Day 21 August 30 - Acts 16-20


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"TO THE UNKNOWN GOD"

The Apostle Paul, One of the Greatest Missionaries of All Times, Preaches in the Midst of Mars Hill

Scripture Reference: Acts 17: 16-33

16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.

18 Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?

20 For thou bringest certain strange things to our ears: we would know therefore what these things mean.

21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)

22 Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.

23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;

25 Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;

27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:

28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.

30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:

31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.

33 So Paul departed from among them.

Kirk P. Lovenbury, “Missionary on Mars Hill,” New Era, Apr 1979, 48

I began hesitantly. “I am a member of the Church of Jesus Christ as restored in these latter days.” Then I pointed out that the Church ought to be named for Christ, and I explained that the word Mormon is a nickname. Wondering what to say next, I looked out across Athens at the crosses on the many churches of the city, and I knew.

“You asked how our church differs from others. When Paul came to this spot, he spoke of the ‘unknown god.’ In each of those churches is an altar dedicated to the ‘unknown god,’ because they believe the mystery of God makes him God. They say if we were to know him, he would cease to be God. Is that really any different from the people who worshipped the unknown god on this spot 1,900 years ago? The scriptures say it is life eternal to ‘know thee the only true God, and Jesus Christ, whom thou hast sent.’ ” (John 17:3.)

Then I told them the “unknown god” had made himself known again, restored his church, and called new apostles to testify of him. I quoted the Joseph Smith story with a fervor I had never felt before and testified that it was true. I pointed out that logically only one church could be right, discussed the need for authority, and explained how this authority had been restored in the priesthood. From my wallet I removed a picture of President David O. McKay and testified he was a prophet. They agreed that such spiritual guidance was certainly needed today.

The hours flew by. They asked questions, and I explained doctrine with an enthusiasm I had never known before. It was overwhelming! The experience I had had with street meetings during my mission had convinced me that not many people were really interested in religion, and most walked away. But here were 30 people who sat, listened, and absorbed every word. They truly seemed interested in learning about the gospel.

After three hours of talking, the cool evening air forced us to conclude. I bore my testimony to everything I had said and shook more than a dozen hands.

I floated back to the hotel with tears in my eyes and opened my Bible to the 17th chapter of Acts.

“And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?

“For thou bringest certain strange things to our ears: we would know therefore what these things mean.

“(For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new things.)

“Then Paul stood in the midst of Mars’ Hill. …” (Acts 17:19–22.)

I had been privileged to catch a glimpse of a personal experience of one of the greatest missionaries of all time.

Elder Quentin L. Cook, “Looking beyond the Mark,” Liahona, Mar 2003, 21

The 17th chapter of Acts gives an account of the Apostle Paul’s visit to Athens. Athens had been in a long period of decline but still was proud of its philosophical traditions. The account mentions the Stoics and the Epicureans, whose philosophies were among the more dominant of the time. The Stoics believed the highest good was virtue, and the Epicureans believed the highest good was pleasure. Many Stoics had become proud and used the philosophy as a “cloak for … ambition and iniquity.” Many Epicureans had become hedonists who took as their motto “Let us eat and drink, for to-morrow we die.”

Paul was invited to address this difficult mixture of people on Mars Hill. In Acts 17:21 we read, “For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing” (emphasis added).

Paul attempted to gain their attention by referring to an altar that contained the inscription “To the Unknown God.” But his real message was the Resurrection of Jesus Christ. When the crowd realized the religious nature of this message, some began to mock him, while others, equally uninterested but perhaps more polite, said, “We will hear thee again of this matter” (Acts 17:32).

This Athenian response to Paul was not unlike that of the people described by the prophet Jacob during an even earlier period: “But behold, the Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand. Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away his plainness from them, and delivered unto them many things which they cannot understand, because they desired it. And because they desired it God hath done it, that they may stumble” (Jacob 4:14; emphasis added).

Today there is a tendency among some of us to “look beyond the mark” rather than to maintain a testimony of gospel basics. We do this when we substitute the philosophies of men for gospel truths, engage in gospel extremism, seek heroic gestures at the expense of daily consecration, or elevate rules over doctrine. Avoiding these behaviors will help us avoid the theological blindness and stumbling that Jacob described.

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You are doing so awesome Keith and I'm so far behind. But I have two full days off starting Wednesday and my goal is to use those days to get caught up. It's been a hectic few days.

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You are doing so awesome Keith and I'm so far behind. But I have two full days off starting Wednesday and my goal is to use those days to get caught up. It's been a hectic few days.

