Day 20 August 29 - Acts 10-15

[pam]

Discussion

[KeithLBrown]

What is a Christian?

(The Disciples were first called Christians at Antioch)

"Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." - 1 Peter 4:16

Scripture Reference: Acts 11:25-27

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

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

27 And in these days came prophets from Jerusalem unto Antioch.

How To Describe A Christian

The word Christian literally means "Christ Like." Therefore, a person who calls himself a Christian should exhibit Christ like characteristics both in their personal life as well as in the way they deal with their fellowman. Being a Christian is more than just going to Church on Sunday. It is an every day way of life. Let's take a closer look at how to describe this one who calls himself a Christian.

First, a Christian is one who is in Christ, his sins are forgiven, and his guilt is gone. He is a new creature. In 2 Corinthians 5:17 we read, "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." Christ lives within the surrendered Christian, cleansing and filling him with His Divine love. He is there to lead, guide, protect, and direct the footsteps of the Christian. He has already marked the pathway that the Christian must follow and He will give him the strength to endure all trials and to serve Him faithfully. In Philippians 4:13 we read, "I can do all things through Christ which strengtheneth me."

Second, the desire of every Christian should be to act as Christ would act, to do the things that He would do and speak the words that He would speak. In any situation that the Christian finds himself in, he should pause and ask himself the question, "What would Christ do in this situation?" Christ is our great example. In 1 Peter 2:21 we read, "For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:" If we would but learn to follow the Master's example, we should be triumphant in every situation that we encounter in life. We learn of Christ's example and become more like Him by reading the Scriptures daily, praying often, and treating others with kindness and compassion.

Third, the Christian is for Christ as a good soldier is for his country. A Christian is willing to stand up for what he believes no matter how great the adversity. He is willing to endure afflictions and persecutions for Chrsit. The Christian should be ready at all times to share his testimony with others and to give his time, talents and treasures for Him. In 1 Peter 3:15-17 we read, "But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing."

Fourth, here and now and forever more, the Lord is with the Christian. He has promised that He would never leave nor forsake His own. Hereafter, with Christ, there will be no burdens, no trials, no suffering. The Christian shall forever be with the Lord. In 1 Thessalonians 4:17-18 we read, "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words."

Elder Neil L. Andersen, “It’s True, Isn’t It? Then What Else Matters?,” Ensign, May 2007, 74–75

The cause in which we are laboring is true. We respect the beliefs of our friends and neighbors. We are all sons and daughters of God. We can learn much from other men and women of faith and goodness, as President Faust taught us so well.

Yet we know that Jesus is the Christ. He is resurrected. In our day, through the Prophet Joseph Smith, the priesthood of God has been restored. We have the gift of the Holy Ghost. The Book of Mormon is what we claim it to be. The promises of the temple are certain. The Lord Himself has declared the unique and singular mission of The Church of Jesus Christ of Latter-day Saints to be “a light to the world” and “a messenger … to prepare the way before [Him]” even as “the gospel roll forth unto the ends of the earth.”

It’s true, isn’t it? Then what else matters?

How do we find our way through the many things that matter? We simplify and purify our perspective. Some things are evil and must be avoided; some things are nice; some things are important; and some things are absolutely essential. The Savior said, “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”

Faith is not only a feeling; it is a decision. With prayer, study, obedience, and covenants, we build and fortify our faith. Our conviction of the Savior and His latter-day work becomes the powerful lens through which we judge all else. Then, as we find ourselves in the crucible of life, as Elder Oaks explained, we have the strength to take the right course.

President Hinckley said it this way: “When [an individual] is motivated by great and powerful convictions of truth, then he disciplines himself, not because of demands made by the Church but because of the knowledge within his heart.”

Are we sufficiently motivated by “great and powerful convictions of truth”? Do our choices reflect this motivation? Are we becoming who we want to become? It’s true, isn’t it? Then what else matters?

Elder M. Russell Ballard, “The Miracle of the Holy Bible,” Ensign, May 2007, 80–82

Brothers and sisters, I am sure many of you have had the experience of hearing people say that "Mormons are not Christians because they have their own Bible, the Book of Mormon." To anyone harboring this misconception, we say that we believe in the Lord Jesus Christ as our Savior and the author of our salvation and that we believe, revere, and love the Holy Bible. We do have additional sacred scripture, including the Book of Mormon, but it supports the Bible, never substituting for it.

Jesus taught that we should "search the scriptures; for . . . they are they which testify of me" (John 5:39). These words provide insight and inspiration to all who sincerely seek to know and understand the truth about Jesus Christ. The scriptures are rich in history, doctrine, stories, sermons, and testimonies, all of which ultimately focus on the eternal Christ and His physical and spiritual mission to Heavenly Father's children.

Members of The Church of Jesus Christ of Latter-day Saints believe that "all scripture is given by inspiration of God, and is profitable" (2 Timothy 3:16). We love the Bible and other scriptures. That may be surprising to some who may not be aware of our belief in the Bible as the revealed word of God. It is one of the pillars of our faith, a powerful witness of the Savior and of Christ's ongoing influence in the lives of those who worship and follow Him. The more we read and study the Bible and its teachings, the more clearly we see the doctrinal underpinnings of the restored gospel of Jesus Christ. We tend to love the scriptures that we spend time with. We may need to balance our study in order to love and understand all scripture.

