Day 1
The Book of Acts - 34-64 AD
"The book of Acts is an inspired work of historical genius, mentioning no fewer than 54 cities and 34 countries, tracing the development of the Lord's true Church from the small provincial capital of the Jews, Jerusalem, through the Mediterranean world to the great seat of the Roman empire, the dazzling city of Rome itself. The Roman Catholic Church in particular would have wanted this record preserved. Perhaps that is one reason the version of the book of the Acts of the Apostles preserved in our KJV not only survived but triumphed over the other books of the acts of specific apostles such as are found among the compilations of the New Testament Apocrypha and Pseudepigrapha. (Ogden p. 27)
The word apocrypha means hidden or concealed. The early church father Jerome first used this term in the fourth century to address a collection of books written between 300 BC and AD 100. These fourteen books were rejected by the Jews as not being inspired, and thus excluded from the Hebrew Old Testament. It was not until the sixteenth-century AD that the apocryphal writings received official recognition by the Roman Catholic Church as being equal to Scripture. However, Protestant churches as a whole, like the Jews, reject the inspiration of the Apocrypha.
The pseudepigrapha, meaning false writings, were written largely in the second century by men using the names of the apostles. Some of these writings were created to pass as the apostles' writings, though many may have been produced as an expression of respect or flattery for the apostles' gospels. Seldom contested as scriptural, yet of some historical value, the pseudepigraphal works are replete with factual errors and conflicting statements. (Catholic web-site)
Chapter 1
Vs. 1 & 2 - The Book of Acts in part 2 of the testimony of Luke. Theophilus means, "beloved or friend of God"
Vs. 3 - The Post Resurrection ministry
THE POSTRESURRECTION MINISTRY - by S. Kent Brown and C. Wilfred Griggs
I. Gospels – Incomplete testimonies
A. (John 21:5)
II. The Problems of Apocryphal Writings
A. Archko Volume-Best known of modern fraudulent attempts to embellish the Gospel accounts
B. Most Apocryphal writings attempt to concentrate on the missing parts of Jesus’ life
i. Background of Mary and Joseph
ii. Childhood of Jesus
iii. Acts 1:3 – By this time Jesus was better known, when He was a child-nobody was noticing
iv. I Peter 3:19 & 4:6 fit doctrines possible taught during this 40 day ministry
v. Few documents were known about a century ago, but modern discoveries have uncovered a library of such writings
vi. Many claim to be authored by apostles such as Peter, John, Philip, Thomas, and James, while others are simply titled “the Accounts of the Great Ministry,” or “Concerning the Resurrection,” and “Dialogue of the Redeemer.”
vii. The authenticity is difficult to determine.
viii. The doctrines are different, but we should expect that. See Luke 24:45 and John 20:30
ix. Difficult to determine authorship. Many texts come from the 3rd and 4th Centuries.
x. They were not widely read or circulated
xi. The criteria mostly used has been, “Are their doctrines Christian?”
xii. D&C 91
III. Comparison of these Doctrines with those of the Restored Gospel
A. The mission calls of the Twelve
i. Luke 24:46-49 – “Don’t leave until you have the Spirit”
ii. Acts 1:8; Matt. 28:19; Mark 16:15; Luke 24:47
iii. Pseudoclementina, a collection of early Christian documents which has been argued to be nearly as reliable as Acts, focuses primarily on Peter and states that the apostles met annually in Jerusalem
B. Common Themes
i. Hypostasis- explains that man’s struggles in this life are really against the powers of darkness. There follows a description of the heavenly council, the rebellion in heaven, and the casting out of Satan and his rebellious followers. Next, the account of the creation of the earth and subsequent events includes a dramatic dialogue between God, Satan, Adam, and Eve. The detailed accounts of the temptation, the partaking of the forbidden fruit, and the expulsion of Adam and Eve from the garden are followed by the embellished account of earth’s history to the time of Noah. Enough remains of these texts to indicate that there were once ordinances associated with the basic story of the text. In this light, it is quite likely that when the ordinances associated with the text were lost, the resulting deficiency was compensated in part by such imaginative additions.
