the root kaphar, meaning to cover or expiate. It implies the making of an atonement, a cleansing or forgiving.

Though Paul did not detail the meaning of each of these items associated with the temple, his purpose was to emphasize that each was intended as a witness of Jesus as the Christ.

Conclusion

Hebrews was not written to Gentiles, but to Jews. It was written to those schooled in the law of Moses. Yet it took Paul, a living prophet, to unfold its symbolism and explain the meaning of Mosaic rituals to the Jewish saints of his day. Through his eyes they came to see that all things associated with the Mosaic law centered in and testified of Christ. Similarly, in this epistle Paul seeks to bring the Hebrew Saints to the understanding that everything in the gospel centers in Christ. Salvation is not the result of ritual performance nor is it the result of a verbal declaration. Rather, salvation consists of our becoming one with Christ.

Christ was in the express image of his Father's person and the brightness of his glory. As such, he personifies what a saved being is. Thus, he shows the way for all who desire salvation. Salvation comes by taking upon ourselves his name, by saying and doing what he would say and do. For us to obtain salvation means we will obtain that same brightness and glory. Such brightness and glory can be obtained only by taking upon ourselves his name and learning to do as he would do. Christ was a living prophecy of his Father. We must become living prophecies of Christ. Paul declared it thus: "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen." (13:20-21.)

Notes

Joseph F. McConkie is associate professor of ancient scripture at Brigham Young University.

Footnotes

1. On the original manuscripts of the Joseph Smith Translation of the Bible, the following note is found (N. T. manuscript no. 2, folio 4, p. 139): "The 7th and 8th verses allude to Melchizedek, and not to Christ." (See Robert J. Matthews, "A Plainer Translation": Joseph Smith's Translation of the Bible [Provo: Brigham Young University Press, 1975], pp. 383-84.) Since Melchizedek—in name (his name literally means "my king is righteousness" or simply "king of righteousness") and in deed—was a remarkable type of Christ, it would appear that Hebrews 5:7-8 would have reference to both Melchizedek and Christ. (See Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [Salt Lake City: Bookcraft, 1965-73], 3:157; The Promised Messiah: The First Coming of Christ [Salt Lake City: Deseret Book, 1978], p. 450.)

2. Brown, Driver, and Briggs, in their work A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1978), make no attempt at definition.

3. James Strong, Strong's Exhaustive Concordance (Nashville: Regal Publishers, Inc.), "Dictionary of the Hebrew Bible," p. 54.

4. William Gouge, Commentary on Hebrews (Grand Rapids, Michigan: Kregel Publications), p. 182.

5. Strong, Strong's Exhaustive Concordance, "Dictionary of the Greek Testament," p. 37. See also Gouge, Commentary on the Hebrews, p. 182.

6. Joseph Fielding McConkie, Gospel Symbolism (Salt Lake City: Bookcraft, 1985), p. 73.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 197.)

(Hebrews 5:4-10.) – Called tov the priesthood. Verses 7-8 refer to Melchizedek not Christ, see footnote. Melchizedek was the servant. Christ changed the people of Salem through the Atonement. Paul is saying that Christ is more important than Melchizedek. The Law of Moses doesn’t come close to what Melchizedek did. Why would you want to go back to the Law? Paul’s audience was aware of they story.

4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

8 Though he were a Son, yet learned he obedience by the things which he suffered;

9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

10 Called of God an high priest after the order of Melchisedec.

Melchizedek Priesthood

Hebrews powerfully contrasts the "high priest taken from among men" (Heb. 5:1) with Christ as the "high priest" over the Church (Heb. 5:5). Commentaries extol the Lord as the only high priest, but that is contradictory on its face, since he is "called of God an high priest after the order of Melchisedec" (Heb. 5:10). This phrase comes from Psalm 110, and Paul applies "the order of Melchizedek" to Christ a half-dozen times in his discussion. If named after Melchizedek, this priesthood is obviously not unique to Christ—at least one mortal and one divine being held it. Many Protestants see priesthood as part of the Mosaic era, now superseded by the covenant of grace. But the "everlasting covenant" made with Abraham before Moses (Gen. 17:7-19) also contained "the covenant of an everlasting priesthood" (Num. 25:13; also Ex. 40:15). Although Moses referred to ancient Israel as a "kingdom of priests" (Ex. 19:6), Peter applied Moses' phrases to the Early Church: "a royal priesthood, an holy nation" (1 Pet. 2:9). And this was not a metaphor, for Christ's revelation to John speaks of the faithful as "priests of God and of Christ" in eternity (Rev. 20:6). Christ's true church had his priesthood.

Since Paul uses Jewish comparisons to reconvert the Hebrews, the Christian priesthood is not discussed directly. In Paul's day there was one Jewish high priest at a time, appointed by civil authority for a term or replaced at death (Heb. 7:23). Those released still had the name, though not the presiding office (Acts 4:6). Early Church sources sometimes use priest and high priest for Christian local and general authorities. Except in the book of Revelation, the New Testament does not use these terms of Christian priesthood. Whether or not the Early Church had the full range of priesthood offices, 1 Corinthians 12 and Ephesians 4 list more than are found in the traditional churches. The major source for priesthood ordination by the laying on of hands is quite naturally in the only detailed administrative letter of the New Testament. There Paul directs Timothy to appoint bishops and deacons but to "lay hands suddenly on no man" (1 Tim. 5:22). Obviously, he was to receive God's revelation before choosing, just as Hebrews indicates.

Paul introduces Christ's priesthood with the core principle of how true priesthood is obtained: no man takes "this honour unto himself, but he that is called of God, as was Aaron" (Heb. 5:4). That early time preceded the political domination of the high priest's office. Paul's bridge arches from Aaron to Christ, reinforced by the same method of delegation of authority. Modern revelation gives the proper name of the higher priesthood: "the Holy Priesthood, after the Order of the Son of God" (D&C 107:3). This means that Christ is the source of appointments; God gave his Son authority before the Creation. Aaron is a parallel for Christ, and Aaron is a specific model for priesthood delegation to men. Aaron was called by revelation, since God told Moses to appoint Aaron and his sons to the "priest's office" (Ex. 28:1); then Moses used the physical ceremony of consecration by anointing, which was anciently associated with the laying on of hands (Ex. 28:41), and Josephus added that the people "acquiesced in the divine selection." fn This procedure was soon duplicated when Joshua succeeded Moses as the Prophet to Israel. God spoke to Moses, commanding the appointment of "Joshua the son of Nun, a man in whom is the spirit"; but to give authority Moses "laid his hands upon him," which was done "before all the congregation," strongly suggesting their approval (Num. 27:18-23).

Since he used Aaron's example, Paul considered Moses' ordinations relevant to New Testament priesthood. One sees why, as the three steps of Moses were repeated by the apostles as they ordained others. Readers of Acts remember that the Twelve had a problem concerning fair distribution of daily food for the Greek widows of Jerusalem. Partly because sympathetic men were required for this task, the apostles delegated the nomination of welfare supervisors to "brethren," probably those of Gentile background. Yet the apostles retained supervision, for these seven assistants were brought to the Twelve, who "prayed and laid their hands upon them" (Acts 6:6, RSV, NEB, JB, NIV). Common consent also appears and is implied for the full proceedings: "The saying pleased the whole multitude" (Acts 6:5). Thus being "called of God, as was Aaron" (Heb. 5:4) was an operating reality in both testaments, despite the Protestant theory of "priesthood of the believers." Three steps are regularly discernible: the revealed call, group approval, and the laying on of hands.

What does Paul mean by "the priesthood being changed"? (Heb. 7:12.) Delegating authority was not changed. The methods of delegation were not changed. But a higher priesthood was given. Here Paul's purpose structured what he wrote. The Hebrew converts were impressed by the Old Testament, so Paul talked of Christ's priesthood because that was prophetically documented: "Thou art a priest for ever after the order of Melchizedek" (Ps. 110:4). Since Acts and the letters mention many priesthood offices, priesthood is not solely possessed by Christ. But Paul's argument is simple—if the Levitical Priesthood is superseded by the Melchizedek Priesthood, the ceremonies of the Levitical Priesthood are also superseded (Heb. 7:11). But what is Melchizedek Priesthood? Hebrews poses problems that scholars admit cannot be answered without more information. And now a new Dead Sea Scroll fragment makes it harder to argue that Melchizedek Priesthood is limited to Christ, for Melchizedek appears as a prominent latter-day figure, Elijah-like, with a continuing role in ushering in the day of "good tidings . . . unto Zion" (Isa. 52:7). But he is not alone; Satan, called Belial (2 Cor. 6:15), will be opposed by him and those in "his lot": "the heritage of Melchizedek . . . who will restore them. . . . And he will proclaim release . . . for all sons of [light and] men [of the l]ot of Mel[chi]zedek . . . a year of good favor for Melchize[dek] . . . and the holy ones of God for a re[ig]n of judgment. . . . And Melchizedek shall exact the ven[ge]ance of the jud[g]ments of God [from the hand of Be]lial and from the hand(s) of all [the spirits of] his [lot]." fn

Who was Melchizedek, and why was a priesthood named after him? His sole historical mention brings Abraham to pay tithes to him as one of greater status. Melchizedek is the "king of Salem . . . priest of the most high God" (Gen. 14:18). Philo, Paul's Jewish contemporary, called Melchizedek "the high priest (megas hiereus) of the most high God." fn These brief references in Genesis and Psalms 110 "are sufficient to indicate that he is a figure of unusual significance." fn The growing literature about Melchizedek proves both his importance and the frustration of researchers on not knowing more. A recent study concluded after nearly two hundred pages: "We are no closer than when we began to knowing anything of real substance about a historical figure named Melchizedek." fn So light can be shed only by new discovery or new revelation. And Latter-day Saints offer what no one else does—new information on the person and the priesthood of Melchizedek.

Joseph Smith added a major source in translating the Book of Mormon, which gave Jewish traditions on Melchizedek, who lived in a wicked generation but "exercised mighty faith" and "did preach repentance unto his people" (Alma 13:18). This is like Noah, who appears only as an inspired ark-builder in Genesis, but Peter knew enough about him to call him a "preacher of righteousness" (2 Pet. 2:5). Through his preaching Melchizedek "did establish peace in the land in his days" (Alma 13:18). fn When Joseph Smith made his inspired review of Genesis, he added more striking information. Melchizedek showed his great faith "when a child" through miracles: "And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch, it being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God" (Gen. 14:27-28,JST . And the Joseph Smith Translation continues with the miraculous signs that followed this high ancient priesthood. Such revealed background explains the modern revelation on the name of the priesthood; Melchizedek substitutes for the name of the divine Christ "because Melchizedek was such a great high priest" ( D&C 107:2). This was the priesthood of the favored patriarchs. Melchizedek "received it through the lineage of his fathers," going back to Abel, who "received the priesthood by the commandments of God, by the hand of his father Adam" (D&C 84:14, 16).

Was Melchizedek "without father, without mother, without descent, having neither beginning of days, nor end of life"? (Heb. 7:3.) In a variety of places Joseph Smith applies this phrase not to the person of Melchizedek, but to his priesthood: "For this Melchizedek was ordained a priest after the order of the Son of God, which order was without . . . descent" (Heb. 7:3,JST . The commentaries uniformly explain Hebrews' phrases as a mere symbolic argument from Genesis, where no antecedents or successors of Melchizedek are given. fn But Paul's words are too striking to be set aside: like the Son of God, Melchizedek "remains a priest forever" ( Heb. 7:3, NAB, NEB, JB). Of course, the point is to lead up to Christ's eternal priesthood, but what does the Melchizedek analogy mean? Hebrews speaks of an eternal priesthood for Melchizedek. The only sure definitions are descriptions of how they apply. Christ's eternal priesthood continued after death when he visited and preached to the spirits in prison (1 Pet. 3:18-20). But the Early Church believed the same about its priesthood holders, as shown by the respected work from the brother of the Roman bishop mid-second century: "These apostles and teachers, who preached the name of the Son of God, having fallen asleep in the power and faith of the Son of God, preached also to those who had fallen asleep before them." fn Christ's servants also had delegated authority to be used in eternity. Most discussions of Hebrews 7 are too abstract, for they do not start from the reality that the Early Church possessed offices that were not of the Levitical or Aaronic Priesthood. "The priesthood being changed" (Heb. 7:12) was a fact for Christ's Church as well as for Christ.

Since Latter-day Saints testify of the return of the lost Aaronic and Melchizedek Priesthoods, they will naturally draw fire from the religious establishment. Modern priesthood does not come from debatable scriptural interpretation, but from the physical appearances of John the Baptist, restoring the lesser Aaronic Priesthood, and then from Peter, James, and John, restoring the Melchizedek Priesthood. fn Slashing tracts tell us that the Church cannot have Aaronic Priesthood because Paul said it had been "changed" (Heb. 7:12). But Paul's argument is based on the irrelevance of the sacrificial temple, as explained in Hebrews' following chapters. Aaronic sacrificial functions were changed, but in the Restoration, God assigned practical functions and basic ordinances to this priesthood—indeed changed, but continuing, fulfilling the "everlasting priesthood" promises to Aaron's house.

The attacking tracts also tell us that Latter-day Saints cannot have Melchizedek Priesthood because Paul speaks of the "unchangeable priesthood" of Christ (Heb. 7:24). With superficial learning, they claim that the adjective aparabatos here means "untransferrable." In this theory, Christ could not delegate to others. Thayer's very inadequate Greek lexicon did take that position in 1889. Yet the recent committee translations all give the idea of Christ holding a "permanent" or "perpetual," not "untransferrable," priesthood. The evidence solidly sustains this position. Ancient papyri provide "a very strong case against the rendering 'not transferable.'" fn As far as ancient literature, Hebrews 7:24 is often "interpreted without a successor," but that meaning "is found nowhere else" and "rather has the sense permanent, unchangeable." fn These are the clear views of the standard tools on word meanings, with no dissenting minority. Careful readers might have known that, since Paul is never far from his Psalms text that Christ is a "priest for ever" (Heb. 7:21), meaning that he will never lose his priesthood. Thus, "continually" (Heb. 7:3) and "forever" (Heb. 7:28, NKJB) give the same thought as the "unchangeable priesthood" (Heb. 7:24). Interpreters restrict Melchizedek Priesthood to Christ, but Paul does not. And Hebrews 7 fits the clear system in Acts and in Paul's letters describing priesthood authority transferred by the laying on of hands. The Bible is deeply consistent with a restored Melchizedek Priesthood.

Christ's Atonement

What does Hebrews add to Paul's preaching of the Atonement in early Romans and 2 Corinthians 5? The answer is dimension and depth, the same thing found in Book of Mormon and Doctrine and Covenants insights. Scriptural testimonies of the Atonement establish the main truth that sins are forgiven through Christ, but different prophets clarify why this is so. These explanations are spokes fixed to the revealed fact of the Atonement. An apt analogy is electricity—few can explain it fully, but all can operate the switches that give its benefits. From chapter 7:25 to chapter 10:21, Hebrews adds its witness to the necessity of Christ's power in man's quest for eternal success. Most seek earthly success, but many fail to seek salvation because they are ignorant of their need for it. Yet the light of mortal life will dim equally for those who seek salvation and for those who do not. The self-sufficient must sometime learn that eternal progress is not possible without the Savior and his servants.

