KeithLBrown

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  1. One Fold, and One Shepherd Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? - Ezekiel 34:2 And verily I say unto you, that ye are they of whom I said: Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. - 3 Nephi 15:21 The most common breed of sheep now reared in Palestine is the broad-tailed variety. In the north of the country a breed occurs which somewhat resembles the merino, but the other variety is the sheep of the country. The enormous fat tail is used for cooking purposes, for grease, and for lamps. Immense numbers of sheep were reared in Palestine in biblical times, and in some parts of the country this is still the case. The flocks were protected from wild beasts at night by men who watched them with their shepherd dogs. Shepherds still, as of old, go before the sheep, and the sheep follow, being apparently more or less attached to their masters, whose voice they instantly recognize. Scripture Reference: John 10:11-16 11 I am the good shepherd: the good shepherd giveth his life for the sheep. 12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Homer S. Ellsworth, "Thoughts on the Good Shepherd," Ensign, Dec 1985, 62 It would have been natural for the Savior to refer to sheep and the flock in his attempts to teach the worth of souls as he went about establishing his ministry. His fellow Galileans understood the value of sheep, the necessity for a flock, and the responsibilities of a shepherd. His followers could therefore more clearly perceive the truths that he was teaching them. And those he selected as his disciples could more easily understand what he had to say to them about their responsibilities in helping him carry out his divine commission. The Good Shepherd In introducing his mission among men, Jesus identified himself as the Good Shepherd: "I am the good shepherd: the good shepherd giveth his life for the sheep." (John 10:11.) In the Savior’s time and place, a shepherd who was the owner of the sheep not only loved them but would risk his life for them. This was true of David. When his father’s sheep were attacked by a bear and a lion, David slew them both. (1 Sam. 17:34–35.) At the time he was anointed by Samuel to be king, David was the shepherd of a flock in Bethlehem. And through his lineage, Jesus would be born in Bethlehem, the Good Shepherd whose flock would take in all the world. The Savior provided his disciples with ways of recognizing him. He compared the true shepherd to one who does not really care for his flock, who just tends sheep for a living: "But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep." (John 10:12.) This may be an allegory about the wolf as Satan, coming in various ways to catch and to scatter the sheep. Here the hireling shepherd is one who gives way instead of resisting Satan’s temptations. But the Savior points out that he is the Good Shepherd, that he knows his sheep, that they are known of him, and that he will lay down his life for them—all of them. This, of course, reminds us of the passage in 3 Nephi: "Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." (3 Ne. 15:21.) In the account recorded in John, Jesus pointed out that he was ready to give his life for all of the children of our Father in Heaven. He also was describing what would actually take place through his crucifixion and atonement. Also, in John 10:7, the Savior explains that it is through him as the Savior, and only him, that mankind can gain entrance into his Heavenly Father’s kingdom: "Then Jesus said unto them again, Verily, verily, I say unto you, I am the door of the sheep." There were two kinds of sheepfolds in Jesus’ time. One, a large building with beams covered with tree branches and straw, was used in the winter for the sheep. In the summer and spring the sheep for an entire town were kept in a large enclosure open to the sky but with walls high enough to keep predators out. At night all the individual family shepherds brought their flocks to the large fold and one man stood guard through the night instead of all the shepherds. Jesus used this parable to illustrate that he was the shepherd who took care of the sheep at night; he was the protector and guardian of the flock and no man could come into the fold without knowing the gospel and knowing his relationship to his Father in Heaven. Indeed, Jesus is the gatekeeper "and he employeth no servant there." (2 Ne. 9:41.)
  2. What sayest thou of Him? Of a truth this is the Prophet. Never man spake like this man. And the Lord will surely prepare a way for his people, unto the fulfilling of the words of Moses, which he spake, saying: A prophet shall the Lord your God raise up unto you, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that all those who will not hear that prophet shall be ccut off from among the people. And now I, Nephi, declare unto you, that this prophet of whom Moses spake was the Holy One of Israel; wherefore, he shall execute judgment in righteousness. - 1 Nephi 22:20,21 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. - John 9:17 Scripture Reference: John 7: 40-53 40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. 41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43 So there was a division among the people because of him. 44 And some of them would have taken him; but no man laid hands on him. 45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46 The officers answered, Never man spake like this man. 47 Then answered them the Pharisees, Are ye also deceived? 48 Have any of the rulers or of the Pharisees believed on him? 49 But this people who knoweth not the law are cursed. 50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) 51 Doth our law judge any man, before it hear him, and know what he doeth? 52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. 53 And every man went unto his own house. Shall Christ come out of Galilee? (John 7:41) Bible Dictionary : Galilee The name is not often found in O.T., but see Josh. 20: 7; Josh. 21: 32; 1 Chr. 6: 76; 1 Kgs. 9: 11; Isa. 9: 1. In N.T. times it was the most northerly of the three divisions into which Palestine west of the Jordan was divided, and included the territories of Issachar, Naphtali, Zebulun, and Asher. The district is about 60 miles by 30. It contained some of the best land and the busiest towns of Palestine, and was thickly populated by a hardy, warlike race. It was crossed by important highways leading to Damascus, Egypt, and eastern Palestine. Along these roads caravans would be constantly passing, and such a place as Nazareth would be kept in close touch with what was going on in other parts of the world. Galilee had an excellent climate, mild near the seacoast, hot in the Jordan valley, and bracing in the highlands. The land was fertile, especially in the plain of Esdraelon, and produced large crops of olives, wheats, barley, and grapes. By the Sea of Galilee the fisheries were a great source of wealth and provided a large export trade. On the death of Herod the Great in the year of our Lord’s birth, his son Herod Antipas became tetrarch of Galilee, and reigned until A.D. 39, when he was banished by the Emperor Caligula. Galilee then came under the rule of Herod Agrippa I, who died in A.D. 44. Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? (John 7:42) ** The word Bethlehem is actually made up of two separate Hebrew words. The word "Beth" is the Hebrew word for 'house' and the word "lehem" is the Hebrew word for 'bread'. Therefore, the word Bethlehem is literally translated "The house of bread". Jesus Christ is indeed the Living Bread of life. But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from deverlasting. - Micah 5:2 And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to aJesse the Beth-lehemite: for I have provided me a king among his sons. -1 Samuel 16:1 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David) - Luke 2:4 Bible Dictionary: Bethlehem Bethlehem-Judah, also called Ephrath (Gen. 35: 19; Gen. 48: 7), 5 miles south of Jerusalem (Judg. 17: 7-10; Judg. 19: 1-2, 18), see Ruth; Samuel anoints David at Bethlehem (1 Sam. 16; 1 Sam. 17: 12, 15; 1 Sam. 20: 6, 28; 2 Sam. 2: 32); well of Bethlehem (2 Sam. 23: 13-17, 24; 1 Chr. 2: 51, 54; 1 Chr. 4: 4; 1 Chr. 11: 15-19, 26; 2 Chr. 11: 6; Ezra 2: 21; Neh. 7: 26; Jer. 41: 17); Christ’s birthplace (Matt. 2: 1-8; cf. Micah 5: 2; Luke 2: 4, 15; John 7: 42); Herod slays children at Bethlehem (Matt. 2: 16). In Zebulun (Josh. 19: 15; Judg. 12: 8, 10). Jonathan H. Stephenson, “‘I Am He’,” Ensign, Apr 1999, 7 The Lord repeatedly declared with clarity that He was the Messiah—our deliverer and only source for salvation. Thousands of people flooded the streets of Jerusalem. It was autumn in the third year of the Lord Jesus Christ’s mortal ministry, and the harvest was over. The joyous seven-day celebration known as the Feast of Tabernacles was in full swing. People milled about the temple courtyard in anticipation of the dramatic, culminating ceremonial performances on the last day of the feast. The morning animal sacrifices had been performed and the presiding priest had drawn some two pints of water from the Pool of Siloam. Large numbers of the worshipers carrying palm branches and waving them while repeating “Hosanna” had accompanied the priest as he brought the ritual water from the pool to the temple in a golden pitcher. The sound of trumpets had heralded the procession’s arrival at the temple courtyard. With great ceremonial reverence the water was poured into a silver basin on the western side of the temple altar. Religious historian Alfred Edersheim has described the next dramatic event and what may have happened thereafter: “The forthpouring of the water was immediately followed by the chanting of the Hallel. … It was then, immediately after the symbolic rite of water-pouring, immediately after the people had responded by repeating those lines from Psalm cxviii [118]—given thanks, and prayed that Jehovah would send salvation and prosperity, and had shaken their Lulabh [willow branches] towards the altar, thus praising ‘with heart, and mouth, and hands,’ and then silence had fallen upon them—that there rose, so loud as to be heard throughout the Temple, the Voice of Jesus” (The Life and Times of Jesus the Messiah, 2 vols. [1899], 2:160). The text of John also describes this event: “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (John 7:37–38). The meaning and intent of Jesus’ declaration was unmistakable to all who heard. He was claiming to be divine, to be the Messiah, their deliverer and source for salvation. Truly, “never man spake like this man” (John 7:46) Valiant in the Testimony of Jesus We live in a day when many doubt or do not know who Jesus is. Some believe that Jesus did not know who He was, or if He did, He never clearly told others during His mortal ministry. Some assert that when Jesus said He was “the Son of God” He did not mean to be taken literally, only metaphorically. Elder Dallin H. Oaks of the Quorum of the Twelve Apostles has said, “When the gospel was first restored, the pulpits of [the world] were aflame with the testimony of Jesus, the divine Son of God and Savior of the world. … Today, our missionaries cannot make the same assumption. There are still many God-fearing people who testify to the divinity of Jesus Christ. But there are many more—even in the formal ranks of Christianity—who doubt his existence or deny his divinity. As I see the deterioration in religious faith that has happened in my own lifetime, I am convinced that we who are members of his Church need to be increasingly valiant in our testimony of Jesus” (“Witness of Christ,” Ensign, Nov. 1990, 31). Jesus’ own public declarations about Himself set the example of valiance for us. Modern revelation confirms the witness of the writers of the Gospels that Jesus Christ repeatedly bore witness, both privately and publicly, of His own divinity during His mortal ministry. The Joseph Smith Translation of the Bible (JST) aids us considerably in our quest to understand and follow the Lord’s example in testifying of Him.