ii. Another common element in apocryphal literature is the secrecy enjoined upon those who receive these teachings. It is obvious that the people who wrote these documents did not intend for them to become widely read.
iii. References to rituals abound in this large body of material. In addition to baptisms and sacred meals, there are numerous references to washings, anointings, and special garments.
iv. Marriage as a requirement for those who would achieve the highest of the 3 heavens is a teaching found in the Gospel of Phililp, and the sanctity of marriage is alluded to in other documents.
v. One of the recurring messages in this body of literature is the gloomy future that is in store for the true believers.
The Hypostasis begins with a quotation from Paul's epistle to the Ephesians (6:12) that establishes the purpose of the text—to explain that man's struggles in this life are really against the powers of darkness. There follows a description of the heavenly council, the rebellion in heaven, and the casting out of Satan and his rebellious followers.
The account of the creation of the earth and subsequent events includes a dramatic dialogue between God, Satan, Adam, and Eve. The detailed account of the temptation, the partaking of the forbidden fruit, and the expulsion of Adam and Eve from the garden are followed by the esoteric and embellished account of earth's history to the time of Noah. Some of the details included in this interesting manuscript most certainly have been added by speculative editors whose imaginations were more advanced than their perception of truth. It is quite likely that when the ordinances associated with the text were lost, the resulting deficiency was compensated in part by such additions.
In the Apocryphon of John a similarly involved account of a heavenly council, a war, and an expulsion of rebellious offspring of God is recounted. This time the telling of the story is placed in the context of the glorified Jesus explaining to John "things which are, which have been, and which will be." The text again concerns itself with history from the time of Adam until Noah, and also includes detailed descriptions of the eternal destinies of man. These descriptions occur near the end of the text and are in the form of a dialogue: John asks Jesus about those who will be saved, those who have not known in mortality "to whom they belong," and those "who have come into the knowledge but have turned away."
In answer to the preceding questions the Savior explains that some will become perfect, purifying themselves from all evil, and will inherit eternal life. Those who do not know in mortality to whom they belong will go to a prison after this life, where they will be able to obtain knowledge and be saved.
At this point John asks how the spirit can return to the mortal body (implying that more than knowledge is necessary for salvation), but the Savior responds that a spirit in prison can be saved by "being connected with another in whom the spirit of Life is," and will not have to return to a mortal body. Further along in the text, Jesus explains to John that after his death he went to the spirit prison and taught salvation to those who were there. Variations on this popular theme can be found in numerous other apocryphal texts.
Another common element in apocryphal literature is the secrecy enjoined upon those who receive these teachings. The Gospel of Thomas begins: "These are the secret words which the Living Jesus spoke," and Thomas the Contender begins with the "secret words that Jesus spoke to Judas-Thomas." The Apocryphon of John opens with "the secret teachings" and Second Jeu has an entire page devoted to a charge by Jesus to his disciples that they "not give these things for anything of the world." It is obvious that the people who wrote or copied these documents did not intend for them to become widely read.
References to ritual abound in this large body of material. In addition to baptisms and sacred meals, there are also numerous references to washings, anointings, and special garments. In the Acts Of Thomas, those who are baptized also request the "seal" from the Apostle Thomas, which consists of an anointing with oil. In the famous Hymn of the Pearl from the same work, the plan of redemption is portrayed in amazing detail and clarity. The son of God is sent to the world (symbolized by Egypt) with the charge to bring back the pearl (his soul). Although he falls into a spiritual coma by partaking of the food and raiment of the world, his heavenly parents, after holding a great council to plan his redemption, send the message of salvation and its attendant power to their son. The son awakens, exercises his new power over the serpent who rules the world, rescues his pearl, and accomplishes the long, hard journey back to his parents' home. There, according to the promises given before he made the journey, the son receives a heavenly garment and a beautiful robe that admit him into the company of the great ones of heaven.
