REVELATION
CHAPTER TWO
EPHESUS 2:1-7
250,000 Population - Largest
city of Asia Minor - Theater, Library, Paved Roads. Temple to Diana (Latin),Artemis (Greek), the
Guardian of springs, streams & animals, able to grant easy child birth.
Temple as large as 2 football fields w/ 100 marble columns 55 ft. high. 1 of 7 wonders
of ancient world. Situated at mouth of Cayster River on Gulf of Aegean Sea.
Filling w/ silt. 3 main trade routes met
Paul visited on 2nd mission and was 2 years in Ephesus on 3rd mission.
Left when problems with silversmiths who made images of the goddess. Their
business had suffered as a result of the success of Christianity. Center of Christian Church after fall of
Jerusalem in 70 AD Acts 18-20.
SMYRNA 2:8-11
Prosperous
Commercial Center - 35 miles north of Ephesus. Early center of emperor worship.
At least 2 temples; 1 to Roma;1 to Emperor Tiberius Large Jewish population-hostile to
Christians. Polycarp, Bishop of Smyrna was burned at the Stake for refusing to
deny Christ. Original city destroyed by earthquake 627 BC. Rebuilt 400 yrs.
later. Today called Izmir, large Turkish
city.
PERGAMOS/PERGAMUM 2:12-17
40
miles north & 10 east of Smyrna World
famous library over 200,000 scrolls. Center of emperor worship for province. Temples built to Augustus, Rome & her
deities. A center of Nicolatian cult
THYATIRA 2:18-29
Commercial
town of military prowess, traders, craftsmen;,
potters & bakers etc. 35-40 miles south-east of Pergamos. Smallest of 7
cities. A temple named after Tyrimnas
(sun god) or Apollo, the son of Zeus was
important religious symbol. Famous for
purple wool dying (Lydia in Acts 16:14)
SARDIS 3:1-6
50
miles northeast of Ephesus on crossroads of 5 major highways. Once the capital
of the ancient kingdom of Lydia. A Commercial city known for its wealth & low
morals. Wealth obtained in part from textile sales. A very wicked city in time of John. Patron
deity Artemis (Diana). Built on an impregnable cliff, but conquered several
times because of inner weakness. Experienced
a might earthquake in 17 AD. described as the greatest disaster in human
memory. In John's day it was considered a city of the past. Located 70 miles
northeast of Ephesus and 30 miles south of Thyatira.
PHILADELPHIA 3:7-13
30-35
miles S-W of Sardis. Likely founded by Attalus II, Philadelphos, a king of
Pergamum. Well known for festival, temples, earthquakes, wine. Called the
gateway to the East. Chief gods Dionysus & Bacchus, god of wine. Relatively
unimportant in its day. The city of brotherly love because King Attalus
Philadelphus II (159-138 BC) adopted the name Philadelphus because of his love
for his brother. Today it is called Alashebhir, the reddish city, from the
red-brown hills around it. It was founded
to guard the important road on which it lay, and was given the assignment of
disseminating Hellinism in Lydia and Phrygia.
It was destroyed with 10 other western Asian cities, in the earthquake
of 17 AD with aftershocks for 20 years.
It is still an extremely active seismic region. It is located 100 miles
east of Smyrna.
LAODICEA 3:14-21
Founded
by Syrian king Antiochus II & named after his wife Laodice. Settled at
important trade junction & became center for commerce, banking, medicine
& industry. Its medical center produced an important eye salve and its
industrial center produced linen and wool garments. Earthquake in 60 AD. Rebuilt w/out help from
Rome. Water supply was major problem. Hot springs in Heiropolis sent warm water
flowing to Laodicea. The Maeander River gave rise to the word meandering, for
which the river is well-known.. 100 miles east of Ephesus & 45 miles
southeast of Philadelphia
Six Major Problems In The
Seven Churches-(Any of these a
problem in the Church today?)
1. A willingness to
compromise with paganism. 2. A denial of Christianity due to Jewish harassment
3. Acceptance of
unauthorized leaders 4. Approval of
false doctrine promulgated by pseudo-prophets
5. Half-heartedness and
indifference 6. A loss of love for the Church
and her Master (Draper)
Pattern Of Messages To Seven Churches
1. Instructions
about the Savior 2. Commendation 3. Rebuke 4.
Counsel 5. Blessing of safety for righteous
|
CHURCH
|
DESCRIPTION
|
COMMENDATION
|
CORRECTION
|
PROMISE
|
|
Ephesus
|
2:1
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2:2-3, 6
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2:4-5
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2:7
|
|
Smyrna
|
2:8
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2:9
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2:9
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2:10-11
|
|
Pergamos
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2:12
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2:13
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2:14-16
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2:17
|
|
Thyatira
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2:18
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2:19
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2:20-25
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2:26-29
|
|
Sardis
|
3:1-JST
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3:4
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3:2-3
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3:5-6
|
|
Philadelphia
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3:7
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3:8-10
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NONE
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3:11-13
|
|
Laodicea
|
3:14
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NONE
|
3:15-19
|
3:20-22
|
The
promises to the 7 churches are different for each church, yet they are related
to exaltation & they contain rich temple symbolism.
Vs. 1 – Note the JST- He
that holdeth the seven stars in his right hand=Jesus
Vs. 2 – I know thy
works (see vs. 2, 9, 13, 19, 3:1, 8, 13)
Say they are apostles and are not: Acts 20:17-18, 28-30;
2 Cor. 11:13-14, 26; 1 John 4:1-3
Vs. 3 – How can a person
not faint?
Vs. 4 – Thy first love
should be the Savior and Church membership.
Vs. 5 – “I will come unto
thee quickly” = without warning See D&C 106:4-5
“Remove thy candlestick out of his place” – Any
congregation of saints which is not true and faithful shall lose its place in
the true church. (DNTC 3:446)
Vs. 6 – “The Nicolatians appear to have been
characterized by sensuality, seducing Christians to participate in feasts of
pagans. They taught in order to overcome sensuality, one must know the whole
range of it by experience.” (BRM) They
were permissive Christians who claimed that the grace of God freed them from
having to obey commandments. (Matt.7:21-23) Nicolatians has come to
identify those who want their names on the records of the church, but do not
want to devote themselves with full purpose of heart. See D&C 117:11.
Directed to Newell K. Whitney-bishop of the church in Kirtland. (UBR p. 31)
Vs. 7 – “He that hath an
ear, let him hear” – Only the faithful Saints, enlightened by the Spirit, will
understand the promise given by John. Tree of life=eternal life (1 Nephi
11:8-9, 21-23). The term "overcometh" comes from the Gk. verb nikao, meaning to be victorious. (over
the effects of the fall)
Vs. 8 – JST changes angel
to servant - Christ testifies of His
resurrection.
Vs. 9 – “but thou art rich”
Educator from Uganda who attended BYU and then returned to Uganda and told the
people how blessed they were because they knew what they had unlike the Utah
Saints. (Quoted by Elder Simmons in St. George Area Conf. in 2001)
Blasphemy in this instance means slanderous accusations.
The Jews had been the 1st to persecute Christians & turned them
over to Roman authority.
Vs. 10 – ten days=a short
period of testing. See Daniel 1:12-15
Crown
of life=eternal life
Be
thou faithful unto Death- Polycarp, a bishop in Smyrna 69-155 AD. One of the
last surviving Church leaders who had personally heard the teachings of an
Apostle. Because he would not renounce his faith, he was burned at the stake as
a martyr. When told he could avoid martyrdom by worshipping the Roman emperor
and cursing Christ, he replied, For 86 yrs. I have been Christ's servant, and
he has done me no wrong, and how can I blaspheme my King that saved me? (SM p.