  3. Behold the Lamb of God! Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: - 1 Peter 1:18, 19 Scripture Reference: John 1: 29-36 29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34 And I saw, and bare record that this is the Son of God. 35 Again the next day after John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God! President Boyd K. Packer, "Who Is Jesus Christ?," Ensign, Mar 2008, 12–19 Necessity of the Atonement Jacob described what would happen to our bodies and our spirits except "an infinite atonement" was made. "Our spirits," he said, "must have become like unto [the devil]." (See 2 Nephi 9:7–10.) I seldom use the word absolutely. It seldom fits. I use it now—twice: Because of the Fall, the Atonement was absolutely essential for resurrection to proceed and overcome mortal death. The Atonement was absolutely essential for men to cleanse themselves from sin and overcome the second death, spiritual death, which is separation from our Father in Heaven, for the scriptures tell us eight times that no unclean thing may enter the presence of God (see 1 Nephi 10:21; 15:34; Alma 7:21; 11:37; 40:26; Helaman 8:25; 3 Nephi 27:19; Moses 6:57). Those scriptural words, "Thou mayest choose for thyself, for it is given unto thee" (Moses 3:17), introduced Adam and Eve and their posterity to all the risks of mortality. In mortality men are free to choose, and each choice begets a consequence. The choice Adam made energized the law of justice, which required that the penalty for disobedience would be death. But those words spoken at the trial, "Thou couldest have no power at all against me, except it were given thee from above" (John 19:11), proved mercy was of equal rank. A redeemer was sent to pay the debt and set men free. That was the plan. Alma’s son Corianton thought it unfair that penalties must follow sin, that there need be punishment. In a profound lesson, Alma taught the plan of redemption to his son and so to us. Alma spoke of the Atonement and said, "Now, repentance could not come unto men except there were a punishment" (Alma 42:16). If punishment is the price repentance asks, it comes at bargain price. Consequences, even painful ones, protect us. So simple a thing as a child’s cry of pain when his finger touches fire can teach us that. Except for the pain, the child might be consumed. Eric D. Huntsman (Associate Professor of Ancient Scripture, Brigham Young University), "Reflections on the Savior’s Last Week," Ensign, Apr 2009, 52–60 The Death of the Lamb of God It is popular in many religious traditions to focus on the extreme suffering of Jesus’s scourging and crucifixion, but the Gospels themselves are sparing of such brutal details. Instead, they emphasize the words and symbolic acts that fulfill prophecy. These include His crucifixion between two bandits or criminals; the division of His garments; the offering of cheap wine, or "vinegar" (Psalm 69:21) to assuage His thirst; the fact that His legs were not broken; and the piercing of His side. Significantly, the greatest suffering that our Lord experienced on the cross does not seem to be anything that man inflicted upon him. Jesus’s cry, "My God, my God, why hast thou forsaken me?" (Matthew 27:46; Mark 15:34) may reflect, as in Gethsemane, that His carrying the weight of our sins necessarily separated Him from His Father in a way that He had never experienced before. Jesus died as a ransom for all. President Gordon B. Hinckley (1910–2008) taught: "No member of this Church must ever forget the terrible price paid by our Redeemer, who gave His life that all men might live. … "This was the cross, the instrument of His torture, the terrible device designed to destroy the Man of Peace, the evil recompense for His miraculous work of healing the sick, of causing the blind to see, of raising the dead. This was the cross on which He hung and died on Golgotha’s lonely summit. "We cannot forget that. We must never forget it, for here our Savior, our Redeemer, the Son of God, gave Himself, a vicarious sacrifice for each of us." Jesus’s being lifted up upon the cross is a fundamental component of the gospel message as later defined by Jesus Himself to the Nephites when He promised that even as He was lifted up by men, so all men will "be lifted up by the Father, to stand before me" (3 Nephi 27:14–15). Foreshadowed by the brazen serpent that Moses raised in the wilderness, Jesus was lifted up that all might be saved if they would but look to Him (see Numbers 21:6–9; 1 Nephi 17:41; Alma 33:19–22). The Gospel of John, which explicitly describes Jesus as "the Lamb of God" (John 1:29, 36), also connects the death of the Savior directly with the Passover. Jesus, as the unblemished or sinless lamb whose bones could not be broken (see Exodus 12:3, 5, 46), died so that spiritual death might "pass over" those who come unto Him. As the blood of the first Passover sacrifice was spread on the doors of each Israelite home, so too did the blood of Christ flow upon the wood of the cross. According to one approach to the chronology of the last week suggested by the Gospel of John, Passover actually began at sunset the day Jesus was crucified. In this scenario the paschal lambs, which were sacrificed before the beginning of Passover so that they would be ready in time for the Passover meal, would have been sacrificed in the temple at the very time that Jesus was dying on the cross.
  4. The Institution of the Sacrament Scripture Reference: Luke 22:7-20 On the night before His Crucifixion, Jesus Christ met with His Apostles and instituted the sacrament. 7 Then came the day of unleavened bread, when the passover must be killed. 8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we prepare? 10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. 11 And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples? 12 And he shall shew you a large upper room furnished: there make ready. 13 And they went, and found as he had said unto them: and they made ready the passover. 14 And when the hour was come, he sat down, and the twelve apostles with him. 15 And he said unto them, With desire I have desired to eat this passover with you before I suffer: 16 For I say unto you, I will not any more eat thereof, auntil it be fulfilled in the kingdom of God. 17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: 18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. 19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my bbody which is given for you: this do in remembrance of me. 20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. Scripture Reference: 3 Nephi 18-1-11 After His Resurrection, He instituted the sacrament among the Nephites. 1 And it came to pass that Jesus commanded his Disciples that they should bring forth some abread and wine unto him. 2 And while they were gone for bread and wine, he commanded the multitude that they should sit themselves down upon the earth. 3 And when the Disciples had come with bread and wine, he took of the bread and brake and blessed it; and he gave unto the Disciples and commanded that they should eat. 4 And when they had eaten and were filled, he commanded that they should give unto the multitude. 5 And when the multitude had eaten and were filled, he said unto the Disciples: Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name. 6 And this shall ye always observe to ado, even as I have done, even as I have broken bread and blessed it and given it unto you. 7 And this shall ye do in remembrance of my bbody, which I have shown unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you. 8 And it came to pass that when he said these words, he commanded his Disciples that they should take of the wine of the cup and drink of it, and that they should also give unto the multitude that they might drink of it. 9 And it came to pass that they did so, and did drink of it and were filled; and they gave unto the multitude, and they did drink, and they were filled. 10 And when the Disciples had done this, Jesus said unto them: Blessed are ye for this thing which ye have done, for this is fulfilling my commandments, and this doth witness unto the Father that ye are willing to do that which I have commanded you. 11 And this shall ye always do to those who repent and are baptized in my name; and ye shall do it in remembrance of my bblood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you. Today the sacrament is an ordinance in which Church members partake of bread and water in remembrance of Jesus Christ's atoning sacrifice. This ordinance is an essential part of worship and spiritual development. Through this ordinance, Church members renew the covenants they made with God when they were baptized. The sacrament provides an opportunity for Church members to ponder and remember with gratitude the life, ministry, and Atonement of the Son of God. The broken bread is a reminder of His body and His physical suffering—especially His suffering on the cross. It is also a reminder that through His mercy and grace, all people will be resurrected and given the opportunity for eternal life with God. The water is a reminder that the Savior shed His blood in intense spiritual suffering and anguish, beginning in the Garden of Gethsemane and concluding on the cross. In the garden He said, "My soul is exceeding sorrowful, even unto death" (Matthew 26:38). Submitting to the will of the Father, He suffered more than we can comprehend: "Blood [came] from every pore, so great [was] his anguish for the wickedness and the abominations of his people" (Mosiah 3:7). He suffered for the sins, sorrows, and pains of all people, providing remission of sins for those who repent and live the gospel (see 2 Nephi 9:21–23). Through the shedding of His blood, Jesus Christ saved all people from what the scriptures call the "original guilt" of Adam's transgression (Moses 6:54). Partaking of the sacrament is a witness to God that the remembrance of His Son will extend beyond the short time of that sacred ordinance. Part of this ordinance is a promise to remember Him always and a witness of individual willingness to take upon oneself the name of Jesus Christ and to keep His commandments. In partaking of the sacrament and making these commitments, Church members renew the covenant they made at baptism (see Mosiah 18:8–10; D&C 20:37). In return, the Lord renews the promised remission of sin and enables Church members to "always have his Spirit to be with them" (D&C 20:77). The Spirit's constant companionship is one of the greatest gifts of mortality. In preparation for the sacrament each week, Church members take time to examine their lives and repent of sins. They do not need to be perfect in order to partake of the sacrament, but they should have a spirit of humility and repentance in their hearts. Every week they strive to prepare for that sacred ordinance with a broken heart and a contrite spirit (see 3 Nephi 9:20). Other Scripture references for study: 1 Corinthians 11:23–29; Moroni 4–5; D&C 20:75–79; 27:2 Please take the time to read Elder Vaughn J. Featherstone, “Sacrament Meeting and the Sacrament,” Ensign, Sep 2001, 23
  5. As It Was in the Days of Noah Scripture Reference: Luke 17:20-27 20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. 22 And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. 23 And they shall say to you, See here; or, see there: go not after them, nor follow them. 24 For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. 25 But first must he suffer many things, and be rejected of this generation. 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Elder W. Don Ladd, “‘Make Thee an Ark’,” Ensign, Nov 1994, 28 According to the Book of Mormon, the devil “seeketh that all men might be miserable like unto himself” (2 Ne. 2:27). The evidence of his handiwork is certainly about us. Elder Richard L. Evans once said, “If we don’t change direction, we will arrive at where we are going” (Richard Evans’ Quote Book, Salt Lake City: Publishers Press, 1971, p. 244). It is not in idleness that our prophets admonish again and again to strengthen ourselves and our families—to hold family home evenings, to read and study the scriptures, to have daily personal and family prayers, and, to quote our prophet, Howard W. Hunter, to “treat each other with more kindness, more courtesy, more humility and patience and forgiveness” (Ensign, July 1994, p. 4). The immoral influences of the world are especially destructive to children. But our children, like ourselves, aren’t going to live in a vacuum. They never have and they never will. In all their growing and developing, we can do much to help them, to protect them, and to guide them. But we cannot isolate them from the influences of their own time and generation. There will be times when other voices are in their ears, when other hands are on their shoulders, and when they are away from home. We would do well, then, while ours is still the strongest influence in their lives, to give them a sure set of standards and a firm foundation of safe and sound principles. The Lord said to Noah, “Make thee an ark” and “with thee will I establish my covenant” (Gen. 6:14, 18). “And Noah did according unto all that the Lord commanded him. … “And Noah only remained alive, and they that were with him in the ark” (Gen. 7:5, 23). We all need to build a personal ark, to fortify ourselves against this rising tide of evil, to protect ourselves and our families against the floodwaters of iniquity around us. And we shouldn’t wait until it starts raining, but prepare in advance. This has been the message of all the prophets in this dispensation, including President Hunter, as well as the prophets of old. Unfortunately we don’t always heed the clear warnings of our prophets. We coast complacently along until calamity strikes, and then we panic. When it starts raining, it is too late to begin building the ark. However, we do need to listen to the Lord’s spokesmen. We need to calmly continue to move ahead and to prepare for what will surely come. We need not panic or fear, for if we are prepared, spiritually and temporally, we and our families will survive any flood. Our arks will float on a sea of faith if our works have been steadily and surely preparing for the future. The key is to accept the invitation of our prophet, whom we sustained this morning, “to live with ever more attention to the life and example of the Lord Jesus Christ, especially the love and hope and compassion He displayed” (Ensign, July 1994, p. 4).