Romans testified that Christ was "at the right hand of God" making "intercession for us" (Rom. 8:34; also v. 27). And Hebrews unfolds the Atonement with the same picture of the Lord "on the right hand of the throne of the Majesty in the heavens" (Heb. 8:1), living in eternity "to make intercession for them" (Heb. 7:25). Here is Christ the Advocate, one who walked unscorched through mortal fires. The Advocate is literally the Father's Counselor, who from personal understanding petitions for mercy for mortals. The Petitioner asks not through mere pleading, but because he can boldly certify that he has paid the price of sin. The great truths of modern revelation show why Christ is an effective advocate, for he satisfied justice (Alma 42:14-15) and in trembling pain "suffered these things for all, that they might not suffer if they would repent" (D&C 19:16). God is playing celestial games if the Advocate is not a separate person from the Father, for the Romans-Hebrews verb for making intercession is an ancient legal term for appealing to another for aid. The same is true of the 1 Timothy-Hebrews noun "mediator." In both English and Greek the concept is "middleman," meaning a third person standing between two parties to bring them together. Paul said that the Law of Moses came through that ancient mediator (Gal. 3:19). And Hebrews speaks of the "Mediator"—greater because he is the "mediator of a better covenant" (Heb. 8:6; also 9:15 and 12:24). Thus, Christ literally intervenes between the Father and mankind to produce harmony. He does more than seek peace and understanding—he pays the price necessary to bring forgiveness. He is the contributing Mediator, the effectual Savior.

Jeremiah foretold that God would make "a new covenant" with Israel (Jer. 31:31). As 2 Corinthians 3, Hebrews proclaims the fulfillment through Christ. Jeremiah used the clearest Hebrew word for "covenant," which Paul translated by the Greek diatheke—so that term should mean "covenant" in his letters. It does generally, though it is translated "covenant" only twenty times and "testament" thirteen times in the King James Version. In the latter case, the Joseph Smith Translation changed several cases of "testament" to "covenant" in Hebrews 9, including Paul's argument, "For where a testament is, there must also of necessity be the death of the testator" (Heb. 9:16). Scholars see Paul making use of the secular meaning of diatheke here; although it was used in the Greek translation of the Old Testament to mean covenant, it nevertheless was the regular word for will. Perhaps stimulated by using "inheritance" just before (Heb. 9:15), fn Paul made the human analogy that the testator, the maker of the will, had to die for the will or testament to be in force. This comment was based on the double usage. In Elder Bruce R. McConkie's words, "Paul uses both the legal and the gospel definition of terms and teaches that it is through Christ's death that gifts are willed to men." fn

In his translation Joseph Smith stresses Christ as the offering for remission of sins. Hebrews' intense imagery features the prefiguring Old Testament sacrifices. There is the solemn Day of Atonement, when through offerings Israel became "clean from all . . . sins before the Lord" (Lev. 16:30). Paul stated the major principle of sacrificial forgiveness: there is "no remission" without "shedding of blood" (Heb. 9:22). When the "new covenant" would come, Jeremiah prophesied, God would "forgive their iniquity" and would "remember their sin no more" (Jer. 31:34). Paul quoted that promise (Heb. 10:17), explaining that Christ made this possible. God's people were first established through the sprinkling of "the blood of the covenant," symbolic of their obedience to God's laws and rites (Ex. 24:8). Paul quoted those historic words of Moses (Heb. 9:20). Jesus had also mirrored them for the meaning of his sacrifice: "For this is my blood of the new covenant [diatheke], which is shed for many for the remission of sins" (Matt. 26:28, literal trans.).

Beyond analogy is Christ's agony, which gave forgiveness to all who join his covenant and its restoration in latter days. As the pure sacrificial offering, Christ was beyond sin; thus, he gave for sin what sin could not rightfully claim. As the perfect high priest, he gave himself as the perfect offering. He was "holy, innocent, spotless, set apart from sinners" (Heb. 7:26, literal trans.). He took on himself our blame, though "without spot"—or literally "blameless" (Heb. 9:14). Thus, his culminating sacrifice superseded the daily sacrifices. That is the point of Paul's long arguments—repeated altar slayings were no longer necessary, for Christ died "once" for sins to bring forgiveness to all. That thought and number is restated over a half-dozen times in about three chapters, revealing Paul's core message. Christ "offered one sacrifice for sins for ever" (Heb. 10:12). Roman Catholicism walks a tightrope here. Its theologians agree that the real Christ could be offered once, but the Mass outwardly perpetuates the Old Testament system of sacrifice:

In this divine sacrifice which is celebrated in the Mass is contained and immolated in an unbloody manner the same Christ who once offered Himself in a bloody manner on the altar of the cross . . . . This is truly propitiatory and has this effect. . . . For, appeased by this sacrifice, the Lord grants the grace and gift of penitence and pardons even the gravest crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests who then offered Himself on the cross, the manner alone of offering being different. fn

Paul concludes his argument on forgiveness through Christ not with an exhortation to repeat his sacrifice, but with commands to be worthy of it. The bread and wine were taken in "remembrance," publicly showing commitment to him (1 Cor. 11:25-26). But the ceremonial reenactment of Christ's death is not documented in the Early Church. Instead, Paul challenges his readers to accept forgiveness through Christ and to retain it by progress in the righteous life. Paul preached "remission of sins" to the Jews in Pisidian Antioch on the first mission, but that came to the converts in Acts through baptism. Likewise, his letters of Romans, 1 Corinthians, Galatians, Ephesians, Colossians, and Titus all stress the righteous life based on the baptismal covenant. Hebrews did the same in asking for renewed faith, "having our hearts sprinkled from an evil conscience, and our bodies washed with pure water" (Heb. 10:22). The forepart of that instruction is a metaphor for the cleansing of all Israel, which came by sprinkling of blood to the whole people. It particularly used the prophetic image of sprinkling "clean water" to bring "a new heart . . . and a new spirit" (Ezek. 36:25-26). This figure from the Old Testament has nothing to do with Christian baptism. But "our bodies washed with pure water" is Christian baptism, since the above letters command the righteous life after referring to being clean through that ordinance. This is not Old Testament symbolism, since only the sacrificing priests washed in the giant basin before the temple, a comparison too restricted for general application. True to the format of Romans, Galatians, and other letters, Paul preached Christ first, mentioned baptism, and also preached the works that Christ requires.

Faith and Endurance

No group stresses the power of faith more than do the Latter-day Saints. Their publications from the beginning have asked why modern faith should not recreate the ancient miracles. Indeed, Hebrews 11 could be rewritten with great men and women of the Restoration who match Paul's summary of courageous trials and miraculous blessings. Hebrews 11 surveys great faith in action, and the chapter is a treasure to Latter-day Saints, who powerfully show the same fruits of faith. In Paul or modern revelation, salvation is not static but expanding. Salvation is growth toward God, the attaining of Christlike attributes. If eternal life involves progress, it must constantly involve faith to envision what may be. Thus, the first organized teaching materials of the Restoration were the "Lectures on Faith," which opened with faith as "the first principle in revealed religion, and the foundation of all righteousness"; "faith is . . . the principle of action in all intelligent beings." fn

Theologians scorn the pragmatic approach to faith on the ground that divine faith is unique because it is "infused" by God. Protestants holding this basic position often add predestination as a companion because they feel that man's agency has little or nothing to do with faith. Latter-day Saints often say that faith is a gift from God but mean something far different. For instance, James E. Talmage stresses that "even faith is preceded by sincerity of disposition and humility of soul." fn In other words, men and women must consciously choose to be worthy of every gift of God. The scriptures actually say little about faith as a gift of God, but they say much on the Holy Ghost as God's main gift. And in that case Peter tied receiving the Holy Ghost to worthiness, since it comes "to them that obey [God]" (Acts 5:32). Jesus always praised righteous acts and taught strict accountability for moral choices. This issue makes Latter-day Saints distinctive. They believe with other Christians that faith is at the center of receiving exaltation through Christ. But they do not believe that sacramental grace will bring righteousness apart from willpower, nor do they believe that the primary will to righteousness is from God. In a word, they fully accept individual agency and exaltation through cooperation with God. That view does not diminish the marvelous gifts of God, nor does it debase the human personality. Traditional Protestantism insists that "faith is God-given, and is itself the animating principle from which love and good works spontaneously spring"—otherwise one must taste the forbidden fruit of "man's contribution to his own salvation" or betray the Reformation by reviving "the doctrine of human merit." fn

The gospel of positive thinking falls far short of the gospel of Jesus Christ but nevertheless employs a true principle of faith as spiritual willpower. Jesus criticized those of little faith, and each person can do much to increase faith. In performing physical miracles, Christ never rewarded the doubter. And Paul says that no blessing will ever come from God without faith: "Without faith it is impossible to please him"—because one coming "to God must believe that he is, and that he is a rewarder of them that diligently seek him" (Heb. 11:6, italics added). The italicized word means literally "one who pays wages" and indeed pictures a God responding to the sincere motives and efforts of his children. The highest form of faith is that which seeks God, and saving faith is that with Christ as the object. These are gospel uses of the sweeping principle of faith, which Paul defines at the beginning of his survey of what faith has accomplished.

"Now faith is the substance of things hoped for, the evidence of things not seen" (Heb. 11:1). The main points from a shelf of commentaries are in the footnotes to the Latter-day Saint edition of the King James Bible. Translations favor "assurance" for "substance," because the Greek term means "foundation" or "reality." fn Through faith one acts on realities that are not present. Paul's second idea parallels the first—faith operates like evidence to make one sure of things not seen. The Gentile apostle used the word faith forty times in Romans and thirty-two times in Hebrews, the two books in the New Testament that lead all others in using this term. Paul alone describes how faith works, and he gives occasional definitions; these, of course, throw light on his Hebrews' definition. In this earth we "walk by faith, not by sight" (2 Cor. 5:7) because the great realities are beyond this life. Faith perceives these "things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor. 4:18). Since the gospel teaches how to prepare for eternity, faith points to the future. It is synonymous with hope: "For we are saved by hope: but hope that is seen is not hope. . . . But if we hope for that we see not, then do we with patience wait for it" (Rom. 8:24-25). The key to Paul's definition in Hebrews 12:1 is the confidence of faith plus what it looks to: "Things hoped for . . . things not seen."

But what is the difference between blind confidence and faith? That is one of the lessons each person was sent to earth to learn. What is the difference between a workable or fanciful plan in business or engineering? As it unfolds, there are indications and trends. In religious faith, the Holy Ghost is the source of spiritual confirmations, and the Savior promised finding by seeking (Matt. 7:7-8). Blind confidence in an untruth is shown by the Book of Mormon analogy of the infertile seed that no amount of good treatment can make grow (Alma 32:21-43). Operational faith is the focus of the scriptures—knowing the plan of salvation to prepare for an eternal future. Thus, faith is not primarily an intellectual but a creative process. Paul signals that at the outset of Hebrews 11 by an example of the divine use of faith: "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear" (Heb. 11:3). A bridge or a building is drawn in detail before a beam or board is erected. Reality comes after the creative vision. So faith lies behind all actions, linking the inner image with working power to bring it about.

The divine act of creation leads Paul's long list of great results from faith. And it blends with the great sacrifices that faith inspired. Did faith make such deeds automatic? Is God-infused faith the basic principle from which "good works spontaneously spring"? fn That phrasing contradicts profound human experience, for significant actions come from both planning and courageous follow-through. "Spontaneously" hardly describes the sustained spiritual choices that ignore persecution for the truth. Abraham was the model for faith in Romans and Galatians, and he is the central example of faith in Hebrews. He first appears in Hebrews 6 to show the double formula for salvation as Paul asks the Hebrews to become "followers of them who through faith and patience inherit the promises" (Heb. 6:12). "Patience" here is the spiritually sturdy word "endurance" (hupomone), already discussed in connection with grace in Romans. Paul leaves no doubt about a second condition for God's approval; after Abraham's faith in God's "promise," Abraham "obtained the promise" only "after he had patiently endured" (Heb. 6:15). Here the last words are literally "after long-suffering."

When Hebrews 11 resumes this subject, the same testing of faith appears for Abraham. He was "called" by revelation but proved his faith because he "obeyed" (Heb. 11:8). Abraham's faith was "tried" in the case of Isaac (Heb. 11:17). Here Hebrews brings together Romans and James, something that Luther treated as impossible. In Romans Paul quoted the Genesis record that Abraham "believed in the Lord; and he counted it to him for righteousness" (Gen. 15:6). But this verse and Paul's explanation have an important context. The childless patriarch had just been told that his descendants would be as innumerable as the stars, and he had the faith to believe that revelation. In a general sense Paul denies that Abraham was "justified by works" (Rom. 4:2), as he speaks of the patriarch's trust in that particular revelation: though aged, he doubted not "the promise of God through unbelief, but was strong in faith" (Rom. 4:20). But did Paul think that God's blessings would continue if Abraham had disobeyed afterward? As just noted, Hebrews says that the "promise" was obtained by Abraham's "endurance" and "long-suffering," his works which followed faith. Whereas justification tends to be unitary in Protestant theology, it comes in two stages in Paul's thought, even in Romans. God's initial approval comes when a prophet or convert responds with undoubting faith, but final approval is strictly conditioned on the successful testing of that faith. The first approval of Abraham appears powerfully in Romans 4, whereas the testing of Abraham's faith appears in Hebrews 11. James speaks bluntly of this second stage in saying that Abraham was "justified by works, when he had offered Isaac his son upon the altar" (James 2:21). Hebrews uses the identical example of the test of faith (Heb. 11:17). Since Romans 4 talks strictly about Abraham's call before Isaac's birth, the beginning of Romans 5 fits Hebrews by teaching the testing of faith.

As seen in discussing Romans 5, that chapter begins with Paul's "ladder of salvation": after faith come trials; trials met successfully bring endurance; endurance results in a tested character. That major theme appeared early in Hebrews—Christ learned obedience through suffering and thus became "the author of eternal salvation unto all them that obey him" (Heb. 5:8-9). And stress on "endurance" introduces and concludes the great chapter on faith in Hebrews. Reviewing his early theme (Heb. 4:14), Paul insists that "confession" or "profession of our faith" is not enough (Heb. 10:23). It must mature into "love and to good works" (Heb. 10:24). Repeating the warning of Hebrews 6 against the unpardonable sin, Paul calls to mind the converts' early testing, when "you endured a great struggle with sufferings" (Heb. 10:32, NKJB). They indeed had faith, but they would not receive "the promise" without something else—"you have need of endurance" (Heb. 10:36, NKJB). Here again is the moral quality of persistence (hupomone), usually translated "patience" in the King James Version. This quality enabled Jesus to face his detractors and the cross itself (Heb. 12:2-3); with his determination in mind, Paul exhorted, "Let us run with endurance the race that is set before us" (Heb. 12:1, NKJB). Thus, the great epistles of faith are also great epistles about endurance, for none will win the contest by faith alone.