533)
Vs. 11 – Second
death=separation from God or Spiritual Death. See 21:8 & D&C 29:44-45. (SM- p. 534)
Vs. 12 –Sharp 2 edged
sword. The word of God which destroys the wicked and protects the righteous.
Vs. 13-"Satan's
seat" Pergamos was the center of the state religion of Rome where the
emperor was worshiped. Tradition says that Antipas was roasted in a brazen bowl
during Domitian's reign.
Domitian 51-96 AD. Emperor
from 81-96 AD. He was the son of Vespasian & succeeded his older brother
Titus. He proved himself more proud & absolutist that his father. In the
beginning he governed in the interest of order & public welfare, but as
time went on, he became more despotic. The last years of his rule were a reign
of terror. Finally his wife, Domitia, had him stabbed to death.
In spite of the opposition,
the people of Pergamos were praised because they "held fast His name."
Vs.
14 – See Numbers 22:24 & 31. The doctrine of Balaam was to eat things
sacrificed to idols, to commit fornication (Num. 25:1-3), & to engage in
Priestcrafts. Balaam, son of Beor,
convinced many from Israel to sin. (Num 31:16). He was involved in divining for
hire with Balak, the King of Moab. (Numbers 22-24; Dt. 23:4; 2 Peter 2:15; Jude
1:11) Moabite women were sent to seduce the men of Israel & destroyed them
spiritually. “To give counsel contrary to the divine will.” (BRM)
To
eat things sacrificed to idols- see Acts 15:6, 29. (Apostles met to discuss
circumcision of new converts.)
Vs.
15- See Vs. 6
Vs.
16 – Sword of my mouth – word of God referring to Judgment against the wicked.
Vs. 17 – Hidden manna –
Jesus is the “Bread of Life” John 6:48-51. Jesus is hidden to the wicked. Also
may refer to temple truths. White stone with a new name on it=only given to
those who enter the celestial kingdom (D&C 130:8-11) New name – “The new
name is written on the white stone that is given to each of those who come into
the celestial kingdom…the new name is the key word. The new name, similar to
the white robe of Rev. 3:5; 6:11, and 7:9 symbolizes a new existence, or a new
life. New names were given to Abram, Sarah, Jacob. (UBR)
Perhaps
the closest corollary would be the crowning of a king or queen. The new name
becomes the coronation name. this application is also seen in religious offices
or priestly names. In the Catholic church each new pope assumes a different
name. Many of the promises offered to the churches for overcoming worldly
obstacles contain coronation imagery.(Wilcox, p. 38)
Vs. 18 – Akhisar- 1990 Pop.
74,002-West Turkey. It is in a region where tobacco, cotton & grapes are
grown. Noted for its rugs. It is the biblical Thyatira. Lydia was from here.
Acts 16.
Vs. 19 – “And the last to
be more than the first.” Translated
“still making progress” in Jerusalem Bible.
Vs. 20 – a Jezebel like the
wife of King Ahab (2 Kings 9:22; 1 Kings 16:31-33) The distinction in
“fornication” of this verse and adultery in verse 22 is the difference between
covenant and non-covenant.
Thyatira was a city of craftsmen who belonged to guilds
who held religious banquets at which animals were sacrificed to their gods and
then eaten.
Vs. 22 – Note the JST
Vs. 23 – Kill with death 2
Kings 9:1,7 –Death of Ahab’s family. May refer to spiritual death. See DNTC
3:453
Reins=Kidneys. Signified
strength & vigor. "Searcheth the reins & hearts" = an idiom
that the Lord knows all things about the inner man. (D&C 137:9)
Vs. 24 – Those who haven’t
been involved in these sins will not be accountable.
Vs. 25 – Endure to end by
holding fast to the iron rod.
Vs. 26 –JST vs. 26 & 27
clarify this verse & teach of the promise for us to become joint heirs with
Jesus!
Vs. 27 – to receive many
kingdoms and rule with the rod of iron=to become kings and priests ruling over
our own kingdom with the word of God.
Verse 28 –Morning Star may
have at least 2 meanings. 1) Jesus (Rev. 22:16) and 2) Promise of 2nd
comforter 3) promise to be like Jesus. (TPJS p. 151)
REVELATION CHAPTER THREE
Vs. 1 Note the JST for this verse, that they are
alive and NOT dead- Spiritually.
Vs. 2 – Note the JST- Help
those who are suffering spiritually.
Vs. 3 – Not watch –
Parable of the ten virgins Matt. 25:13- I will come on thee as a thief. D&C
106:4-5
Vs. 4 – Those who have not
defiled their garments are those who have been true to temple covenants. DNTC
3:454-455.
Vs. 5 - those whose name
are written in the book of life=those who have been sanctified and inherit the
celestial kingdom (D&C 88:2) Cross
References for the Book of Life; 13:8; 17:8; 20:12, 15; 21:27; 22:10. Contains the name of those who
receive eternal life. Record kept in
heaven (D&C 128:7) Contains names of righteous (Alma 5:58). Belongs to
Jesus 21:27. Sinner’s names removed. (Blotted)
Confess his name before my father – D&C 45:3-6
Vs. 7 – Philadelphia –
Similar to letter to Smyrna-No rebuke
Key of David – Power of government, the rightful
eternal King of Israel (Is. 22:22) Isaiah was speaking about one of King
David's chief ministers, Eliakim, who was given the keys to open locked doors
of the holy temple. These keys can be seen as a symbol of the power of Jesus to
govern and seal.
Vs. 8 – An open
door-opportunity for Celestial Kingdom and to share the gospel
Thou hast a little strength – Who has more?
Vs. 9 – Synagogue of Satan
– A reference to the Anti-Christian Jews. See 2:9
Vs. 10 – Kept the word of
my patience. Note the Jerusalem Bible translation of this verse; “Because you have kept my commandment to endure
trials, I will keep you safe in the time of trial which is going to come for
the whole world.”
Vs. 11 – “I come quickly”
2:5; 2:16; 3:11; 22:7; 22:12; 22:20. D&C 33:18; 34:12; 35:27; 39:24; 49:28;
68:35; 88:126.
Hold Fast – a reference to
enduring to the end. See 1 Nephi 8:24 & 30 No
man take thy crown. – “If the saints are not to reign, for what purpose are
they crowned? (Joseph Smith, DHC 2:20)
Vs. 12 – to be a pillar in
the temple of my God=to be a person of stature in the celestial kingdom. Those
who have the name of God written upon them=Gods. He will write “the name of my
God” upon those who overcome (3:12). A name can suggest many ideas about
a person, including identity, reputation, family,
associations, attributes, role, and abilities. BRM
wrote: “God’s name is God. To have his name written on a person is to identify
that person as a god. … Those who gain eternal life become gods! [ D&C 132:19–20]” (DNTC,
3:458). See Rev. 14:1–5
& 22:4. He shall go no more out. Once you die on the straight and narrow
path there is no falling off.
Vs. 14 Amen-connotes the idea of that which has been
unalterable confirmed (See Numbers 5:22) or that which is sure, trustworthy and
faithful.