  6. The Calling and Empowering of the Seventy Scripture Reference: Luke 10:1-12 1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways: behold, I send you forth as alambs among wolves. 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. It is of interest to note that whenever Christ sent His Disciples forth to teach and proclaim the Gospel, He always sent them out two by two. They were never sent alone to accomplish the work that lay before them. The Lord's True Church upon the earth today, the Church of Jesus Christ of Latter-day Saints, is patterned after the early Church which the Lord Himself established. As such, when missionaries today are set apart and sent forth, they are always sent with a companion that has also been set apart for the work. This same principle and teaching applies to Home Teaching and Visiting Teaching and any other areas of ministry in the Church. No one should ever be sent forth to do the work alone. We should always go as companionships. The principle that is being taught here is "In the mouth of two or three witnesses shall every word be established" (2 Corinthians 13:1). Elder Earl C. Tingey, “The Quorums of the Seventy,” Ensign, Aug 2005, 48–50 First, some brief background: In February 1835 the Prophet Joseph Smith called the first Seventies in this dispensation. In the years that followed, the calling of the Seventies developed to meet the changing needs of the growing Church. In 1975 President Spencer W. Kimball reconstituted the First Quorum of the Seventy, and the following year, the 21 men who had been called as Assistants to the Twelve were ordained Seventies and made members of the First Quorum. Ten years later, in 1986, the seventies quorums in stakes throughout the Church were discontinued, and those serving as seventies returned to elders quorums or were ordained high priests. Three years later, in 1989, the Second Quorum of the Seventy was organized. Members of this quorum serve under a five-year call. Members of the First Quorum serve until they reach age 70, at which time they are designated as emeritus members. There may be occasional year-by-year extensions as determined by the First Presidency and Quorum of the Twelve Apostles. Members of these two Quorums of the Seventy are General Authorities and are given assignments by the First Presidency and the Quorum of the Twelve Apostles. They serve full time and may be assigned to supervise the Church anywhere in the world. Duties of the Seventy Latter-day revelations provide that the Seventy are “to preach the gospel, and to be especial witnesses [of Jesus Christ] … in all the world” (D&C 107:25). Furthermore, they “are to act in the name of the Lord, under the direction of the Twelve … in building up the church and regulating all the affairs of the same in all nations” (D&C 107:34). The unique and singular calling of the Seventy is clearly established in the revelations: “It is the duty of the [Twelve] to call upon the Seventy, when they need assistance, to fill the several calls for preaching and administering the gospel, instead of any others” (D&C 107:38). The Seventy do not receive additional priesthood keys, but with each assignment they receive from the First Presidency or the Quorum of the Twelve Apostles, they are delegated authority to accomplish the assignment given. The General Authority Seventies meet in regular quorum meetings. Those assigned at Church headquarters meet weekly. These quorum meetings may consist of doctrinal and Church history instruction and training and, from time to time, counsel from the Twelve Apostles and the Presidency of the Seventy. Additional Quorums of the Seventy In 1997 the First Presidency and Quorum of the Twelve Apostles organized the Third, Fourth, and Fifth Quorums of the Seventy. In 2004 the Sixth Quorum of the Seventy was organized, and in April 2005 the Seventh and Eighth Quorums of the Seventy were organized. There are currently 195 members of these six quorums. Members of these quorums are faithful brethren who live throughout the world. They are called Area Seventies, thus distinguishing them from General Authority Seventies. Area Seventies live at home and serve on a Church-service basis, much like a bishop or a stake president, for a designated number of years. They receive assignments similar to those received by General Authority Seventies, with the exception that they serve in their local areas rather than worldwide. These six quorums are organized geographically. The Third Quorum includes Area Seventies located in Europe and Africa. The members of the Fourth Quorum live in Mexico, Central America, and the northern part of South America. The Fifth Quorum members are in the western parts of the United States and Canada, and the members of the Sixth Quorum live in the central, southern, and eastern parts of the United States and Canada and in the Caribbean. The Seventh Quorum members are located in Brazil and the southern areas of South America, and the Eighth Quorum members are located in Asia, Australia, New Zealand, Pacific islands, and the Philippines. Members of these six quorums meet in quorum meetings annually in Salt Lake City during April general conference and also annually somewhere in the designated geographical part of the Church where they live. The revelations contain provisions for additional Quorums of the Seventy, “until seven times seventy, if the labor in the vineyard of necessity requires it” (D&C 107:96). The Presidency of the Seventy The Presidency of the Seventy presides over all members of these Quorums of the Seventy. The Presidency of the Seventy consists of seven members of the First or Second Quorum of the Seventy who are called by the First Presidency and are given authority to preside over the Seventy.
  7. The Calling of the Twelve Apostles Book of Mormon Refences to the Twelve Apostles And I also saw and bear record that the Holy Ghost fell upon twelve others; and they were ordained of God, and chosen. - 1 Nephi 12:7 And he said unto me: Thou rememberest the Twelve Apostles of the Lamb? Behold they are they who shall judge the twelve tribes of Israel; wherefore, the twelve ministers of thy seed shall be judged of them; for ye are of the house of Israel. - 1 Nephi 12:9 Scripture Reference: Luke 6:13-16 13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, 16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. Guide to the Scriptures: Apostle In Greek, Apostle means “one sent forth.” It was the title Jesus gave to the Twelve whom he chose and ordained to be his closest disciples and helpers during his ministry on earth (Luke 6: 13; John 15: 16). He sent them forth to represent him and to minister for him after his ascension into heaven. Both anciently and in the Quorum of the Twelve Apostles in the restored Church today, an Apostle is a special witness of Jesus Christ in all the world to testify of his divinity and of his resurrection from the dead (Acts 1: 22; D&C 107: 23). Christ’s church is built on the foundation of Apostles and prophets, Eph. 2: 20; 4: 11. Lehi and Nephi saw the twelve Apostles following Jesus, 1 Ne. 1: 10; 11: 34. Apostles are to judge the house of Israel, Morm. 3: 18. Those who do not heed the words of the prophets and Apostles shall be cut off, D&C 1: 14 (3 Ne. 12: 1). The calling and mission of the Twelve were revealed, D&C 18: 26-36. Joseph Smith was ordained an Apostle, D&C 20: 2; 21: 1. Apostles are special witnesses of Christ’s name and bear the keys of the ministry, D&C 27: 12 (D&C 112: 30-32). Twelve Apostles form a quorum equal in authority to the First Presidency, D&C 107: 23-24. The Twelve are a Traveling Presiding High Council, D&C 107: 33. Apostles hold the keys of missionary work, D&C 107: 35. Some of the duties of Apostles are described, D&C 107: 58. I say unto all the Twelve: follow me, and feed my sheep, D&C 112: 14-15. We believe in Apostles, A of F 1: 6. Selection of Apostles: Apostles are chosen by the Lord (John 6: 70; 15: 16). Of his disciples, Jesus chose twelve Apostles, Luke 6: 13-16. Matthias was chosen to be an Apostle, Acts 1: 21-26. Oliver Cowdery and David Whitmer were commanded to search out the Twelve, D&C 18: 37-39. 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. Elder L. Tom Perry, “What Is a Quorum?,” Ensign, Nov 2004, 23 One of the greatest blessings one can receive from being a bearer of the priesthood … is belonging to a priesthood quorum. An Apostle today continues to be “one sent forth.” The conditions we face are different from those of the early Brethren as we make our journeys to fulfill our assignment. Our manner of travel to all corners of the earth is very different from that of the early Brethren. However, our assignment remains the same as that which was given by the Savior as He instructed His called Twelve to “go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world” (Matt. 28:19–20). President Stephen L Richards, many years ago, gave us some wonderful counsel on Church government. His statement is as follows: “The genius of our Church government is government through councils. … I see the wisdom, God’s wisdom, in creating councils: to govern his Kingdom. In the spirit under which we labor, men can get together with seemingly divergent views and far different backgrounds, and under the operation of that spirit, by counseling together, they can arrive at an accord. … I have no hesitancy in giving you the assurance, if you will confer in council as you are expected to do, God will give you solutions to the problems that confront you” (in Conference Report, Oct. 1953, 86). And what are the great benefits you will experience from belonging to a quorum? Again from Stephen L Richards. He said, “A quorum is three things: first, a class; second, a fraternity; and third, a service unit” (in Conference Report, Oct. 1938, 118). I see this genius so manifestly apparent in the functions of the Quorum of the Twelve Apostles. We are a class as we study the doctrines of the kingdom together. Can you imagine what a special experience it would be to be in a quorum meeting and be taught gospel doctrine by Elders Ezra Taft Benson, Mark E. Petersen, LeGrand Richards, Howard W. Hunter, Bruce R. McConkie, David B. Haight, or Neal A. Maxwell? You will notice that I have used only those Brethren who have completed their earthly ministry in order not to be selective among our current Apostles. This same blessing can be yours in each of your quorums. The words of the Apostles, past and present, live in the scriptures, conference addresses, Church magazines, devotionals, and so forth. They are available to bring the power of the doctrine of the kingdom into your quorum’s class. Make of your quorum a class to increase your knowledge of the gospel of our Lord and Savior. In our Quorum, we have a special brotherhood. We are there to lift, inspire, and bless each other with the spirit of our calling. When one is burdened, there are 11 others anxious to help lift and share that burden. At times we rejoice together in feelings of accomplishment. We weep together in times of sorrow. We never feel as if we are facing a problem alone! There is always the counsel, support, help, and encouragement of our Quorum members.