Hebrews calls everyone to faithfulness who has sealed his faith and repentance through authorized baptism and received the Holy Ghost by the "laying on of hands" (Heb. 6:1-3). Without watchfulness the Saints could "fall short of the grace of God" (Heb. 12:15, NKJB), a warning so critical that it is repeated in modern revelation (D&C 20:32-34). Like most letters of Paul, Hebrews closes by asking for worthiness for salvation, not by a single act but by an active lifetime of keeping God's commandments. If good works spontaneously spring from faith, Paul would not command them again in every letter. Only determined faith in Christ will bring about good works; only the faith of sustained effort will bring salvation. Thus, Hebrews closes by stressing self-control and service to God and fellowmen. Sexual relations are honorable only in marriage (Heb. 13:4). Selfishness must be eliminated by avoiding covetousness (Heb. 13:5) and by showing the gospel love that all the apostles emphasized (Heb. 13:1). Twice Paul asks the Hebrews to obey their priesthood leaders (Heb. 13:7, 17), for Christ's words come through the apostles and those appointed by them. There was indeed a new priesthood in the new Israel of the Early Church. And like the summation of the Sermon on the Mount, the point of hearing is action, for Paul prays that God will "make you perfect in every good work to do his will" (Heb. 13:21).

Ancient Israel stood on holy ground near the mount of God's presence, and Paul's imagery speaks of present spiritual powers through the historical events of Exodus 19. Then God said of his people, "Israel is my son, even my firstborn" (Ex. 4:22). The "church of the firstborn" (Heb. 12:23) uses the plural in that last term, showing that the faithful Saints will be beloved in heaven just as is the Son, for whom firstborn is generally reserved in the New Testament. fn Christ's favored status is exclusive, but not his sonship, for he told Mary that he ascended "unto my Father, and your Father" (John 20:17). Just as Romans and Galatians teach the fatherhood of God, so Hebrews shows the relationship of mankind to "the Father of spirits" (Heb. 12:9). He trains his children to spiritual maturity through challenges and difficulties. The restored gospel teaches the reality of Paul's testimony that men and women are God's "offspring" (Acts 17:28). Like Jesus, our heritage is in heaven, if we will learn in faith and live to be worthy of it.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 209.)

(Doctrine and Covenants 42:22.) – Home cooking is better then a restaurant any day of the week.

22 Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else.

(Doctrine and Covenants 84:14.)

14 Which Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah;

Hebrews: To Ascend the Holy Mount

By M. Catherine Thomas
Provo, Utah: Maxwell Institute, . P. N/A

Hebrews: To Ascend the Holy Mount

M. Catherine Thomas

Reprinted by permission from Donald W. Parry, ed., Temples of the Ancient World: Ritual and Symbolism (Salt Lake City: Deseret Book and FARMS, 1994), 479–91.

Hebrews is, to use Paul's¹ words, "strong meat" (Hebrews 5:14). Paul wants to preach strong meat, but he addresses members who will not digest it (see Hebrews 5:12). Nevertheless, he broaches doctrines that deal with the upper reaches of spiritual experience and Melchizedek Priesthood temple ordinances. My purpose will be to identify several passages that have relevance to temple ordinances. Paul's letter might be divided into two main ideas: the promise of the temple and the price exacted to obtain the promise. At several points I will add the Prophet Joseph Smith's commentary, without which much of the temple significance of the apostle's remarks in Hebrews would elude us.

The Promise

Paul urges the Hebrews, "Let us go on unto perfection; not laying again the foundation of repentance . . . and of faith" (Hebrews 6:1–2; italics added). They had tarried too long in the foothills of spiritual experience. Having "tasted of the heavenly gift, . . . the good word of God, and the powers of the world to come" (Hebrews 6:4–6), they could no longer delay resuming the climb lest they lose the promise. Paul warns, "Be not slothful, but followers of them who through faith and patience inherit [or, are inheriting] the promises" (Hebrews 6:12).

The promise that Paul refers to repeatedly is that same promise explained in Doctrine and Covenants 88:68–69: "Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will. Remember the great and last promise which I have made unto you" (italics added). Paul uses several different terms in Hebrews for the experiences associated with this promise: for example, obtaining a good report (11:39), entering into the Lord's rest (4:3, 10), going on to perfection (6:1), entering into the holiest (10:19), being made a high priest forever (7:17), knowing the Lord (8:11; D&C 84:98), pleasing God (Hebrews 11:5), obtaining a witness of being righteous (11:4), and having the law written in the heart (8:10; 10:16; Jeremiah 31:31–34).² He speaks of boldly pursuing the fulfillment of the promise: Grasp, he says, the hope that is set before you, which enters behind the veil, where Jesus, as a forerunner, has already entered (see Hebrews 6:18–20, NIV).

Paul compares these Israelites to their ancestors of twelve hundred years earlier. He refers to the early Israelites' rejection of God's invitation to enter into his rest as the "provocation"; that is, Israel provoked God by refusing to enter his presence. Paul quotes from Psalm 95:8–11: "Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said . . . they have not known my ways. So I sware in my wrath, They shall not enter into my rest" (Hebrews 3:8–11; italics added).

In this Exodus account to which Paul alludes, the children of Israel gazed at the quaking, smoking, fiery mount and refused to exercise the faith to go up. The upper reaches of the mount are, to be sure, not for the faint-hearted. The frightened Israelites foolishly told Moses to go on their behalf (see Exodus 20:18–21). The Lord, referring to the Melchizedek Priesthood as the key to God's presence, explains in modern revelation what it was that Israel rejected: "For without this [priesthood] no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence; therefore, the Lord . . . swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore, he took Moses out of their midst, and the Holy Priesthood also" (D&C 84:22–26; italics added).

We can't escape the insight here that it was unnecessary for the Israelites to wander in the wilderness for forty years. Had they exercised faith in Jehovah, who is mighty to deliver, they might have abbreviated those trials and entered speedily into the promised land and into a Zion, even a translated society like Enoch's or Melchizedek's (see D&C 105:2–6). But, Paul laments, the early Israelites refused to enter because of unbelief (see Hebrews 3:19). He says, "Let us therefore fear, lest, a promise . . . of entering into his rest, any of you should . . . come short of . . . For we which have believed do enter into rest" (Hebrews 4:1, 3; italics added). Among Paul's fellows were those who were even then entering into the Lord's rest.

The Joseph Smith Translation of Exodus 34 increases our vocabulary for what it was that Israel rejected: "I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst" (JST Exodus 34:1–2; italics added). The Prophet Joseph remarked on Israel's rejection using yet another term for the loss, that is, the term last law:

God cursed the children of Israel because they would not receive the last law from Moses. When God offers a blessing or knowledge to a man, and he refuses to receive it, he will be damned. The Israelites prayed that God would speak to Moses and not to them; in consequence of which he cursed them with a carnal law . . . [But] the law revealed to Moses in Horeb never was revealed to the children of Israel as a nation.³

When God gives the Saints the Melchizedek Priesthood, which is the power and authority to ascend into the presence of God through temple ordinances, they must come or be damned.

The Aaronic Priesthood retained the keys to the ministry of angels but not to the presence of God (see D&C 84:26). Hebrews opens with a discussion of Christ's superiority over ministering angels. Paul's point is that even though Israel chose a law of intermediaries, that is, the ministering of angels, they must not value angels over the direct presence of God. They had chosen the keys to an anteroom but rejected those to the throne room itself.

The history of Israel is punctuated by their preference for intermediaries over God himself. One scholar notes, "Once the immediacy of early prophecy comes to an end, the angels serve to mediate the secrets of nature, the heavenly world and the last age."⁴ Josephus reports that the Essenes had a preoccupation with the secret names of angels,⁵ and the fascination of the mystical kabbalistic Jews with angelic hierarchies is well known. The early Christian interposition of saints between God and man is another form of substitution of intermediaries for God himself.

One may indeed receive keys to discern and control angelic visitations (see D&C 129). Joseph Smith taught that there were keys of the kingdom, "certain signs and words by which false spirits and personages may be detected from true, which cannot be revealed to the Elders till the Temple is completed . . . There are signs . . . the Elders must know . . . to be endowed with the power, to finish their work and prevent imposition."⁶ But the applicant for exaltation must exceed the right to the ministry of angels in order to regain the presence of God. The Lord said to the Church in this dispensation with respect to angels assisting in the redemption of Zion: "Let not your hearts faint, for I say not unto you as I said unto your fathers: Mine angel shall go up before you, but not my presence [Exodus 33:2–3]. But I say unto you: Mine angels shall go up before you, and also my presence" (D&C 103:19–20; italics added).

In attempting to persuade the Hebrew members of the superiority of the Melchizedek law over the Aaronic, Paul implies that an order of holy beings prevails in the eternal worlds that the Saints are called to enter. Christ belongs to this order as did Melchizedek. Paul deals in three places with Melchizedek: chapters 5, 7, and, without naming him, in chapter 11. Though man is created a little lower than the angels here on earth, yet his destiny is to put all in subjection under him, as Christ did, who brings "many sons unto glory" (Hebrews 2:7–10). "Salvation is nothing more or less than to triumph over all our enemies and put them under our feet and when we have power to put all enemies under our feet in this world and a knowledge to triumph over all evil spirits in the world to come, then we are saved, as in the case of Jesus."⁷ Alma teaches that "many, exceedingly great many," have entered into this holy order, Melchizedek being prototypical of them (see Alma 13:12,17).⁸

Paul maintains that the Levitical law never could have brought its adherents into the Holy of Holies (e.g., Hebrews 7:11). Under the Levitical law only the high priest entered there, and that once a year. Therefore, so long as the Levitical or Mosaic law still stood, the way into the sanctuary necessarily remained veiled (see Hebrews 9:8). Christ rent the veil to the Holy of Holies to make entrance behind the veil possible, not for just one high priest, but for a whole kingdom of high priests (see Hebrews 10:20; Exodus 19:6).

Paul alludes to three levels of priesthood power. The Levitical, which could never make anyone perfect; Abraham's patriarchal power, which embraces eternal marriage; and Melchizedek's, which was a power greater still than Abraham's, "even power of an endless life, of which [order] was our Lord Jesus Christ, which [order] also Abraham [later] obtained by the offering of his son Isaac. [Abraham's] power [was not that] of a prophet nor apostle nor patriarch only, but of king and priest to God, to open the windows of Heaven and pour out the peace and law of endless life to man, and no man can attain to the joint heirship with Jesus Christ without being administered to by one having the same power and authority of Melchizedek"⁹ (see JST Genesis 14:40; also Hebrews 7:6,17). "If a man gets the fulness of God he has to get it in the same way that Jesus Christ obtained it and that was by keeping all the ordinances of the house of the Lord."¹⁰ Thus, through obedience to Melchizedek Priesthood temple ordinances, fallen man and woman may develop into the order of Melchizedek, Abraham, and Christ.

But Paul perceives that his flock could not digest the full truth about Melchizedek's priesthood power (see Hebrews 5:11), so he alludes obliquely to him in Hebrews 11:33–34. That the allusion is to Melchizedek is clear from the Joseph Smith Translation of Genesis 14, which describes Melchizedek in nearly identical wording, saying that Melchizedek had the priesthood power of translation by which many of the citizens of his city obtained translation. Paul mentioned earlier in this chapter (see Hebrews 11:8–10) that Abraham, Isaac, and Jacob also sought an inheritance in this heavenly city of translated beings; that is, they sought to be translated and to join the city of Enoch, as had those who became Saints "during the nearly 700 years from the translation of Enoch to the flood of Noah."¹¹

The Price

Paul refers repeatedly to suffering and sacrifice. It is at this point that we sense why the Saints of any day would tremble at ascending the holy mount. Temple covenants of sacrifice are quite comprehensive. Paul defines high priest as one who makes sacrifices for others (see Hebrews 5:1), referring to the function of the high priest in the Mosaic temple, but perhaps more broadly to all high priests. After all, the veil that Christ, the great high priest, rent for us was the veil of his own flesh, not only opening the way for us into the holiest, but showing how comprehensive is the sacrifice required to follow him and obtain his order (see Hebrews 10:19–20).

We have the ambiguous passage in Hebrews 5:7–9 that seems to refer at the same time both to Christ and Melchizedek: "Though he were a Son, yet learned he obedience by the things which he suffered." Sometimes this passage is misinterpreted to mean that Christ or Melchizedek had to suffer the consequences of not obeying before they learned to obey. Rather, the sense is that they were willing to submit to suffering anything necessary in order to come up to the full measure of obedience to God, and by so sacrificing, achieved perfection. Spencer Kimball says similarly: "To each person is given a pattern—obedience through suffering, and perfection through obedience."¹²

It is not just any sacrifice or suffering that suffices, but that which is necessary to fulfill what God requires (see 2 Nephi 31:9; 1 Samuel 15:22, obedience is "better than sacrifice"). Nevertheless, the sufferings and sacrifices of the Saints become, as Peter says, more precious than fine gold (see 1 Peter 1:7, 4:13). John Taylor wrote that Joseph Smith spoke in a similar vein to the twelve apostles: "You will have all kinds of trials to pass through. And it is quite as necessary that you be tried as it was for Abraham and other men of God . . . God will feel after you and he will take hold of you, and wrench your heart strings, and if you cannot stand it you will not be fit for an inheritance in the celestial kingdom of God"¹³ (see D&C 97:8).

How can one press forward in the midst of sacrificing and suffering? The Prophet Joseph answers in the Lectures on Faith:

They are enabled by faith to lay hold on the promises which are set before them, and wade through all the tribulations and afflictions to which they are subjected by reason of the persecution from those who know not God, and obey not the gospel of our Lord Jesus Christ . . . believing that the mercy of God will be poured out upon them in the midst of their afflictions, and that he will compassionate them in their sufferings, and that the mercy of God will lay hold of them and secure them in the arms of his love.¹⁴

Let us here observe, that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation . . . It was through this sacrifice [of all earthly things], and this only, that God has ordained that men should enjoy eternal life; and it is through the medium of the sacrifice of all earthly things that men do actually know that they are doing the things that are well pleasing in the sight of God. When a man has offered in sacrifice all that he has for the truth's sake, not even withholding his life, and believing before God that he has been called to make this sacrifice because he seeks to do his will, he does know, most assuredly, that God does and will accept his sacrifice and offering, and that he has not, nor will not seek his face in vain. Under these circumstances, then, he can obtain the faith necessary for him to lay hold on eternal life.¹⁵

Referring to Paul's well-known quote about our fathers not being able to be perfect without us, nor we without them, I quote the Joseph Smith Translation rewording: "God having provided [Greek provided beforehand] some better things for them through their sufferings, for without sufferings they could not be made perfect" (JST Hebrews 11:40; italics added). The Prophet Joseph stated this idea in another place: "Men have to suffer that they may come upon Mount Zion and be exalted above the heavens."¹⁶

The Prophet Joseph used this same verse as a proof text for temple work for the dead. Scripture is susceptible of multiple interpretations, and, in this case, the ideas of suffering, of sacrifice, and of sealing are part of the larger picture of sanctification. In fact, the sacrifice that the sons of Levi will offer up is identified with the book of remembrance of the dead in Doctrine and Covenants 128:24, the section in which the prophet teaches the welding link necessary with ancestors and makes reference to Hebrews 11:40.