You young people especially, do not discount or devalue the Holy Bible. It is the sacred, holy record of the Lord's life. The Bible contains hundreds of pages more than all of our other scripture combined. It is the bedrock of all Christianity. We do not criticize or belittle anyone's beliefs. Our great responsibility as Christians is to share all that God has revealed with all of His sons and daughters.

Those who join this Church do not give up their faith in the Bible—they strengthen it. The Book of Mormon does not dilute nor diminish nor de-emphasize the Bible. On the contrary, it expands, extends, and exalts it. The Book of Mormon testifies of the Bible, and both testify of Christ.

The first testament of Christ is the Bible’s Old Testament, which predicted and prophesied of the coming of the Savior, His transcendent life, and His liberating Atonement.

The second Bible testament of Christ is the New Testament, which records His birth, His life, His ministry, His gospel, His Church, His Atonement, and His Resurrection, as well as the testimonies of His Apostles.

The third testament of Christ is the Book of Mormon, which also foretells Christ’s coming, confirms the Bible’s account of His saving Atonement, and then reveals the resurrected Lord’s visit to the earth’s other hemisphere. The subtitle of the Book of Mormon, the clarifying purpose statement printed on the cover of every copy, is “Another Testament of Jesus Christ.”

Each of these three testaments is a part of the great, indivisible whole of the Lord’s revealed word to His children. They contain the words of Christ, which we have been admonished to feast upon as a means of qualifying for eternal life (see 2 Nephi 31:20). Those who think that one part is more important or more true than the other parts are missing some of the beauty and completeness of the canon of ancient scripture.

And those who think that members of The Church of Jesus Christ of Latter-day Saints do not believe in Jesus Christ or in the Bible should take time to understand the Church, the significance of its name, and the power of its message.

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Acts 10:1-2 Cornelius was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always

The story of Cornelius demonstrates how God’s ways are higher than man’s ways. Certainly, the Lord loves all of His children equally, for all are alike unto God, both Jew and Gentile (2 Ne 26:33). However, at the time of this story, all were not alike unto the Jews, for the Gentiles were not considered worthy of God’s blessings.

Many are familiar with the enmity between Jew and Samaritan. While the Samaritan had claim to some Israelite blood and many Jewish religious traditions, still the Jews considered them as an inferior, mongrel race. But even more despised than Samaritans were the Gentiles. In explaining “the bitter hatred which the Jew bore to the Gentile,” Edersheim noted, “The most vile, and even unnatural, crimes were imputed to them. It was not safe to leave cattle in their charge, to allow their women to nurse infants, or their physicians to attend the sick, nor to walk in their company, without taking precautions against sudden and unprovoked attacks…They…were defiled; their houses unclean, as containing idols or things dedicated to them; their feasts, their joyous occasions, their very contact, was polluted by idolatry; and there was no security, if a heathen were left alone in a room, that he might not, in wantonness or by carelessness, defile the wine or meat on the table, or the oil and wheat in the store. Under such circumstances, therefore, everything must be regarded as having been rendered unclean.” (Alfred Edersheim, The Life and Times of Jesus the Messiah, p. 63)

That Cornelius was viewed as a just man…and of good report among all the nation of the Jews (v. 22) is quite significant given the prevalent culture. Yet, by Jewish tradition, even Cornelius’ devotion and prayers could not save him—for he was a Gentile, and “the vials of wrath were to be poured out only on the Gentiles, while they, as Abraham’s children, were sure of escape.” (Ibid, p. 187)

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Acts 10:19 the Spirit said unto him, Behold, three men seek thee

In this story, two men are given divine instructions. One of them was a Gentile—to whom the gift of the Holy Ghost had not been given. The other was the spiritual leader of his day—well accustomed to the things of the Spirit. Accordingly, both men receive instruction from God in different ways. To Cornelius is sent an angel with specific instructions. To Peter, the Lord does not need to send an angel. His spiritual sensitivity is such that he could recognize the voice of the Spirit.

The difference is significant because members often hope for dramatic, angelic ministrations—occasionally as validation of their faithfulness. Yet, if the Lord can communicate with us in a simpler way, He will. If all of one’s personal revelation comes quietly through the Spirit, that can be viewed as a sign of spiritual sensitivity, not personal insignificance. As Oscar McConkie noted, “Angels do not attend men unless there is need. It is not their errand to satisfy idle curiosity. We have no scriptural accounts of any angels doing any service for man that man could have done without the help of the angel. With the ample precedents available for examination, we can establish this principle as the order of heaven.” (Oscar W. McConkie, Angels, p. 109)

Wilford Woodruff

“One of the Apostles said to me years ago, ‘Brother Woodruff, I have prayed for a long time for the Lord to send me the administration of an angel. I have had a great desire for this, but I have never had my prayers answered.’ I said to him that if he were to pray a thousand years to the God of Israel for that gift, it would not be granted, unless the Lord had a motive in sending an angel to him. I told him that the Lord never did nor never will send an angel to anybody merely to gratify the desire of the individual to see an angel…

“Now, I have always said, and I want to say it to you, that the Holy Ghost is what every Saint of God needs. It is far more important that a man should have that gift than he should have the ministration of an angel.” (Brian H. Stuy, ed., Collected Discourses, vol. 5, Oct. 19, 1986.)