I definitely can understand hectic. My Project Manager has been out for the past three weeks for a full knee replacement surgery which means I have been in charge trying to do my job and his and learning new stuff on the fly. I come home every night so exhausted. I am getting up at midnight or 1:00am to get my reading done. I am so looking forward to the three day weekend!

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Acts 16:9 There stood a man…saying, Come over into Macedonia, and help us

Spencer W. Kimball

“To me, the labors of Paul have always been thrilling to read. To read of the gospel being carried into new lands—to Cyprus, to lands known today as Turkey, Greece, and Italy—has brought proof of the gospel’s impact on all people. Do you recall how in the timetable of the Lord, ‘a vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us’? (Acts 16:9.) It is the same in our time. The spirit of the Macedonian is all about us. Now is the moment in the timetable of the Lord to carry the gospel farther than it has ever been carried before—farther geographically, and farther in density of coverage. Many a person in this world is crying, knowingly and unknowingly, ‘Come over … and help us.’ He might be your neighbor. She might be your friend. He might be a relative. She might be someone you met only yesterday. But we have what they need. Let us take new courage from our studies and pray as did Peter, ‘And now, Lord … grant unto thy servants, that with all boldness they may speak thy word.’ (Acts 4:29.)” (“Always a Convert Church: Some Lessons to Learn and Apply This Year,” Ensign, Sept. 1975, 2)

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Acts 16:10 we endeavoured to go into Macedonia

After fifteen chapters, the author of Acts, Luke, now begins to use the pronoun, “we.” The beloved physician herein becomes one of Paul’s associates, making him an eyewitness to most of the rest of the story. At this point, the missionary entourage is made up of a foursome: Paul, Silas, Timothy, and Luke. However, only Paul and Silas are beaten and put into prison (v. 19-23).

“The ‘we’ begins in Acts 16:10, it ends when Paul leaves Philippi (Acts17:1) …Here, then, we see that Luke was St. Paul's companion from Troas on his second apostolic journey, he was with him at Philippi, accompanied him to Jerusalem, and, so far as we know, never left him again till his martyrdom in Rome.

“How pathetic are those words, almost the last ones written by the great Apostle shortly before his death, and addressed to his friend Timothy from the gloomy dungeon in which he was incarcerated in the imperial city of Rome: ‘For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me’ (I Tim. 4:10, 11). This faithful friend and companion was nearly always by his side, and we feel no wonder, therefore, at the deep attachment which Paul had for his ‘beloved physician,’ whose character he had once summed up some six years previously in the words—‘the brother whose praise is in the gospel throughout all the churches’—(II Cor. 8:18). It is pleasant, too, to think that the medical skill and attention of this devoted friend must have been as great a source of comfort to the aged, feeble and sick Apostle, as we are sure that his companionship was a source of consolation to him during all the many trials of his later life.” (“St. Paul's Companions in Rome.” by Col. R. M. Bryce-Thomas., Improvement Era, 1908, Vol. Xii. December, 1908. No. 2 .)

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Acts 16:25 at midnight Paul and Silas prayed, and sang praises

David O. McKay

“The inner prison of a Roman jail was a dark, damp, gloomy dungeon. One writer calls it a ‘pestilential cell, damp and cold, from which the light was excluded, and where the chains rusted on the limbs of the prisoners.’ But not content with shutting the elders up in such a gloomy hole, ‘the jailor made their feet fast in the stocks.’ In fastening only their feet, however, he showed a little mercy for there were holes in the stock for the wrists and for the neck also.

“With their backs sore and bleeding, their bodies chilled by the cold and dampness, their legs cramped and aching, hungry and sleepless and surrounded by the blackness of midnight, Paul and Silas who knew they were suffering for the sake of the true Gospel, could rejoice and praise the Lord. This they did at midnight, by praying and singing ‘praises unto God.’ Their voices rang out through the prison cells; and prisoners, hard hearted and sinful, listened in surprise to the first Christian hymn they had ever heard. The power of the Lord manifested itself not only in the hearts of His true servants, but in the entire prison and the town as well; for ‘suddenly there was a great earthquake, so that the foundations of the prison were shaken.’ All the bolts and bars at the doors fell from their sockets and the doors of the prison flew open, and ‘every one's bands were loosed,’ but not a prisoner tried to escape.” (Ancient Apostles [salt Lake City: Deseret Book Co., 1964], 187-8.)

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Acts 16:30 Sirs, what must I do to be saved?

Paul’s answer to this most important question has, at times, been misconstrued to obviate the need for righteous living and saving ordinances:

“When the Apostle Paul was imprisoned at Philippi, a distressed jailer asked him, ‘What must I do to be saved?’ Without referring to obedience or repentance or good works, which he himself had so often spoken of, Paul simply answered, ‘Believe on the Lord Jesus Christ, and thou shalt be saved.’ (Acts 16:30-31.)