This much is clear then: life is not granted to us to please us or to satisfy our telestial ideas of what life should be, but rather it is to develop and refine us. In addition, the acquiring of godly light and knowledge requires an all-encompassing sacrifice, made perhaps over time, similar in our own limited sphere to the Savior's sacrifice in his greater sphere. As he drank the cup his Father gave him, so the Saints drink what the Lord Jesus gives them. The Savior's cup was not to be ministered to but to minister and to give his life a ransom for many (see Matthew 20:28).

Still on the subject of suffering, Paul remarks, "Others were tortured, not accepting deliverance [from trials and sufferings]; that they might obtain a better resurrection" (Hebrews 11:35). The Prophet Joseph defines deliverance as translation and identifies the place of habitation of those translated as "that of the terrestrial order and a place prepared for such characters; . . . [these who were translated] he held in reserve to be ministering angels unto many planets, and who as yet have not entered into so great a fulness as those who are resurrected from the dead."¹⁷

The Prophet Joseph explains, however, that some who were worthy to receive deliverance from their trials and sufferings by translation chose rather to prolong the labors of their ministries, understanding the refining power of sacrifice, so as to obtain the highest possible resurrection. But those who became translated beings or angels minister to the heirs of salvation (see Hebrews 1:14). Heirs of salvation are those who have been called and elected, but who still dwell in the telestial world (see D&C 7:6–7; 76:88; 77:11).

At the end of Hebrews Paul returns to the mighty promises associated with the ascent of the holy mount: He says the mount that Israel in his day confronts is not physical or earthly like the one their fathers refused to ascend; rather, the Saints' privileges are to "come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus" (Hebrews 12:22–24). Then soberly, "See that ye refuse not him that speaketh" (Hebrews 12:25; italics added). Joseph said in further commentary on this passage:

[The Hebrew church] came unto the spirits of just men made perfect, . . . to angels, . . . to God, and to Jesus Christ . . . ; but what they learned, has not been, and could not have been written. What object was gained by this communication with the spirits of the just, etc.? It was the established order of the kingdom of God—the keys of power and knowledge were with them [the angels] to communicate to the Saints—What did they learn by coming to the spirits of just men made perfect? Is it written? No! [It can't be written.] The spirits of just men are made ministering servants to those who are sealed unto life eternal and it is through them that the sealing power comes down.¹⁸

The urge to know the mysteries of godliness is no idle curiosity; rather, it is a divine drive to acquire that level of godly power modeled by Christ and others of his holy order. It is in addition the means of increasing one's power to bring others to Christ: "And if thou wilt inquire, thou shalt know mysteries which are great and marvelous . . . that thou mayest bring many to the knowledge of the truth" (D&C 6:11; see also Alma 26:22).

The insight lying interlinearly in Hebrews and in the Prophet Joseph's remarks suggests that men and women may do what Christ did by learning and applying eternal law, entering by conscious knowledge and power into their exaltation. This life, Paul seems to say, as does Amulek, is the time for men to prepare to meet God (see Alma 34:32). We may have "boldness to enter into the holiest by the blood of Jesus" (Hebrews 10:19). This achievement requires a faith that seems to border on audacity. But he reassures his readers that, as the Savior is so abundantly able to succor his people, we may "therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:16).

The Prophet Joseph wrote an impassioned letter to his uncle about these stirring possibilities, quoting Hebrews 6:

[Paul said,] "We have as an anchor of the soul, both sure and steadfast and which entereth into that within the veil" [Hebrews 6:18–19]. Yet [Paul] was careful to press upon them the necessity of continuing on until they . . . might have the assurance of their salvation confirmed to them by an oath from the mouth of him who could not lie. For that seemed to be the example anciently, and Paul holds it out to his brethren as an object attainable in his day. And why not? . . . If the Saints in the days of the apostles were privileged to take the [earlier] Saints for example and lay hold of the same promises . . . [that is] that they were sealed there . . . will not the same faithfulness, the same purity of heart, and the same faith bring the same assurance of eternal life—and that in the same manner—to the children of men now in this age of the world? . . . And have I not an equal privilege with the ancient saints? And will not the Lord hear my prayers, and listen to my cries, as soon as he ever did to theirs if I come to him in the manner they did?¹⁹

Many Saints in the Church hunger and thirst after greater righteousness and spiritual experience, just as our father Abraham did (see Abraham 1:2). The hunger is our birthright. Nevertheless, it is common to discourage such people out of fear that they will go off the track somehow in their pursuit, and of course that danger continuously presents itself. Old Scratch, as one of my friends calls the adversary; is always lurking behind a tree.

But the opposite risk is that members will straggle in the foothills of spiritual experience as Israel has repeatedly done. So Paul says, "Exhorting one another: and so much the more, as ye see the day approaching" (Hebrews 10:25); "for ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry" (Hebrews 10:36–37). Paul's letter is a powerful call to pay the price, to obtain the promise in spite of earth or hell, and to come all the way up the holy mount to the Lord Jesus Christ.

Notes

1.   The basic premise in this paper is that the apostle Paul is the author of Hebrews, a fact that the Prophet Joseph Smith acknowledged on several occasions.

2.   Joseph Smith says that the law written in the heart will be fulfilled when the Saints' callings and elections are made sure and when they receive the Second Comforter (see WJS, 19, n. 9).

3.   WJS, 244; italics added.

4.   Theological Dictionary of the New Testament, 1:80–81.

5.   Ibid.

6. WJS, 20–21.

7.   Ibid., 200.

8.   See Robert Millet, "The Holy Order of God (Alma 13)," in The Book of Mormon: Alma, the Testimony of the Word, ed. Monte S. Nyman and Charles D. Tate, Jr. (Provo: BYU Religious Studies Center, 1992).

9. WJS, 245.

10.   Ibid., 213.

11.   Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. (Salt Lake City: Bookcraft, 1974), 3:202.

12.   Edward L. Kimball, ed., Teachings of Spencer W. Kimball (Salt Lake City: Bookcraft, 1982), 168.

13.   As quoted by John Taylor, JD, 24:197.

14. Lectures on Faith (Salt Lake City: Deseret Book, 1985), 4:14–15.

15.   Ibid., 6:7.

16. WJS, 244, 247.

17.   Ibid., 41–42.

18.   Ibid., 254 (cf. D&C 77:11).

19.   Letter to Silas Smith, 26 September 1833, in PWJS, 299–301.

1st and 2^nd Timothy and Titus

August 16, 2007

Letters to Leaders

Paul's last known letters were sent to his trusted assistants Timothy and Titus. They blend in speaking about common problems in the Church and in Church leadership. They are normally called the Pastoral Letters because Timothy and Titus are often pictured as bishops. As discussed with Ephesians 4, pastor means shepherd and strongly suggests the bishop, the direct leader of a flock. Although Bible annotations ending 2 Timothy and Titus call these men bishops, unknown scribes gave these opinions long after the apostolic age. Timothy and Titus were not bishops because Paul left them to choose bishops and to direct Church affairs in a region. But bishops of the Early Church supervised cities and towns. So Timothy and Titus stood between general and local authorities. They might be what Latter-day Saints have called assistants to the Twelve, regional representatives, stake presidents, or mission presidents. The Pastoral Letters are like Philippians in the sense that Paul felt confident in the faith of those to whom he wrote. But the Pastorals go beyond any public letter to reveal personal convictions and counsel of the great apostle.

The end of Acts is the close of a consecutive narrative in Paul's life. But Luke abruptly stops without a hint that Paul's work was then finished. Earlier, Festus heard Paul and sent him to Rome with no charge of legal wrongdoing (Acts 26:31-32). Then the Pastoral Letters mention Paul's visits to Asia Minor, Greece, and Crete that are clearly late in his life. They show that he was released and had some Mediterranean ministry before the final grim imprisonment described in 2 Timothy. So these letters continue the book of Acts. The introduction of 2 Timothy will discuss how Paul died as a result of the fire of Rome and of Nero's accusation of the Christians afterward. The fire was the summer of A.D. 64, and waves of investigation and execution followed. The earliest sources say simply that Paul died under Nero, which could be as late as A.D. 68. Appendix A shows that Paul's imprisonment in Acts ended about the spring of A.D. 63, which gives from one to five years for the events mentioned in the Pastoral Letters.

Thus, the closing years of Paul's life are illuminated in these letters, though many scholars disbelieve what they see. Some claim that the administrative regularity in the Pastorals must come from a later age. But does the evolution of administration take decades? The Latter-day Saints began in 1830 with a handful of members governed by two presiding elders and a few unassigned elders and members of the lesser priesthood. But only a dozen years later a sophisticated organization met the needs of thousands of members in many lands. Bishops, elders, and deacons are mentioned in the Pastoral Letters, officers clearly present long before that, as indicated in the chart accompanying the discussion of Ephesians 4. Paul left his first Gentile converts with presiding elders on the first mission (Acts 14:23). Should scholars' preconceptions modify the Pastoral documents? Good history arises when documents correct preconceptions. The Pastorals give details about local organization not found in Paul's letters to branches, for Timothy and Titus were assigned local supervision.

A related issue divides Pastoral students along the same lines. These final letters refer to false teachers who are strikingly like the Gnostics of the second century. These pseudo-Christians quite generally sought salvation by mystic knowledge of the ultimate divinities behind the Old Testament Creator. Many detested the Creation because it formed matter, and many sought to explain away the Resurrection for the same anti-physical biases. Because the Pastoral false teachers resemble second-century Gnostics, some scholars insist on post-Pauline dating. But this is unnecessary. As already seen, Colossians (about A.D. 61) refutes a heresy like Gnosticism. And John's letters (about A.D. 100) do the same (1 Jn. 4:1-3). History is the study of causation and sequence, and many a "first" is later outflanked by the discovery of the same thing earlier. Those who denied the physicalness of Christ were strong when John wrote after A.D. 96. A similar philosophy could have existed when Paul wrote thirty years earlier, particularly in light of the early "Colossian heresy."

The Pastoral Letters are vigorously challenged on the basis of vocabulary and style. But the greater the man, the greater his possibilities of creative expression. One example will illustrate the objections and answers. The Pastorals have about 175 words not used elsewhere in the New Testament. But that figure will be deflated by looking at this list, which includes many common Greek words that Paul would inevitably use in discussing religious and moral issues. fn Moreover, many of these 175 unique words are simply different forms of words already used by the apostle. For instance, Paul regularly uses "otherwise" and also the common word "to teach"; 1 Tim. 6:3 combines these forms into a verb "to teach otherwise." Should that really be considered a unique word in the Pastorals? Subtraction of such related words lowers the percentage of variance to be more in line with other letters. Yet one would expect the general letters to the churches to differ from those to priesthood leaders. Style generally follows content, time of writing, and the moods and needs of both writer and reader. In the Pastorals we see Paul writing in his maturity, with details about the special subjects of apostasy and Church government, without the urgency of reconverting or correcting members, and more openly sharing his personal thoughts with associates. A varied vocabulary would naturally follow such different circumstances.

Some scholars prefer to build skyscrapers on stylistic sand. By subjective judgment they define what Paul could have written, break letters into supposed originals, identify interpolations, and demote documents to anonymity in spite of ancient inclusion in the works of an identified author. Before the knife of such "knowledge" is applied to the Pastorals, consistency demands that they be judged by the standard applied to other books. The debate on style can exist only because Paul's authentic letters are identified by early information. Paul's unchallenged letters are validated by examining the quotations from the second century and by examining the manuscript collections and references thereafter. And the Pastorals pass this test. Since Paul's first letter to Timothy was written to Ephesus, its first certain quotation comes appropriately from the neighboring bishop of Smyrna about A.D. 110. fn Writing to the Philippians, he deliberately features quotations from Paul in order to motivate them to follow their founder.

Polycarp himself describes his method near the beginning of his letter, an early glimpse of "standard works": "Paul . . . wrote letters to you, from the study of which you will be able to build yourselves up into the faith given you." fn A phrase from Galatians immediately follows, and the two next quotations are from 1 Timothy:

But the beginning of all iniquities is love of money (Polycarp 4:1, literal trans.).

We brought nothing into the world, but we do not have anything to take away (Polycarp 4:1, literal trans.).

For the root of all evils is the love of money (1 Tim. 6:10, literal trans.).

For we brought nothing into the world, and it is certain that we are not able to take anything away (1 Tim. 6:7, literal trans.).

Because Polycarp surveys Paul through short snippets, the above use of 1 Timothy is clear. Other Pastoral references are probable, though shorter. As a young man, this early bishop of Smyrna had personally known John, but nevertheless emphasized Paul's teachings because of the apostle's relationship with the Philippians.

The most important early document about New Testament books dates about sixty years after Polycarp. It is a list of scriptures accepted by the second-century Church, written in rough Latin. Called after its discoverer, the Muratorian Fragment begins in the middle of a discussion of the Gospels and afterward names Paul's authentic letters, separating them into the categories of those written to churches and those written to individuals: "One to Philemon and one to Titus, but two to Timothy for the sake of affection and love." fn Thus, the external evidence for the Pastorals is basically the same as that for Romans and Galatians. fn Indeed, the argument of style could be made against those books for departing from the norm of the Corinthian letters by overemphasizing grace. But within the treasure of Paul's letters there is much variety of mood and of emphasis. The strength of these letters to leaders is their special insight into Christian living and practical Church government, as well as their intense themes of authority against the threat of false teachers. Their pages are bright leaves from the autumn of the Church, which stood full before the imminent winter of apostasy.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 310.)

Acts 23 – the Romans are protecting him from the Jews in Jerusalem.

(Acts 23:11-24.)

11 And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.

12 And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.

13 And they were more than forty which had made this conspiracy.

14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.

15 Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.

16 And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul.

17 Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.

18 So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee.

19 Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me?

20 And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would enquire somewhat of him more perfectly.

21 But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.

22 So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me.

23 And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night;

24 And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor

His trip to Rome is filled with danger, but the Lord protects him since he was given a mission to go to Rome.

(Acts 28:26-31.) – You might not hear and receive the gospel but the Gentiles will. The written record of Paul ends in house arrest. By tradition and piecing together scripture we think Paul went on another mission.

26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:

27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him,

31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

Reason for Writing

Paul had arrived in Rome in the spring and was imprisoned two years, with a probable release at the beginning of the travel season of A.D. 63 (Acts 28:30-31). The angel's prophecy said he would stand "before Caesar" (Acts 27:24), which he apparently did before leaving Rome. Why didn't Luke write the rest of the story? The best explanation for breaking off writing is that he was too busy making history to write it. This missionary-recorder must have been involved in the labors of the final years. After joining in greetings at the end of Colossians and Philemon, Luke does not appear again until the painful notice that he is the only one present to support Paul in his final crisis (2 Tim. 4:11). Christians high and low were then being executed. If Luke did record the last years, his work probably perished with him in the brutal events surrounding 2 Timothy. So the Pastoral Letters stand alone in this closing era.