  8. ". . . .and thou shalt call his name John." Scripture Reference: Luke 1: 4-13 4 That thou mightest know the certainty of those things, wherein thou hast been instructed. 5 THERE was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the priest's office before God in the order of his course, 9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. 10 And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. President Thomas S. Monson, "Preparing the Way," Ensign, Feb 2002, 2 As with the Master, Jesus Christ, so with the servant, John—precious little is recorded of their years of youth. A single sentence contains all that we know of John’s history for a space of 30 years—the entire period which elapsed between his birth and his walk into the wilderness to commence his public ministry: "The child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel." His dress was that of the old prophets—a garment woven of camel’s hair. His food was such as the desert afforded—locusts and wild honey. His message was brief. He preached faith, repentance, baptism by immersion, and the bestowal of the Holy Ghost by an authority greater than possessed by himself. "I am not the Christ," he told his band of faithful disciples, "but … I am sent before him." "I indeed baptize you with water; but one mightier than I cometh." "He shall baptize you with the Holy Ghost, and with fire." Then there transpired the climactic scene of John’s mission—the baptism of Christ. Jesus came down from Galilee expressly "to be baptized" by John. Humbled of heart and contrite in spirit, John pleaded, "I have need to be baptized of thee, and comest thou to me?" The Master’s reply: "It becometh us to fulfil all righteousness." "And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: "And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." John’s testimony that Jesus was the Redeemer of the world was declared boldly. Without fear, and with courage, John taught, "Behold the Lamb of God, which taketh away the sin of the world." Of John, the Savior later testified, "Among them that are born of women there hath not risen a greater than John the Baptist." John’s public ministry moved toward its close. He had, at the beginning of it, condemned the hypocrisy and worldliness of the Pharisees and Sadducees; and he now had occasion to denounce the lust of a king. The result is well known. A king’s weakness and a woman’s fury combined to bring about the death of John. The tomb in which his body was placed could not contain that body. Nor could the act of murder still that voice. To the world we declare that at Harmony, Pennsylvania, on 15 May 1829, an angel "who announced himself as John, the same that is called John the Baptist in the New Testament" came as a resurrected personage to Joseph Smith and Oliver Cowdery. "The angel explained that he was acting under the direction of Peter, James, and John, the ancient apostles, who held the keys of the higher priesthood, which was called the Priesthood of Melchizedek." The Aaronic Priesthood was restored to the earth. President Gordon B. Hinckley, "The Aaronic Priesthood—a Gift from God," Ensign, May 1988, 44 These are the words of an angel. They are the words of John the Baptist when he conferred the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery on May 15, 1829: "Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." [D&C 13] The Aaronic Priesthood is a gift from God. Now, as a boy I knew from what I had learned in Sunday School that John the Baptist had been killed by a wicked ruler, that he had been beheaded to satisfy the lustful desire of an evil woman. And in 1829 it was this same John who had come and given the priesthood to Joseph Smith and Oliver Cowdery. He spoke to them. He placed his hands upon their heads. They heard his voice and they felt his hands. This meant that he had to have been resurrected. That was a wonderful thing and a very impressive thing to me. Here was living evidence of the reality of the Resurrection, which had come through the divine power of the Lord Jesus Christ—the same who earlier had been baptized by John in the river Jordan. John told Joseph and Oliver that he was acting under the direction of Peter, James, and John, the Apostles who had been ordained by the Lord and who held what we call the Melchizedek, or the higher, Priesthood, as distinguished from the Aaronic, or the lesser, Priesthood. Joseph Smith was then twenty-three and a half years of age. Oliver Cowdery was about the same. They were young men, and I thought when I was ordained a deacon what a wonderful thing it was that John the Baptist, who was a great man in the New Testament and who lived nearly two thousand years earlier, had come as a resurrected being and that he should address Joseph and Oliver as "my fellow servants." Even though he came as a servant of God and acted under the direction of Peter, James, and John, he did not place himself above Joseph and Oliver. He put them on his same level when he addressed them as "my fellow servants." If they were his fellow servants, then perhaps I, as a twelve-year-old boy, could also be his fellow servant. He spoke in the name of Messiah, or, as we would say it, "in the name of Jesus Christ." He set the pattern, and since then, the ordinances which we perform are administered in the name of Jesus Christ. This is something we should never forget, and never overlook, for in the exercise of our priesthood, we are acting in behalf of God our Eternal Father and Jesus Christ, His Son.
  9. The Widow's Mites and the Law of Tithing It wasn't about how much this poor widow gave. It was the manner in which she gave it. Everyone else was giving out of the abundance which they had, but this poor widow gave all that she had, even all her living, and more importantly, she gave it all from the heart. Others gave perhaps as a matter of show and recognition. This poor widow gave what she had as a token of her love for the One who was her provider. Scripture Reference: Mark 12:41-44 [compare Deuterononmy 16:17] (See also Mosiah 4:24 (16-27)) 41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. 43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: 44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living. Elder Robert D. Hales, "Tithing: A Test of Faith with Eternal Blessings," Ensign, Nov 2002, 26 Tithing develops and tests our faith. By sacrificing to the Lord what we may think we need or want for ourselves, we learn to rely on Him. Our faith in Him makes it possible to keep temple covenants and receive eternal temple blessings. Pioneer Sarah Rich, wife of Charles C. Rich, wrote in her journal after leaving Nauvoo, "Many were the blessings we had received in the House of the Lord, which [have] caused joy and comfort in the midst of all our sorrows, and enabled us to have faith in God, knowing He would guide us and sustain us in the unknown journey that lay before us." Like the pioneers, the obedient payment of tithing fortifies our faith, and that faith sustains us through the trials, tribulations, and sorrows in our life’s journey. Tithing also teaches us to control our desires and passions for the things of this world. Payment of tithing encourages us to be honest in our dealings with our fellowmen. We learn to trust that what we have been given, through the blessings of the Lord and our own diligent efforts, is sufficient for our needs. Tithing has a special purpose as a preparatory law. Early in this dispensation, the Lord commanded certain members of the Church to live the higher law of consecration—a law received by covenant. When this covenant was not kept, great tribulations came upon the Saints. The law of consecration was then withdrawn. In its place the Lord revealed the law of tithing for the whole Church. On July 8, 1838, He declared: "And this shall be the beginning of the tithing of my people. "… Those who have thus been tithed shall pay one-tenth of all their interest annually; and this shall be a standing law unto them forever." The law of tithing prepares us to live the higher law of consecration—to dedicate and give all our time, talents, and resources to the work of the Lord. Until the day when we are required to live this higher law, we are commanded to live the law of the tithe, which is to freely give one-tenth of our income annually. To those who faithfully and honestly live the law of tithing, the Lord promises an abundance of blessings. Some of these blessings are temporal, just as tithes are temporal. But like the outward physical ordinances of baptism and the sacrament, the commandment to pay tithing requires temporal sacrifice, which ultimately yields great spiritual blessings.
  10. Thou art the Christ Scripture Reference: Mark 8:27-29 27 ¶ And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28 And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. This Is The Christ!, Sacrament talk delivered to by me to the congregation of the Annapolis Maryland Ward, Easter Sunday Morning, 23 March 2008. "When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God" (Matthew 16:13-16). Peter would later testify that Jesus "was foreordained before the foundation of the world, but was manifest in these last times for [us]" (1 Peter 1:20). And in Doctrine and Covenants 93:21, we are taught that He was "in the beginning with the Father, and [is] the Firstborn." When the Father’s plan of salvation and happiness was presented (see Alma 42:5,8), one was required to atone to provide redemption and mercy to all those who accepted the plan. The Father asked, "Whom shall I send?" He who was to be known as Jesus freely and willingly chose to answer, "Here am I, send me" (Abraham 3:27). "Father, thy will be done, and the glory be thine forever" (Moses 4:2). We can read and learn of the Father’s plan of salvation and happiness in the Book of Mormon, in Alma chapter 34 beginning at verse 9 and continuing through verse 16. Alma 34:9-16 9 For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made. 10 For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice. 11 Now there is not any man that can sacrifice his own blood which will atone for the sins of another. Now, if a man murdereth, behold will our law, which is just, take the life of his brother? I say unto you, Nay. 12 But the law requireth the life of him who hath murdered; therefore there can be nothing which is short of an infinite atonement which will suffice for the sins of the world. 13 Therefore, it is expedient that there should be a great and last sacrifice, and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away. 14 And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal. 15 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. 16 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. As taught in Alma 42:15, we can 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." Salvation could not come to the world except it was through a mediator and that Great Mediator was the Lord Jesus Christ. We are taught in 2 Nephi 2:6: "wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth." And in John 3:16-17 we learn 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." Who is Jesus Christ? It is He of whom the prophet Isaiah prophesied would be "despised and rejected of men; a man of sorrows, and acquainted with grief" (Isaiah 53:3). He is the one who bore our grief and carried our sorrows (Isaiah 53:4). He was "wounded for our transgressions . . . bruised for our iniquities. . . .And with His stripes we are healed" (Isaiah 53:5). He was oppressed and afflicted and was brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, He opened not his mouth (Isaiah 53:7). He who knew no sin became sin’s final sacrifice. He paid a debt that He did not owe – a debt that none of us could ever pay on our own. This is the Christ! He is the Holy Lamb of God, our Lord, our Savior, our Redeemer, our Master, and our King. Nothing can compare to "His Unspeakable Gift" (2 Corinthians 9:15), that the Son of God "gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14). May His name be forever blessed "for His Great love wherewith He loved us" (Ephesians 2:4) by His voluntary sacrifice, that we "might have Life through His name" (John 20:31). If He were to ask me the question "Whom say ye that I am?" I would echo the words of the Apostle Peter and proclaim "Thou art the Christ, the Son of the living God." Of these things I do so testify and bear solemn witness in the sacred name of Him who is the Resurrection and the Life, even the Lord Jesus Christ. Amen.
  11. No one ever said that criminals are an intelligent lot. In the news just this past week was one of the guys that used to work for the company that I work for who was fired due to other legal problems. Anyway, this guy and his buddy in their infinite wisdom decided to break into a house 3 doors down from where he lives and steal property from the house to include the kitchen appliances. He and his buddy claim that the house was abandoned for 5 months and they thought it was going to foreclosure so they decided to take the stuff before anyone else got to it to throw it out. Now, being the intelligent person that this guy is, he decides to hold a yard sale at his house. What is he selling? The stolen goods of course. And guess who pays a visit to this yard sale? You guessed it! The owner of the house they broke into. She goes back home, calls the police, and the guy is arrested and is out on $8,000 bond awaiting trial, facing 3 criminal charges. Now get this. He went on camera in a live interview and admitted to the crime and also admitted to using drugs - heroine and cocaine. Now is that intelligent or what?