“But in a church that also has many ancient and modern scriptural passages stressing works of righteousness and the importance of obedience to the laws and ordinances of the gospel, scriptural passages like Acts 16:31 often give rise to confusion. ‘As far as I'm concerned,’ one missionary said to his companion, ‘when somebody starts quoting Paul on salvation by grace, I just quote James on faith without works being dead [see James 2:17-26] and try to get off the subject as quickly as possible.’ Another time, a Sunday School teacher confessed to his class of teenagers, ‘Before I joined the Church, I quoted the words of Paul to everyone. Now I just kind of steer away from what he said. I know now how important good works are, so I put the emphasis there.’” (Gerald N. Lund, Jesus Christ, Key to the Plan of Salvation [salt Lake City: Deseret Book Co., 1991], 152)

Hopefully, latter-day saints will never feel the need to “steer away” from the writings of Paul. His answer was absolutely correct. Paul never said that believing in Christ was all the man had to do. Indeed, Paul’s teachings that same evening (v. 32) must have dealt with the natural consequence of real faith—repentance and baptism—as is evidenced in the jailor’s actions (v. 33). Peter was asked the same question but gave a different response. He replied, ‘Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.’ (Acts 2:38) Yet, Peter’s response obviously implied the need for faith in Jesus Christ. Thus, Paul spoke of faith implying the need for repentance and baptism, and Peter spoke of repentance and baptism while implying the need for faith. Both their answers are correct as long as they are not taken out of context. Nevertheless, there are always those unlearned and unstable who would wrest the scriptures to their own destruction (2 Pet 3:16).

Bruce R. McConkie

“Is belief alone enough to bring salvation to the contrite soul? Assuredly yes, if by belief is meant the ringing declaration of him who, baptizing our Lord, then testified: ‘He that believeth on the Son hath everlasting life’ (John 3:36); or if by belief is meant the pronouncement of Jesus: ‘He that believeth on me, the works that I do shall he do also; and greater works than these shall he do’ (John 14:12); or if by belief is meant that pure, perfect faith in Christ which presupposes and in fact cannot exist without the works of righteousness. (Mormon Doctrine, 2nd ed., pp. 78-80; Heb. 11:1-3.) But belief alone is scarcely the beginning of that course leading to a celestial inheritance if it is isolated as a thing apart, if it is supposed that it does not embrace within its folds both baptism and a subsequent course of enduring to the end. (2 Ne. 31:15-21.) And in the very case at hand, Paul and Silas teach the gospel to the whole group, baptize them, and without question give them the gift of the Holy Ghost, thus starting them out in the direction of salvation. (Doctrinal New Testament Commentary, 2:151.)

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Acts 17:11 they received the word with all readiness of mind, and searched the scriptures daily

There is scarcely a missionary who won’t testify to the fact that the mindset of the investigator is as important as anything else. Some listen with skepticism, others with a chip on their shoulder, others trust in the evidence of the physical senses rather than the Spirit. But spiritual open-mindedness is a key to the conversion process and a sign of truth seekers everywhere. Elder Hugh B. Brown said:

“It is my impression also that people of all lands and cultures have an increasing hunger for truth and an open-minded attitude toward new truths. Thinking men everywhere are seeking for light. There is, in fact, a worldwide quest for truth.

"Leaders in both religious and scientific fields are asking for a revival of learning and a broad-minded attitude toward truth—wherever it may be found. Let me remind you, however, that broad-mindedness too often is nothing but a flattening out of high-mindedness!” (Conference Report, April 1970, 77.)

Ironically, it is often the high-minded scientists who simultaneously claim to be open-minded and yet reject all things spiritual. Brother Hugh Nibley exposed their intellectual hypocrisy in the following quote. He also demonstrates the relationship between open-mindedness and the search for truth. Hence, the scripture says that the natural consequence of their ‘readiness of mind’ was to ‘search the scriptures daily.’

Hugh Nibley

“The whole question turns out to be not whether one is going to be open-minded or not… A first-rate and very broad-minded scientist, J. B. S. Haldane, defines prejudice as ‘an opinion held without examining the evidence.’ Prejudice does not consist in having made up one's mind—in defending an opinion with fervor and determination—as too many liberals seem to think; it consists in forming an opinion before all the evidence has been considered. This means that freedom from prejudice whether in the field of science or any other field requires a tremendous lot of work—one cannot be unprejudiced without constant and laborious study of evidence; the open mind must be a searching mind. The person who claims allegiance to science in his thinking or who is an advocate of the open mind has let himself in for endless toil and trouble.