What came of Paul's intent to visit Spain? He told the Roman Saints that he would see them "whenever I travel to Spain" (Rom. 15:24, literal trans.). But during his intervening imprisonment he planned to visit Philemon (Philem. 1:22) and also the Philippians. In the latter case, events would permit him to see them "shortly" (Philip. 2:24) and even before that to send Timothy "shortly unto you" (Philip. 2:19). These plans just before an intended release would logically be carried out before any visit to Spain. So 1 Timothy and Titus could come from an Aegean visit right after release or from a later visit after traveling to Spain. If the latter happened, it would have been a major mission, filling considerable time before the final arrest documented in 2 Timothy. Writing about A.D. 96, Clement of Rome said that Paul had reached the "boundaries" or "limits of the west," a phrase far more appropriate for Spain than for Rome. fn The early Muratorian Fragment also says that Paul visited Spain, though its source of information is debated. fn There is no certain evidence, though the fourth-century historian Eusebius hints at early sources beyond the Roman imprisonment of Acts: "Having, therefore, made his defence at that time, it is recorded that the apostle again journeyed on the ministry of preaching, and, having set foot for the second time in the same city, was perfected in his martyrdom." fn

Paul's concern for reliable bishops suggests his purpose in writing. The earliest post-apostolic letters picture the bishop as the critical leader in the fight against apostasy. Paul said that he had excommunicated two who apparently spoke against the constituted authorities, "whom I have delivered unto Satan, that they may learn not to blaspheme" (1 Tim. 1:20). Paul told Timothy to remain at Ephesus; the apostle was on his way to Macedonia, perhaps to visit the Philippian branch again (1 Tim. 1:3). fn He had assigned Timothy "so you may command certain people not to teach different doctrines" (1 Tim. 1:3, literal trans.). Thus, true priesthood is linked with true doctrine. In these critical needs Paul not only instructed but planned to return "shortly" to throw his strength into the battle (1 Tim. 3:14). There is an urgency in 1 Timothy from the opening warning about rebuking false teachers to the closing language of command. "O Timothy, guard what has been entrusted to you" (1 Tim. 6:20, RSV) is spoken in sober warning against those reforming the revealed gospel.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 316.)

Timothy and Titus are early converts of Paul, great work is not done by one single person, no namers are critical to the work.

(Titus 1:10-14.) – Titus is left in Crete to organize the church, it was a tough place.

10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.

13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;

14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

Paul is probably in Corinth when he writes these letters. The Jewish-Christians were still a major problem and their influence was growing, Gnostic beliefs were creeping into the church. They tried to bring in many myths and legends into the church; doctrine was twisted and became perverse. You are saved by receiving certain knowledge (secret), there is no need for a Redeemer (Christ) to save you.

(1 Timothy 6:20.) – Gnostic teachings may be coming. Stick to what you have been taught, pure doctrine.

20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:

Prophets and Gnostics

The recent discovery of a complete Gnostic library in Egypt has not so much revived as accelerated the study of the most baffling and portentous episode in church history, the rise of the Gnostics. The latest survey of the whole field, an impressive corroborative work by a number of Dutch scholars, sees in the Gnostic crisis the end of the primitive church and the moment at which "Christianity enters upon a new phase of its history." fn In this great revolution of the second century, the whole orientation of the church changed completely. What brought this about? It was the ceasing of prophetic voices. The continuing demand in the church for the spiritual gifts, especially the gift of prophecy, gave rise to an army of quacks and fakirs who, though discredited in time, left their mark permanently and conspicuously on the Christian church. These were the Gnostics, so-called.

Paul had prophesied that "whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away" (1 Corinthians 13:8). Here the so-called original text uses the identical word for the failing of prophecies and the vanishing of knowledge, katargethesontai, "to be taken out of circulation," "to be made inoperative," used both times in the future indicative. There is no sense of contingency here; the whole statement is simple and emphatic: "Such prophecies as there are shall be stopped; such tongues as there are shall be made to cease (pausontai); such gnosis as there is shall be done away with." These gifts were not simply to fade away; they were going to be taken away. They were already weak enough: We have these gifts now only in a limited form, Paul explains in the following verses, and then he makes the significant remark: But for the present time there remain "faith, hope, and love, these three." The colorless "and now" of the King James is not fair to the emphatic nuni de, "but at this time" of the "original," and while the "abideth" of our English Bible emphasizes the quality of lasting and reliable firmness the original menei does not mean "to be firm" at all, but simply to stay behind. The emphatic "these three" that remain is in obvious contrast to the three that are going to be taken away, namely, the gift of prophecy, the gift of tongues, and the gnosis—the greatest gift of all.

Gnosis means the act of knowing, and in some contexts it can be translated simply as "knowledge." But not when Paul uses it! His frequent use of the word leaves us in no doubt as to what it conveyed to the early Christians. For them it was exactly what we would translate as "a testimony of the gospel." "But I think any price is worth paying for the supreme value of the gnosis of Christ Jesus my Lord," writes Paul to the Philippians (3:8), "for which I have sacrificed everything, counting all but dung in comparison with acquiring Christ as my fortune." How often we have heard such expressions as that—"I would not exchange my testimony of the gospel of Jesus Christ for all the wealth in the world!" "God . . . hath shined in our hearts, in proportion to the illumination of the gnosis of the glory of God in the face of Christ," he writes to the Corinthians (2 Corinthians 4:6). Our spiritual weapons, he tells them (10:6), "cast down every high thing raised up against the gnosis of God, abolishing logismoi (human calculations) and bringing every noema (argument, reasoning) into conformity with obedience to Jesus Christ." Here we see that gnosis is not the normal fruit of human thought or reason or research—it confounds these logismoi and noemata. "I am an ordinary man," says Paul, "as far as logos (that is education, mental power) is concerned, but I am certainly not such with regard to the gnosis" (2 Corinthians 11:6). "How can I help you," he says again to the Corinthians (1 Corinthians 14:6), "if I don't speak to you in revelation or in gnosis, or in prophecy, or didache (inspired teaching)?" Here the gnosis is plainly the knowledge acquired only by revelation and not in ordinary ways. Paul reminds the Colossians (2:3) that the gnosis is "hidden away," and that not everyone has it who claims to. This is the famous "science falsely so-called" of 1 Timothy 6:20, where Timothy is really told to avoid arguing with those who claim to have the gnosis but don't have it.

The title of Irenaeus' one and only surviving work is "The Evidence against and Refutation of what is falsely called the Gnosis." The first men to write against the Gnostics are always very careful to designate them as the so-called or self-styled Gnostics and their teachings as the false gnosis. fn This is very important to note because it shows that there was or had been a real gnosis which those people were imitating. "They took utterly false ways," wrote Eusebius, "and announced themselves as the bearers of what they falsely called the gnosis." fn In contrast to them, Origen and Clement of Alexandria describe themselves as true Gnostics. fn

Since the gnosis has given rise to more research and speculation than any other aspect of Christian doctrine, one would expect scholars to be most grateful for the genuine definition of the true gnosis which Eusebius has handed down to us from very early Christian times, and to make it the point of departure for all their studies. Strangely enough, they never mention it. And yet it is the key to the whole business. Eusebius thus quotes Clement: "To James the Just and to John and Peter after the resurrection of the Lord conveyed the gnosis, these handed it on to the rest of the Apostles and in turn to the Seventy." fn So we have a true gnosis, a certain knowledge, entrusted to the general authorities of the church after the resurrection and, as far as we know, to no one else. This was precisely the knowledge which the Gnostics so-called later claimed to have. From the titles and contents of recently found Gnostic writings it is plain that their special boast was to possess "What Christ taught to the Apostles after the Resurrection." fn Eusebius has preserved an account from Hegesippus, one of the earliest Christian writers, describing the emergence of these pretenders.

"Up until those times [says Hegesippus] the church had remained a pure and uncorrupted virgin, while any that were inclined to pervert the sound doctrine of the saving Gospel were still sulking as it were in dark corners. But when the holy quorum (choros) of the Apostles had ended their lives in various ways, and that generation passed away of those who had heard the divine wisdom with their own ears, at that moment the conspiracy (systasis) of godless error took its rise through the deception of false teachers who, as soon as the last Apostle had departed [or, 'since there were no longer any Apostles left'], first came out openly and hence-forward undertook to match the teaching of the truth with what they falsely styled Gnosis." fn Note it well: as long as there were living Apostles these impostors had been kept in their place by apostolic authority. As long as people were still alive who had actually heard the preaching of the Lord, these deceivers could not claim to have it but lurked in dark corners biding their time. And that time came! As soon as the apostolic generation passed away the barriers of apostolic authority were removed; the deceivers had nothing to fear; and overnight the church swarmed with them, says Eusebius elsewhere; they sprang up like mushrooms, says Irenaeus, and operated with complete impunity and immunity. fn Where, then, were the successors of the Apostles who should have kept them in their place and continued to wield the authority which had so long overawed them? That authority was not there, and the church found itself in a serious predicament, a predicament fully set forth by Irenaeus in his work on the Gnostics.

"Many," he says in his introduction, "are bringing in false doctrines, making convincing noises . . . taking liberties with the logia [that is, the written sayings] of the Lord, having become bad interpreters of the good and correct word. And they turn many aside, persuading them that they have the Gnosis from Him who planned all things and ordered them, and so are able to teach higher and greater things of God who made the heavens, the earth and all that in them is. They argue very convincingly because of their training with words, . . . making truth and falsehood indistinguishable." He describes them as working inside the church as regular members, wolves all but indistinguishable from the sheep, "making what they say appear truer than truth itself." From this it is evident that the Gnostic teaching was not particularly strange and exotic; that it was so Christian as to fool the most orthodox; that it dealt with the mysteries of the universe; and that it purported to come from Christ himself.

Nearly all studies of Gnosticism in the past have sought the key to its origin and nature in the original sources of various Gnostic doctrines. Thus some scholars have maintained that Gnosticism is simply the adoption by the church of Greek philosophy; others say it is a typically Jewish production; others have claimed to find its origin in Egypt, Asia Minor, Babylon, Samaria, Persia, and India. Opinions differ as widely today as ever. fn It is as if various parties called upon to describe the nature of a bucket were to submit careful chemical analyses of all substances carried in buckets: there would be a milk school, a water school, a bran school, etc., each defining buckets in terms of a particular content. The important thing about the Gnostics is not that they adopted doctrines and practices from Iran or from Alexandria, but that they showed a desperate eagerness to latch on to anything that looked promising no matter where it came from. Irenaeus' survey of those practices and doctrines easily explains this urgency: the Gnostics had caused an immense sensation and gained a huge and growing following by the electrifying announcement that they had the gnosis, revealed knowledge, the wonderful things that the Lord taught to Peter, James, and John after the resurrection. Having made the claim, they were, so to speak, "on the spot." They had to deliver—they had to come through with something wonderful, supernatural, which at the same time would correspond in some degree to widespread rumors and traditions in the church as to what the gnosis really was.

And so they welcomed any teaching or practice that combined an air of mystery and superior knowledge with a cosmic sweep and scope. For them, God was something beyond the grasp of ordinary Christians; they gave secret lessons and charged money for them; they built up elaborate philosophical systems based on abstract and personified concepts; they practiced ordinary magic and specialized in trick miracles such as changing wine into blood (all this according to Irenaeus); they tried to produce supernatural experiences by the use of drugs and stimulants; they cultivated a large vocabulary of fancy technical words to impress the public; they made a big thing of numerology; they brought forth libraries of faked apocryphal writings to cause a sensation; they parodied celestial marriage and baptism, while teaching that water baptism was not necessary since the spirit is everything; they said it was impossible for the body, since it is made of earth, to participate in salvation; they condemned marriage; they practiced extreme unction; they taught transmigration of souls; they venerated holy images, in particular a portrait of Christ.

These are a few of the things charged against them by Irenaeus. What a hodgepodge! But it all has one obvious purpose—to give the impression that the powers and gifts and knowledge of the ancient Apostles were still on the earth, for that is what they claimed to have, but did not have. "This much is known for sure about the Gnosis," writes Quispel, the present-day leader of Gnostic studies, "that we may say with confidence, that the proportion of nincompoops and crackpots [stoethaspels en warhoofden] was greater among them than elsewhere." fn And yet what a lot of stuff introduced by them was preserved by conventional Christianity—a most suspicious circumstance!

The Gnostic experiment proved a number of important things. First, that the gifts of the Spirit cannot be faked. The Gnostics made desperate and determined efforts to display the powers that the Apostles had once enjoyed, but after the passing of the talented and enthusiastic first generation—the school of Simon Magus (who, you will recall, once tried to buy the power of the priesthood from Peter)—they fell back on the safe and conventional supports of philosophy and mysticism which were deep and recondite enough to satisfy the church. Eusebius has preserved from a number of sources the pathetic attempt of Montanists to keep alive the gift of prophecy, a project which was finally given up in despair after the death of the Lady Maximilla. fn

In the second place, the Gnostic affair of the second century showed how terribly hungry the Christian world was for the spiritual gifts. They yearned for prophecies, tongues, and the marvelous gnosis, and they never stopped yearning even after the Gnostics had been reabsorbed into the main church. A number of recent studies have shown the tendency of Gnosticism to pop up in every century, only to be discredited when the claims put forward were found to be unsubstantiated, fn for the third and most significant point proved by the Gnostic experience was that the main church was not able to satisfy the demand for spiritual gifts. Irenaeus himself can make fun of all the silly pretentions of the Gnostics, but he is every bit as pitiful and frustrated a figure as they when he tries to come forward with a positive program.

The false gnosis wouldn't have stood a chance against the true one, which was conspicuously not there to set up against it. As Neander pointed out long ago, to meet the gnosis-so-called, the church had to invent another gnosis, which it then claimed to be the ancient one. fn But it was much too late to regain or claim ancient gifts that one had already denied, and it is not surprising that in setting up its counter-gnosis, the main church imitated her rival all down the line. They end up resembling each other exactly. "It is by no means a paradox," says Harnack in concluding his study of the subject, "when one maintains that in Catholicism Gnosticism . . . won half a victory." fn The only trouble with Gnosticism, Harnack explains, is that it was ahead of its time, and the problem of the Gnostics was solved when the rest of the church finally caught up with them and adopted their way of thinking. fn

Certainly it is a remarkable thing that there never was a formal condemnation of Gnosticism, as in the case of other heresies and as there certainly would have been if any Apostle or the equivalent in authority had been alive. There was no general council held to consider this greatest and most dangerous of all heresies—because there was nobody to call one. Self-appointed defenders of orthodoxy, such as Irenaeus describes himself to be, fn could only oppose the Gnostic doctrine with a new doctrine of their own, and the teachings of Irenaeus himself differ from those of the Gnostics he refutes only in the matter of terminology. Their Propator is his God by another name; their Pleroma is his Cosmos; what they call the Logos of God, he says, is Jesus Christ, no more nor less—so he falls in with nearly all their arguments, beliefs, and concepts, and the only real argument is about words.

The rise, prosperity, and absorption of the Gnostics is one of the most significant commentaries on the loss to the church and to the world of the gift of prophecy.

Footnotes

1. Willem Cornelis van Unnik, Jan Waszink and C. De Beus, Het oudste Christendom en de antieke Cultuur (Haarlem: Tjeenk, Willink & Zoon, 1951), 2:84. The subtitle of vol. 2 is "Life and Thought of the Early Christian Church up to Irenaeus."

