42. “As Thou Hast Testified of Me in Jerusalem, so Must Thou Bear Witness Also at Rome” (Acts 21–28; Colossians).
43. “Ye Are . . . Fellow Citizens with the Saints” (Ephesians; Philemon)
44. “Be Thou an Example of the Believers” (Philippians; 1 Timothy)
At Caesarea Paul had a hearing before Felix, the Roman governor. At this time Paul was accused of treason, heresy, and sacrilege. The hearing did not bring about Paul’s release. For two years, the apostle remained at Caesarea awaiting a final hearing. When Felix was recalled to Rome, Paul was left behind in prison. About A.D. 60, Felix was succeeded in the governor’s chair by Porcius Festus. Festus, willing to do the Jews a favor, desired that Paul stand trial in Jerusalem. This Paul refused to do, knowing that the Jews did not intend to give him a fair trial. Instead, he appealed to Caesar, which was his right as a Roman citizen. The appeal was granted (Acts 24:1–26:32).
During his journey to Rome, Paul suffered many hardships. After a three-month stay on the island of Malta, the result of a shipwreck at sea, Paul and his companions traveled on and eventually reached Rome. There, Paul lived in a house of his own hiring and enjoyed some liberty. Paul taught all who visited him during this period and wrote several of his letters to the saints abroad.
From tradition and from inferences drawn from some of his letters, we conclude that Paul was released after two years’ imprisonment. It seems probable that Paul immediately began to engage himself in missionary service. Possibly he journeyed as far west as Spain; perhaps his travels took him to Macedonia. It is also surmised that he may have traveled to Ephesus and then to other branches of the church in southern Asia.
At some point in the apostle’s travels, probably in A.D. 67 or 68, Paul was arrested and taken to Rome again. This second imprisonment was different from the first in that Paul’s freedom was almost totally restricted. Paul was placed in chains and forbidden to preach openly. It appears that his friends found it dangerous to visit the apostle. When the time of Paul’s hearing arrived, no one stood in his defense but himself. When his case was held over for a second hearing, the apostle sensed that his mortal ministry was drawing to a close. Death appeared imminent. Paul had fought the good fight. He had finished his course. He had kept the faith. He had earned that crown of righteousness which is reserved by the Lord for all those who keep the faith and endure to the end (2 Timothy 4:7, 8).
|
The Acts of the Apostles |
|
|
|
Acts |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Paul’s Letter to the Saints at Colossae— |
|
|
|
Acts |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Colossians |
|
|
|
|
|
|
|
|
|
|
|
The Lord will strengthen and inspire those who courageously seek to declare his message in conditions of adversity.
INTRODUCTIONThere is a unifying thread that runs through the story of Paul’s capture in Jerusalem which led to his imprisonment in Rome. These last seven and a half chapters of Acts are a testimony of Paul’s courage and of his devotion to Christ, and his words and deeds serve as a witness to our Lord’s divinity. Paul came to Jerusalem from the Greek city of Corinth, possibly late in February, A.D. 58. He wanted to be there by Pentecost (Acts 20:16). The plan was to sail to Syria (Acts 20:3); and some of his party did go by boat. But Paul had to travel by land to Philippi to thwart a plot against his life. The party reunited at Troas near the western tip of what is now Turkey. Then they proceeded together, mostly by boat through the Aegean Sea and the eastern Mediterranean, finally arriving in Jerusalem. Many friends tried in vain to persuade Paul to turn aside from this his fifth visit to Jerusalem since his conversion. But it meant a lot to him to meet again with the “brethren” and to bring alms from Macedonia and Achaia for the poor at Jerusalem. Then, too, he may have known that he had to face the trials that awaited him, for they gave him the opportunity to testify before kings and rulers, for which purpose the Lord had called him (Acts 9:15). Like Paul, we are often confronted by persons who seek to turn us from our spiritual commitments—people with attitudes of indifference, criticism, and even condemnation; people who desire to win us over to the goals and philosophies of men. However, using the example of Paul in his days of imprisonment, we can courageously remain true to our principles and confidently share them with others. Before proceeding, read all the scriptural references in the reading block. |
Trophimus was an Ephesian, a gentile, one to whom the inner courts of the temple were closed. The charge that Paul had thus violated the sacred precincts was a serious one, even though untrue. It was a capital offense for which Paul could have been stoned. That he was not seriously hurt was due to the intervention of the chief captain of the Roman soldiers stationed in Jerusalem to maintain order.
Josephus, the Roman-Jewish historian, tells us of an Egyptian Jew who raised a large following in the wilderness and brought them to the Mount of Olives. (See Josephus, Flavius Josephus, Wars 2. 13. 5.) He promised his followers that the walls of Jerusalem would crumble when they approached and they could drive out the Romans with ease. Felix, the Roman governor, met them with his army and totally defeated them. However, the leader was not captured, and the chief captain mistakenly thought Paul was this man.