  12. The Lord of the Sabbath Scripture Reference: Mark 2:27,28 27 And he said unto them, The sabbath was made for man, and not man for the sabbath: 28 Therefore the Son of man is Lord also of the sabbath. JOSEPH SMITH TRANSLATION: MARK 2: 26-27 26 Wherefore the Sabbath was given unto man for a day of rest; and also that man should glorify God, and not that man should not eat; 27 For the Son of Man made the Sabbath day, therefore the Son of Man is Lord also of the Sabbath. BIBLE DICTIONARY - SABBATH Instituted to commemorate God’s seventh day of rest at the Creation (Ex. 20: 10-11), and also the redemption from Egyptian bondage (Deut. 5: 15). On the Sabbath the daily sacrifices were doubled; the loaves of the shewbread were changed; the people abstained from all manner of work, and it was a day of holy assembly. The Sabbath was a holy day before the giving of the law, even from the earliest times (cf. the account of the creation - Gen. 2: 2-3; the sacredness of the number 7; the narrative of the manna - Ex. 16: 32-36; cf. v. 34); but we have no evidence of its observance in patriarchal times. This is no doubt due to the scantiness of the record, for the Sabbath is an eternal principle, and would have existed from the days of Adam, whenever the gospel was on the earth among men. After the return from the exile Nehemiah made the observance of the Sabbath one of the chief points of his reformation (Neh. 10: 31; Neh. 13: 15-22), and the strictness with which it was kept by the Jews became a well-known fact. In course of time many regulations grew up, and were observed by the Pharisees. One of the charges frequently brought against our Lord was that of Sabbath breaking, but this was because he failed to conform to the traditions and manmade regulations concerning the Sabbath. Jesus obeyed the letter and the spirit of the Sabbath, but was not obligated to follow the traditions of the elders of the Jews. After the ascension of Christ, the members of the Church, whether Jews or gentiles, kept holy the first day of the week (the Lord’s day) as a weekly commemoration of our Lord’s resurrection (Acts 20: 7; 1 Cor. 16: 2; Rev. 1: 10); and by degrees the observance of the seventh day was discontinued. (See Lord’s Day.) The importance of a sacred day for man to rest from his temporal labors, contemplate the word of the Lord, and assemble for public worship is a major item in a person’s spiritual development. Furthermore, decay in the national religious life always follows any tendency toward carelessness in the matter of Sabbath observance. The existence of a weekly holy day is a most important safeguard; it leaves a constant reminder to the individual of his need for spiritual sustenance and his duty before God, and serves as a witness to the world that there is such a thing as revealed religion. The change from observing the last day of the week to the first day of the week is not so important as is the concept and principle of the Sabbath. In either case, the Sabbath was symbolic of the mighty works of God, i.e., the creation of the earth, the deliverance of Israel from Egypt, and the resurrection of Jesus from the dead. Latter-day revelation confirms the significance of the Sabbath (or Lord’s day), in D&C 59: 9-13: 9 And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day; 10 For verily this is a day appointed unto you to rest from your labors, and to pay thy devotions unto the Most High; 11 Nevertheless thy vows shall be offered up in righteousness on all days and at all times; 12 But remember that on this, the Lord’s day, thou shalt offer thine oblations and thy sacraments unto the Most High, confessing thy sins unto thy brethren, and before the Lord. 13 And on this day thou shalt do none other thing, only let thy food be prepared with singleness of heart that thy fasting may be perfect, or, in other words, that thy joy may be full.” (D&C 59:9–13.) Elder James E. Faust, “The Lord’s Day,” Ensign, Nov 1991, 33 Keeping the Sabbath day holy is much more than just physical rest. It involves spiritual renewal and worship. President Spencer W. Kimball gave excellent counsel on Sabbath day observance. He said: “The Sabbath is a holy day in which to do worthy and holy things. Abstinence from work and recreation is important but insufficient. The Sabbath calls for constructive thoughts and acts, and if one merely lounges about doing nothing on the Sabbath, he is breaking it. To observe it, one will be on his knees in prayer, preparing lessons, studying the gospel, meditating, visiting the ill and distressed, sleeping, reading wholesome material, and attending all the meetings of that day to which he is expected. To fail to do these proper things is a transgression on the omission side.” (The Miracle of Forgiveness, Salt Lake City: Bookcraft, 1969, pp. 96–97.) Over a lifetime of observation, it is clear to me that the farmer who observes the Sabbath day seems to get more done on his farm than he would if he worked seven days. The mechanic will be able to turn out more and better products in six days than in seven. The doctor, the lawyer, the dentist, the scientist will accomplish more by trying to rest on the Sabbath than if he tries to utilize every day of the week for his professional work. I would counsel all students, if they can, to arrange their schedules so that they do not study on the Sabbath. If students and other seekers after truth will do this, their minds will be quickened and the infinite Spirit will lead them to the verities they wish to learn. This is because God has hallowed his day and blessed it as a perpetual covenant of faithfulness. (See Ex. 31:16.) Why has God asked us to honor the Sabbath day? The reasons I think are at least threefold. The first has to do with the physical need for rest and renewing. Obviously God, who created us, would know more than we do of the limits of our physical and nervous energy and strength. The second reason is, in my opinion, of far greater significance. It has to do with the need for regeneration and the strengthening of our spiritual being. God knows that, left completely to our own devices without regular reminders of our spiritual needs, many would degenerate into the preoccupation of satisfying earthly desires and appetites. This need for physical, mental, and spiritual regeneration is met in large measure by faithful observance of the Sabbath day. The third reason may be the most important of the three. It has to do with obedience to commandments as an expression of our love for God. Blessed are those who need no reasons other than their love for the Savior to keep his commandments. The response of Adam to the angel who asked Adam why he made a sacrifice unto the Lord is a model for all. Responded Adam, “I know not, save the Lord commanded me.” (Moses 5:6.)
  13. The Father, The Son, and The Holy Spirit Scripture Reference: Mark 1:9-11 9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10 And straightway coming aup out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: 11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. All three, the Father, the Son, and the Holy Spirit are members of the Sacred Godhead. They are three distinct and separate personages, yet not three Gods but one. They are ONE in purpose, manner, testimony, and mission. Often times I will use the baptism of Jesus as an object lesson whenever the question of the trinity arises. Present at Christ's baptism at the River Jordan were Christ who was baptized by John the Baptist (the forerunner of Christ - he who was sent to prepare the way), the Holy Spirit who descended upon Christ as He came straightway out of the water in the form of a dove, and the Father who spoke from Heaven and proclaimed that Christ is His Son in whom He is well pleased. Elder Jeffrey R. Holland, “The Only True God and Jesus Christ Whom He Hath Sent,” Ensign, Nov 2007, 40–42 Our first and foremost article of faith in The Church of Jesus Christ of Latter-day Saints is “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.” We believe these three divine persons constituting a single Godhead are united in purpose, in manner, in testimony, in mission. We believe Them to be filled with the same godly sense of mercy and love, justice and grace, patience, forgiveness, and redemption. I think it is accurate to say we believe They are one in every significant and eternal aspect imaginable except believing Them to be three persons combined in one substance, a Trinitarian notion never set forth in the scriptures because it is not true. Indeed no less a source than the stalwart Harper’s Bible Dictionary records that “the formal doctrine of the Trinity as it was defined by the great church councils of the fourth and fifth centuries is not to be found in the [New Testament].” So any criticism that The Church of Jesus Christ of Latter-day Saints does not hold the contemporary Christian view of God, Jesus, and the Holy Ghost is not a comment about our commitment to Christ but rather a recognition (accurate, I might add) that our view of the Godhead breaks with post–New Testament Christian history and returns to the doctrine taught by Jesus Himself. Elder Jeffrey R. Holland, “The Only True God and Jesus Christ Whom He Hath Sent" - Video
  14. Amazing Grace: The Love, the Grace, and the Mercy of Our Lord "The principal question before us is not do we comprehend the atonement, but do we accept it." -- George Q. Morris – (CR, April 1956, p.112). Our third Article of Faith states, "We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel." And President Marion G. Romney taught, "The atonement of the Master is the central point of world history. Without it, the whole purpose for the creation of the earth and our living upon it would fail." (IE, December 1953, p. 942) The word atonement may be defined as the reconciliation between God and man. This reconciliation is based on the love, the grace, and the mercy of God and is accomplished by the Lord Jesus Christ as a special result of His sacrificial sufferings and death. And, because of His sacrificial sufferings and death, all those who are faithful and repent of their sins will be forgiven and obtain peace. The Apostle Paul further clarifies this definition of the word atonement in his letter to the Romans, in chapter 5, verses 8-11, where we read these words, "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement." In 1 Corinthians 15:1-4, the Apostle Paul confidently affirms that "the Gospel" he taught was that "Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures:" This morning I would like to take just a few minutes and share with you from the Scriptures, seven reasons for believing that Christ actually died and rose from the dead. Reason # 1: A Public Execution Assured That He Actually Died During the Jewish feast of Passover, Jesus was swept away by an angry crowd into a Roman hall of Justice. As he stood before Pilate, the governor of Judea, religious leaders accused Him of claiming to be the king of the Jews. The crowd demanded His death. "And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the king of the Jews? And they cried out again, Crucify him." (Mark 15:12,13). Jesus was beaten, whipped, and sentenced to a public execution. On a hill outside of Jerusalem along a public road, He was crucified between two criminals. Brokenhearted friends as well as mocking enemies witnessed His death. In the four Gospel accounts of Jesus’ crucifixion, Jesus’ death is clearly stated. In Matthew 27:50 and in John 19:30, the writers said He "yielded" or "gave up" His spirit. The other two accounts record that He "breathed His last" (Mark 15:37; Luke 23:46). As the Sabbath evening neared, Roman soldiers who were experts in crucifixion were sent to finish the execution. To quicken death, they broke the legs of the two criminals that hung on either side of our Savior. "But when they came to Jesus, and saw that he was dead already, they break not his legs:" (John 19:33). As a final precaution, "one of the soldiers with a spear pierced his side, and forthwith came there out blood and water." (John 19:34) When Joseph of Aramathea asked for the body of Christ so that he and Nicodemus could bury Him, Pointus Pilate ordered a centurion to verify that Jesus was dead (Mark 15:43-45). The Roman governor would not release the body to Joseph until the centurion was certain that all signs of life were gone. You can be sure that an officer in the Roman army would not make a mistake about an important matter like this in his report to such a high official as Pilate. To do so would have meant his death. Reason#2: High Officials Secured the Gravesite The next day, religious leaders met with Pilate once again. They said that Jesus had predicted that He would rise in three days. To ensure that the disciples could not conspire in a resurrection hoax, Pilate ordered the official seal of Rome to be attached to the tomb to put any and all grave robbers on notice. To enforce the order, soldiers stood guard (Matthew 27:62-66). Any disciple that wanted to tamper with the body would have had to get by the guards, which would not have been an easy task. The Roman guards had good reason to stay alert—the penalty for falling asleep while on watch was death. Reason#3: The Grave Was Found Empty There were several eyewitnesses to testify to this very fact. The first to see and report the empty tomb were Mary Magdalene, and Mary the mother of James and Salome, who "had brought sweet spices, that they might come and anoint him." (Mark 16:1) John and Peter were the next to witness that the tomb was empty. John, it should be noted, is the one who wrote this account and recorded it in chapter 20 of his Gospel. Reason#4: Many People Claimed to Have Seen our Risen Lord Alive About A.D. 55, the Apostle Paul wrote that the resurrected Christ had been seen by Peter, the 12 apostles, more than 500 people (many of whom were still alive at the time of his writing), James, and himself (1 Corinthians 15:5-8). In addition the New Testament in other places records the following witnesses to the glorious resurrection: Mary Magdalene (John 20:11-18), several women near the tomb (Matthew 28:9-10), two disciples on the road to Emmaus (Luke 24:13-32), Peter (Luke 24:33-35), ten disciples in the upper room (Luke 24:36-43), eleven disciples in the upper room (John 20:26-31), seven men at the Sea of Galilee (John 21:1-25), eleven disciples on a mountain (Matthew 28: 16-20), and an undisclosed amount of disciples near Bethany (Acts 1:9-12; Luke 24:52). The book of Acts begins its history of Christ by stating that Jesus "shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:" (Acts 1:3). Reason #5: His Apostles Were Dramatically Changed Within a few weeks, they were standing face to face with the ones who had crucified their Master. Their spirit was like iron. They became unstoppable in their determination to sacrifice everything for the one that they had called Savior and Lord. Even after they were threatened, imprisoned, and forbidden to speak in the name of Jesus, the Apostles said to the Jewish leaders, "We ought to obey God rather than men." (Acts 5:29) "And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." (Acts 5:42) Reason # 6: Witnesses Were Willing to Die For Their Claims Jesus’ disciples died for their claims to have seen Him alive and well after His resurrection. They died for their claim that Jesus Christ had not only died for their sins, but He had risen bodily from the dead to show that He was like no other spiritual leader who had ever lived. Peter was hanged upside down. Mark was dragged through the streets to his death. James was beheaded. Thomas was pierced with a lance. All of these men were willing to die for the One who overcame death for them—and for us! Reason#7: The Death and Resurrection of Christ Were Clearly Predicted In Alma 7:11,12 we read these words, "And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith that he will take upon him the pains and the sicknesses of his people. And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities." The prophet Isaiah also predicted Jesus’ death and resurrection. In the twelve verses that comprise Isaiah 53, he refers to Christ as the Servant of the Lord and teaches us four important lessons about this Servant. In Isaiah 53:1-3, we learn about the Servant’s submission; in verses 4-6, the Servant’s substitution; in verses 7-9, the Servant’s sinless nature; and in verses 10-12, the Servant’s satisfaction. President Gordon B. Hinckley has taught us that: "No member of this Church must ever forget the terrible price paid by our Redeemer who gave his life that all men might live – the agony of Gethsemane, the bitter mockery of his trial, the vicious crown of thorns tearing at his flesh, the blood cry of the mob before Pilate, the lonely burden of his heavy walk along the way to Calvary, the terrifying pain as great nails pierced his hands and feet, the fevered torture of his body as he hung that tragic day, the Son of God crying out, "Father forgive them , for they know not what they do." (Luke 23:34.) This was the cross, the instrument of his torture, the terrible device designed to destroy the Man of Peace, the evil recompense for his miraculous work of healing the sick, of causing the blind to see, of raising the dead. This was the cross on which he hung, and died on Golgotha’s lonely summit. We cannot forget that. We must never forget it, for here our Savior, our Redeemer, the Son of God, gave himself a vicarious sacrifice for each of us." ("The Symbol of Christ," Ensign, May 1975, p.93.) In Matthew 16:13-16 we read these words, "When Jesus came into the coasts of Caesarea Philippi, he asked his disciples saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the Living God." People all over the world today have many different views about who Christ really is. Many are skeptical and critical about the life of this One who lived a perfect, sinless life and gave that life as a ransom for the world that the world might be redeemed from sin and have a means by which to one day return to their Father in Heaven. However, in spite of all of the skepticism and criticism, I believe that it is safe to say that almost everyone would agree that Jesus Christ was not just an ordinary man. His life had a major impact on the entire world. I bear solemn witness and testimony of a loving Savior who loves each and every one of us so much that He willingly gave His life for us as sin’s final sacrifice. With His very life, He paid a tremendous debt that He did not owe, a debt that none of us would ever be able to pay on our own. He took upon Himself all the sins of mankind –past, present and future. He who knew no sin became sin for us. When He cried "It is finished", the plan of redemption was put finally into place and because of His vicarious death on that cruel Roman cross on Golgotha Hill, the gulf between man and a loving Heavenly Father was finally bridged providing for each of us a way back home to the arms of a loving Heavenly Father who awaits us. The good news is that His death upon that cross did not signify finality. Three days later He triumphed over the grave and arose and is alive forevermore seated at the right hand of God the Father. Because of His glorious resurrection we too look forward to the day when we shall be resurrected and we shall see Him and know Him as He is. He is the Son of the Living God. He is the Christ. Of these things I do so testify, in the sacred name of Him who is the Resurrection and the Life, even the Lord Jesus Christ. Amen.