2. Eugene de Faye, Gnostiques et Gnosticisme (Paris: Ernest Leroux, 1913), 431.

3. Eusebius, Ecclesiastical History I, 1, in PG 20:48.

4. Kirsopp and Silva Lake, An Introduction to the New Testament (New York: Harper, 1937), 149.

5. Eusebius, II, 1, 4, in PG 20:136.

6. Thus, the so-called Testament in Galilee, the Pistis Sophia, the Gospel of the XII Apostles, the Apocalypse of Peter, the Testamentum Domini Nostri (Testament of Our Lord), etc.

7. Eusebius, Ecclesiastical History III, 32, 7, in PG 20:283.

8. Ibid., IV, 7, in PG 20:315; Irenaeus, Contra Haereses I, 29, 1, in PG 7:691.

9. Walther Volker, Der wahre Gnostiker nach Clemens Alexandrinus (Leipzig: Hinrichs, 1952), 439-40.

10. Gilles Quispel, in Het oudste Christendom en de antieke Cultuur (Haarlem: Tjeenk, Willink & Zoon, 1951), 1:152.

11. Eusebius, Ecclesiastical History V, 16, in PG 20:464-72.

12. Paul Alphandery, "Le gnosticisme dans les sectes medievales latines," Revue d'histoire et de philosophie religieuses 7 (1927): 395-411.

13. August Neander, Antignostikus, Geist des Tertullianus (Berlin: Dummler, 1849), 5-6; R. A. Lipsius, Der Gnosticismus, sein Wesen, Ursprung und Entwickelungsgang (Leipzig: Brockhaus, 1860), 66.

14. Adolf Harnack, Lehrbuch der Dogmengeschichte, 3rd ed. (Freiburg: Mohr, 1894), 1:241.

15. Ibid., 241-43.

16. Irenaeus, Contra Haereses 2, preface, in PG 7:707-9.

(Hugh Nibley, The World and the Prophets, 3rd ed. [Salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1987], 63.)

False Teachers

Paul does not dignify the counterfeit leaders with detailed refutation. His labels build a significant picture, however, with certain criticisms throwing a solid shadow of the false beliefs. At first glance, Paul's criticisms seem directed at scattered untruths, but the errors link into an integrated philosophy that choked the Christian Church at the close of the apostolic era. The opening and closing of 1 Timothy use the same word for those who have literally "missed the goal" or "swerved from" the faith (1 Tim. 1:6; 6:21). They are opposing the gospel with what the King James Version calls "science falsely so called" (6:20). But this "science" is the only time the King James Version translates the Greek gnosis as anything but "knowledge" in over two dozen appearances. Although "science" means "knowledge" in Latin, the translation is unfortunate. Here and in related passages Paul speaks of false religious knowledge rather than of any science-religion conflict, for there is little evidence of such a conflict elsewhere in the New Testament.

Paul's phrase is "falsely-named knowledge," an early slogan in the fight against apostasy. The first post-apostolic historian was Hegesippus, a second-century Jewish Christian who wrote five books on the Church and on heresies. Significant extracts from his books exist in the fourth-century history of Eusebius. Hegesippus reported a whirlwind of false teachers when the apostles' deaths created a vacuum in leadership, a parallel to the Book of Mormon picture of no further apostles because of the wickedness of the people (4 Ne.; Morm. 1). Hegesippus said that these false teachers preached a substitute gospel, which he called "falsely-named knowledge," the identical phrase of 1 Timothy 6:20. fn As a whole, the second-century heretics are called "Gnostics," from gnosis, the Greek term meaning "knowledge." Their ancient critics described many sects, with endless theories and strange galaxies of divine beings. Like many sects that have broken from the Church today, the Gnostics generally claimed secret doctrines to add to the Church's public message. With recent discovery of Gnostic books, intense debate centers on when Gnosticism came into existence.

Paul accuses the false teachers of speculating about Judaism and of lacking logic. And Hegesippus describes the earliest Gnostics as Samaritans and Jews, significant because he had concentrated his investigations on early events in Palestine. fn Two careful scholars commented on such Gnostic origins: "It is remarkable that Gnostic heresy entered Christian circles in Palestine through Jewish channels." fn One of Hegesippus's Gnostic sects came from Simon Magus, the scheming convert of Samaria who opposed Peter in Acts 8. Simon and his first imitators were contemporaries of Peter and Paul. Moreover, another source supplements Hegesippus—Justin Martyr, born in Samaria at the beginning of the second century, had special local knowledge about Simon. He detailed the Samaritan background of Simon Magus, indicating that Simon's mistress was "the first 'thought' generated by him." fn This concept marks Simon's theories as Gnostic, for most sects had elaborate systems of sub-divinities springing from the true God, their method of reducing the Old Testament Creator to a junior divinity who made a physical world by mistake. fn

The Christian champion against Gnosticism in the late second century was Irenaeus, and his description of the system of Simon Magus may be based on an earlier lost work of the Samaritan Justin Martyr. fn So Irenaeus must be taken seriously when he outlines Simon's blasphemous teachings:

1. Simon Magus was the true creator, who first generated "thought," supposedly incarnate in his mistress.

2. "Thought" migrated to lower space "and generated angels and powers, by whom . . . this world was formed."

3. Simon came to redeem the imprisoned, transmigrating "thought" and "conferred salvation upon men, by making himself known to them." He appeared in the form of Jesus but was not a man; he appeared "to have suffered in Judea, when he had not suffered."

4. Since the prophets were inspired by lower divinities, the enlightened can ignore them, and "being free, live as they please; for men are saved through his grace, and not on account of their own righteous actions." fn

Simon's system was strong from his time to the mid-second century, when Justin said that it had captured "almost all the Samaritans, and a few even of other nations." fn Earlier Simon was a successful religious impostor when confronted by Peter in Samaria about A.D. 35, so the peak of his influence was during the closing years of Peter and Paul. All of this does not prove that Paul argued directly against Simonism in the Pastoral Letters, but the first Christian records prove that such ideas were clearly taught within Paul's lifetime.

Today's anti-Mormon literature proclaims against genealogical work by quoting Paul: "Neither give heed to fables and endless genealogies" (1 Tim. 1:4). But that was not the interpretation of Paul and the New Testament writers, for Matthew begins with Jesus' genealogy to Abraham, and Luke 3 takes it back to Adam, just as endless as an earthly genealogy can be. Paul preached that Christ descended from David (Rom. 1:3), and the apostle knew his own descent from Benjamin (Rom. 11:1). Indeed, the Gentile convert Luke records the lineage of the prophetess Anna from the tribe of Levi (Acts 4:36). In short, true genealogy, a serious Latter-day Saint goal, is sustained by the practice of the Early Church. Paul's phrases, however, show that he condemns only false genealogies. Paul's term never appears alone, but as part of a pattern, which is translated literally in its two appearances as follows: "Myths and endless genealogies . . . questions . . . empty talk" (1 Tim. 1:4); "Foolish questions and genealogies and strifes, and warring about the law" (Titus 3:9). Similar Pastoral phrases crop up regularly to characterize the false teachings as unsubstantial, untrue, filled with "unholy and blabbering myths" (1 Tim. 4:7, literal trans.) or "unholy and empty talk" (1 Tim. 6:201 Tim. 6:20, literal trans.). Paul is clearly condemning irresponsible theories and invented stories, the meaning of the Greek muthos of the above passages. The "genealogies" condemned by Paul are clearly those that are debatable and fictitious.

Each is free to envision what false genealogies Paul had in mind. Several good scholars are confident that the apostle refuted false explanations of the ancestry of the Creator. Paul's problem was not Jewish attitudes but Christian hereby of Jewish origin. Paul's criticisms are not Romans-like, against Jewish pride; they are against inventing anti-physical doctrines on resurrection and marriage. So the early Gnostic genealogies of the misguided creator fit this picture. In their view, the material world was a mistake, so from Simon on, their lower creator-divinity was elaborately descended from their highest god. The scheme was Jewish because it gave a counterexplanation of Genesis. Thus, it fits Paul's warning not to be seduced by "Jewish myths" (Titus 1:14, literal trans.).

The teachers of false genealogies had once known the truth but had "turned aside" to their "foolish reasoning" (1 Tim. 1:6, literal trans.). Gnostic myths generally aimed at saving the true God from contaminating himself with physical things, so their ultimate god would have nothing to do with creation, crucifixion, or resurrection. Creation of human bodies was a related problem for them, as were foods. And Paul prophesied that false teachers would be found "forbidding to marry, and commanding to abstain from foods which God has created to be received with thanksgiving" (1 Tim. 4:3, NKJB). The prophecy logically refers to a false revulsion toward the body both in marrying and in eating (the King James "meats" was written in 1611 as a general term for food). Paul also speaks of the "latter" or "later" times; the adjective is neutral, not suggesting how far in the future he means (1 Tim. 4:1).

Paul's prophecy on marriage soon began to be fulfilled. Some Gnostic sects treated morality and eating with indifference on the theory that the soul was not affected by the flesh, but others taught that sexual relations and eating flesh contaminated the soul. Among the latter was the group founded by Saturninus, close successor of Simon Magus: "They declare also that marriage and generation are from Satan. Many of those too, who belong to his school, abstain from animal food, and draw away multitudes by a feigned temperance of this kind." fn Medieval Christianity inherited its ascetic practices from ancient attitudes that produced such thinking. Although not forbidding marriage for the normal person, it defined marriage as a lower way of life. The danger of Gnosticism was in its anti-materialistic premises. Christian theologians know that Gnosticism was defeated as a movement in the second century. But the overall conflict between God and matter was never really defeated. True, the Fathers of the Church vigorously upheld the scriptural accounts of the Creation and of the Resurrection. Yet the strange result is that they taught that Christ is physically resurrected but that his Father is eternally a non-physical being. This discrepancy puts great pressure on Christian ministers to spiritualize the Resurrection or to explain it away as a temporary sign.

The real answer to false doctrine is the truth. Paul regards debate as pointless but powerfully stresses Christ as the true revelation of God and the only means of salvation. The relationship of the Father and of Christ is shown throughout 1 Timothy. One careful analyst notes that the "favorite titles" for divinity in 1 Timothy are Lord and Savior: "The remarkable feature of these two titles is that the author uses them interchangeably for God and Christ." fn Christ is also "God." "He therefore leaves himself open to the charge of virtual Ditheism." fn This last word means belief in two Gods and comes in an unusual comment for a Christian scholar. Paul does verbally separate Christ and the Father here and elsewhere in his letters. One distinctive concept taught in 1 Timothy is that Christ is between the Father and his children: "For there is one God, and one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5). Here the Greek mesites has the same meaning as the English "mediator." Thus, Christ stands as a third party with the Father and mankind—he is the literal "go-between," the arbitrator assigned to overcome alienation and bring peace among the parties. Before the merging of the Father and Son by the Nicene Council, Arius had claimed that the Son was subordinate and was thus a distinct person himself. And one capable Christian, while doubting that the Pastoral author intended this doctrine, feels that the above language severs the persons of the Trinity: "An Arian Christ is the logical conclusion of the mediator-christology which we have here." fn In everyday English, Paul's "mediator" is separate from the Father; this is also the testimony of the restored Church.

Paul's testimonies of Christ in 1 Timothy are now seen as bits of creeds or hymns, an intriguing but unprovable line of inquiry. In the letter they are spontaneous gems of personal testimony, artfully composed but probably Paul's core thoughts on the Savior repeated in some form over and over during his life. One sentence captures the essence: Christ was "manifested in the flesh" (1 Tim. 3:16, NKJB). Pungent phrases follow on the Savior's mission, perhaps with chronological intent, for he was "seen by angels" at glory" with the same physical body that a moment before had stood before the awestruck apostles (Acts 1:9-11). This summarizes the "mystery of godliness," which here, as in Ephesians, is the plan to be openly revealed through Jesus Christ. The Christian mystery is never one permanently hidden from mortals, but is one to be shown fully as soon as God's children are able to understand.

This principle applies also to the Father, who is called invisible" in virtually every translation of 1 Timothy 1:17. As pointed out in Colossians 1, the same Greek word is simply "unseen" and has no connotations of some eternally nebulous God. As the logical A. T. Hanson says, "This is the only passage in the entire New Testament in which God is described as invisible without the accompanying assertion that he has made himself known in Christ or in his works of creation." fn In other words, the implied thought behind not seeing the Father is always that the Son reveals him—the visual equivalence of Christ as "the image of the unseen God" (Co. 1:15, JB). Paul's strongest statement on the veiling of the Father is in the present tense: the Father is "dwelling in unapproachable light, whom no man has seen or can see" (1 Tim. 6:16, NKJB). Here Joseph Smith used a leading doctrine of the New Testament to override the impression of isolated words—for the Saint with "the light and the hope of immortality dwelling in him" will live to see God (1 Tim. 6:16,JST . That is the message of Jesus' beatitude: "Blessed are the pure in heart: for they shall see God" (Matt. 5:8).

Did the apostle who watched Stephen seeing the Father and the Son deny that man had ever seen God? Probably he meant that ordinary men never see God unless called as prophets or sustained by God's Spirit. Possibly Paul also denied that the real Father had been seen by Christian apostates with their invented schemes of the being higher than the Creator. Certainly Paul stressed that the unseen Father was sending the Son in the mighty drama of "the appearing of the Lord Jesus Christ," which once more is the New Testament message that the Father is revealed through the Son (1 Tim. 6:14). The full beliefs of the Early Church were well understood and were referred to only in part in such letters. John, who also called the Father unseen (John 1:18), portrayed the thrones of the Father and the Son in the presence of the Saints in the glorified city (Rev. 22:3; compare 3:21). And Paul's most powerful passage on Christ revealing the person of the Father (2 Cor. 4:4-6) promises that the faithful will see eternal realities (2 Cor. 4:14) that are temporarily unseen in this life (2 Cor. 4:18). That is how the Early Church understood this language, for soon after Paul the martyr-bishop Ignatius spoke of Christ as "invisible, who for our sakes became visible." fn Likewise the Father is unseen for the period of mortality, after which the righteous will see him.

(Richard Lloyd Anderson, Understanding Paul [Salt Lake City: Deseret Book Co., 1983], 340 - 341.)

(Acts 20:25-32.) – Paul’s warning to the saints in Ephesus, Timothy was left to oversee the church there. Apostasy will come here, it will be soon. 57-58 AD

25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.

26 Wherefore I take you to record this day, that I am pure from the blood of all men.

27 For I have not shunned to declare unto you all the counsel of God.

28 ¶ Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.

29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.

30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.

32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

(Revelation 2:1-7.) – In 95AD John mentions their faithfulness, yet they weren’t perfect.

1 Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

2 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

3 And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.

4 Nevertheless I have somewhat against thee, because thou hast left thy first love.

5 Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.

7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

(Doctrine and Covenants 42:11.) – This is how we know someone has priesthood authority, by their church record. It is evidence that the event happened, receiving ordinances, priesthood etc.

11 Again I say unto you, that it shall not be given to any one to go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church.