Vs. 15 – Neither cold nor
hot – “With all of its importance as a city of commerce and trade, Laodicea
lacked sufficient fresh water for its inhabitants and visitors, so water was
piped from springs located several miles away. By the time the water arrived in
Laodicea, it was likely lukewarm, unpleasant to drink, and good only to be
spewed out of the moth. Hence the water lacked the cold freshness travelers and
the healing elements for the physically ill found in hot water. (See D&C
76:79-"Those not valiant in the testimony of Jesus, wherefor they obtain
not the crown over the kingdom of our God.")
Lukewarm water is a metaphor for some members who lack
gospel zeal and complete faithfulness. (See D&C 76:79) "Each of us has
to face the matter--either the Church is true, or it is a fraud. There is no
middle ground. It is the Church and kingdom of God or it is nothing."
(GBH- Ensign, May 2003 p. 60,)
Vs. 16 – Spue is more
descriptive than vomit?
Vs. 17 – rich physically
and poor spiritually
Vs. 18 – Gold tried in the
fire – Saints, precious and pure and who after the resurrection become
incorruptible. (See Zechariah 13:9)
White raiment – The dress of the glorified. Christ and
those that dwell with him. Garments are cleaned in the blood of the lamb.
Shame of thy nakedness – absence of white raiment
Eye salve, Eye salve of Laodicea made from Phrygian
powder stone. God’s salve allows us to see with spiritual eyes. (Moses 6:35)
Vs. 19 – chasten – see
footnote
Vs. 20 – the door of our
heart? When have you felt the Lord spiritually knocking on your door?
(Gen. 3:10)- Ask about me
and Jill.
Vs. 21 – to sit with the
Savior in his throne=to be as he is and receive exaltation.
TPJS p. 347-8-Jesus did
what His Father did.
What would the Lord correct
you for? For what might He commend you? What promises does He offer to you? The
corrections and the commendations will vary. The promise of Eternal Life goes
to all who will follow the Savior.
Day 2 -
Religion 212-Acts 8-15
Peter and Paul -Luke’s
Comparison
|
PETER
|
Event
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PAUL
|
|
ACTS 3:1-8
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Cripple Healed
|
ACTS 14:8-12
|
|
ACTS 5:14-15
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Mass Healings
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ACTS 19:11-12
|
|
ACTS 8:18-23
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Sorcerers
|
ACTS 13:6-11
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ACTS 9:36-42
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Raise Dead
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ACTS 20:7-12
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ACTS 12:6-7
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Prison Escape
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ACTS 16:25-26
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Chapter 8- The ministry expands from
Jerusalem
|
Verse
|
Result
|
|
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Acts 2: 37-38, 41
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Baptism--what shall we do?
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|
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Acts 8:12
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Baptism--People of Samaria
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|
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Acts 8:13
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Baptism--Simon of Samaria
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|
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Acts 8: 36-38
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Baptism--Eunuch of Ethiopia
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|
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Acts 9:18
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Baptism--Saul/Paul - Saul hasn't eaten for 3 days, but
is baptized before he eats.
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|
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Acts 10:47-48
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Baptism--Cornelius' baptism commanded
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|
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Acts 16:14-15
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Baptism--Lydia
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|
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Acts 18:8
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Baptism--Corinthians
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|
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Acts 16:30-33
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Baptism--Jailer
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|
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Acts 19:5
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Baptism--Re-baptism
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|
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Acts 22:16
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Baptism--Paul teaching
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Is Baptism Essential for Salvation? -
Scott & Sheri Gordon- Fair Mormon
Top Ten Things About Paul (The Graeco-Roman Equivalent of the
Hebrew Saul)
1. Born a Roman Citizen, in Tarsus (Acts 21:39) to Jewish parents
of the tribe of Benjamin (Rom. 11:1).
2. Sent to Jerusalem, where he had relatives (Acts 22:3; 5:34; 23:6)
for schooling where he was taught by a prominent Pharisee named
Gamaliel.
3. As a young man he persecuted Christians and held the coat of those who stoned Stephen.
4. While en route to Damascus, representing the Sanhedrin, to
arrest Christians, he was visited by the Savior. The experience left Saul blind
and humbled. He had his sight restored and was baptized by Ananias, a probable
target of Saul's persecution.
5. Certainly married, as he obeyed all Jewish requirements.
(Galatians 1:14; Philippians 3:6)
6. Saul immediately began doing missionary work in Damascus,
convincing many Jews that Jesus was the Christ.
His success in Damascus caused other Jews to look on his as a traitor
and they sought to kill him. He escaped
to the deserts of Arabia for a time. (Gal. 1:17-18) Then back to Damascus-then
Jerusalem.
7. May have had a physical disability or infirmity (2 Cor. 12:7;
10:10)
8. Three years after his conversion he went to Jerusalem where the
members feared him. Barnabas stuck up for him and introduced him to the
apostles. He spent 15 days with Peter and James, the Lord's brother!
9. Because those in Jerusalem sought to kill him, Saul returned to
his home town of Tarsus.
10. Men and women are called to serve the Lord not as a reward for
what they have already done, but for what they are able to do in the future if
given the proper opportunity. Saul was suited by temperament, training,
lineage, and experience to serve the Lord at a time when the church was about
to reach out to the Gentile world. He was a Jew by lineage, trained as a
Pharisee, learned and strict in the law of Moses and the traditions of his
fathers, politically acquainted with the ways of the Greeks, reared in the
Gentile city of Tarsus, and skilled in Aramaic, Hebrew and Greek (Acts
21:37-40). Above all, he had a determined, dedicated soul. His greatest asset
was a capacity to love both man and God. For the 30 years remaining to him, he
gave the Lord his complete devotion. The prophet Joseph described Saul as being
'about 5 ft. high, very dark hair, dark complexion, dark skin, large Roman
nose, sharp face, small black eyes, penetrating as eternity, round shoulders, a
whining voice, except when elevated, and then it almost resembled the roaring
of a lion. He was a good orator, active and diligent, always employing himself
in doing good to his fellow man.
(RJMatthews, Unto All Nations) See Paul chart p. 296-7 in New Testament
Student Manual.
Vs. 1-4- Saul persecutes, Saints scatter, doing missionary work as
they go. 
“The Standard of Truth has been erected; no unhallowed hand can
stop the work from progressing; persecutions may rage, mobs may combine, armies
may assemble, calumny may defame, but the truth of God will go forth boldly,
nobly, and independent, till it has penetrated every continent, visited every
clime, swept every country, and sounded in every ear, till the purposes of God
shall be accomplished, and the Great Jehovah shall say the work is done”
How did persecution effect the growth of the Church in both dispensations?
Vs. 5-25 contains perhaps a more complete expression of the 1st
principles of the gospel than any other section of the Bible; Faith in Christ,
repentance, baptism by immersion & laying on of hands for the gift of the
Holy Ghost. (RJMatthew, Unto All Nations, p. 8)
Vs. 5-8- The Aaronic Priesthood was held by Phillip (Acts 6:1-6)
Vs. 9 - Contrast Simon the sorcerer with Simon Peter (Acts 4:7-10)
Sorcery=Use of power gained from evil spirits: Ex. 7:11; Dan. 2:2;
Is. 47:12-15; 57:3; Alma 1:32; Mormon 1:19; Acts 8:9; 13:6, 8; 16:16; 19:19; Rev.
9:20-21; 21:8; 22:15; Mal. 3:5; 3 Ne. 24:5; D&C 63:17; 76:103.