“But what has happened? Those who have called themselves liberals in religion have accepted science with open arms precisely because they believe that excuses them from any toil at all. For them to have an open mind means to accept without question, and without any personal examination of evidence, whatever the prevailing opinions of the experts may prescribe. This is what Haldane calls prejudice. Evolution was hailed as the new gospel not because it raised new questions or spurred some men to new searches, but because for the man in the street and the lazy student, as well as for the people who wrote books for them, it meant the end of all searching and the end of all doubt. Here was the answer to everything, and no open-minded nonsense about it.” (The World and the Prophets, 3rd ed. [salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1987], 128 - 129.)

Elder Alma Sonne

“Faith is a gift of God to be developed by prayerful and open-minded investigation. It sets up hope and courage and explores the realms of the unseen. A loss of faith is a tragic setback in the journey towards perfection.

“Skepticism, on the other hand, has no vitality. It offers no program. It contradicts every claim to a life after death. It robs man of his belief in moral and spiritual values, and destroys his fondest hopes and noblest aspirations. Unbelief is negative and rejects the revelations of God however manifested.” (Conference Report, October 1956, 128.)

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Acts 17:18 What are Epicureans and Stoicks?

“Epicureanism was named for Epicurus, who lived just before and after 300 B.C. According to his philosophy, the world came into existence by chance and was without either purpose or design. The highest good to which man could attain was that which brought him the greatest pleasure or the greatest absence of sorrow and pain. Contrary to popular notions then and now, Epicureanism did not advocate wholesale licentiousness as an objective in life, but rather those enjoyments which gave to man the longest and fullest personal satisfactions.

“Stoicism, on the other hand, recognized a supreme governing power in the universe. According to this philosophy, all things have been ordered and set in motion by a Divine Mind, and the wise man, the true Stoic, is he who accepts conditions as he finds them rather than changes them to be as he wished them to be. Such acceptance requires great courage and self-control, for man is locked into a never-ending battle with nature. The body is no a vessel to be punished or catered to; it is to be ignored.” (Institute Manual, The Life and Teachings of Jesus & his Apostles, 2nd ed., p. 265)

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Acts 17:22-23 THE UNKNOWN GOD. Whom therefore ye ignorantly worship

Marion G. Romney

“This sermon of Paul’s was preached some nineteen hundred years ago, but it has its application to us. Truly, the intervening years have brought great changes in some things, notably in the fields of science and industry; but with respect to the subject of Paul’s sermon, the world today is in about the same status as it was then, for God to many is still an ‘unknown God,’ and therefore, ignorantly worshipped. Perhaps he is not thought of as being ‘like unto gold, or silver, or stone, graven by art and man’s device’; yet superstition and idolatry, in some forms, are still the order of the day. Some deny the very existence of God; others define him as ‘cosmic energy,’ as though he might be a current of electricity. He has been spoken of as ‘the first great cause,’ and as the ‘universal consciousness.’ God would not be described in such vague terms if men had the knowledge of him possessed by Paul.

“There are some people in the world today, however, as there were in Paul’s day, who know that God is their father and that he is not far from them. If they were to speak on the subject, they would tell you that of all their possessions, this knowledge is the most precious. From it, they obtain power to resist temptation, courage in times of danger, companionship in hours of loneliness, and comfort in sorrow. This knowledge of God gives them faith and hope that tomorrow will be better than today. It is an anchor to their souls which gives purpose to life, though all men and things around them be in confusion and chaos.” (“God Is Not Far from Us,” Ensign, Aug. 1976, 2)

Elder John G. Allred

“Many people believe that ‘Mormonism’ doesn't bring anything of importance to the inhabitants of the earth, but those of us who have become acquainted with its teachings, are convinced more and more that we stand in the same relationship to the world that the Apostle Paul occupied when he went on to Mars Hill and saw the inscription ‘To the unknown God’ and said to the people on that occasion: ‘You are altogether too superstitious, for whom you ignorantly worship, him declare I unto you.’ The elders and missionaries of this Church are in the world to tell the people of this generation that they are altogether too superstitious and that they have an unknown God whom they are ignorantly worshiping, and him we are declaring unto this generation, for be it remembered that the angel whom John saw fly through the midst of heaven was carrying the Everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue and people, saying with a loud voice, Fear God and give glory to him, for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea and the fountains of water.” (Conference Report, October 1925, 80 - 81.)

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Acts 17:26 God hath made of one blood all nations of men

Gordon B. Hinckley

“I think often of Longfellow's couplet: ‘There is so much of bad in the best of us, and so much of good in the worst of us, that it ill becomes any of us to talk about the rest of us.’