THE PASTORAL EPISTLES

(1, 2 Timothy; Titus)

BRUCE A. VAN ORDEN

Paul's last known epistles were addressed to his trusted associates Timothy and Titus. Often these three letters are designated as pastoral epistles since Timothy and Titus were priesthood leaders in Ephesus and Crete respectively, and the first two of these letters especially contain counsel on church organization, discipline, and methods. In addition, these letters are highly personal and reflect the apostle's faith and feelings toward the end of his eventful life. Thus these letters help us understand what happened to Paul after the near-biographical account of Luke ended abruptly in Acts 28.

The first epistle to Timothy and the epistle to Titus were written after Paul was released in A.D. 63 from his first imprisonment in Rome. Whether they were written before or after his probable visit to Spain is unclear. If before, they likely were composed in 63; if afterward, probably in 65. The second epistle to Timothy was written after Paul was imprisoned a second time in Rome and undoubtedly shortly before his death, which most scholars believe occurred in 67.

Timothy and Titus were among Paul's most loyal assistants in the ministry. Paul converted Timothy in the Galatian city of Lystra on his first missionary journey. Timothy was the son of a Greek father and Jewish mother, Eunice. (Acts 16:1-3; 2 Tim. 1:5.) His name, which means "honoring God" or "honored by God," may have been given him by his pious mother and grandmother, who taught him from the holy scriptures from his youth up. Paul loved Timothy dearly and referred to him as his "beloved son, and faithful in the Lord." (1 Cor. 4:17.) He also called Timothy "my own son in the faith" (1 Tim. 1:2) and "my dearly beloved son" (2 Tim. 1:2).

When Paul revisited Lystra in A.D. 49 during his second missionary journey, he asked Timothy, who may have been no more than a teenager, to accompany him as his assistant. He ordained the youth to the ministry and circumcised him to avoid any possible difficulty in bringing the gospel to the clusters of Jews in the cities of the Roman Empire. Timothy became one of the most constant companions of the apostle. His history is virtually the history of Paul's missions. He was with Paul when the apostle wrote at least seven of his letters. "Paul had many powerful companions, but not one continued to be closer to him," writes Richard Lloyd Anderson. fn

Titus was a Greek convert. His name is never mentioned in Acts, so all that is known of him is gathered from the references to him in the Pauline epistles. Not unlike Timothy, Titus is addressed by the apostle as his "own son after the common faith." (Titus 1:4.) Paul took Titus along to the Jerusalem Conference in A.D. 49 as an example of his Gentile converts and used him as a test case for the idea that a Gentile did not need to conform to Jewish ritual when he was converted to the Christian faith. The fact that Titus was not compelled to be circumcised confirmed Paul's position. (Gal. 2:1-5.) When Paul was in Ephesus during the third missionary journey, three times he sent Titus to Corinth to help bring about peace among the saints there. Successful in Corinth, Titus was later assigned to labor in Crete until he was called to meet with Paul. Thereafter he presided over the branches on that island. From 2 Timothy 4:10 we learn that Titus visited the imprisoned Paul in Rome and then went on missionary labors to Dalmatia, which is now part of Yugoslavia.

The occasion for writing 1 Timothy is evident from the epistle. Upon his return to Ephesus, Paul found the city to be the storm center of false teaching, even as he had prophesied years earlier. (Acts 20:29-30.) He dealt with the leaders of the trouble (1 Tim. 1:19-20), but left Timothy in charge of the situation when he went into Macedonia (1 Tim. 1:3). Feeling that Timothy would need encouragement and authorization to proceed with the difficult task entrusted to him, Paul wrote this noteworthy epistle.

When Paul left Titus in Crete, he fully expected to return. But when he found he could not, he wrote the epistle to Titus to provide definite instructions about the duties of those who minister in the church.

The second epistle to Timothy was written under the adverse circumstances of Paul's lonely second imprisonment. The Roman emperor Nero had placed the blame of the great fire of Rome upon the saints and launched a series of intense persecutions against the Christians in Rome. Friends could still visit Paul, but the apostle was restricted in his ability to preach the gospel. Apparently only Luke remained with him. In spite of this negative setting, Paul remained optimistic and buoyed up by his faith in Christ.

Instructions to Priesthood Leaders

Paul was critically concerned about the encroaching apostasy in the branches of the church. Hence he wrote to trusted overseers Timothy and Titus (who had roles perhaps similar to stake presidents today) and gave them instructions on how to cope with false teachers in their midst. He also gave them wise counsel on being leaders and handling affairs in their congregations, most all of which is useful for church leaders even today.

Preach Sound Doctrine

Immediately after giving his greetings of love to Timothy, Paul instructed his youthful aide to "charge some that they teach no other doctrine...from which some having swerved...unto vain jangling." (1 Tim. 1:3, 6.) Apparently Gnostic Judaists, men who aspired to be "teachers of the law" yet who wholly misunderstood the full nature of the law, were teaching "contrary to sound doctrine" and were making inroads in Ephesus. (1 Tim. 1:3-11.) Likewise Paul instructed Titus in Crete to "speak thou the things which become sound doctrine" to counter those who "profess that they know God; but in works they deny him." (Titus 2:1; 1:16.) Paul well knew that false teachers can quickly lead believers into forbidden paths, so he desired that both Timothy and Titus select priesthood leaders and teachers who would maintain doctrinal loyalty.

Timothy was charged to "keep that which is committed to thy trust" by not allowing "profane and vain babblings." (1 Tim. 6:201 Tim. 6:20.) The King James translators used science when the word should have been rendered knowledge. Translated more understandably in our modern language, Paul instructed Timothy to "turn a deaf ear to...the contradictions of so-called 'knowledge,' for many who lay claim to it have shot wide of the faith." (1 Tim. 6:201 Tim. 6:20, New English Bible.) The ancient Gnostics received their name from the Greek term meaning knowledge. "Like many sects that have broken from the Church today," Dr. Anderson explains, "the Gnostics generally claimed secret doctrines to add to the Church's public message." fn

Elder Bruce R. McConkie explained the application of Paul's instruction to today's setting: "Teachers in the Church represent the Lord in their teaching. The Church is the Lord's; the doctrine is the Lord's. Teachers speak at the invitation of the Lord and are appointed to say what he wants said, nothing more and nothing less. There is no freedom to teach or speculate contrary to the revealed will. Those who desire to express views contrary to gospel truth are at liberty to find other forums or to organize churches of their own. But in God's Church, the only approved doctrine is God's doctrine." fn

Qualification for Leadership

In the early New Testament church as well as in the modern church, no prior formal training was required to serve in a leadership capacity. Timothy and Titus, as ordained priesthood leaders, had further responsibility to seek out and commission other leaders over the branches. Both well knew that "no man taketh this [priesthood] honour unto himself, but he that is called of God, as was Aaron." (Heb. 5:4.) They also realized that the ordinance of laying on of hands was necessary to bestow priesthood offices and power. (1 Tim. 4:14; 5:22.) Paul's instructions to Timothy and Titus about the selection of bishops and deacons were filled with caution to insure that only worthy and experienced men would receive these responsible positions. "Self-appointed and congregationally appointed leaders are ruled out in the procedure of the Early Church, which had a regular line of authority from Christ and his apostles," Dr. Anderson states. fn

The title bishop evolved from the Greek episcopos, which means overseer. Bishops were to care for their flock, suggesting their image of pastors or shepherds. (Eph. 4:11.) The bishop leads the flock by looking out for its welfare.

Paul's descriptions of the qualifications for bishops are nearly identical in 1 Timothy 3:1-7 and Titus 1:5-8. The apostle emphasized that bishops should be "blameless," "vigilant," "not self-willed," "sober," "temperate," "patient," "given to hospitality," and "not greedy of filthy lucre." The bishop should have control over his own house; otherwise, asked Paul, "how shall he take care of the church of God?" Paul summarized that the bishop should not be a novice (1 Tim. 3:6), but experienced as a member and a leader.

Paul stated that the bishop must be "the husband of one wife." (1 Tim. 3:2; Titus 1:6.) Some commentators have seen in this instruction a prohibition against polygyny, including the Latter-day Saint system wherein most bishops in the nineteenth century were polygamous. Since having more than one wife was virtually unknown in Paul's day, particularly in the Church of Jesus Christ, a better interpretation of Paul's instruction is "sexual loyalty to the lawful spouse." For example, the New English Bible renders the verse "faithful to his one wife." And at the present time, when the practice of plural marriage has been suspended in the restored church, a bishop is to have only one wife and to be unswervingly faithful to her.

First Timothy 3:8-13 describes the qualifications for deacons. Paul listed deacons following bishops in Philippians 1:1, as he did here in his letter to Timothy. In the Greek, diakonos means helper or servant. Like bishops, deacons were expected to go through the two stages of proving worthiness and then being called. (1 Tim. 3:10.) Deacons were to be qualified as well: "grave, not doubletongued, not given to much wine, not greedy of filthy lucre." (1 Tim. 3:8.) But they would function under the direction of the bishop and not have presiding authority.

It was the judgment of Paul that the deacon should be a married man. (1 Tim. 3:11-12.) In that day a man was not considered qualified to take part in the ministry until he was thirty years of age. The restored church began with older deacons and lowered the age many years later only when there were numerous priesthood holders and when boys could receive regular supervision from experienced priesthood leaders. In ancient times it was also possible for a boy to be ordained to the priesthood. Noah was only ten years old when he was given the priesthood under the hands of Methuselah. (D&C 107:52.)

Welfare Instructions

In 1 Timothy 5, Paul instructed his co-laborer on the welfare principles of self-sufficiency, caring for the widows, and providing occasional temporal assistance to full-time laborers in the kingdom. Paul never emphasized the contemplative and devout life at the expense of appropriately caring for oneself. As Richard Lloyd Anderson states, "Behind 1 Timothy 5 is the commitment to productive labor, exemplified by Paul's regular tent-making, and requiring industry as a condition of full fellowship in 2 Thessalonians 3." fn

Foremost in Paul's welfare instructions were his sober, oft-quoted admonitions to heads of households who have responsibility to provide for their families: "But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel." (1 Tim. 5:8.) Church leaders in the last dispensation have taken Paul's lead and likewise instructed the members. For example, President Spencer W. Kimball declared: "No true Latter-day Saint, while physically or emotionally able will voluntarily shift the burden of his own or his family's well-being to someone else. So long as he can, under the inspiration of the Lord and with his own labors, he will supply himself and his family with the spiritual and temporal necessities of life." fn A year after explaining the foregoing, President Kimball added, "I like to think of providing for our own as including providing them with affectional security as well as economic security. When the Lord told us in this dispensation that 'women have claim on their husbands for their maintenance' (D&C 83:2), I like to think of maintenance as including our obligation to maintain loving affection and to provide consideration and thoughtfulness as well as food." fn

On the subject of widows, Paul counseled younger widows to marry righteously again, bear children, and guide a household. (1 Tim. 5:14.) He decried idleness in widows and those who were "tattlers" and "busybodies." (1 Tim. 5:13.) Regarding elderly widows, Paul first encouraged family members to provide for their care: "If a Christian man or woman has widows in the family, he must support them himself; the congregation must be relieved of the burden, so that it may be free to support those who are widows in the full sense of the term." (1 Tim. 5:16, New English Bible.) This fully corresponds with the modern welfare principle of the family being asked to care for their own before turning to the church. As President Kimball explained, "The responsibility for each person's social, emotional, spiritual, physical, or economic well-being rests first upon himself, second upon his family, and third upon the Church if he is a faithful member thereof." fn To qualify for church assistance in Paul's day, as in ours, widows were to demonstrate their worthiness for such assistance in a variety of ways. (See 1 Tim. 5:10.)

Also in Paul's day, as in ours, "there are times when elders spending their full time in the ministry, should receive temporal help from the Church, especially for their families," according to Elder McConkie. fn (See 1 Tim. 5:17-18; D&C 75:24.)

In 1 Timothy 6, Paul provided pastoral instructions on the unrighteous acquiring of this world's wealth. He reminded Timothy, "For we brought nothing into this world, and it is certain we can carry nothing out." (1 Tim. 6:7.) Paul was concerned lest the "rich fall into temptation and a snare,...for the love of money is the root of all evil." (1 Tim. 6:9-10.) Paul's advice to Timothy on dealing with the wealthy included, "Instruct those who are rich in this world's goods not to be proud, and not to fix their hopes on so uncertain a thing as money, but upon God, who endows us richly with all things to enjoy." (1 Tim. 6:17, New English Version.) In like manner, Elder Spencer W. Kimball queried, "Why another farm, another herd of sheep, another bunch of cattle, another ranch? Why another hotel, another cafe, another store, another shop? Why another plant, another service, another business? Why another of anything if one has that already which provides the necessities and reasonable luxuries?...Certainly when one's temporal possessions become great, it is very difficult for one to give proper attention to the spiritual things." fn

Strengthen Faith in Christ

Surely some of Paul's most significant pastoral instructions to Timothy are admonitions for the latter to strengthen his faith in Christ. These admonitions usually came in the form of aphorisms:

"For there is one God, and one mediator between God and men, the man Christ Jesus." (1 Tim. 2:5.)

"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." (2 Tim. 1:13.)

"Thou therefore, my son, be strong in the grace that is in Christ Jesus." (2 Tim. 2:1.)

"Thou therefore endure hardness, as a good soldier of Jesus Christ." (2 Tim. 2:3.)

"For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God." (2 Tim. 1:7-8.)

The latter passage is a particular favorite of a powerful minister of Christ, President Gordon B. Hinckley. After citing these verses, President Hinckley has said: "Who among us can say that he or she has not felt fear? I know of no one who has been entirely spared. Some, of course, experience fear to a greater degree than do others. Some are able to rise above it quickly, but others are trapped and pulled down by it and even driven to defeat. We suffer from the fear of ridicule, the fear of failure, the fear of loneliness, the fear of ignorance. Some fear the present, some the future. Some carry the burden of sin and would give almost anything to unshackle themselves from those burdens, but fear to change their lives. Let us recognize that fear comes not of God, but rather that this gnawing, destructive element comes from the adversary of truth and righteousness. Fear is the antithesis of faith. It is corrosive in its effects, even deadly." fn

Timothy was instructed, as a priesthood leader, to continue learning from "the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." (2 Tim. 3:15.) Indeed, all scripture, Paul said, is valuable in the ministry of a leader "for doctrine, for reproof, for correction, for instruction in righteousness." (2 Tim. 3:16.)

A modern prophet, President Ezra Taft Benson, in an address reminiscent of the pastoral instructions of Paul to Timothy, admonished priesthood leaders to emphasize scripture study above all other things in their callings: "Immerse yourselves in the scriptures. Search them diligently. Feast upon the words of Christ. Learn the doctrine. Master the principles that are found therein. There are few other efforts that will bring greater dividends to your calling. There are few other ways to gain greater inspirations as you serve." fn

General Instructions

Paul gave a number of general instructions to Timothy and Titus to aid them in their pastoral ministry. These instructions were shorter and did not fit into the larger categories already mentioned.