Marriage as a requirement for those who would achieve the highest of the three heavens is a teaching found in the Gospel of Philip, and the sanctity of marriage is alluded to in other documents. On some occasions the resurrected Jesus is portrayed as giving sacred teachings to the apostles and their wives, as in Second Jeu. From the variations of the rituals perceived in apocryphal literature, it appears evident that the different sects probably changed the ordinances, perhaps because they no longer understood their significance.
Finally, one of the recurring messages in this body of literature is the gloomy future that is in store for the true believers. In the Epistle of Peter to Philip, when the disciples are walking back to Jerusalem after being instructed by the risen Lord on the Mount of Olives, Peter explains to the others that they will suffer greatly. The voice of the Lord is then heard from heaven and confirms what Peter has said, adding that persecution is necessary for one to become like the Savior. In the Apocryphon of James, Jesus explains to James that by suffering persecution and doing the will of the Father one can be made equal to Christ. James later asks how the apostles are to respond to those asking for prophecy, and Jesus replies that prophecy had been taken from the earth.
Later in the same work Peter expresses concern that the Savior was not very encouraging, to which the Lord responds that the disciples should not be concerned with anything but the promise of eternal life.
In the Apocalypse of Peter, Jesus explains that even Peter would be blasphemed in the future by deceivers who would depart from the truth, leading multitudes after them. These false teachers, continues the Savior, make merchandise of His word, oppress their brothers with the defilement of apostate religion, and even use Peter's name to lead the souls of men astray. All is not lost, however, for the Savior states that there is a time appointed for the false teachers (who are characterized as "waterless canals") and the fulfillment of their deception, after which the "agelessness of immortal thought will be renewed." The deception will be pulled out by its roots and righteousness will prevail at His coming.
In these works the disciples are assured that through the death and resurrection of Jesus they have no need to fear suffering, persecution, or death in this life. What they learned and received in the 40-day ministry would be the means for obtaining salvation and eternal life.
Even though often spurious in origin and detail, these apocryphal writings bear a united testimony of missionary activity. They show the existence of some very interesting doctrines, especially meaningful to Latter-day Saints with the perspective of the restoration of the gospel.
Vs. 16 - Note that Peter begins to teach from the scriptures. Look for this throughout his ministry in Acts.
Vs. 21 & 22 - Qualifications they set to take the seat of Judas Iscariot
Chapter 2
Vs. 1- See BD p. 673 - Feasts,
Vs. 16-18 - Moroni quoted these verses to Joseph Smith, saying that they were not yet completely fulfilled but were soon to be. (JSH:41)
Vs. 27 - See BD "David" p. 654 and D&C 132:39
Vs. 44 - "All things common, did not mean that everyone pooled all their resources and shared everything in common, all having equal amounts. It meant that every person and family had an equality according to their needs (see Acts2:45; 4:32, 35; D&C 51:3) (Ogden p. 37)
Chapter 3
Vs. 6 - When you come to the Lord, you always get more than you bargained for!
Vs. 22- Peter preaches from the scriptures!
Chapter 4
Vs. 13 - "Not one of the disciples possessed sufficient light, knowledge nor wisdom, at the time of the crucifixion, for either exaltation or condemnation; for it was afterward that their minds were opened to understand the scriptures, and that they were endowed with power from on high; without which they were only children in knowledge, in comparison to what they afterwards became under the influence of the Spirit." (JFSmith, gospel Doctrine, p. 433)
Vs. 36-37 - Barnabas; Levite from Cyprus, sold land and gave it to Church. Missionary Companion of Paul (Acts 13-14) and called an apostle. 14:4, 14.
Chapter 5
Vs. 1 - 3 men call Ananias in Acts. (Acts 5); Leader of Church in Damascus (Acts 9); and the High Priest in Jerusalem (Acts 23).
Vs. 15-16 - Luke 8:44, touch of Jesus' garment; Acts 19:12, touching Paul's handkerchief. Healings at Montrose when Wilford Woodruff was given Joseph's handkerchief.