“My heart has resonated with Paul's declaration to the men of Athens: ‘And [God] hath made of one blood all nations of men for to dwell on all the face of the earth’ (Acts 17:26).

“Each of us [from various religious denominations] believes in the fatherhood of God, although we may differ in our interpretations of Him. Each of us is part of a great family, the human family, sons and daughters of God, and therefore brothers and sisters. We must work harder to build mutual respect, an attitude of forbearance, with tolerance one for another regardless of the doctrines and philosophies which we may espouse. Concerning these you and I may disagree. But we can do so with respect and civility.

“To those who are members of the church of which I am a member, I call attention to these words of Joseph Smith spoken in July of 1843: ‘If it has been demonstrated that I have been willing to die for a 'Mormon,' I am bold enough to declare before heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination; for the same principle which would trample upon the rights of the Latter-day Saints would trample upon the rights of the Roman Catholics, or of any other denomination . . .’ (History of the Church, vol. 5, pp. 498.) This, I hope, can be my standard. . . .

“Catholics, Protestants, Mormons, Greek Orthodox, Muslims, and people of various racial backgrounds and ethnic origins: Thank you for the respect you exemplify and cultivate, for the tolerance you nourish, for the spirit of forbearance and civility which you demonstrate. We must continue, even more vigorously, to work unitedly for the common good, teaching our children to do likewise, so that the world, at least in some small measure, may be healed of its wounds and spared the scars of further conflict. (National Conference of Christians and Jews Banquet, February 21, 1995.)

“I plead with our people everywhere to live with respect and appreciation for those not of our faith. There is so great a need for civility and mutual respect among those of differing beliefs and philosophies. We must not be partisans of any doctrine of ethnic superiority. We live in a world of diversity. We can and must be respectful toward those with whose teachings we may not agree. We must be willing to defend the rights of others who may become the victims of bigotry. ("This Is the Work of the Master," Ensign, May 1995, p. 71.)” (Teachings of Gordon B. Hinckley [salt Lake City: Deseret Book Co., 1997], 665 - 666.)

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Acts 18:1 Paul arrives in Corinth

We can only imagine how the New Testament would be different if Paul had never visited the Corinthians. In little more than 18 months, Paul had established a thriving branch of the Church to whom he later wrote landmark epistles. Imagine where we would be without the doctrines contained in the Corinthian epistles! We would not have his instruction on partaking of the sacrament unworthily, the gifts of the Spirit, charity, baptism for the dead, the resurrection and the three degrees of glory, or his vision of Paradise. In many ways, the Corinthian era is one of the most important in Paul’s ministry.

The date of Paul’s arrival in Corinth is estimated to be about 50 AD. (Richard Lloyd Anderson, Understanding Paul, 82.) The following gives a background of the ancient city-state:

“The ancient Greek city-state of Corinth was strategically located in the center of the isthmus joining northern Greece to the Peloponnesus on the south… Because of its location, it was inseparably connected with the sea and derived its wealth primarily from shipping and trade… eventually Corinth became the leader of the Achaian Confederacy, which came into conflict in the second century B.C. with the expanding military might of Rome. As a result of Roman supremacy and of Corinth's leading role in opposition, the Greek city was captured and burned by Rome in 146 B.C. and its citizens either killed or sold into slavery.

“Therefore the Corinth of Paul's time was not the ancient Greek city but rather a Roman colony founded by decree of Julius Caesar in 44 B.C. on the ancient site, which had lain virtually desolate for more than a century. Its new population initially consisted of freedmen from Italy who were soon joined by Greeks and other foreigners, including many Jews, from the East. As in the past, Corinth quickly became an important center of industry and commerce, a center that in A.D. 27 became the capital of the Roman province of Achaia. Like any port city in ancient or modern times, Corinth at the time of Paul had the reputation of being cosmopolitan, worldly, and promiscuous—full of both philosophies and practices from every corner of the world.” (David R. Seely, Studies in Scripture, Vol. 6: Acts to Revelation, ed. by Robert L. Millet [salt Lake City: Deseret Book Co., 1987], 57 - 58.)

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Acts 18:3 he abode with them, and wrought: for by their occupation they were tentmakers

We are interested to find out Paul’s occupation. But more importantly, we see that Paul did not spend all his time preaching, expecting the Church to cover his expenses. The record states that he stayed with Aquila and Priscilla ‘and wrought,’ or in other words, worked! Paul did not want to be a burden to anyone, as he later explained, ‘remember, brethren, our labour and travail…labouring night and day, because we would not be chargeable unto any of you’ (1 Thes 2:9). His self-sufficiency is reminiscent of King Benjamin, who said, ‘I, myself, have labored with my own hands that I might serve you, and that ye should not be laden with taxes, and that there should nothing come upon you which was grievous to be borne’ (Mosiah 2:14).