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Acts 10:34 God is no respecter of persons

Franklin S. Harris, Jr. noted, “For any people to believe that it is the only people in whom God is interested, or helps, or that we have special merit because of our color, race, country or beliefs, that is, that we are inherently superior and loved by God without regard to the lives we live is one of the great fallacies and barriers to peace. This is a fallacy whether in an exploded myth of an Aryan race of supermen, or disguised in more subtle form in our own consciousness. We must not be guilty of such a fallacy.” (The Book of Mormon: Messages and Evidences, p. 20) In this respect, Nephi was ahead of his time. Although raised in the Jewish tradition of religious ethno-centrism, he understood by the Spirit that the Lord is no respecter of persons. He taught, ‘the Lord…inviteth…all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile’ (2 Ne 26:33).

“Recent news reports reflecting widespread ethnic and religious intolerance have prompted the following statement in behalf of The Church of Jesus Christ of Latter-day Saints from Bruce L. Olsen, managing director of Public Affairs:

‘We reaffirm the longstanding concern of The Church of Jesus Christ of Latter-day Saints for the well-being and intrinsic worth of all people. Latter-day Saints believe that 'God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him.' (Acts 10: 34-35.)

‘All men and women are [children of God]. It is morally wrong for any person or group to deny anyone his or her inalienable dignity on the tragic and abhorrent theory of racial or cultural superiority.

‘We call upon all people everywhere to recommit themselves to the time-honored ideals of tolerance and mutual respect. We sincerely believe that as we acknowledge one another with consideration and compassion we will discover that we can all peacefully coexist despite our deepest differences.’”

(LDS Church News, 10/24/92)

Spencer W. Kimball

“The Lord would have eliminated bigotry and class distinction. He talked to the Samaritan woman at the well, healed the centurion's kin, and blessed the child of the Canaanitish woman. And though he personally came to the ‘lost sheep of the House of Israel’ and sent his apostles first to them rather than to the Samaritans and other gentiles, yet he later sent Paul to bring the gospel to the gentiles and revealed to Peter that the gospel was for all. (Faith Precedes the Miracle, p. 294-5)

Spencer W. Kimball

“The scriptures and the prophets have taught us clearly that God, who is perfect in his attribute of justice, is no respecter of persons. ("Acts 10:34Acts 10:34.) We know also that God is perfect in his love for each and all of us as his spirit children. When we know these truths, my sisters and associates in this divine cause, it should help us greatly as we all experience much less than perfect love and perfect justice in the world. If, in the short term, we are sometimes dealt with insensitively and thoughtlessly by others, by imperfect men and women, it may still cause us pain, but such pain and disappointment are not the whole of life. The ways of the world will not prevail, for the ways of God will triumph.

“We had full equality as his spirit children. We have equality as recipients of God's perfected love for each of us.” (My Beloved Sisters, p. 35.)

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Acts 10:40-41 Him God raised up the third day, and shewed him openly; Not to all the people, but unto witnesses

Significantly, the resurrected Lord did not appear to the wicked. He may have wished to say “I told you so” to those mocked him as he hung on the cross, saying, ‘He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him’ (Matt 27:42). Yet, the Lord did not appear to any of the wicked Jews or the wicked Nephites—nor did he minister unto the wicked in spirit prison prior to his resurrection (see DC 138:29). To be a witness of the resurrected Lord is a privilege and responsibility not to be wasted on the wicked.

Bruce R. McConkie

“The way that Peter and the ancients proved that Jesus was the Son of God, and therefore that the gospel which he taught was the plan of salvation, was to establish that he rose from the dead. And the way you prove that a man rises from the dead, because it is in the spiritual realm, is to bear witness by the power of the Spirit of knowledge that is personal and real and literal to you. Peter could have gone into a congregation and said, ‘I know that Jesus is the Lord because Isaiah said this and this with reference to him. Or one of the other prophets said this.’ And he did that, for a reason, I suppose. But the great crowning thing that Peter could do was to stand before the people and say, ‘I know he was the Son of God. I stood in the upper room. I recognized him. He is the man who ministered among us for more than three years. I felt the nail marks in his hands and in his feet. I thrust my hand into the spear wound in his side. I saw him eat food; he ate fish and an honeycomb. He has a body. He said his body was flesh and bone. I know he is the Son of God. I am his witness!"(Sermons and Writings of Bruce R. McConkie, p. 124.)

Dallin H. Oaks

How do members become witnesses? The original Apostles were eyewitnesses to the ministry and resurrection of the Savior. (See Acts 10:39-41.) He told them, ‘Ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.’ (Acts 1:8; see also Acts 10:42-43.) However, he cautioned them that their witnessing would be after they had received the Holy Ghost. (See Acts 1:8; see also Luke 24:49.)

“An eyewitness was not enough. Even the witness and testimony of the original Apostles had to be rooted in the testimony of the Holy Ghost. A prophet has told us that the witness of the Holy Ghost makes an impression on our soul that is more significant than ‘a visitation of an angel.’ (Joseph Fielding Smith, Doctrines of Salvation, 1:44.) And the Bible shows that when we testify on the basis of this witness, the Holy Ghost testifies to those who hear our words. (See Acts 2; Acts 10:44-47.)” (Ensign, Nov. 1990, 29)

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Acts 11:26 the disciples were called Christians first in Antioch

“QUESTION: Why do some critics of the Church say that Mormons aren't Christians?