Vs. 17- "You might as well baptize a bag of sand as a man if
not done in view of the remission of sins and getting the Holy Ghost. Baptism
by water is just half a baptism & is good for nothing without the other
half, that is, the baptism of the Holy Ghost." (TPJS p. 198-99) Why
couldn't Phillip give the gift of the Holy Ghost to his converts? The Holy Ghost in Acts 8:15-17, 29; 9:17-18;
10:19-20, 44-47; 11:15-16.
Vs. 27 - Candace - derived from a Nubian word meaning "queen mother". An ancient hereditary title used by the Ethiopian queens before the fourth century, as Caesar was used by the Roman emperors or Pharaoh by the Egyptians.
Vs. 29-38- How can I except some man should guide me? "No
greater responsibility can rest upon any man (or woman) than to be a teacher of
God's children." (DOMcKay CR, Oct. 1916, p. 57)
Vs. 39-1 Nephi 11:1; Hel. 10:16-17; 1 Kings 18:12; 2 Kings 2:16.
Chapter
9
Vs. 1 - One reason that Paul and others persecuted the Early
Christian Church was that tradition prevailed over Revelation. There
was a belief that there would be no further revelation after Sinai. "The
Torah declares concerning itself, It is not up in heaven. That is to say, once
the Torah was given on Mount Sinai, we pay no heed to heavenly voices but, as
the Torah ordains further, we follow the opinion of the majority. (Ogden p. 51-
taken from Steinberg, Basic Judaism, p. 68-69)
Vs. 2 - Damascus is about 150 miles NE from Jerusalem - The
Decapolis ("Ten
Cities"; Greek: deka,
ten; polis, city) was a group of ten cities on the eastern frontier of
the Roman Empire in Judea
and Syria. The ten cities were not an official
league or political unit, but they were grouped together because of their
language, culture, location, and political status. The Decapolis cities were
centers of Greek and Roman culture in a region that was otherwise Semitic (Nabatean, Aramean, and Jewish).
With the exception of Damascus, the "Region of the Decapolis" was
located in modern-day Jordan, one of them
located west of the Jordan River in Israel. Each city had a certain degree of
autonomy and self-rule. The New Testament
gospels of Matthew, Mark, and Luke mention that the Decapolis region was
a location of the ministry of Jesus. The Decapolis was
one of the few regions where Jesus travelled in which Gentiles (people who are not Jewish) were
in the majority. Most of Jesus' ministry focused on teaching to Jews. Mark 5:1-10 emphasizes the Decapolis' Gentile
character when Jesus encounters a herd of pigs,
an animal forbidden by Kashrut, the Jewish
dietary laws.
Vs. 5- Kicking against the Pricks- (A prick is a goad,
which is a sharp spear or stick use to poke animals.)
Vs. 6 - Pres. Benson said it was the most important
question we ask in life. (CR. Oct. 72)
Vs. 9- What went on for those 3 days and for Alma's 2
days and 2 nights?
Vs. 10 - Ananias
(Ἁνανίας) is the Greek form of Hananiah
(Hebrew for "Yahweh is gracious") Why did the Lord use the local
leader rather than just do it himself?
Irony - The man Saul was on his way to arrest is the man who teaches,
heals and baptizes him.
Vs. 15 - Why Paul? Men and women are called to the
service of the Lord, not as a reward for what they have already done, but for
what they are able to do in the future if given the proper opportunity.
Vs. 16 - He must suffer for my name's sake. See 2 Cor.
11:23-29; Acts 14:5-6, 19; 16:22-24; 21:30-33;
Vs. 18 - Did Saul need to be baptized?
Vs. 20 - Who does Paul teach is the Father of Jesus? Paul
already knew the scriptures, now he is learning what they mean.
Vs. 25-30 Paul makes a basket escape and goes to Arabia
for up to 3 years, returns to Damascus, then Jerusalem where with the help of
Barnabas teaches in Jerusalem, then sent to his hometown-Tarsus.
Vs. 32-43- Peter in Joppa and Lydda- Vs. 32-43-
Peter healed Aeneas and Tabitha is a manner similar to the healings of Jesus.
Vs. 33- Æ comes
from Medieval Latin, where it was an optional ligature in
some words, for example, "Æneas". It is still found as a variant in
English and French, but the trend has recently been towards printing the A and E separately. Similarly, Œ and œ, while normally printed as ligatures
in French, can be replaced by component letters if technical restrictions
require it.
Chapter 10-
My favorite chapter in Acts!
Matthew 10:5-6; 15:24-
Jesus & apostles were to teach only the House of Israel.
Matt. 28:19-20; Isaiah
49:6; 1 Nephi 21, - Church members were not ready for this revelation.
Revelation is often
incremental- sunup (DABednar, The Spirit
of Revelation, CR, Apr. 2011)
Vs. 1 - Caesarea is the Roman capital of Judea. Joppa was
40 miles south. (Modern day Tel Aviv)
Vs. 38- Jesus went about doing good.
“On this occasion [the revelation extending the priesthood to
all worthy males], because of the importuning and the faith, and because the
hour and the time had arrived, the Lord in his providences poured out the Holy
Ghost upon the First Presidency and the Twelve in a miraculous and marvelous
manner, beyond anything that any then present had ever experienced”
(BRMcConkie, “The New Revelation on Priesthood,” inPriesthood [1981],
130–34).
Vs. 44-45 the Holy Ghost has no other effect than pure
intelligence. It is more powerful in expanding the mind, enlightening the
understanding and storing the intellect with present knowledge, of a man who is
of the literal seed of Abraham, than one who is a gentile, though it may not be
half as much visible effect upon the body for as the Holy Ghost falls upon one
of the literal seed of Abraham, it is calm and serene, and his whole soul and
body are only exercised by the pure spirit of intelligence; while the effect of
the Holy Ghost upon a gentile, is to purge out the old blood, and make him
actually of the seed of Abraham. That man that has none of the blood of Abraham
naturally must have a new creation by the Holy Ghost. In such a case, there may
be more of a powerful effect upon the body and visible to the eye than upon an
Israelite, while the Israelite at 1st might be far before the gentile in pure
intelligence. (TPJS p. 149-50;
242-44) also 3 Nephi 9:20.
Vs. 48- Cornelius-1st non proselyte to be baptized
Chapter
11 Effects of Revelation
Vs. 19- Antioch was the 2nd or 3rd largest city in the Roman
Empire. #1-Alexandria, #3-Rome. Next to Jerusalem it was the most important
city to the early Christian Church & Paul's missions launching pad.
Vs. 26- Christians- "This means that for the 1st time in the
meridian dispensation there was a sufficient church membership so that non
members recognized the saints as a separate organization from the Jewish
synagogue and community." (BRM, DNTC 2:112)
Vs. 28-30- The welfare program in action.
Chapter 12
Vs. 1; 21-23 - Herod Agrippa I = grandson of Herod the Great. See
BD p. 701
Vs. 2- James =
brother of John the Beloved; a member of the original 12Apostles; served in 1st
Presidency, until he suffered martyrdom at the hands of Herod Agrippa I in
about A.D. 44 Should not be confused w/ 2 other James
in NT. (1) James, son of Alphaeus and Mary sometimes known as James the
less, also a member of the original the 12, or (2) James, 1/2 brother of
Jesus, who did not accept the divinity of Jesus while the Savior lived. Is the
probable writer of the Book of James.
Vs. 3-23-Peter's
imprisonment, escape and Herod's death 44 AD- 54 years old.