Under Roman law, each citizen accused of crime had the right and privilege of being heard before the imperial seat. Authorities on Roman law assert that local magistrates had a discretionary power where appeal was concerned. They could decide if the case warranted such a privilege where guilt was obvious and the crime of such enormity that a delay would thwart true justice.
As with Paul, so with Joseph Smith and others of the Lord’s prophets. Men who are spiritually out of tune with eternal truths simply cannot believe a humble testimony when they hear it. Joseph Smith described his personal dilemma in these words: Read Joseph Smith—History 1:24, 25.
|
Many people with testimonies of the gospel do not commit their lives to Christ because they have persuaded themselves that it would be too difficult and costly to give up their friends, their habits, their comfortable way of life. Yet Paul cared little for the possessions, the fashions, the opinions of men. He was willing to give up life itself for his testimony. Are you “almost persuaded”? (See Acts 26:28.) What have you learned thus far from the example of Paul that has helped you to become totally committed to the Savior? |
Luke’s reference to the fact that sailing was dangerous because ‘the fast” was already past is a probable reference to the Hebrew Day of Atonement. It marked the period during which it was generally regarded as unsafe to travel upon the waters until the weather moderated. The Day of Atonement was the last of ten solemn days set aside for penitential reverence and personal purification. It fell on the tenth day of Tishri, the seventh month of the Hebrew calendar, and corresponded to our latter part of September and early part of October. It also marked the yearly entrance of the high priest into the most sacred Holy of Holies to make a universal atonement for the sins of the people and called for abstinence from all food and labor. The Jews did much of their dating by means of their yearly festivals and holy days.
Luke gives us little information respecting Paul’s imprisonment in Rome. That Paul had been intending for some time to go there is certain (Acts 19:21 and Romans 1:9–11), though perhaps not as a political prisoner. That Paul was not inactive during the period of his confinement is more than a safe guess; it is a virtual certainty. Besides his native predisposition to hard work, Luke tells us that “Paul was suffered to dwell by himself with a soldier that kept him” (Acts 28:16) and that he “received all that came in unto him” and taught them of Jesus Christ, “with all confidence, no man forbidding him.” (Acts 28:30, 31.)
It is generally recognized that Paul wrote at least four of his epistles during his first imprisonment, namely, Philippians, Colossians, Ephesians, and Philemon.
That Paul entertained strong hopes of acquittal is evident from some of his letters. To the saints at Philippi he wrote: “I trust in the Lord that I also myself shall come shortly.” (Philippians 2:24.) To Philemon he wrote, “But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.” (Philemon 22.) As for the trial itself, it would have to await the whim of Nero, most likely, so that much of Paul’s time was taken up with waiting.
Paul wrote this letter to counteract the effect of Judaic and gentile thought, both of which demeaned the preeminent status of Jesus Christ and his mission. Paul affirms that Jesus is the Savior and the only mediator between man and the Father. Only in Jesus does all fulness of the Father dwell. He alone is able to raise men to the status of godhood. Men ought, therefore, to focus their affections on the things of Jesus Christ.
Paul wrote this letter to the saints at Colossae and to the members in the nearby cities of Laodicea and Hierapolis (Colossians 4:12, 13, 16). The time of his writing was almost certainly during his first Roman captivity.
Colossae was a small, relatively unimportant city located in Phrygia on the famous trade route which connected East with West. In the fifth century B.C., the city had achieved some degree of commercial importance; however, by Paul’s day its influence had significantly declined as Hierapolis and Laodicea, two neighboring cities, grew and thereby attracted much of the trade which Colossae formerly enjoyed.
Some scholars reason that Paul never visited Colossae prior to his Roman imprisonment (Colossians 2:1). Thus the question arises as to how a branch of the church came to be established in that city. They believe that Epaphras, who was native to Colossae, may have been converted by Paul while Paul preached at Ephesus during his third missionary journey. Perhaps this same Epaphras was the missionary who spread the gospel message in Colossae and the surrounding area (Colossians 1:7, 8; 4:12, 13). Others feel Paul did visit Colossae on his third missionary journey, either to establish the church in the area or else to lend his support to an already existing church (Acts 18:23; 19:1; see Sperry, Paul’s Life and Letters, p. 234). In either case, it is apparent that Paul greatly desired to visit Colossae after his Roman imprisonment (Philemon 22).
The Inspired Version renders the phrase “in all the world” as “in all generations.” Elder Bruce R. McConkie interprets it to mean “in all dispensations.” (DNTC, 3:23.) The scripture appears to mean that the gospel has been preached by holy prophets and teachers such as Adam, Enoch, Noah, Abraham, Moses, John the Baptist, Jesus Christ, the Prophet Joseph Smith, and Spencer W. Kimball in every dispensation of time during the history of this world.