  15. The Second Coming of Jesus Christ And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. Scriptural Reference: Matthew 24:3-14 3 ¶ And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? 4 And Jesus answered and said unto them, Take heed that no man deceive you. 5 For many shall come in my name, saying, I am Christ; and shall deceive many. 6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. 7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. 8 All these are the beginning of sorrows. 9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another. 11 And many false prophets shall rise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved. 14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. Elder Spencer V. Jones, "Messages from the Doctrine and Covenants: Finding Hope in the Second Coming," Ensign, Jun 2005, 58–60 The scriptural statement "if ye are prepared ye shall not fear" (D&C 38:30) is key to the Second Coming of Christ. Preparation creates a climate that is the opposite of fear: a spirit of assurance, peace, hope, confidence, and courage. To overcome fear, we must have our "feet shod with the preparation of the gospel of peace" (D&C 27:16). The gospel of Jesus Christ is the great preparer. How do we prepare? How do we ensure that our feet are shod with the gospel? From the beginning, God has covenanted to gather His elect so that they may instruct and edify each other. The Lord has declared, "I give unto you a sign, that ye may know the time when these things shall be about to take place—that I shall gather in, from their long dispersion, my people, O house of Israel, and shall establish again among them my Zion" (3 Ne. 21:1). The doctrine of gathering is eternal in nature and broad in scope. We shouted for joy while gathered in the Grand Council in the premortal life (see Job 38:7). Our prophets have wisely taught us to gather to the stakes of Zion in our homelands "for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth" (D&C 115:6). We gather in general and stake conferences to receive counsel from our prophets and leaders. We gather each Sunday to be taught, to testify, and to renew sacred covenants. We gather for auxiliary and leadership meetings to get organized and to enjoy the company of other Saints. We gather in holy temples to redeem the dead and remind ourselves of holy commitments. But the home is the vital gathering spot. We find refuge in our homes as we gather each Monday night in uplifting family home evenings. There is safe haven as we gather daily in family scripture study and family prayer. We gather for bonding conversation at meals. Each day we find a few moments of peace and calm in a troubled world as we gather up our scriptures and immerse ourselves in them. Our feet are shod with the gospel at each gathering. Each gathering is a defense and a refuge from the world. Indeed, each gathering strengthens, purifies, and prepares us. Remember, "if ye are prepared ye shall not fear." Elder LeGrand Richards, "The Second Coming of Christ," Ensign, May 1978, 74 This is the only church, I am sure, that believes in such a restitution of all the things that the holy prophets have spoken. Other churches believe in a reformation, but that is only man’s wisdom. Restitution comes from God the Eternal Father. And so we can’t look forward to the second coming of the Savior without there being a restitution of all things, and that’s the message of The Church of Jesus Christ of Latter-day Saints. I would like to refer now to the prophecies of just one of the holy prophets—there isn’t time to discuss more than that—and I choose for the text of my talk today the signs that are to precede his second coming according to the words of Malachi the prophet, the last prophet recorded in the Old Testament. The Lord, speaking through Malachi, said that he would send his messenger to prepare the way for his coming, and he would come swiftly to his temple. But who could abide the day of his coming, because he would be as refiner’s fire and fullers’ soap? (See Mal. 3:1–2.) Now obviously that had no reference to his first coming. But we are told that when he comes in power and great glory, with all the holy angels, the wicked shall cry out to the rocks: "Fall on us, and hide us [from his presence]." (Rev. 6:16.) And you will remember when Jesus told his disciples that the temple should be broken down and that there should not be one stone left upon another. They inquired: "Tell us, when shall these things be? and what shall be the sign of thy coming [that would be his second coming], and of the end of the world?" (Matt. 24:3.) Jesus told them of the wars, and rumors of wars, and pestilence, and earthquakes, and famines, and that nation should rise against nation, "and this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." (Matt. 24:14.) Then he told them that as the days of Noah were, so should be the days of the coming of the Son of Man. They should be eating and drinking and making merry and would say that the Lord delayeth his coming, and then he would come as a thief in the night. And he said there would be two men upon the land; one would be taken and the other would be left. Two women would be grinding at the mill; one would be taken and the other would be left. (See Matt. 24:37–41.) All of that was what the Savior said to identify the signs that would precede his second coming. Malachi saw the messenger that was to be sent—and incidentally, when the Lord sends a messenger, that messenger can be none other than a prophet. Jesus bore witness of John the Baptist, who was sent as a messenger to prepare the way for his coming in the meridian of time. He said that there was no prophet in Israel greater than John the Baptist. (See Luke 7:28.) The prophet Amos said: "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." (Amos 3:7.) How, then, could all things be restored, as Peter said, from all the holy prophets since the world began, unless there was a prophet to receive such restitution? And that prophet was none other than Joseph Smith, who, under the direction, divine guidance, and authority of the Father and the Son, organized this great church—The Church of Jesus Christ of Latter-day Saints. The second thing that Malachi said relating to the preparation for the coming of the Savior in the latter days was that the whole house of Israel had departed from Him, and they wanted to know how. He indicated that it was in the paying of their tithes and offerings. He said: "Ye have robbed me, even this whole nation." Then he said: "Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, … if I will not open you the windows of heaven and pour you out a blessing, that there shall not be room enough to receive it." (See Mal. 3:8–10.) What an invitation! The Lord extended to Israel in the latter days, as preparation for his coming, an invitation to return to him in the payment of their tithes and their offerings! Then he went a little further and said that he would rebuke the devourer for their sakes, that their crops should not fall before their time, and that all men should call them blessed. (See Mal. 3:11–12.) We are a blessed people. The Lord has blessed us. After our pioneers were driven a thousand miles from civilization and transportation, they landed here in this wilderness. Isaiah saw that the Lord would cause the wilderness to blossom as the rose. (See Isa. 35:1.) He saw the rivers flow in the desert and flow down from the high places to make this land productive. (See Isa. 41:18.) And why? So that the Saints, when they were gathered here, could fulfill his promises. For if this gospel that Jesus referred to was to be preached in all the world, it had to be done by his children. And hundreds of thousands of Latter-day Saint missionaries since that time have been all over the world—some 25,000 of them at the present time—to declare the restoration of the gospel as one of the steps in the preparation for the return of the Savior, for he so indicated that it must be preached in all the world.