Vs. 12, 25 - John Mark= the Gospel writer; mother=Mary; companion
to Paul & Barnabas and later a scribe & companion to Peter.
Vs. 17 - James is either
the half brother of Jesus or the son of Alpheus
Vs. 21-23 - On the 2nd day honoring Rome's conquest of Britain,
Herod Agrippa, suddenly fell ill and died. Luke views the death as justice of
God.
Chapter
13
Top Ten Things About Paul’s First Missionary
Journey (46-49 AD)- 1400 miles
1. Paul, had been
a Christian for 10-12 years & had worked in Damascus, Arabi, Jerusalem, Tarsus & Antioch.
1. Saul and Barnabas left from Antioch with John Mark,
after having been called and set apart. (AofF-#5)
2. Saul started going by the name of Paul while on the
first leg of their journey in Cyprus. (probably because Paul was a more
acceptable Greek name.) Also in Cyprus, Paul seems to take over as the leader,
rather than Barnabus
3. Saul smote a sorcerer (named Elymas) in Cyprus blind.
4. John Mark, who was a cousin or nephew to Barnabus,
left the mission and returned to Jerusalem before they served in Asia minor.
Paul later refused to allow Mark to accompany him on a mission.
5. They set a pattern of always going first to the Jewish
synagogue when they arrived in a city.
6. The Jews were slow to listen and quick to persecute.
They always offered the strongest opposition.
7. Paul and Barnabus visited the cities of Pisidian,
Antioch, Iconium, Lystra and Derbe which were all located in modern day Turkey.
8. Their experiences included being stoned and left for
dead and being worshiped as gods.
9. After visiting the above named cities, they visited
them again in reverse order.
10. On the return visits they ordained people to the
priesthood.
Vs. 16- Godfearers- Gentiles who attended the synagogue, but were
not initiated in the religion.
Vs. 16-41- Paul's 1st recorded sermon. Testifies of Jesus as the
fulfillment of OT prophecy.
Vs. 38-39- "I testify that of all the steps to repentance,
the most important is to have a conviction that forgiveness comes in &
through Jesus. Only on His terms can you be forgiven." (RGScott, CR-Oct.
04)
Vs. 42-50 - The Jews refuse his word. Many Gentiles believe.
Missionaries expelled & went to Iconium.
Chapter
14- Chapter heading
Vs. 1- 6- A major them is that the preaching of the gospel caused
great divisions among the people. “Paul was an ordained apostle, and without question he took the place of
one of the other brethren in [the Council of the Twelve]” (Doctrines of Salvation
3:153)
Vs. 8-10- The
need of faith is often underestimated. The ill one & the family often seem
to depend wholly on the power of the priesthood & the gift of healing that
they hope the administering brethren may have, whereas the greater
responsibility is with him who is blessed. … The major element is the faith of
the individual when that person is conscious & accountable. ‘Thy faith hath
made thee whole’ was repeated so often by the Master that it almost became a
chorus” (“SWKimball, New Era, Oct. 1981)
Chapter 15- 49-50 AD- Chapter Heading
Verse 7-
Members of the council were free to voice their opinions. (“There had been much
disputing.”)
Verses 7–11-
The presiding authority explained his thoughts and referred to previous
revelation. (Peter, the chief Apostle, presided over the council and, by
referring to revelation he had already received, clarified that Gentiles need
not be circumcised.)
Verse 12-
Council members shared experiences and listened to each other. (Barnabas and
Paul testified of the miracles God had wrought among the Gentiles, supporting
the revelation received by Peter.)
Verses 13–21-
Council members expressed their opinions. (James expressed his support of
Peter’s counsel not to require circumcision of Gentile converts and offered his
opinions about related problems.)
Verses 22, 28-
The council came to a united decision, which was confirmed by the Holy Ghost.
(The council’s decisions “seemed good to the Holy Ghost, and to us.”)
Verses 22–30-
The decision was communicated to those involved. (The decree was sent to the
Gentiles in Antioch, Syria, and Cilicia.)
See "The Jerusalem Council-Matthews"
The Jerusalem
Council- Robert J. Matthews-
a professor emeritus of ancient scripture at Brigham Young
University when this was published.
The fifteenth chapter of the book of Acts in the New Testament
tells of a high-level council meeting in Jerusalem of the leaders of the
Church. The date is not recorded, but the events leading up to the council
indicate that the meeting was held in approximately AD 49 or 50. Within the
short space of those sixteen or seventeen years after the death of Christ, the
preaching of the gospel of Jesus Christ among non-Jewish people raised
questions of doctrine and procedure that the young Church had not encountered
when missionary work was done among the Jews only. Those questions made a
top-level discussion necessary, for the decision would affect the Church in
matters of doctrine, in missionary procedure, and in family religious
observances. The council was not held in a vacuum nor was it just an academic
exercise. It was the result of, and was attended by, persons having strong
opinions, religious convictions, traditions, and biases. In effect, a crisis
was forming in the Church.
The New Testament Record
The complete title of the New Testament book of Acts is “The
Acts of the Apostles.” It is generally understood to have been written by Luke
and is in reality a sequel to the book of Luke. Both the book of Luke and the
book of Acts are addressed to an acquaintance named “Theophilus” (Luke 1:3;
Acts 1:1). Acts refers to the book of Luke as the “former treatise” of “all
that Jesus began both to do and teach” (Acts 1:1), whereas the book of Acts
itself deals with the work, growth, and development of the Church after the
ascension of Christ.
Although each member of the Twelve is mentioned at least once in
Acts, the book deals initially with the ministry of Peter, James, and John and
records at great length the conversion and ministry of Paul. It is a record of
the “acts” not of all the Apostles but of only a few and especially of Paul.
Acts is in truth a short account of the missionary outreach of the Church to
the Jews in Judea, then to the Samaritans, and finally to the Gentiles
throughout the Mediterranean world. Because Paul is the dominant personality in
the extension of the Church among Gentiles, he becomes the dominant personality
in the book of Acts from chapters 13 through 28. Likewise, fourteen of the
twenty-one epistles in the New Testament were written by Paul.
Even though our present New Testament does not contain a record
of it, there can be no doubt that many, if not all, of the Twelve traveled
extensively in giving missionary service. Jesus commanded the Twelve to go unto
all nations, teaching and baptizing them (see Matthew 28:19–20). Tradition and
apocryphal sources suggest that the original Apostles were true to their
commission and traveled throughout Africa, India, Mesopotamia, the Near East,
and so forth, and preached the gospel of Jesus Christ.[1] Yet
the New Testament that has been among Christians for the past eighteen hundred
years focuses primarily on the area immediately surrounding the northern shores
of the Mediterranean Sea: Greece, Turkey, and Italy, with only slight mention
of Spain. It contains no record of the ministry of the Twelve in other parts of
the world such as Egypt and India.
I believe there is a reasonable explanation for that narrow
focus. The New Testament is a record of the work and preaching of living
prophets and Apostles who went forth with priesthood authority to build up and
regulate the Church of Jesus Christ in their day, the first century after
Christ. Most of the writings and records of travel of those early authorized
brethren have not been preserved for later generations, yet the missionary
records of Paul, Peter, and John have been. Could it be that those records in
particular were preserved for the benefit of the Restoration? Perhaps the Lord,
knowing among what people the Restoration in the latter days would need to
begin, preserved the sacred records that dealt with the establishment of the
Church in southern Europe, from where it moved throughout Europe, the British
Isles, and Scandinavia. There would thus be among them a scriptural base for
the Restoration of the fulness of the gospel by the Prophet Joseph Smith.