Vs. 34 - Hillel and Shammai- Gamaliel was the grandson of Hillel
In the first century BCE, Babylonian born Hillel migrated to the Land of Israel to study and, eventually became the most influential force in Jewish life. Hillel is said to have lived in such great poverty that he was sometimes unable to pay the admission fee to study Torah, and because of him that fee was abolished. He was known for his kindness, gentleness, concern for humanity. One of his most famous sayings, recorded in Pirkei Avot (Ethics of the Fathers, a tractate of the Mishnah), is "If I am not for myself, then who will be for me? And if I am only for myself, then what am I? And if not now, when?" The Hillel organization, a network of Jewish college student organizations, is named for him. Hillel and his descendants established academies of learning and were the leaders of the Jewish community in the Land of Israel for several centuries. The Hillel dynasty ended with the death of Hillel II in 365 CE. Hillel the Elder’s friendly adversary was Shammai, a native of the Land of Israel about whom little is known except that he was a builder, known for the strictness of his views. He was reputed to be dour, quick-tempered and impatient. Both lived during the reign of King Herod (37-4 BCE), an oppressive period in Jewish history because of the Roman occupation of the Land of Israel. Shammai was concerned that if Jews had too much contact with the Romans, the Jewish community would be weakened, and this attitude was reflected in his strict interpretation of Jewish law. Hillel did not share Shammai's fear and therefore was more liberal in his view of law. Hillel was the more popular of the two scholars, and he was chosen by the Sanhedrin, the supreme Jewish court, to serve as its president. While Hillel and Shammai themselves did not differ on a great many basic issues of Jewish law, their disciples were often in conflict. The Talmud records over 300 differences of opinion between Beit Hillel (the House of Hillel) and Beit Shammai (the House of Shammai). The Rabbis of the Talmud generally sided with the rulings of the School of Hillel, although the Sages believed that both views were valid. Sixteenth-century kabbalist Rabbi Isaac Luria (the “Ari”) said that not only are both the words of the House of Shammai and the House of Hillel enduring on the conceptual level, but each has its time and place on the pragmatic level as well.Chapter 6 - A chapter again showing the need for apostles and for adaptations in administration when there is growth in the Church.
Chapter 7
Vs. 45 - The name Jesus here refers to the ancient Israelite leader, Joshua son on Nun, and not to Jesus of Nazareth. (Jesus and Joshua are different forms of the same Hebrew name: Yehoshua, or Yeshua.)
Vs. 58 - Luke's inclusion of the intriguing detail of clothing being laid at Saul's feet may be a corroboration of the ancient cultural setting of the Book of Mormon. Alma 46 tells us of Captain Moroni's rending his coat and raising it as the "title of liberty" and it also tells of the people making a covenant as "they cast their garments at the feet of Moroni" (Alma 46:22). Among the covenant people of ancient times, clothing appears to have been used to witness or to attest to something, as a token or sign of one's testimony, or as a symbol of one's formal association with an idea or an action. Paul seems to have represented the "Sanhedrin in overseeing the official stoning of Stephen-an action the Jews believed was supported by the Old Covenant, or Mosaic law." (Ogden p. 47)
PETER AND PAUL -Luke’s Comparison
PETER | EVENT | PAUL |
ACTS 3:1-8 | CRIPPLE HEALED | ACTS 14:8-12 |
ACTS 5:14-15 | MASS HEALINGS | ACTS 19:11-12 |
ACTS 8:18-23 | SORCERERS | ACTS 13:6-11 |
ACTS 9:36-42 | RAISE DEAD | ACTS 20:7-12 |
ACTS 12:6-7 | PRISON ESCAPE | ACTS 16:25-26 |
Chapter 10
Matthew 10:5-6 and 15:24- Jesus and apostles were to teach exclusively the House of Israel.
Matthew 28:19-20 and Isaiah 49:6, but the members of the Church were not ready for this revelation.
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