“Nowhere is the dignity of labour and the manly independence of honest work more clearly set forth than in [Paul’s] Epistles. At Corinth, his first search seems to have been for work (Acts 18:3); and through life he steadily forbore availing himself of his right to be supported by the Church, deeming it his great ‘reward’ to ‘make the Gospel of Christ without charge’ (1 Cor. 9:18). Nay, to quote his impassioned language, he would far rather have died of hard work than that any man should deprive him of this ‘glorying.’” (Edersheim, Alfred, Sketches of Jewish Social Life) chapter 11.)

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Acts 18:6 he shook his raiment, and said unto them, Your blood be upon your own heads

Ezekiel is the prophet who first taught that a watchman in Israel can be held accountable if they do not faithfully fulfill their responsibility. The Lord warned Ezekiel, ‘When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will require at thine hand’ (Ezek 3:18, see also 33:1-9). Jacob echoed these words, ‘we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by laboring with our might their blood might not come upon our garments’ (Jacob 1:19).

This is the blood that Paul is shaking from his garments. He is ready to absolve himself of responsibility and bring judgment upon these faithless Jews. If the Book of Mormon were available to Paul, he may have used he words of Nephi on this occasion, ‘O, by beloved brethren, remember my words. Behold, I take off my garments, and I shake them before you; I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood’ (2 Ne 9:44).

Hugh Nibley

“…he literally shook his garments before them to show that was free of their blood and was going to leave them and go to the Gentiles. He was through with the Jewish community at Corinth. It's a dramatic gesture. On Mars Hill in Athens the chief priest would shake a scarlet robe when a person was banished, to shake him off and get rid of him. It's like shaking the dust off your feet from a rebellious town or a wicked people.” (Hugh Nibley, Teachings of the Book of Mormon, 1988--1990 [Provo: FARMS] 306.)

Hugh B. Brown

President John Taylor said on one occasion, speaking to the brethren of the priesthood: ‘If you do not magnify your callings, God will hold you responsible for those you might have saved, had you done your duty.’

“This is a challenging statement. If I by reason of sins of commission or omission lose what I might have had in the hereafter, I myself must suffer and, doubtless, my loved ones with me. But if I fail in my assignment as a bishop, a stake president, a mission president, or one of the General Authorities of the Church—if any of us fail to teach, lead, direct, and help to save those under our direction and within our jurisdiction, then the Lord will hold us responsible if they are lost as the result of our failure.” (Conference Report, Oct. 1962, p. 84)

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Acts 18:24-25 Apollos…spake and taught diligently…knowing only the baptism of John

“The need for using latter-day scriptures, including the JST, when interpreting the Bible is illustrated in what I am pleased to call the ‘Apollos Principle.’ Apollos was a bright and capable man from Alexandria. He was a believer and was very gifted in speech. The following is recorded of him in the book of Acts:

And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.

And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. . . .

For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ. (Acts 18:24-26, Acts 18:28)

“I will paraphrase the passage so as to illustrate the point:

And a certain teacher, named Apollos, born in Salt Lake City [or anywhere], an eloquent man, and mighty in the scriptures, came to the Church Educational System.

This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the King James Version.

And he began to speak boldly in the classrooms and in firesides: whom when his supervisors and teacher trainers had heard, they took him unto them, and expounded unto him the way of God more perfectly, using the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price, the JST, and the teachings of Joseph Smith and of the living prophets.

And afterwards he mightily convinced the students, and that publickly, shewing by the scriptures that Jesus was Christ.

“We see that the Apollos of the book of Acts had many of the valuable tools and skills helpful to be a great teacher. He was fervent, dedicated, eloquent, and had a knowledge of the scriptures. But as long as he was acquainted with only a portion of the scriptures or of the ‘way of God,’ he could not employ his great skills to fully benefit the work of the Lord. Similarly, today we need not only eloquence, skill, and dedication; we need the sources, the facts, and the substance of latter-day revelation if we wish to properly teach and interpret the Bible.” (Robert J. Matthews, A Bible! A Bible! [salt Lake City: Bookcraft, 1990], 130 - 131.)

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Acts 18:26 Aquila and Priscilla are the Church’s first couple missionaries

Aquila and Priscilla were tentmakers who hosted Paul while in Corinth (v. 2-3). But when Paul left Corinth, they accompanied him for the rest of his second journey and are found with him at Ephesus. Therefore, we may think of them as the first couple missionaries. Their effectiveness is immediately apparent, for they carefully mold the zeal of Apollos without offending him. Their wisdom and experience allow them to sharpen his skills as a servant of the Lord, expounding ‘unto him the way of God more perfectly.’ Such are the significant and often silent contributions of couple missionaries ever since.