Paul encouraged the saints to pray "for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty." (1 Tim. 2:1-2; see also Titus 3:1-2.) As President Spencer W. Kimball explained, doing this "will help develop loyalty to country and to leaders. One can hardly be critical of Church leadership if honest prayers are offered for [government leaders]. Children will come to honor leaders for whom they pray." fn

Paul's advice to Timothy included suggestions to women in the church. He encouraged them to "adorn themselves in modest apparel" and to avoid worldly styles and fashions. (1 Tim. 2:9.) Book of Mormon prophets concur, as Elder Bruce R. McConkie pointed out: "The Nephite prophets repeatedly identified the wearing of costly clothing with apostasy and failure to live by gospel standards. (Jac. 2:13; Alma 1:6, 32; 4:6; 5:53; 31:27-28; 4 Ne. 24; Morm. 8:36-37.)" fn More controversial were Paul's instructions for the women to remain silent in the services. But, as Joseph Fielding Smith explained, "Times have changed from what they were in the days of Paul. The counsel that Paul gave in the branches of the Church in his day was in strict conformity to the law of the times in which he lived." fn Paul's most important statement about women stands through all ages of time: "She shall be saved in childbearing." (1 Tim. 2:15.)

Twice Paul warned the saints not to give heed to "endless genealogies." (1 Tim. 1:4; Titus 3:9.) To modern Latter-day Saints who, in the spirit of Elijah, righteously seek out information about their kindred dead, this counsel may seem strange. The dictionary in the LDS edition of the Bible explains that this reference "is probably to exaggerated stories of the heroes and patriarchs of early Hebrew history, such stories being at that time very popular among the Jews. Paul's denunciation of 'endless genealogy' was not of the scriptural and spiritually rewarding study of one's ancestry, but was a criticism of the self-deceptive practice of assuming that one can be saved by virtue of one's lineage." fn

Of great importance to Paul was that Timothy would continue to develop spiritual attributes and godliness. (1 Tim. 4:8.) "Let no man despise thy youth," he reminded Timothy, "but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity." (1 Tim. 4:12.) Furthermore, he encouraged Timothy to flee the seeking of worldly wealth and "follow after righteousness, godliness, faith, love, patience, meekness." (1 Tim. 6:11.) Paul explained to Titus that "unto the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure." (Titus 1:15.) Finally Paul urged his priesthood leaders to refrain from arguing and strife: "And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves." (2 Tim. 2:24-25.)

Apostasy

Most Latter-day Saint missionaries recall that Paul's letters to Timothy contain prophecies about an impending apostasy. Indeed, three of the most frequently quoted passages in the New Testament about apostasy are found in either 1 or 2 Timothy. A careful examination of these passages reveals that they deal with personal apostasy and a falling away from truth and righteousness in the latter days, even after the gospel and true church had been restored to the earth.

The first of these is in 1 Timothy 4:1-3, wherein Paul indicates that the Spirit expressly taught him that in the last days many would "depart from the faith," would give heed to "seducing spirits," would speak "lies in hypocrisy," and by so doing would forbid to marry and command to abstain from meats. Regarding these two prohibitions of the apostates, the word of the Lord is clear in this last dispensation: "Whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man....And whoso forbiddeth to abstain from meats, that man should not eat the same, is not ordained of God." (D&C 49:15, 18.) An editorial in the Church News elucidates the problems of "forbidding to marry" in our day: "Since eternal life may only be achieved through celestial marriage, Satan does all within his power to forbid men and women to marry. Celibacy, living together out of wedlock, homosexuality, adultery, abortion, and birth control are but a few of the many methods employed to pervert men's minds and prevent the creation and continuance of this holy union. In the words of President Harold B. Lee, 'Satan's greatest threat today is to destroy the family, and to make mockery of the law of chastity and the sanctity of the marriage covenant.'" fn

Perhaps the most frequently cited New Testament prophecy about apostasy is found in 2 Timothy 3:1-7. "This know also, that in the last days perilous times shall come," began Paul. Then he listed twenty-one separate evil attributes that would characterize individuals in the last days, such as "unthankful," "without natural affection" (homosexual), "incontinent" (intemperate), and being "disobedient to parents." President Spencer W. Kimball reaffirmed, "I feel sure that Paul was looking forward to these last days when he said...they would swear unrighteously, would disavow God and all sacred things; they would be dsobedient to parents. Certainly we have come to a day when the youth leave their parents, disregard their training, and with what they may feel is justified, abandon their parents, move away from them. This is disastrous." fn

Paul's last prophecy on apostasy is found in 2 Timothy 4:3-4. "For the time will come when they will not endure sound doctrine," he began. "And they shall turn away their ears from the truth, and shall be turned unto fables." Elder Neal A. Maxwell, in an address to scholars and practitioners of behavioral sciences, declared, "The appetite of man for 'fables' and the turning away from truth is not confined to the behavioral sciences, but it is present there also." He indicated that "unchecked drives for sexual gratification and indulgence" are fables prophesied by Paul. He added, "The growing heresy, that disarming fable that there is a private morality, not only turns many away from the truth but also threatens to bury man in an avalanche of appetite." fn

President Kimball, ever prepared to defend the standards of the Church against immorality, declared the idea that homosexuality is accepted by God to be a fable prophesied by Paul: "'God made me that way,' some say, as they rationalize and excuse themselves for their perversions. 'I can't help it,' they add. This is blasphemy. Is man not made in the image of God, and does he think God to be 'that way'? Man is responsible for his own sins. It is possible that he may rationalize and excuse himself until the groove is so deep he cannot get out without great difficulty, but this he can do. Temptations come to all people. The difference between the reprobate and the worthy person is generally that one yielded and the other resisted." fn

Personal Feelings and Farewell

Paul's last known epistle is 2 Timothy. Paul dearly loved Timothy, his son in the gospel, and desired that he labor to endure to the end, even as he, Paul, was striving to do. This epistle is widely appreciated for its demonstration of the love and tender feelings of the beloved apostle. Inadvertently Paul revealed much courage as he recounted his experiences and decisions. "Paul's final example of courage is as precious as are the words of his letter," writes Richard Lloyd Anderson. fn

Paul exudes pathos about his last days in mortality in his last chapter to Timothy. He remarks that his previous disciple Demas had now forsaken the ministry, "having loved this present world." (2 Tim. 4:10.) He adds, "Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry." (2 Tim. 4:11.) Paul then asks the simple favor of Timothy that he bring the cloak he had left in Troas, and, as an afterthought, also to bring the books and parchments. (2 Tim. 4:13.)

Most significant is Paul's declaration about his expected demise as he reflects upon the previous thirty years of his ministry: "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." (2 Tim. 4:6-8.)

From this statement, President Marion G. Romney concluded: "Surely Paul, in his soul, enjoyed perfect freedom. The Apostle's conclusion that the reward won by him is to be available to others suggests that there must be a pattern of living by which each of us may attain it, and I believe there is." President Romney then counseled, "Freedom thus obtained—that is, by obedience to the law of Christ—is freedom of the soul, the highest form of liberty. And the most glorious thing about it is that it is within the reach of every one of us, regardless of what people about us, or even nations, do. All we have to do is learn the law of Christ and obey it. To learn it and obey it is the primary purpose of every soul's mortal life." fn

Surely Paul's letters to Timothy and Titus are of great worth to the saints of the latter days. To heed their teachings is to be on the path toward the sanctification of our own souls.

Notes

Bruce A. Van Orden is assistant professor of Church history and doctrine at Brigham Young University.

Footnotes

1. Richard Lloyd Anderson, Understanding Paul (Salt Lake City: Deseret Book, 1983), p. 315.

2. Ibid., pp. 318-19.

3. Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. (Salt Lake City: Bookcraft, 1965-73), 3:70-71.

4. Anderson, Understanding Paul, p.327.

5. Ibid., p. 335.

6. Conference Report,October 1977, p. 124.

7. Conference Report, October 1978, p. 63.

8. Conference Report, October 1977, p. 124.

9. McConkie, Doctrinal New Testament Commentary 3:91.

10. Conference Report, October 1953, p. 54.

11. "God Hath Not Given Us the Spirit of Fear," Ensign 14 (October 1984): 2.

12. "The Power of the Word," Ensign 16 (May 1986): 81.

13. BYU Speeches of the Year, October 1961, p. 3.

14. McConkie, Doctrinal New Testament Commentary 3:79.

15. Joseph Fielding Smith, Answers to Gospel Questions, 5 vols. (Salt Lake City: Deseret Book, 1957-65), 3:65-66.

16. Dictionary, LDS Edition of the King James Version of the Bible, p. 678.

17. Church News, August 19, 1972, p. 3.

18. Brisbane Area Conference Report, March 1976, p. 20.

19. "Some Thoughts on the Gospel and the Behavioral Sciences," Ensign 6 (July 1976): 73-74.

20. "President Kimball Speaks Out on Morality," Ensign 10 (November 1980): 97.

21. Anderson, Understanding Paul, p. 365.

22. "The Perfect Law of Liberty," Ensign 11 (November 1981): 45.

(Robert L. Millet, ed., Studies in Scripture, Vol. 6: Acts to Revelation [Salt Lake City: Deseret Book Co., 1987], 178.)

(1 Timothy 1:1-11.) – Bishops and Stake Presidents make sure correct doctrine is taught in the meeting. Don’t have questions that rise doubt, it can destroy testimonies. Teachers should bring our questions that bring edification, charity, the pure love of Christ.

1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;

2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.

3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,

4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:

6 From which some having swerved have turned aside unto vain jangling;

7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm

8 But we know that the law is good, if a man use it lawfully;

9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

11 According to the glorious gospel of the blessed God, which was committed to my trust.

The gospel turns people from their sins, Paul teaches truth, yet people will turn away from it. You can’t do away with gender, we aren’t against equal rights, we are against a genderless society, and we are different from the beginning.

Where ever Paul goes the Judiazers are not far behind. In these letters Paul counseled to have good Bishops.

(Titus 1:6-9.) – Qualifications of a Bishop

6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers

(Titus 2:1-8.) – The importance of older members teaching the younger people, why there are missionary couples. Don’t speak and tear down the things of God, you speak against the Holy Ghost that is apostasy, (blasphemy)

1 But speak thou the things which become sound doctrine:

2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

3 The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;

4 That they may teach the young women to be sober, to love their husbands, to love their children,

5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

6 Young men likewise exhort to be sober minded.

7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

8 Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.

Titus is the letter for every missionary in the church, Titus was just like them!

Missionaries are to do just what Paul was telling Titus to do. Older couples have great influence around the world, young missionaries come and go.

(1 Timothy 4:12-16.) – Keep close to the doctrine, read the scriptures. Don’t take someones word, find out for yourself, and know our sources! Find out what the Brethren teach; be concerned with what they are concerned about.

12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

13 Till I come, give attendance to reading, to exhortation, to doctrine.

14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.

16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

Concern yourself with the Brethren, don’t follow people with weird ideas not documented, have a believing heart like a child, then focus on correct doctrine from the Brethren, know your sources, continuing revelation is the key. Out of the mouth of 2 or 3 witnesses shall my word be established, follow the authorized witnesses. We aren’t bound by falsehoods!

We are also sometimes too proud to pray over small things, and thus we get out of practice. Then the moment of agony comes. Just as we must learn to "follow the Brethren" in small things so that we can follow them in large things, so it is with prayer. Sometimes, however, the little things are the big things.

(Neal A. Maxwell, All These Things Shall Give Thee Experience [Salt Lake City: Deseret Book Co., 1979], 96.)

'I WILL' ATTITUDE IS CRUCIAL TO DO WHAT LORD COMMANDS

Date: 10/07/95

A sign in a shopping mall in Manila, Philippines, was mentioned by Bishop H. David Burton to introduce his topic at priesthood session Saturday evening. It read: "Your 'I will' is far more important than your 'I.Q.' "

"Far too many who have been blessed with great ability and exceptional intellect fail to have an 'I will' attitude when it comes to going, doing, saying and being what the Lord commands," observed Bishop Burton, first counselor in the Presiding Bishopric.

"For us who bear the priesthood of God, there are many important 'I wills': I will be loyal to the oath and covenant of the priesthood; I will be responsive to my quorum president; I will exhibit perfect fidelity to the covenants made in holy places; and, I will serve with excellence in my Aaronic Priesthood ministry, preparing myself for further priesthood service. Possibly the most significant 'I will' we all could commit to this night is: I will follow the living prophets."

He told of an incident in which Brigham Young, called upon by Joseph Smith to speak at a meeting, said the words of a living prophet are more important than the written scriptures because the living oracles convey the word of God in the present day. Joseph reportedly then said to the congregation: "Brother Brigham has told you the word of the Lord, and he has told you the truth."

"How are we doing in obeying the living prophets?" Bishop Burton asked. He then recalled counsel from President Faust, President Monson and President Hinckley at general conference six months ago, asking if the congregation remembered it.

Bishop Burton counseled Aaronic Priesthood bearers to become acquainted with the prophet Nephi through study of the first two books in the Book of Mormon. "Then, when you are tempted by the adversary . . . you can immediately have the very words of the stalwart Nephi automatically come to your mind: 'I will go and do the things the Lord hath commanded. . . .' (1 Ne. 3:7.)"

To adult brethren, he suggested an "I will" resolution that the leadership of their families will be their most important and sacred responsibility, one they will not leave to society, the school or the Church.

('i Will' Attitude Is Crucial To Do What Lord Commands , LDS Church News, 1995, 10/07/95 .)

These are the latest letters from Paul, you can tell what the problems were with false doctrine and the tough job Timothy and Titus had to deal with.

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[i][i] . Harold B. Lee, Conference Report, April 1959, p.68.

[ii][ii] . Joseph B. Wirthlin, “Shall He Find Faith on the Earth,” Ensign, Nov. 2002, pp. 82-84

[iii][iii] . Spencer W. Kimball, The Teachings of Spencer W. Kimball (Salt Lake City: Bookcraft, 1982), p.502.

[iv][iv] . Gordon B. Hinckley, “Inspirational Thoughts,” Ensign, June 1999, p. 5

[v][v] . Brigham Young, Journal of Discourses, Vol.9, pp.287‑288.

[vi][vi] . Bruce R. McConkie, Mormon Doctrine (2nd ed., rev. Salt Lake City: Bookcraft, 1966), p.9.

[vii][vii] . McConkie, Mormon Doctrine, p. 65.

[viii][viii] . Joseph Smith, Teachings of the Prophet Joseph Smith (Joseph Fielding Smith, ed. Sal Lake City: Deseret Book Press, 1938.), p.309.

[ix][ix] . Smith, Teachings of the Prophet Joseph Smith, p.347.

[x][x] . Joseph Fielding Smith, Doctrines of Salvation: Sermons and Writings of Joseph Fielding Smith (3 vols. Edited by Bruce R. McConkie. Salt Lake City: Bookcraft, 1954‑1956), 1:59.

[xi][xi] . Melvin J. Ballard, Three Degrees of Glory: A Discourse by Melvin J. Ballard (22 September 1922, Ogden, Utah. Salt Lake City: Magazine Printing Company, 1955), p. 20.

[xii][xii] . Harold B. Lee, “Understanding Who We Are Brings Self-Respect,” Ensign, January 1974, pp. 4-5.

[xiii][xiii] . Bruce R. McConkie, Doctrinal New Testament Commentary, 2:284.

[xiv][xiv] . McConkie, Mormon Doctrine, p.216.

[xv][xv] . “Election" in the LDS Bible Dictionary, pp. 662-663, English edition.