Most of the settlers in early North America came from the
countries of Europe, and they brought the Bible with them. The Protestant
Reformation of the sixteenth century based most of its philosophy on the
writings of Paul. The Reformation was absolutely necessary as prologue to the
Restoration. The Joseph Smith family, the Richards family, the Youngs, the
Kimballs, Whitmers, Taylors, and other early families in the Church were of
European Protestant stock. Furthermore, when missionaries of the Church went
forth in the late 1830s and immediately thereafter, most of the converts came
from Europe—from England, Wales, Scotland, Scandinavia, Germany, and Holland.
I believe the Lord preserved what He did in the New Testament
because it was that part of the history and doctrine of the early Church that
would be most useful and serviceable in establishing The Church of Jesus Christ
of Latter-day Saints in the dispensation of the fulness of times. The Lord knew
and designed that it should be among those people in America who were of
European extraction that the Restoration in the latter days should first take
root and sprout. It would then be nourished by converts from Europe. From that
beginning the gospel in the latter days would spread to all other nations. It
would have been a great deal more difficult than it was for The Church of Jesus
Christ of Latter-day Saints to be established among people who did not have a
New Testament or who had a New Testament that had not produced the Protestant
Reformation.
Events Leading to the
Jerusalem Council
As noted earlier, the causes that produced the Jerusalem Council
did not develop in a vacuum. The need for such a council was the consequence of
several doctrinal and cultural factors that had been at work among both Jews
and Gentiles for centuries. It will be necessary to review the activities of
the Church as recorded in Acts 1 through 15 to understand the thrust and
direction of the early Church and see what led to the council itself. Following
is a summation of significant events.
Jesus ascends into heaven from the Mount of Olives, having told
the Twelve not to extend their ministry beyond Judea until after they receive
the Holy Ghost. They will then be empowered to go to Jews, Samaritans, and the
“uttermost part of the earth” (Gentiles) in that order (Acts 1:8). Because of
the vacancy in the Quorum of the Twelve, Peter calls the eleven remaining
Apostles together, and Matthias is chosen (see Acts 1:13–26).
One week after the ascension of Jesus to heaven, at the annual
feast of Pentecost, the Holy Ghost descends on the Twelve, and they speak in
tongues to people of many nations. Gathered at Jerusalem for the feast are
thousands of Jews from at least fifteen nations throughout the Near and Middle
East, including Rome, Greece, Turkey, Crete, Arabia, Egypt, Libya, Parthia, and
Mesopotamia. These are people of the Jews’ religion who have come to Jerusalem
for the annual feast of Pentecost, which is held fifty days after the feast of
Passover. Many thousands are present, for from among the visitors the Apostles
baptize three thousand in one day (see Acts 2:41).
It is of particular importance that the record states that those
who came from those fifteen nations were Jews and proselytes, which means that
not all were Jewish by lineage but some were Gentile converts to Judaism (see
Acts 2:10). The term proselyte in the New Testament always
means Gentile converts to Judaism. Certainly some of the three thousand
converted to the Church on the day of Pentecost would have been from among the
proselytes and thus the first persons of Gentile lineage to join the Church in
the meridian dispensation. Jesus had instructed the Twelve, when they were
starting on their first missions more than two years before, not to go among
the Gentiles or the Samaritans at that time (see Matthew 10:5). Hence, Church
members up till then were exclusively Jewish. But note this important fact:
even though individuals of Gentile lineage now came into the Church, they had
all previously converted to Judaism, which meant complying with the practice of
circumcision, eating kosher food, offering sacrifice, and honoring the Sabbath
day in proper Jewish style. Although Greek, Galatian, or Roman in lineage, they
were Jews in religion.
Acts 3 through 6 deals with the ministry of the Twelve among the
Jews in and around Judea. The Church grows rapidly with Jewish converts.
Persecution comes from the Jewish leaders. Church growth necessitates
administrative adjustments, so seven men are selected to assist the Twelve,
primarily in welfare duties. Among those seven are some with such
Gentile-sounding names as Stephen, Parmenas, and Nicolas. Nicolas is further
identified as a proselyte from Antioch (see Acts 6:5), thus affirming that he
is a Gentile by lineage who first joined the Jews’ religion and then was
converted to Christ and the Church. Thus at least Nicolas, and possibly others
among the seven, is actually of Gentile lineage but has been circumcised and
practices all that pertains to the Jews’ religion and the law of Moses.
Stephen, one of the seven, is accused of having taught that
Jesus would destroy Jerusalem and the temple and “change the customs which
Moses delivered” unto Israel (Acts 6:14). He is taken before the Sanhedrin and
permitted to speak. Found guilty of blasphemy, he is stoned to death. Saul
(later known as Paul) witnesses his death (see Acts 7). Stephen is the earliest
on record who is reported to have said that Jesus will change the Mosaic
customs.
Philip, another of the seven, baptizes many men and women in
Samaria (see Acts 8). That is another extension for the Church, which to this
point had not done missionary work in Samaria. Peter and John come from
Jerusalem to lay their hands on the new converts and confer the Holy Ghost. The
Church is thus officially established among the Samaritans, but this is only
half a step away from teaching the Jews. Even though the Samaritans were
genealogically Israelite mixed with other nations and thus were technically not
Jews, they practiced the law of Moses and hence were circumcised, ate kosher
food, offered sacrifice, and so forth. In this respect they were similar to the
Jews, and the conversion of Samaritans did not challenge allegiance to the law
of Moses.
Saul is converted to Jesus Christ by a personal visit in which
he sees, hears, and converses with the resurrected Lord (see Acts 9). Paul
proclaims his testimony of Christ in the synagogues of Damascus. For Paul to
have become a follower of Jesus Christ was a great change in his life, but his
conversion did not mark a doctrinal or cultural change in the Church because he
was already circumcised, ate kosher food, and so forth.
Peter, having been directed by a vision and the voice of the
Spirit, baptizes Cornelius and his family at Cæsarea (see Acts 10–11). Peter is
shown in vision animals forbidden to be eaten under the law of Moses, and he is
told to eat them. This is a sign to him from the Lord that the dietary
restrictions of the law of Moses are about to end. It takes Peter a little time
to get used to the idea. Cornelius is a good man, an Italian, and a soldier,
but he is not a proselyte to Judaism. An angel directed him to send for Peter.
Peter, having already been prepared by the Lord, is willing to baptize
Cornelius.
This is the first clear case of a Gentile coming into the Church
without having first complied with the law of Moses through circumcision and so
forth. The conversion and baptism of Cornelius in this manner is thus a major
step—a full step—in extending the Church missionary system. It is very
significant that the Lord brought about this new procedure through Peter, who,
as the senior Apostle of the Church, could exercise all the priesthood keys and
held the proper office through which such direction from the Lord should come.