“ANSWER: Often those saying that Mormons are not Christians do so with the knowledge that the proper name of the Church is The Church of Jesus Christ of Latter-day Saints. They are equally aware that our faith centers in Christ, as do our doctrines. Most will concede that in practice we are a very Christlike people. Why, then, do they persist in labeling us as a non-Christian cult? The answer is in their history, not in our faith.

“…The Catholic and Protestant world declare themselves Christian on the basis of their loyalty to what are known as the Apostolic and Nicene Creeds. Thus the creeds become the issue. To fail to pay allegiance to the creeds is to be branded as non-Christian by those who do pay allegiance to them.” (Joseph Fielding McConkie, Answers: Straightforward Answers to Tough Gospel Questions, 32-3.)

Bruce R. McConkie

“Christians is an obvious name for the followers of Christ, for those who believe he is the Son of God and that salvation of all degrees comes because of him and his atoning sacrifice. Since there have been followers of Christ in successive gospel dispensations from Adam to the present, these all would have been known as Christians or some equivalent, synonymous term. By saying the saints were called Christians first in Antioch means that for the first time in the meridian dispensation there was a sufficient church membership so that nonmembers recognized the saints as a separate and distinct organization, one severed and apart from the Jewish synagogue and community.

“As far as the rejectors and detractors of Christ were concerned, the term Christian was probably first used in derision. Such was clearly the case among the Nephites. The Book of Mormon account, recording events in about the year 73 B. C.—well over a century before the Antioch congregation came into being—says: ‘Christians . . . For thus were all the true believers of Christ, who belonged to the church of God, called by those who did not belong to the church.’ (Alma 46:13-16.)

“A somewhat analogous situation exists in this dispensation with reference to the term Mormons…Are Mormons Christians? The answer depends on what is meant by Christians. If Christians are people with the defined view that salvation comes only through the complete gospel of Christ, Mormons are truly Christians in the precise and full meaning of the term.

“If Christians are people (and this is the standard definition of the clergy of the day) who believe in the holy trinity as defined and set forth in the Nicene, Athanasian, and Apostles creeds, meaning that God is a three-in-one nothingness, a spirit essence filling immensity, an incorporeal and uncreated being incapable of definition or mortal comprehension—then Mormons, by a clergy-chosen definition, are ruled out of the fold of Christ.

“But if by Christians is meant the saints of God in Antioch and elsewhere who believe and live as they did; if by Christians is meant those who accept Christ as the literal Son of God; who believe that miracles and signs follow true believers; who believe in kingdoms of glory, revelation, the gathering of Israel, and Melchizedek and Aaronic priesthoods; who believe there must be apostles and prophets in the Church; and who believe in all respects as did holy men of old—then Mormons are Christians and they have the only pure and perfect Christianity now on earth. Indeed, Mormonism is pure, unadulterated Christianity, restored anew in all its grandeur and glory.”(Doctrinal New Testament Commentary, 2:112-113)

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Acts 12:1 Herod the king

The Herod of Acts 12 was Herod Agrippa I. He was the grandson of the Herod the Great who was king at the time of the Messiah’s birth; and he was the nephew of the Herod who killed John the Baptist (Lu 9:9). See Bible Dictionary—Herod. This chapter reveals that Herod Agrippa’s wickedness was not unlike his predecessors.

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Acts 12:2 he killed James the brother of John with the sword

“This event occurred probably as early as 44 A. D. James therefore has the distinction of being the first Apostolic martyr. It is unfortunate that so notable an event should receive such brief treatment at the hands of the historian. Tradition, however, has attempted to fill in the details. It is asserted that the officer who had the distinguished martyr in charge, was so impressed with his dignified fortitude that he was converted to Christianity, and was beheaded at the same time as James. The legend is related by Clement of Alexandria, and preserved by Eusebius in these words: ‘The accuser of the Apostle, beholding his confession and moved thereby, confessed that he too was a Christian. So they were both led away to execution together, and on the road the accuser asked James for forgiveness. Gazing on him for a little while, he said, 'Peace be with thee,' and kissed him. And then they were both beheaded together.’

“This martyrdom of James is one of the strongest testimonies to his prominence and importance among the Apostles, and does much to correct the impression naturally formed by the lack of prominent mention of him by the evangelists. Surely, since Herod undertook this persecution for the sake of gaining the favor of the Jews, and since, no doubt, he could choose the victim, he would surely select one of the most influential and prominent of the Apostles. His selection of James, therefore, is a high tribute to the Apostle's worth and dignity.” (Willard Done, “Lives of the Apostles”, Improvement Era, 1899, Vol. ii. February, 1899. No. 4. .)