David B. Haight

“Retired couples have talents and abilities that are often not used after they retire…Serving a mission gives retired people a chance to use their talents and gifts again. They discover that they are truly needed, and as a consequence they find a powerful new sense of direction in life. They joyfully lose themselves in new experiences and opportunities for growth. The reward for those who serve is often renewed health and energy. When they go home, they are filled with the rich spirit of missionary work and a great love for the people they have served.” (Couple Missionaries—‘A Wonderful Resource,’ ” Ensign, Feb. 1996, 7)

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Acts 19:1 Background on Ephesus

“Ephesus was a prosperous center of commerce, culture, and religion. Much of its wealth came from its location on the Aegean coast at the end of major trade routes from the Near East. But Ephesus also achieved both fame and wealth because it was the center for the worship of the goddess Artemis (identified with the Roman Diana in the KJV). The temple of Artemis in Ephesus was considered the most beautiful of the seven wonders of the ancient world. About 360 feet long and 170 feet wide, it was one of the largest and most well-known buildings in the Roman Empire.

“Paul stayed in Ephesus for two years on his third missionary journey, preaching the gospel and directing the missionary activities of others throughout the province of Asia. Although he and his companions had tremendous success in Ephesus, they experienced opposition from silversmiths who made shrines for the worship of Artemis. The silversmiths started a large public demonstration against them, and the mob rushed into the city’s theater, where they demonstrated for hours on behalf of their goddess and against Paul and his fellow workers.

“Today Ephesus, on the west coast of Turkey, is one of the most fabulous of all ancient ruins. The theater still remains. Enlarged somewhat after Paul’s time, it seats more than twenty thousand people. Following centuries of economic decline, earthquakes, and plundering, the once-proud temple of Artemis is now a pile of rocks. But Paul’s message remains and fills the earth with the testimony that he bore—that Jesus is the Christ and that His gospel is the way to salvation for all people.” (Kent P. Jackson, “Scenes from Paul’s Missionary Journeys,” Ensign, Sept. 1991, 42)

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Acts 19:3 Unto what were ye baptized?…unto John’s baptism

Interestingly, the disciples did not say that they were baptized by John but that they were baptized ‘unto John’s baptism.’ This gives us a clue as to how their baptism may have taken place.

“Paul recognized the fact … that some unauthorized person-doubtless with good intent, but unauthorized nevertheless, had been along that way baptizing ‘unto John's baptism,’ but not with it, for that could only be done by a duly commissioned servant of God. The apostle therefore explained to them the baptism of John and how he had declared Christ Jesus; after they received a proper understanding of the true ordinance they rendered obedience thereto, ‘and when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.’ (Acts 19:1-6.) When the servant of the Lord officiated in the ordinances of the gospel, the repentant believers were ‘born of water and of the Spirit,’ and the word was confirmed in them by the workings of the power of God.

“The experience of the men of Ephesus affords an interesting lesson. They had been mistaken, but when the truth was presented to them they accepted it gladly.” (Handbook of the Restoration: A Selection of Gospel Themes Discussed by Various Authors [independence, Mo.: Zion's Printing and Publishing Co., 1944], 540-1.)

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Acts 19:35-40 the townclerk…appeased the people

Neal A. Maxwell

“Often in the history of God's work individuals who had a sense of fair play have been most helpful, whether Colonel Kane or Gamaliel or the intriguing town clerk of Ephesus (Acts 19:23-41). Apparently in that last-named circumstance, the worshipers of Diana raised a tumult against Paul, chanting for the space of two hours saying, ‘Great is Diana of the Ephesians.’

“An unnamed town clerk stepped forward to appease the people, urging them ‘to be quiet, and to do nothing rashly.’ The silver makers, who feared for the future of their craft, since they made silver shrines for Diana, had a vested interest. It was the town clerk, however, who pointed out that Paul and his followers ‘are neither robbers of churches, nor yet blasphemers of your goddess.’ Therefore, reasoned the town clerk, if Demetrius, a leader among the silversmiths, had ‘a matter against any man, the law is open, and there are deputies; let them implead one another.’ The town clerk urged all to let matters ‘be determined in the lawful assembly’ but not by a mob, warning that they were ‘in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. And when he had thus spoken, he dismissed the assembly’ (Acts 19:37-41).