  16. I think that it probably is real. Cute picture. Figure the odds of that happening.
  17. Forgive and You Will Be Forgiven Scripture Reference: Matthew 18:23-35 23 ¶ Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt. 31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses President James E. Faust, "The Healing Power of Forgiveness," Ensign, May 2007, 67–69 If we can find forgiveness in our hearts for those who have caused us hurt and injury, we will rise to a higher level of self-esteem and well-being. My dear brothers and sisters and friends, I come before you humbly and prayerfully. I wish to speak on the healing power of forgiveness. In the beautiful hills of Pennsylvania, a devout group of Christian people live a simple life without automobiles, electricity, or modern machinery. They work hard and live quiet, peaceful lives separate from the world. Most of their food comes from their own farms. The women sew and knit and weave their clothing, which is modest and plain. They are known as the Amish people. A 32-year-old milk truck driver lived with his family in their Nickel Mines community. He was not Amish, but his pickup route took him to many Amish dairy farms, where he became known as the quiet milkman. Last October he suddenly lost all reason and control. In his tormented mind he blamed God for the death of his first child and some unsubstantiated memories. He stormed into the Amish school without any provocation, released the boys and adults, and tied up the 10 girls. He shot the girls, killing five and wounding five. Then he took his own life. This shocking violence caused great anguish among the Amish but no anger. There was hurt but no hate. Their forgiveness was immediate. Collectively they began to reach out to the milkman’s suffering family. As the milkman’s family gathered in his home the day after the shootings, an Amish neighbor came over, wrapped his arms around the father of the dead gunman, and said, "We will forgive you." Amish leaders visited the milkman’s wife and children to extend their sympathy, their forgiveness, their help, and their love. About half of the mourners at the milkman’s funeral were Amish. In turn, the Amish invited the milkman’s family to attend the funeral services of the girls who had been killed. A remarkable peace settled on the Amish as their faith sustained them during this crisis. One local resident very eloquently summed up the aftermath of this tragedy when he said, "We were all speaking the same language, and not just English, but a language of caring, a language of community, [and] a language of service. And, yes, a language of forgiveness." It was an amazing outpouring of their complete faith in the Lord’s teachings in the Sermon on the Mount: "Do good to them that hate you, and pray for them which despitefully use you." The family of the milkman who killed the five girls released the following statement to the public: "To our Amish friends, neighbors, and local community: "Our family wants each of you to know that we are overwhelmed by the forgiveness, grace, and mercy that you’ve extended to us. Your love for our family has helped to provide the healing we so desperately need. The prayers, flowers, cards, and gifts you’ve given have touched our hearts in a way no words can describe. Your compassion has reached beyond our family, beyond our community, and is changing our world, and for this we sincerely thank you. "Please know that our hearts have been broken by all that has happened. We are filled with sorrow for all of our Amish neighbors whom we have loved and continue to love. We know that there are many hard days ahead for all the families who lost loved ones, and so we will continue to put our hope and trust in the God of all comfort, as we all seek to rebuild our lives." How could the whole Amish group manifest such an expression of forgiveness? It was because of their faith in God and trust in His word, which is part of their inner beings. They see themselves as disciples of Christ and want to follow His example. President James E. Faust: The Healing Power of Forgiveness
  18. Judging Others - Examining Ourselves Scripture Reference - Matthew 7:1-5 1 Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye. Whether we are realize it or not, we live in a very judgmental world. We are all judged in one way or another -- by the way we talk, the way we walk, the way we dress, the way we act or react in given situations, the people we associate with, the car we drive, the house we live in, the music we listen to, the type of job we have, our level of education, and on the list goes. Not only are we judged, but whether we are willing to admit it or not, we all tend to be a bit judgmental at times of others for one reason or another. The act of judging even reaches into the Church. Often times the level of someone's faithfulness as a member is unfairly based on the perceptions of others. Too often we are quick to criticize what we think someone else is doing wrong, but fail to see, or refuse to admit, our own short comings. Before rushing to judge someone else, we should take a step back and place ourselves on the witness stand and do a little cross examination of our own lives. What makes us so holy, righteous and perfect? Are we doing everything that we are supposed to do to live up to the standards of the Church and in keeping the covenants that we have made? During the cross examination of our lives we should perhaps ask ourselves questions similar to the following: First, is the type of music that I listen to uplifting and edifying? Are the lyrics of the songs in harmony with the teachings of the Church and does the music I am listening to help to strengthen my testimony in any way? Is this the type of music that I would feel comfortable listening to if my Bishop, Branch President, other Church leaders or Church members were around? Is the music that I am listening really any better than the music that someone else listens to and I am quick to judge them for listening to that type of music? Second, are the types of movies that I watch in harmony with the teachings of the Church? Are they edifying and uplifting? Do I use wisdom and discernment in chosing the types of movies that I watch? Or, do I turn a deaf ear and a blind eye and dismiss the fact that there may be such things as nudity and profanity in the movie, or even an excessive amount of violence? What exactly do I consider to be a good movie? Are some of my movie choices really that different from the ones that I criticize or judge others for watching? Third, let us not forget about our internet activity. The internet is a great tool. Unfortunately, just as it can be used for good, there is a lot of darkness that lurks within its many pages. Before judging others for their internet activities let's ask ourselves about the places that we visit on the internet. Do we avoid places that we know we should not tread, or do we take the attitude that a "little peak" won't hurt anything? Do we take the attitude that no one will ever know that I visit certain sites? Do we tell ourselves that it is ok because we are not really hurting anyone when in reality we are indeed hurting our own testimonies? Fourth, what about our conversations with others? Do we enjoy listening to profanity or off color jokes? Do we use profanity or initiate off color jokes? Do we tolerate certain conversations so that we can appear to be a part of the crowd? In our conversations do we make jokes about or say unkind things about others (even if we know what we are saying is not true) just to gain favor of our "friends"? The bottom line is that we should examine our own lives and see whether or not we measure up to the standards that we are trying to hold others to. We need to first make sure our own houses are in order and then we will be more capable of helping others put theirs in order. I am reminded of the words found in Mosiah 29:12 - "Now it is better that a man should be judged of God than of man, for the judgments of God are always just, but the judgments of man are not always just." I am also reminded of the words found in 1 Corinthians 6:2-5 - "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?" And also the words found in John 8:15-16 - "Ye judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me." In Alma chapter 5, Alma asks us some serious questions that we should ponder and consider on our journey through life. As we read these questions, let us picture ourselves sitting on the witness stand in a court room [The Judgment Bar of God] and having the prosecution [God our Heavenly Father] asking us the same types of questions that Alma is asking and asking us to give an account of our lives. What would our answers be? In this life it is so easy at times to be quick to judge others for their behaviors, but I submit that we should take some time and do a little cross examination of our own lives and after doing so, ask ourselves the question, "Have we experienced a mighty change of heart in our own personal lives?" Before we race to pronounce judgment on others, let us take some time to examine ourselves. Let me close my thoughts with the words found in Romans chapter 14:3, 10, 13: 3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. 10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things (Philippians 4:8).
  19. Brothers and Sisters please indulge me for just a few momements and allow me if I may to offer a few words of council. Maybe I am wrong and if I am then please forgive me, but what I am sensing here is some uneasiness and a fire that is starting to burn that does not need to burn. The only fire that should be burning is the fire in our hearts to want to learn more about the Scriptures and to grow from that knowledge which we obtain. This forum was set up so that we could ALL read and study the New Testament together and to learn from one another's inputs. As far as I am concerned, I have never denied anyone an opportunity to share their thoughts and feelings and never will. I will admit that I have read the Scriptures numerous times in their entirety, but that does not by any stretch of the imagination make me a world reknown Scriptorian by any means. Each time I turn the blessed pages I learn something new or gain fresh insight that I did not have before. I also learn from what other people have to say. Now, I may not agree with everything that they say, BUT I don't feel that I have a right to shut them down because of our differences of opinions. Is everyone with me so far? Let us come together and reason together saith the Lord. None of us are perfect and none of us have all of the answers. I have made it a personal goal for the remainder of my days to read the entire canon of Scripture in its entirety at least once a year, but even with all of my study and reading, there are so many things that I do know, but so many more that I wish I knew. Brothers and Sisters, we are not an all knowing people. WE ARE AN EVERLEARNING PEOPLE. We need to have clear minds and open hearts and approach this study together in a spirit of humility and love. With that being said, as far as I am concerned, EVERYONE is welcomed to participate as we read the New Testament together and EVERYONE is welcomed to their opinion. One thing that I have learned in my time online is that if I come across something that I don't like or don't agree with I will normally just move on to the next comment or to something different all together. There is no law that says you have to agree with every comment or that you even have to reply to every comment. But, as Brothers and Sisters, as disciples of Jesus Christ, we owe each other love and respect. Did Christ only listen to or associate with those who believed as He taught? I say nay. The greatest part of His ministry was spent among those who despised and rejected Him, those who mocked and jeered Him, those who would not believe no matter what He taught them. But, in spite of all that, He never stopped loving any of them. Remember that the atonement of Jesus Christ was for ALL people, of all beliefs and backgrounds. He died for ALL sins, of all humanity -- past present and future. We do not need to spend our time playing tit for tat here. We are much bigger people than that. Of that I am confident. Let us come together and feast at the banqueting table of God's Word together. Even if we don't agree with someone, that which we disagree with can ignite a spark for us to do further study on our own. Please let's not turn this into a round table debate session. But, again, let us come together and reason together. We just had a successful 40-day challenge of reading the Book of Mormon, Doctrine and Covenants, and the Pearl of Great Price. Let us make this challenge just as succesful by getting along, reading together, studying together, and learning from one another. I pray that some of my rambling made sense. Let's move forward with the challenge ahead and see what the Lord has in store for each of us as we feast upon His Word.
  20. Welcome to the forum Steve! Good to have you here.
  21. Pam, I believe they may be talking about the new LDS Spanish Bible. You can view a preview video about this by going to YouTube - Santa Biblia (Spanish Bible). This new LDS edition of the Bible will be available this September, 2009 through Church distribution centers. To learn more, log onto LDS Edition of Spanish Bible .
  22. The Sermon on the Mount Scripture Reference: Matthew 5, 6, 7 This is the greatest sermon Jesus ever preached. The Lord's prayer, the beatitudes, and the golden rule are in this sermon. Jesus delivered this sermon on a mountain near Capernaum. Tradition ascribes the site to an extinct volcano named Karne Hittim. Jesus sat while delivering the Sermon on the Mount. Sitting connotated authority, so rabbi's often sat while teaching. The Sermon on the Mount is in the 5th, 6th, and 7th chapters of Matthew. It's divided into 5 sections: Beatitudes - These were meant to comfort suffering believers. The word "beatitude" is derived from the Latin "beatus," which means blessed or happy. This designation is appropriate because each teaching begins with the word "blessed." (See Matthew 5:3-11) 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. New Laws - Contrasts the old law of Moses with the new law of Christ. A brief summary of Christian doctrine. (See Matthew 5:17-20) 17 ¶ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Lord's Prayer - Instructions on prayer. Jesus also teaches the proper motives for fasting and offering gifts. (See Matthew 6:5-15; 16-18) Prayer 5 ¶ And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. 9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. Fasting 16 ¶ Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. Money - Christian attitudes concerning the use of money. Reasons to avoid worry. (See Matthew 6:19-34) 19 ¶ Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also. 22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! 24 ¶ No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. Warnings - Several warnings, the golden rule, and the parable of the wise and foolish builders are presented in this final section of the Sermon on the Mount. (See Matthew chapter 7). The following topics are addressed: (1) judging others, (2) ask, seek, and knock, (3) the golden rule, (4) wide and narrow gates, (5) wolves in sheep's clothing, (6) be obedient, and (7) wise and foolish builders. David H. Yarn Jr., "The Sermon on the Mount," Ensign, Dec 1972, 53 Although the majority of Christians have held the Sermon on the Mount in high esteem, like other parts of the scriptures it has come under criticism. Some have even suggested that it was never really delivered. They say its subject matter changes so frequently, it must be only a collection of ethical statements that lack sufficient unity to constitute an actual sermon. But the Book of Mormon attests to the authenticity of the discourse recorded in chapters 5, 6, and 7 of the Gospel According to St. Matthew. For the resurrected Lord delivered, on the American continent, essentially the same marvelous address identified in the New Testament as the Sermon on the Mount. Moreover, the restored gospel gives us the perspective to see why the sermon is a very systematic statement instead of a mere collection of ethical fragments. In brief, the Sermon on the Mount might be outlined as follows: Matthew 5:1–12. The Lord addresses his followers, gives the Beatitudes, broadly identifies what is expected of his disciples, and assures them of blessings if they will comply. [Matt. 5:1–12] Matthew 5:13–16. The Lord speaks of his disciples as the salt of the earth and the light of the world, which implies a signal responsibility. [Matt. 5:13–16] Matthew 5:17–20. The Lord says he came not to destroy the law of Moses but to fulfill it. This is the pivotal statement of the entire sermon. [Matt. 5:17–20] Matthew 5:21 to 6:34. The Lord illustrates that his gospel requires more of mankind than did the law of Moses. [Matt. 5:21–Matt. 6:34] Matthew 7:1–23. The Lord gives a series of six broad, fundamental principles of counsel and warning. [Matt. 7:1–23] Matthew 7:24–29. The Lord uses a powerful parable to convince his hearers to accept his message and do what he has asked them to do. [Matt. 7:24–29] The unity of the Sermon on the Mount is further reinforced if we remember that the Lord was addressing his followers and not a throng of hecklers, unbelievers, and idly curious folk. At the outset, Matthew says that the Lord, seeing the multitude, went up into a mountain; and when his disciples came unto him, he taught them. Joseph Smith’s Inspired Version of the Bible makes this point very clear. The Lord says: "Blessed are they who shall believe in me; and again, more blessed are they who shall believe on your words, when ye shall testify that ye have seen me and that I am. "Yea, blessed are they who shall believe on your words, and come down into the depths of humility, and be baptized in my name; for they shall be visited with fire and the Holy Ghost, and shall receive a remission of their sins." (JST, Matt. 5:3–4.) Here the Lord calls upon men to believe in him, and not merely in a set of ethical propositions. Once we understand that Jesus is speaking to believers and that he is teaching them how to live according to the law of the gospel that has replaced the law of Moses, then we can see the unity of the Sermon on the Mount. In no way can it be dismissed as an assemblage of irrelevant, moral platitudes (certainly baptism in the name of the Lord and the promise of the Holy Ghost are more than ethical matters). The Sermon on the Mount is a constitution of fundamental, practical, and real theological requirements grounded in the testimony that Jesus is the Christ, that one must be willing not only to accept the ethical dimensions of the Lord’s teachings but be willing also to embrace him as the Redeemer of mankind. Having laid the foundation for his sermon, the Lord then proceeded to give a series of specific illustrations that emphasize that outward conformity is not enough for his disciples. They must undergo an inward change. Approved behavior alone is not the goal. As important as proper behavior is, it is not the objective of the gospel of Jesus Christ. The purpose of the gospel is the rebirth of the natural man. Approved behavior is merely a concommitant resulting from the spiritual renewal that lifts man "from death unto life." (1 John 3:14.)