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Acts 12:21-23 The death of Herod Agrippa

David O. McKay

"The Roman Emperor Claudius had obtained great victories in Great Britain. On his return to Rome there was great rejoicing. Herod thought he would gain great favor with the emperor by a grand festival in his honor in Caesarea, to which he hastened from Jerusalem. On the morning of the second day the theatre was filled with a mass of human beings to witness the inhuman exhibition of gladiators who fought one another for public amusement. Herod appeared in a magnificent robe, sparkling with silver. As the rays of the early morning sun fell upon him, the eyes of the beholders were dazzled by the brilliant robe. Flattered by their foolish cries of admiration he made an oration to the people who gave a shout, crying, 'It is the voice of a God and not of a man.' He was willing to be so called, though this was blasphemy, giving to a man what belongs to God alone. ‘Immediately the angel of the Lord smote him because he gave not God the glory.’ This was very different from the experience of Peter in prison when the angel of the Lord came upon him, and smote him upon the side; and led him from death.

"The smiting of Herod by the angel was with a dreadful disease such as had caused the death of his grandfather. He was carried from the theatre to his palace where he, lingered five days in agony until death closed his life in the fifty-fourth year of his age. It was the fourth year of his reign over the region where had ruled his grandfather, whose wicked example he had followed to a like inglorious end.

"When in the theatre the scene was suddenly changed from the gladiatorial and other wicked amusements to the judgment on the king, the multitude fled, rending their clothes according to the custom in horror." (Ancient Apostles, 158-9.)

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Acts 13:2-3 Separate me Barnabas and Saul

For Latter-day saints, one of the most important doctrinal contributions of the book of Acts is that it demonstrates the organization and practices of the early Christian church. The doctrines of the Restoration must, of necessity, resemble those ancient practices. In the instance of the calling of Barnabas and Saul, we see how missionaries were set apart by the laying on of hands as called by the Holy Ghost. This is significant because it establishes the laying on of hands as the method of authorization for a certain calling rather than the laying on of hands for other reasons, such as the receipt of the Holy Ghost (Acts 19:6), blessing the sick (Acts 28:8), or ordination to the priesthood (Heb 5:1-4).

Paul had seen the Lord on the road to Damascus. Had he not already received his calling? Why then did he need to be set apart as a missionary? LeGrand Richards noted, “We assume that there are many in the world today who would consider themselves fully called and ordained had they seen and heard what Paul saw and heard on the way to Damascus. But not so with Paul, and neither with Joseph Smith! They had to be ordained by one having authority, and so must all men who would authoritatively engage in the ministry.” (A Marvelous Work and a Wonder, 88.)

Charles W. Penrose

“It is written, ‘No man taketh this honor unto himself, but he that is called of God as was Aaron.’ (Heb 5:4) Aaron was called by Moses, who received divine authority by direct communication from God. Aaron, it appears, could talk better than Moses, but Moses was the man called to hold the keys of the ministry. If any man desires to act in the holy ministry he must first be baptized for a remission of his sins and receive the gift of the Holy Ghost, otherwise he cannot be a teacher unto others. And even then, although he may have had visions, although he may have seen the Lord and had the glories of heaven opened unto his view, though the curtain that hides the future may have rolled up before him like a scroll, so that he could gaze into the glories of the eternities,—all this would give him no authority whatever to administer in the name of the Father, and of the Son, and of the Holy Ghost. He must be called, he must be ordained, he must receive the authority of the holy priesthood.” (Journal of Discourses, 21: 88.)

Bruce R. McConkie

“In our day we follow the same pattern. ‘Every elder, priest, teacher, or deacon,’ or other church officer, ‘is to be ordained according to the gifts and callings of God unto him; and he is to be ordained by the power of the Holy Ghost, which is in the one who ordains him.’ (D&C 20:60.) Thus, ‘it shall not be given to any one to go forth to preach my gospel, or to build up my church,’ saith the Lord, ‘except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church.’ (D&C 42:11.) Thereafter the teachings and acts of all such must conform to the dictates of the Spirit; otherwise their words and deeds will not be approved, ratified, and sealed on high.” (A New Witness for the Articles of Faith [salt Lake City: Deseret Book Co., 1985], 275.)

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Acts 13:6-12 Saul contends with Elymas the sorcerer

Many missionaries have had discussions with those who would teach false doctrine for their own benefit. These discussions are rarely amicable. At times, one might feel like cursing those who are contentious—as Saul cursed Elymas. Yet, how does one know when to say something like, ‘Thou child of the devil…thou shalt be blind’? Obviously Saul was acting according to the Spirit for he was ‘filled with the Holy Ghost.’ Furthermore, the cursing came from God, not because Saul was angry or frustrated, but because it served the purposes of the Lord. The Lord does not curse these anti-Christs or false prophets out of maliciousness, but so that others may believe. Notice verse 12, ‘Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.’

From the Book of Mormon, we see the same pattern. Korihor was struck dumb while contending with Alma, but the result was that ‘they were all convinced of the wickedness of Korhior; therefore they were all converted again unto the Lord’ (Alma 30:58). Similarly, Sherem was smitten by the Lord while contending with Jacob. But the Lord did not smite him for Jacob’s benefit but so that the people would not be deceived. After hearing Sherem’s confession, ‘the multitude…were overcome that they fell to the earth…And it came to pass that peace and the love of God was restored again among the people; and they searched the scriptures, and hearkened no more to the words of this wicked man’ (Jacob 7:21-23).

Bruce R. McConkie

“…the Lord's earthly agents are sent forth primarily to bless and not to curse, and no curse should ever be decreed except by direct revelation from the Lord commanding such to be done. The true spirit of the gospel is exemplified in the counsel, ‘Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.’ (Matt. 5:44.) ‘Bless, and curse not.’ (Rom. 12:14.)