“The Home Secretary in Britain assisted missionaries of The Church of Jesus Christ of Latter-day Saints when there were members of Parliament who would have prohibited them from proselyting. At least seven times (in 1910 and 1911) there were exchanges in Parliament when some urged steps to prevent meetings of Church members in Britain, so they could not ‘spread their views in this country.’ A very young Home Secretary—the youngest, in fact, to serve since Peel—parried pressing parliamentarians. His name was Winston Churchill. He said, ‘I have no power to prevent the holding of such meetings as long as they are held in conformity with the law.’(Sermons Not Spoken, 76-77)

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Acts 20:7 upon the first day of the week, when the disciples came together to break bread

Seventh-day Adventists preach that the appropriate day to worship is the last day of the week, or Saturday. They say that the practice of Sunday Sabbath worship is a mistake foreseen by the ancient prophet Daniel who prophesied that in the last days, they would ‘wear out the saints of the most High, and think to change the times and laws’ (Dan 7:25). Is Sunday worship of the Sabbath “changing the times and the laws”? Not according to latter-day prophets.

This passage in Acts is probably the most significant scripture in the New Testament to show that the early saints came together to worship on the first day of the week. Sunday was the day that they “broke bread,” equating the event with the most holy part of any worship service—the Sacrament. Other scriptures (John 20:19, 26; 1 Cor. 16:1-2; Acts 2:1-4; DC 59:9-12) and historians confirm that this was the established practice.

“The Christians of this [first] century assembled for the worship of God and for their advancement in piety, on the first day of the week, the day on which Christ reassumed his life; for, that this day was set apart for religious worship by the apostles themselves, and that after the example of the church of Jerusalem it was generally observed, we have unexceptionable testimony. Moreover, those congregations whose members either lived intermingled with Jews, or were composed in great measure of Jews, were accustomed also to observe the seventh day of the week as a sacred day, which other Christians did not consider wrong.” (Mosheim’s Ecclesiastical History, p. 43)

George Q. Cannon

’The Lord's Day’ (Revelation 1:10) is the day on which He rose from the dead and on which His disciples at that period assembled to worship and break bread in His name. That was the ‘first day of the week’ (John 20:1; Acts 20:7), as they counted time. This custom was observed in the primitive Christian Church, and the Seventh Day was also observed by the Jewish disciples for a time. But Paul and other leading Elders of the Church set themselves against the observance of the rites and rules of the Mosaic law and proclaimed the liberty of the Gospel, the law having been fulfilled in Christ. He chided those who were sticklers for special days as required by the law but himself observed the Lord's Day—the first day of the week.

“It is the spirit of Sabbath observance that is acceptable to God rather than its letter. One day out of seven is to be a day of rest and worship. It would not matter which day of the week that was but for the sake of order and uniformity. So the Lord has designated for the Saints which day they should keep holy, and that is the ‘Lord's Day,’ commonly called ‘the first day of the week.’” (Gospel Truth: Discourses and Writings of President George Q. Cannon, ed. by Jerreld L. Newquist, 391.)

LeGrand Richards

“This conclusion is further sustained by the fact that the first day of the week (Sunday) is called a sabbath eight times in the original Greek Bible. Had the Bible, therefore, been correctly translated, much of the present confusion in this matter would have been eliminated. Why would the first day of the week (Sunday) be called a sabbath in the Bible if it were not a sabbath? And how did it become a sabbath other than as we have explained? ‘In the end of the sabbath, as it began to dawn toward the first day of the week. . . .’ (Matthew 28:1. In Greek, ‘sabbath’ instead of ‘first day of the week.’)

“This text may be confusing because of its reference to two sabbaths, unless one keeps in mind the fact that the Christian sabbath (first day of the week) follows immediately the Jewish sabbath (seventh day of the week). Hence the reference to two sabbaths.

And very early in the morning the first day of the week. . . (Mark 16:2. In Greek, "sabbath" instead of "first day of the week.")

Now when Jesus was risen early the first day of the week. . . (Mark 16:9. In Greek, "sabbath" instead of "first day of the week.")

Now upon the first day of the week. . . . (Luke 24:1. In Greek, "sabbath" instead of "first day of the week.")

The first day of the week. . . . (John 20:1. In Greek, "sabbath" instead of "first day of the week.")

Then the same day at evening, being the first day of the week. . . . (John 20:19. In Greek, "sabbath" instead of "first day of the week.")

And upon the first day of the week. . . . (Acts 20:7. In Greek, "sabbath" instead of "first day of the week.")

Upon the first day of the week. . . . (1 Corinthians 16:2. In Greek, "sabbath" instead of "first day of the week.")

“From the foregoing, it should be clear that the writers of the New Testament fully understood that the first day of the week (Sunday) was a sabbath day, and that it was the day upon which the saints met to worship.” (A Marvelous Work and a Wonder, 336-7)

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