Many Jewish brethren in the Church complained to Peter about
that direct process for gaining membership in the Church, but he answered their
criticism with a recital of the vision, the angel, the voice of the Spirit to
him, and the manifestation of the Holy Ghost to Cornelius and his family before
their baptism (see Acts 11). Cornelius did not receive the gift of the Holy
Ghost before baptism, for such is contrary to the order of the kingdom. What he
did receive before baptism was the witness of the Holy Ghost, as the Prophet
Joseph Smith explained:
There is a difference between the Holy Ghost and the gift of the
Holy Ghost. Cornelius received the Holy Ghost before he was baptized, which was
the convincing power of God unto him of the truth of the Gospel, but he could
not receive the gift of the Holy Ghost until after he was baptized. Had he not
taken this sign or ordinance upon him, the Holy Ghost which convinced him of
the truth of God, would have left him. Until he obeyed these ordinances and received
the gift of the Holy Ghost, by the laying on of hands, according to the order
of God, he could not have healed the sick or commanded an evil spirit to come
out of a man, and it obey him.[2]
Even after the landmark conversion of Cornelius, with Peter, the
Lord’s anointed, directing this phase of the missionary outreach, some Jewish
members of the Church refused to accept the change, and they preached the
gospel to “none but unto the Jews only” (Acts 11:19). Nonetheless, the way was
opened for Gentiles to come into the Church without becoming Jews first. At
Antioch of Syria, a great Gentile city about three hundred miles north of
Jerusalem, so many Gentiles joined the Church that the Brethren in Jerusalem
sent Barnabas to Antioch to oversee the change that was taking place. Barnabas
was a good diplomatic choice: he was a Levite by lineage, was reared in Cyprus
(a Gentile environment) and converted to the gospel, being “a good man, and
full of the Holy Ghost and of faith” (Acts 11:24; see 4:36). Upon seeing the
magnitude of the Gentile conversion in Antioch, Barnabas was pleased with the
direction in which the missionary work was going and sent for Saul (Paul) to
assist him. Barnabas had known of Saul earlier and had introduced him to the
Apostles (see Acts 9:27).
Acts 12 deals with the martyrdom of James, one of the three most
senior Apostles and the brother of John. Administrative activities are also discussed
in this chapter.
At Antioch, Saul, Barnabas, and John Mark are called and set
apart to missionary service. They go to Cyprus, Barnabas’s native country, and
then to many cities in what is now central Turkey. While at Cyprus, Saul
changes his Hebrew name Saul to the Latin Paul (see Acts 13:9). This name
change is very significant and decisive doctrinally and presages some cultural
changes. The Brethren preach first to the Jews and then to the proselytes who
come to the synagogues. They teach that the gospel of Jesus Christ is greater
than the law of Moses and that the law of Moses cannot save them (see Acts
13:38–39). The Jews are furious, but many of the Gentile proselytes join the
Church. Paul and Barnabas thereafter direct their chief attention to the
Gentiles (see Acts 13:45–49).
Paul and Barnabas establish branches of the Church, ordain
elders in each of the cities they visit, and then return to Antioch with
glowing reports of their success among the Gentiles. And of course, they have
baptized many Gentiles directly into the Church without benefit of the law of
Moses—that is, without circumcision and so forth.
When word of the success of Paul and Barnabas reaches certain
Church members in and around Jerusalem, these Judean brethren, much concerned,
go to Antioch on their own, without authorization from the Twelve or any of the
presiding Brethren of the Church, and declare to the Gentile Church members at
Antioch that “except ye be circumcised after the manner of Moses, ye cannot be
saved” (Acts 15:1). Thus the problem is apparent: Is obedience to the law of
Moses with all its attendant performances required for salvation now that Jesus
Christ has made the Atonement?
Let me digress a moment to explain the great emphasis on
circumcision, for it may seem to us today an odd matter for early Church
members to have been fighting about. Circumcision is a very old practice among
mankind, even among non-Jewish peoples, but the Lord Jehovah appointed it the
token of the covenant He made with Abraham (see Genesis 17). This covenant was
to extend throughout Abraham’s posterity, and through this covenant the
blessings and promises of God’s favor were to be realized throughout time and
eternity. Circumcision was the badge, the sign of identification, showing that
one was a believer in the true God and in the covenant. That token was
continued in the law of Moses. The manner in which the word circumcised is
used throughout the book of Acts and the Epistles is generally as a one-word
representation for the entire law of Moses; hence when the Jewish members of
the Church insisted that Gentiles be circumcised, they meant that the Gentiles
should obey all of the law of Moses. But back to the events at Antioch.
Paul and Barnabas are contending with the brethren from Judea on
this important matter, which is not simply a topic about tradition or custom
but a fundamental doctrinal issue regarding the Atonement of Jesus Christ. The
dissension becomes so great that it is decided such a matter can be settled
officially only by the Twelve at Jerusalem. The question is threefold:
1. Did Jesus Christ by His earthly ministry and Atonement
fulfill the law of Moses with its multitudinous ordinances and performances? If
so,
2. Do converts from among non-Israelite peoples have to obey the
law of Moses to become baptized members of the Church of Jesus Christ? And
3. Should Church members, Jew and Gentile, have their sons
circumcised as a requirement for salvation?
The settlement of this threefold question would affect how
believers regarded Christ’s mission, what missionary procedures were
implemented, and what would be the practice of every family in the Church with
respect to their sons for generations yet unborn.
The Jerusalem Council
Convenes
When Paul and Barnabas arrived in Jerusalem to see the Brethren,
they were respectfully received, and they conveyed an account of their success
among the Gentiles. There were in Jerusalem, however, many Jewish members of
the Church who had been Pharisees before their conversion to Jesus Christ. They
would not give up the law of Moses and insisted “that it was needful to
circumcise [the Gentiles], and to command them to keep the law of Moses” (Acts
15:5). Therefore the Apostles and the elders at Jerusalem “came together for to
consider this matter” (Acts 15:6).
After much disputing in the council, Peter declared the baptism
of Cornelius and others by his hand. He reminded the congregation that the
conversion of the Gentiles was the work of God and that God “put no difference
between us and them, purifying their hearts by faith.” He also stated that the
“grace of the Lord Jesus Christ” would save both “us and them” (Acts 15:9, 11),
affirming the truth that works are insufficient without God’s grace.
After Peter’s testimony, the “multitude” in the council listened
as Barnabas and Paul told of the “miracles and wonders God had wrought among
the Gentiles by them” (Acts 15:12). Then James, who may have replaced the James
who was slain as recounted in Acts 12 and who apparently conducted the meeting,
stated as a type of official pronouncement that no greater burden than the
necessary things of purity and refraining from idol worship and from eating
blood should be placed on the Gentiles who wished to come into the Church.
James did not specifically mention the law of Moses, and it is conspicuous by
its absence, though the context of the council implies it. The council decreed
that Paul and Barnabas should return to Antioch, accompanied by two men from
Jerusalem, “chief men among the brethren,” named Barsabas and Silas (Acts
15:22). These two could testify with Barnabas and Paul of the decision of the
council. The Brethren prepared an epistle to be carried to Antioch and the
surrounding area, stating the decision of the council:
The apostles and elders and brethren send greeting unto the
brethren which are of the Gentiles in Antioch and Syria and Cicilia:
Forasmuch as we have heard, that certain which went out from us
have troubled you with words, subverting your souls, saying, Ye must be
circumcised, and keep the law: to whom we gave no such commandment:
It seemed good unto us, being assembled with one accord, to send
chosen men unto you with our beloved Barnabas and Paul,
Men that have hazarded their lives for the name of our Lord
Jesus Christ.
We have sent therefore Judas and Silas, who shall also tell you
the same things by mouth.