“President Joseph F. Smith explained, when speaking of the priesthood: ‘It is the same power and priesthood that was committed to the disciples of Christ while he was upon the earth, that whatsoever they should bind on earth should be bound in heaven, and that whatsoever they should loose on earth should be loosed in heaven, and whosoever they blessed should be blessed, and if they cursed, in the spirit of righteousness and meekness before God, God would confirm that curse; but men are not called upon to curse mankind; that is not our mission; it is our mission to preach righteousness to them. It is our business to love and to bless them, and to redeem them from the fall and from the wickedness of the world. This is our mission and our special calling. God will curse and will exercise his judgment in those matters. 'Vengeance is mine,' saith the Lord, and 'I will repay.' (Rom. 12:19.) We are perfectly willing to leave vengeance in the hands of God and let him judge between us and our enemies, and let him reward them according to his own wisdom and mercy.’ (Gospel Doctrine, 5th ed., p. 140.)” (Mormon Doctrine, p. 176)

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Acts 14:1 they went both together into the synagogue of the Jews

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

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

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

“The first Gentiles to come into the Church of Christ in New Testament times were those who had already converted to the Jews' religion. This gave them a common background and familiarity with the prophets of the Old Testament. In like manner, as missionaries of The Church of Jesus Christ of Latter-day Saints have gone to traditionally non-Christian cultures such as in the Far East and Africa, the first converts have come from those who have been converted first to Catholic or Protestant churches, which has given them a familiarity with the Bible and thus made it easier for them to respond to the fulness of the gospel as restored in the last days through the Prophet Joseph Smith.

“After Paul and his companions had converted and baptized a number of people in an area, they would then ordain elders and organize branches (Acts 14:23).” (Robert J. Matthews, Behold the Messiah [salt Lake City: Bookcraft, 1994], 316-7.)

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Acts 14:12 they called Barnabas, Jupiter; and Paul, Mercurius

A brief review of Greek and Roman mythology is in order. The Romans adopted much of Greek culture, including their gods. Their mythology and powers remained the same but their names were changed. Jupiter was the Roman god of the sky who ruled the other gods. He is the Roman equivalent of the Greek god Zeus. Mercury, or the Greek god, Hermes, was the god of commerce and acted as the messenger of the gods. Barnabas was probably larger in stature than Paul (Joseph Smith taught that Paul was only five feet tall) and was therefore was assumed to be Jupiter. Paul, it seems, did most of the talking—making him “the messenger of the gods.”

From a latter-day perspective, the idea that these apostles were Greek gods is absurd. But the influence of Greek culture, Hellenism, on the people of Asia Minor cannot be overemphasized. While the theocracy of Hellenism as adopted by the Roman world seems to us like a polytheistic caricature, much of the rest of Greek culture has withstood the test of time. Of the powerful influence of Hellenism, Alfred Edersheim noted:

“Jews of the West are known by the term Hellenists…it was, in the nature of things, impossible that the Jewish communities in the West should remain unaffected by Grecian culture and modes of thought…Witness here the many converts to Judaism among the Gentiles; witness also the evident preparedness of the lands of this ‘dispersion’ for the new doctrine which was to come from Judaea…That restless, searching subtle Greek intellect would penetrate everywhere, and flash its light into the innermost recesses of his home and Synagogue…when the Jew stepped out of the narrow circle which he had drawn around him, he was confronted on every side by Grecianism. It was in the forum, in the market, in the counting-house, in the street; in all that he saw and in all to whom he spoke. It was refined; it was elegant; it was profound; it was supremely attractive.” (Alfred Edersheim, The Life and Times of Jesus the Messiah, 12-14)

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Acts 14:15 We also are men of like passions with you

Unlike Herod Agrippa (Acts 12:20-23), Paul and Barnabas were careful not to take the credit for the Lord’s work. Such is the duty of the servants of the Lord. Peter would not allow Cornelius to worship him (Acts 10:25-26); Nephi’s brethren, ironically, fell at his feet to worship until they were forbidden (1 Ne 17:55). Sometimes, while performing the work of the Lord, ordinary men are mistaken for something they are not. Boyd K. Packer taught:

“It was true then, as it is true now, that the prophets were ‘ordinary men.’ Paul of Tarsus, the tent-maker, said it was true in his day, and he used words similar to those of James: ‘We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God.’ (Acts 14:15.)

“Those references, and there are others we could cite, teach a lesson worth fixing in our minds. The prophets and the Apostles—for Apostles are prophets as well—are not uncommon men either in their backgrounds or in their physical appearance. They come from various walks of life. Some may be short of stature, others impressively tall, but in general appearance they are like other men.” (The Holy Temple [salt Lake City: Bookcraft, 1980], 101.)

On the other hand, Joseph Smith often met people who thought he should act more prophet-like. When they saw him behave as an ordinary man, they became offended and fell away.

“The story is told that he (Joseph Wakefield) became critical of the Prophet Joseph because Wakefield observed the Prophet leaving his study, where inspired work was taking place, and immediately playing with children. Wakefield did not see the activity of playing with children as being compatible with the role a true prophet should occupy, and thus became disaffected with the Church.” (Hoyt W. Brewster, Jr., Doctrine and Covenants Encyclopedia [salt Lake City: Bookcraft, 1988], 623.)