  23. A new journey has begun as we travel through the pages of the New Testament in the next 40 days. As we are currently reading the Gospel of Matthew, I thought that it might be a good ideal to start off by introducing Matthew and giving a small synopsis of what the Gospel of Matthew is all about. Matthew (Levi) – A SPECIAL REPORT TO THE JEWS! WHO IS JESUS CHRIST? HE IS THE KING OF ISRAEL AND THE LION OF THE TRIBE OF JUDAH! HE IS THE SAVIOR AND THE KING OF KINGS. HE KNOWS WHO YOU ARE AND HE CARES ABOUT WHAT HAPPENS IN YOUR LIFE. Background. 1. Matthew was a Jewish tax collector who became one of Jesus’ twelve apostles (9:9; 10:2-4). His given name Matthew, meant “gift of Yahweh [the Hebrew term indicating God]. His home was in Capernaum and later Damascus, Syria. His father was Alphaeus. He later became an author and pastor of a church in Damascus. 2. Links the Old Testament (53 quotes and 76 other references) with the New Testament by emphasizing the fulfillment of prophecy (Psalm 72; Isaiah 9:6, 7; Jeremiah 23:5; Zechariah 9:9; 14:9). 3. Often called the Genesis of the New Testament. 4. Focuses on the legal right of Jesus Christ to the throne of David. 5. Presents Christ as The King 6. Writes from a Jewish perspective 7. Probably written between A.D. 60-65 8. Purpose of the writing: To prove that Jesus Christ is the Messiah, The Eternal King. Note: Messiah is the Hebrew word for “anointed one” 9. Presents the genealogy of Christ from Abraham through the royal line [the first of two New Testament genealogies (Compare Matthew 1 with Luke 3) 10. Key word used: “fulfilled” – 38 times 11. Key verse: “Think not that I am come to destroy the law of the prophets: I am not come to destroy, but to fulfil.” (5:17) 12. Key phrase: “the kingdom of heaven” (appears 32 times in this book, but nowhere else in the Bible) 13. Key places: Bethlehem, Jerusalem, Capernaum, Galilee, Judea 14. Concludes with the Great Commission given by Jesus Christ just before He is taken to heaven. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen” (28:19-20). For an overview of the four Gospel accounts please read my blog entry at An Overview of the Four Gospels".
  24. Our 40-day journey through the pages of the Book of Mormon, Doctrine and Covenants, and the Pearl of Great Price have come to an end. I wanted to especially thank Seanette for her revised schedule which allowed me to read the Pearl of Great Price 5 times in this 40-day period. I also want to thank everyone who accepted the challenge and actively participated in sharing their thoughts on the readings with us that we all might be edified and gain an increase in our understanding. For those who joined us and perhaps for one reason or another were not able to complete all of the reading, please don't be discouraged. Though we had a goal in mind to read the three Standard Works in their entirety in a 40-day period, for me at least, the greater goal was to get people motivated and interested in reading the Scriptures on a more regular, consistent basis. The Scriptures are there for our learning and the only way we can achieve that learning is through reading and studying them faithfully. Leaving the Scriptures sitting on the shelf and never opening them except maybe on Sunday at Church, really and truly profiteth us nothing. In a sense the book becomes a sealed book, and we cannot learn from a sealed book. With this reading I have now read the Book of Mormon 8 times in its entirety, the Doctrine and Covenants 9 times, and the Pearl of Great Price 13 times. Each time I read the pages of these blessed volumes I learn more and more. As I grow older and apply what I read to my own personal life, these Scriptures become alive and take on a whole new meaning depending on where I am in my progression in life's journey at the time of reading. I look forward to reading these pages many more times in the days ahead. Praise to the man who communed with Jehovah! May his name ever be had for the good that he did as a humble servant in the Lord's vineyard to bring forth the fullness of the everlasting Gospel for us to learn and prosper from in these the latter days.
  25. The Trial Of Our Faith "Now faith is the substance of things hoped for, the evidence of things not seen." - Hebrews 11:1 [The eleventh chapter of Hebrews is known as the Hall of Faith chapter of the Bible] "Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all things which the Lord can comprehend." (Mosiah 4:9.) ~King Benjamin Scripture Reference: Ether 12: 6-19 6 And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith. 7 For it was by faith that Christ showed himself unto our fathers, after he had risen from the dead; and he showed not himself unto them until after they had faith in him; wherefore, it must needs be that some had faith in him, for he showed himself not unto the world. 8 But because of the faith of men he has shown himself unto the world, and glorified the name of the Father, and prepared a way that thereby others might be partakers of the heavenly gift, that they might hope for those things which they have not seen. 9 Wherefore, ye may also have hope, and be partakers of the gift, if ye will but have faith. 10 Behold it was by faith that they of old were called after the holy order of God. 11 Wherefore, by faith was the law of Moses given. But in the gift of his Son hath God prepared a more excellent way; and it is by faith that it hath been fulfilled. 12 For if there be no faith among the children of men God can do no miracle among them; wherefore, he showed not himself until after their faith. 13 Behold, it was the faith of Alma and Amulek that caused the prison to tumble to the earth. 14 Behold, it was the faith of Nephi and Lehi that wrought the change upon the Lamanites, that they were baptized with fire and with the Holy Ghost. 15 Behold, it was the faith of Ammon and his brethren which wrought so great a miracle among the Lamanites. 16 Yea, and even all they who wrought miracles wrought them by faith, even those who were before Christ and also those who were after. 17 And it was by faith that the three disciples obtained a promise that they should not taste of death; and they obtained not the promise until after their faith. 18 And neither at any time hath any wrought miracles until after their faith; wherefore they first believed in the Son of God. 19 And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad. President Gordon B. Hinckley, "God Grant Us Faith," Ensign, Nov 1983, 51 The history of this Church is a history of the expression of such faith. It began with a farm boy in the year 1820 when he read that great promise set forth in the Epistle 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. "But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed." (James 1:5-6.) It was faith, the simple faith of a fourteen-year-old boy, that took him into the woods that spring morning. It was faith that took him to his knees in pleading for understanding. The marvelous fruit of that faith was a vision glorious and beautiful, of which this great work is but the extended shadow. It was by faith that he kept himself worthy of the remarkable manifestations which followed in bringing to the earth the keys, the authority, the power to reestablish the Church of Jesus Christ in these latter days. It was by faith that this marvelous record of ancient peoples, this testament which we call the Book of Mormon, was brought forth by the gift and power of God "to the convincing of the Jew and Gentile that Jesus is the Christ." It was by faith that a small band of early converts, notwithstanding the very powers of hell brought against them, strengthened and sustained one another, left home and family to spread the word, moved from New York to Ohio and from Ohio to Missouri and from Missouri to Illinois in their search for peace and freedom to worship God according to the dictates of conscience. It was through the eyes of faith that they saw a city beautiful when first they walked across the swamps of Commerce, Illinois. With the conviction that faith without works is dead, they drained that swampland, they platted a city, they built substantial homes and houses for worship and education and, crowning all, a magnificent temple, then the finest building in all of Illinois. Again came persecution, with profane and murderous mobs. Their prophet was killed. Their dreams were shattered. Again it was by faith that they pulled themselves together under the pattern he had previously drawn and organized themselves for another exodus. With tears and aching hearts they left their comfortable homes and their workshops. They looked back upon their sacred temple, and then with faith turned their eyes to the West, to the unknown and to the uncharted, and while the snows of winter fell upon them, they crossed the Mississippi that February of 1846 and plowed their muddy way over the Iowa prairie. With faith they established Winter Quarters on the Missouri. Hundreds died as plague and dysentery and black canker cut them down. But faith sustained those who survived. They buried their loved ones there on a bluff above the river, and in the spring of 1847 they started west, moving by faith up the Elkhorn and beside the Platte toward the mountains of the West. It was by faith that Brigham Young looked over this valley, then hot and barren, and declared, "This is the place." Again by faith, four days later, he touched his cane to the ground a few hundred feet east of where I stand and said, "Here will be the temple of our God." The magnificent and sacred house of the Lord to the east of this Tabernacle is a testimony of faith, not only of the faith of those who built it but of the faith of those who now use it in a great selfless labor of love. Wrote Paul to the Hebrews, "Now faith is the substance of things hoped for, the evidence of things not seen." (Heb. 11:1.) All of the great accomplishments of which I have spoken were once only "the substance of things hoped for, the evidence of things not seen." But with vision, with labor, and with confidence in the power of God working through them, they brought their faith to reality. A few notes from a Sacrament talk that I delivered to the congregation of the Broadneck Ward, of the Annapolis Maryland Stake, on Sabbath day afternoon, 27 April 2003. The talk was entitled "The Gift and the Power of Faith". There are many steps a person can take to develop the gift and power of faith. I will mention only six of those steps. Number one: Faith is the ability to recognize the Lord as all-powerful and the giver of all blessings. Number two: Faith is the ability to do what we are prompted to do, and when we are prompted to do it. Number three: Faith is the ability to live the laws of God that control the blessings we are in need of. While we should not keep the commandments just to receive blessings, nevertheless, the blessings are there. Number four: Faith is the ability to act "as if." Number five: Faith is the ability to be charitable and to believe in people. Number six: Faith is the ability to allow ourselves to be guided by the priesthood.