For it seemeth good to the Holy Ghost, and to us, to lay upon
you no greater burden than these necessary things;
That ye abstain from meats offered to idols, and from blood, and
from things strangled, and from fornication: from which if ye keep yourselves,
ye shall do well. Fare ye well. (Acts 15:23–29)
Upon arriving in Antioch of Syria, the Brethren assembled a
multitude of Church members, read the epistle, and exhorted the people, who
“rejoiced” at the news (see Acts 15:30–33).
Such is the report of the proceedings of the council recorded in
Acts 15. We learn from Paul’s later epistle to the Galatians the significant
information we would not otherwise have that Paul went up early to Jerusalem to
confer privately with the Brethren to learn of their views and to make certain
they agreed with what he and Barnabas had done in receiving the Gentiles, “lest
by any means I should run, or had run, in vain” (Galatians 2:2). This private
meeting is probably the one referred to in Acts 15:4–5, but Paul’s epistle
gives it a clearer focus by expressing his motive for speaking with the
Brethren in private.
Another important factor we learn from this Galatian epistle is
that Paul and Barnabas took Titus, a young Gentile convert probably from
Antioch (see Titus 1:4) to the council. Paul may have seen in him a kind of
“exhibit A,” for Titus was an uncircumcised Greek who was a model of faith and
virtue, strong in the Spirit. Paul could show the Jewish members of the Church
in Jerusalem a living example of the grace of God given to the Gentiles without
the encumbrance of the law of Moses. Paul was apparently successful, for he
declares, “Neither Titus, who was with me, being a Greek, was compelled to be circumcised”
(Galatians 2:3).
The Galatian epistle also helps us determine the date of the
council. In chapter 1, Paul tells of his conversion to Jesus Christ; in chapter
2, he tells of going to Jerusalem with Barnabas and Titus to the council
fourteen years later. We do not know when Paul joined the Church, but it could
not have been less than a year or two after the Ascension of Christ. Assuming
that he was baptized around AD 35 or 36 (see Galatians 1:15–19), fourteen years
later would be AD 49 or 50. Paul mentions an event “three years” after his
conversion, but a close reading of Galatians 1 shows that the three years were
within the scope of the fourteen, not in addition to them.
The Jerusalem Council was
Only a Half Step
As forward-reaching and beneficial as the decision by the
Jerusalem Council was, it was only a half step forward in the progress of the
Church. For one thing, the council did not decisively declare an end to the law
of Moses. The announcement part of the epistle sent from the council does not
use the words “law of Moses” nor declare its fulfillment or its final and
absolute end as a practice in the Church. Furthermore, the epistle was
addressed not to all members of the Church but only to the Gentile members in
Antioch, Syria, and Cicilia. The council settled the matter of observing the
law of Moses with respect to the Gentiles; it did not address the subject with
respect to Jewish Church members. So far as the epistle is concerned, the
Jewish members of the Church could continue to observe the ordinances of the
law of Moses as a supposed requirement for salvation.
Why would the Brethren have been so ambiguous and
nondeclarative? They seem to have said as little as they could about the
matter. Perhaps they hoped to avoid dividing the Church and alienating the
strict Jewish members. Likewise, they would not have wanted to invite
persecution from nonmember Jews. James seems to have had that in mind when,
after announcing the moderate decision, he said to the council, “For Moses of
old time hath in every city them that preach him, being read in the synagogues
every sabbath day” (Acts 15:21).
The decision of the council was favorable to Paul, Barnabas,
Titus, and the Gentiles who were already in the Church and who would yet join,
but it also left the Jewish members free to continue the practice of the law of
Moses if they wished to. The council did not say that the Gentiles could not or
must not practice the law of Moses, only that they need not do so for
salvation. By wording the decision the way they did, the Brethren probably
avoided a schism in the Church and no doubt also the ire that would have come
from the Jews had the decision been stronger. There must have been many who
would have preferred a stronger declaration, but the Brethren acted in the
wisdom requisite for their situation.
Not long after the council adjourned, when Paul was on his
second mission, he wanted Timothy, a Greek convert at Lystra, to accompany him.
Because Timothy’s mother was a Jew and his father a Greek, he had not been circumcised.
Paul therefore circumcised him so that he would be more acceptable to the Jews
among whom he would do missionary work. That may seem contradictory to Paul’s
standards, but it is fairly simple: the action was expedient because of Jewish
tradition and culture, but it was not necessary for Timothy’s salvation.
The effects of the moderate decision of the council were
far-reaching and long-lasting. Ten years later, when Paul returned to Jerusalem
at the end of his third mission among the Gentiles of Greece and Turkey
(Galatia and Asia), he was greeted by the Brethren, who rejoiced at his great
success among the Gentiles of the Roman Empire but cautioned him about
preaching strong doctrine, especially about the law of Moses, in Jerusalem.
Even a decade after the council, Jewish members of the Church in Judea were
still observing the law of Moses. The Brethren
said unto him, Thou seest, brother, how many thousands of Jews
there are which believe; and they are all zealous of the law:
And they are informed of thee, that thou teachest all the Jews
which are among the Gentiles to forsake Moses, saying that they ought not to
circumcise their children, neither to walk after the customs.
What is it therefore? the multitude must needs come together:
for they will hear that thou art come.
Do therefore this that we say to thee: We have four men which
have a vow on them;
Them take, and purify thyself with them, and be at charges with
them, that they may shave their heads: and all may know that those things,
whereof they were informed concerning thee, are nothing; but that thou thyself
also walkest orderly, and keepest the law.
As touching the Gentiles which believe, we have written and
concluded that they observe no such thing, save only that they keep themselves from
things offered to idols, and from blood, and from strangled, and from
fornication.
Then Paul took the men, and the next day purifying himself with
them entered into the temple, to signify the accomplishment of the days of
purification, until that an offering should be offered for every one of them.
(Acts 21:20–26)
There is no question that Peter and the other Brethren knew that
the law of Moses was fulfilled. The doctrinal question was settled. The law was
no longer a requirement for salvation now that Jesus had made the Atonement.
Missionary work among the Gentile nations could go forth directly and without
impediment. But there was a conflict between culture and doctrine. The Brethren
were clear on the matter, but long-standing culture and tradition persisted
among many Jewish members of the Church even after the doctrinal question had
been settled. Latter-day revelation leaves no doubt that the law of Moses was
fulfilled in Christ (see 3 Nephi 15:4–5; Moroni 8:8; D&C 74).
In like manner today there may be points about which the
doctrinal foundation is clear but about which tradition or custom or the ways
of the world are so strong that the Brethren hope, as did the New Testament
leaders, that the Holy Ghost will eventually cause the adherents to forsake
tradition, academic popularity, and peer pressure for the word of God. Perhaps
the theory of organic evolution, some political and economic issues, the
doctrine of election as pertaining to the Abrahamic covenant, and several other
points are in this category requiring time to elapse and changes to occur
before definitive pronouncements can be made beyond what is already in the
revelations. At any rate, the book of Acts gives our present generation an
informative model of how both members and nonmembers react when revelation
confronts tradition and long-standing custom. Only living prophets could
correctly handle the situation then. Only living prophets can
do so now.
[1] See
William Byron Forbush, Fox’s Book of Martyrs (Philadelphia:
Universal Book and Bible House, 1926), 1–5; M. R. James, The Apocryphal
New Testament (Oxford: Clarendon Press, 1969), 14–15n, and
such geographic areas as Persia and India as are listed in the index).
[2] Joseph
Smith, Teachings of the Prophet Joseph Smith, comp. Joseph
Fielding Smith (Salt Lake City: Deseret Book, 1976), 199.