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Acts 14:22 we must through much tribulation enter into the kingdom of God

“There is scarcely a principle that proves itself more true to the Saints of the Most High, and is more often commensurable with their experience, than ‘that we must through much tribulation enter into the kingdom of God.’ This was the inheritance promised to the Saints in early times. These are the best promises that are given to us now. ‘In the world ye shall have tribulation; and ye shall be hated of all men for my name's sake,’ (Jn 16:33) says our King. Let us be of good cheer, then, since they met with the same obstacles, and were more than conquerors, through Jesus Christ, who delivered them, why should we fear the same obstacles, as we tread the same path? And since God saw fit to perfect the Prince of our salvation through suffering, and made him a man of sorrows, and acquainted with grief—and since all our brethren went through the fiery forge, before they could be purified, we too will be disappointed if we expect a good life and daily abundance, and expect to live on the world's delicacies, soft pillows, the popularity of the age, rather than troubles, trials, persecutions, and much opposition from the world, the flesh, and the devil. ‘If we be without chastisement, then we are bastards, and not children’ (Heb 12:8).” (Dan Jones, Prophet of the Jubilee, trans. and ed. by Ronald D. Dennis [Provo: BYU Religious Studies Center, 1997], Nov. 1846.)

Neal A. Maxwell

“The Lord has spoken of temptations ‘to prove thee, to know what was in thine heart.’ (Deuteronomy 8:2.) If we link that scripture up with one in Jeremiah in which the Lord says, ‘I the Lord search the heart, I try the reins, even to give every man according to his ways’ (Jeremiah 11:20, 17:10), we see the ultimate expression of agency and divine justice. If each of us really finally receives that which has been really wanted, none could quarrel with the justice of God. Trials and tribulations tend to squeeze the artificiality out of us, leaving the essence of what we really are and clarifying what we really yearn for. Therefore, the record will be clear.

“Paul said that ‘we must through much tribulation enter into the kingdom of God.’ (Acts 14:22.) ‘Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.’ (1 Corinthians 3:13.)”(Things As They Really Are [salt Lake City: Deseret Book Co., 1978], 89.)

Bruce R. McConkie

“’Tribulation worketh patience,' (Rom. 5:3; 12:12 D. & C. 54:10), and it is only 'through much tribulation' that men may 'enter into the kingdom of God.' (Acts 14:22.) 'He that is faithful in tribulation, the reward of the same is greater in the kingdom of heaven. Ye cannot behold with your natural eyes, for the present time, the design of your God concerning those things which shall come hereafter, and the glory which shall follow after much tribulation. For after much tribulation come the blessings.' (D. & C. 58:2-4; D&C 103:12) Exalted beings are described in these words: 'These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.' ("#rev. 7:14Rev. 7:14.) The saints glory in tribulation. (Rom. 5:3; D. & C. 127:2.)" (Mormon Doctrine, 2nd ed., p. 809.)

Edited September 3, 2009 by pam

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Acts 15:2 no small dissension and disputation

No doctrinal principle is important enough to argue over. When a doctrinal debate leads to an argument with the spirit of contention, both sides are at fault, and the Spirit of the Lord is grieved. Understandably, the ancient apostles let their zeal for the truth preempt their love of peace and harmony, but the Lord has said:

‘there shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been.

‘For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another.

‘Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away.’ (3 Ne 11:28-30)

George Q. Cannon

“My brethren and sisters, above all things, therefore, we should seek for this spirit of union and love. It should be sought for in our councils, and we should not contend. Now, suppose that I should take it into my head to say that a certain doctrine is true, and I contend for it, determined to have it so; does my contention make it true? Suppose that I should contend from now until the Savior came that it is true, would my contention make it true? Certainly not. I cannot change a principle of truth. Then why contend or dispute, or argue about it?…There can be no change wrought in doctrine and in truth by our contention. But I will tell you where there is room for differences of opinion--in regard to the policy to be pursued. There ought to be no contention, however. God speaks against it. We have no right to be a disputing, contentious people. And whenever I dispute with my brother I am likely to grieve the Spirit of the Lord and darken my own mind. Therefore, let us avoid contention, in our councils and in all our intercourse one with another.” (Collected Discourses 1886-1898, ed. by Brian Stuy, vol. 4, George Q. Cannon, Apr. 7, 1895)

Dallin H. Oaks

“The commandment to avoid contention applies to those who are right as well as to those who are wrong. It is not enough for the Savior's followers to have a correct understanding of doctrine and procedure. They must also be harmonious in their personal relationships and in the way they seek to serve him.

“In the years following the Savior's personal ministry to his followers on the American continent, all were converted and enjoyed a golden age of righteousness, peace, and prosperity. I find it significant that the scriptural description of this period stresses that ‘there were no contentions and disputations among them’ (4 Ne. 1:2; also see verse 15), suggesting that the absence of contention is a most significant bellwether of righteousness.” (The Lord's Way, p. 142)

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Acts 15:6 the apostles and elders came together for to consider of this matter

The importance of this council, often referred to as the Jerusalem Council, cannot be overstated. A living church is capable of inspired change; a dead church is only capable of decay. “Similar problems today in most churches have no solution—only an uncomfortable truce between conservatives and liberals or a split into two churches. The solution of the Early Church was to take the question to the inspired general authorities for an answer.” (Richard Lloyd Anderson, Understanding Paul, 52)

This assembly of major figures in the Early Church is a rare and important event. We get a rare glimpse into the doctrinal considerations and policy making procedures of the early Apostles. Furthermore, this account of the Jerusalem Council demonstrates many different elements of appropriate church councils. They will be emphasized throughout the rest of the chapter as they are important principles for us to learn and apply today.

M. Russell Ballard

“…there is a great need in the Church for leaders, particularly stake presidents, bishops, and parents, to understand and harvest the spiritual power of the council system. There is no problem in the family, ward, or stake that cannot be solved if we look for solutions in the Lord's way by counseling—really counseling—with one another…God, the Master Organizer, has inspired the creation of a system of committees and councils. If understood and carefully implemented and utilized, that system will lessen the burden on any one individual leader and extend the reach and impact of his or her ministry by bringing together the judgment, talents, and wisdom of many leaders who are entitled to the guidance and inspiration of the Holy Spirit.” (Counseling with Our Councils: Learning to Minister Together in the Church and in the Family [salt Lake City: Deseret Book Co., 1997], 8-9.)

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Acts 15:13 the role of James in the Jerusalem Council

“In A.D. 44, the first Herod Agrippa ‘stretched forth his hands to vex certain of the church.’ (Acts 12:1.) He imprisoned Peter and ‘killed James the brother of John with the sword.’ (Acts 12:2.) This vacancy in the leading three was soon filled by another James, whom Paul, in writing to the Galatians about A.D. 56, said was the brother of Jesus…John is prominent with Peter in the first half of Acts, but afterward James the brother of the Lord is the prominent leader at Jerusalem, where he is mentioned often in association with Peter. When the angel released Peter from prison, the chief Apostle sent word to ‘James, and to the brethren.’ (Acts 12:17.) Because of James’s leading position, later Christian writers titled him Bishop of Jerusalem, but they wrote in an era that knew no higher authority than bishop. James’s specific responsibility included decisions on doctrine for the whole Church, which went far beyond the calling of any New Testament bishop. This is apparent in the prominent role James played at the Jerusalem Council, the meeting of the Apostles and elders to determine whether gentile converts needed circumcision as well as baptism. Peter spoke first in favor of the gentiles, Paul and Barnabas supported him, and James proposed the details of the solution.” (Richard Lloyd Anderson, “The First Presidency of the Early Church: Their Lives and Epistles,” Ensign, Aug. 1988, 16)

As stated above, this James is James the Lord’s brother, not James, the brother of John. It may be confusing to some that he has the last word in this important Jerusalem Council. From this we learn of his importance in the Early Church. Likely, he took the martyred James’ place as one of the three leading apostles. (The “First Presidency” of the Early Church acted within the quorum of the twelve apostles and was not separate from it as it is today.) Nevertheless, Peter’s preeminent role as the leader of the church is not overshadowed by James. Notably, Peter’s comments put an end to the disputations and were so powerful that the council was silent thereafter (v. 6-12). It is apparent that James final decision closely reflected the ideas that Peter put forth. From a latter-day standpoint, we would say that Peter presided over the Jerusalem Council and James conducted the meeting.

Bruce R. McConkie

“Uninspired commentators and others who are unaware of the true system of apostolic succession falsely assume that James was making a decision in the case and therefore was head of the Church in Jerusalem, having some pre-eminence over Peter. Some Protestants have argued that Peter could not have fathered a church in Rome because James and not Peter is in fact here shown to be the chief officer of the Christian kingdom. Interesting as this may be, the fact is Peter was the presiding officer in the Church and had in fact rendered and announced judgment on the issue of circumcision. (Verses 7-11.) James is simply proposing the detailed instructions to put in force the decision already announced by Peter.” (Doctrinal New Testament Commentary, 2:143)

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Acts 15:25 It seemed good unto us, being assembled with one accord

The principle of unity is often taken for granted. The Prophet Joseph taught, “…could we all come together with one heart and one mind in perfect faith the veil might as well be rent today as next week, or any other time.” (Teachings, p. 9) This is particularly true when church councils must take action.

Gordon B. Hinckley

“No decision emanates from the deliberations of the First Presidency and the Twelve without total unanimity among all concerned. At the outset in considering matters, there may be differences of opinion. These are to be expected. These men come from different backgrounds. They are men who think for themselves. But before a final decision is reached, there comes a unanimity of mind and voice. . . .

“I add by way of personal testimony that during the twenty years I served as a member of the Council of the Twelve and during the years that I have served in the First Presidency, there has never been a major action taken where this procedure was not observed. I have seen differences of opinion presented in these deliberations. Out of this very process of men speaking their minds has come a sifting and winnowing of ideas and concepts. But I have never observed serious discord or personal enmity among my Brethren. I have, rather, observed a beautiful and remarkable thing—the coming together, under the directing influence of the Holy Spirit and under the power of revelation, of divergent views until there is total harmony and full agreement. Only then is implementation made. That, I testify, represents the spirit of revelation manifested again and again in directing this the Lord's work. ("God Is at the Helm," 54, 59)