“All the saints of whom we have account, in all the revelations of God which are extant, obtained the knowledge which they had of their acceptance in his sight through the sacrifice which they offered unto him; and through the knowledge thus obtained their faith became sufficiently strong to lay hold upon the promise of eternal life, and to endure as seeing him who is invisible; and were enabled, through faith, to combat the powers of darkness, contend against the wiles of the adversary, overcome the world, and obtain the end of their faith, even the salvation of their souls.” (Lectures on Faith, Lecture Sixth, vs. 11, p. 59.)
It has pleased the Father to vest in Jesus, the Son, a fulness of all power both in heaven and in earth (Matthew 28:18), to set him on high at the Father’s hand, and to make him perfect even as the Father is perfect (Ephesians 1:23: Colossians 2:9; 3 Nephi 12:48). The son “is also the express image and likeness of the personage of the Father, possessing all the fullness of the Father, or the same fullness with the Father. . . . And he being the Only Begotten of the Father, full of grace and truth, and having overcome, received a fullness of the glory of the Father, possessing the same mind with the Father. . . .” (Lectures on Faith, Lecture Fifth, vs. 2, pp. 48–49. Italics added.)
Paul refers to Christ as a mystery, and so he is to all who try to understand him through the carnal mind. Christ is known only by the spiritual man.
“The Lord has sternly warned against the egotism and arrogance, the foolish pride and rebelliousness that sometimes accompany learning. Acquiring and applying knowledge with intelligence—‘the light of truth’—and with humility, is indispensable to our happiness and exaltation.
“‘. . . O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish.
“‘But to be learned is good if they hearken unto the counsels of God.’ (2 Nephi 9:28, 29.)” (Hanks, Now and Forever, p. 126.)
|
Most of your college instructors probably deserve your attention and respect for their knowledge and preparation in their chosen fields. However, can they be relied upon to be all-knowledgeable in matters of faith and morals? Do they have all the answers to the questions posed by life? To whom may you turn for trustworthy advice? A well-balanced education should always include a religion class or course of individual study each quarter or semester. Danger can occur if such studies are neglected. Elder Marion D. Hanks relates the story of a college graduate who lost her testimony in part because of her intellectual training at a university: “I wish it were appropriate to tell you all the details of a conversation I once had with a young lady, a lovely person, who was professionally qualified in an important field. I would not want you to know those details, so I simply share a headline. She was about to make a decision that would influence her and her generations. She came into my office reluctantly, but she came because both she and I loved her parents. She was not really interested in anything I had to say and acknowledged it openly when I asked her. I said to her, ‘When did you last do any serious reading about the Church?’ “‘Oh,’ she said a bit blithely, ‘in the ninth grade. We were reading the Book of Mormon. I quit, though.’ “I said, ‘Did you also quit praying and going to church?’ “‘Yes,’ she said. “‘And pretty soon you stopped living the life of the Church?’ “‘Yes.’ “I said, ‘I really just have one other question to ask you. The new Church Office Building is about ready to be completed—all those many stories. Your specialty will be involved in its completion. I’d like to do what I could to get you the job to work on that great big building. Would you like that?’ “Looking a little dubious, she said, ‘Well, sure!’ “I said, ‘All right, I think I can do it on one condition. You agree to perform your professional specialty on that building on the basis of what you knew about it in the ninth grade.’ “She looked a long time at the floor before the teardrops came, and she said, ‘Oh, Brother Hanks, I’m in terrible trouble. Can you help me?’ “I said, ‘Yes, I think I can now.’” (“Appreciate Your Opportunities,” Speeches of the Year, 1975, pp. 281–82.) The poet John Milton said, that the end of all learning is to know God and to live and imitate him. It is wise to learn that lesson early in our education for life! |
It is a “spiritual circumcision, which consists in accepting Christ and living his gospel, of cutting away, not a part of the body, but one’s whole carnal nature. The contrast is with carnal or literal circumcision, which had in times past been a symbol of conformity to the law of carnal commandments which God gave Moses to remind Israel of her duties.” (McConkie, DNTC, 3:33.)
To be quickened means to be made alive. One who has been spiritually dead because of sin can be made spiritually alive through submission to the first principles and ordinances of the gospel. He is raised to a newness of life in Jesus Christ through forgiveness of past sins.
“Our loving Father has given us the blessed principle of repentance as the gateway to forgiveness. All sins but those excepted by the Lord—basically, the sin against the Holy Ghost, and murder—will be forgiven to those who totally, consistently, and continuously repent in a genuine and comprehensive transformation of life. There is forgiveness for even the sinner who commits serious transgressions, for the Church will forgive and the Lord will forgive such things when repentance has reached fruition.” (Kimball, Miracle of Forgiveness, p. 14.)
The Gnostic philosophy held that God was not directly approachable by man but had to be contacted through a series of angelic mediators or less divine spirits. Paul is here denouncing this idea of worshiping angels, which led the saints away from allegiance to the true head (Christ), and only true mediator between man and God.
This verse refers to those who were dead to sin and sealed up unto eternal life. On this same subject, the Prophet Joseph Smith said:
“Your life is hid with Christ in God, and so are many others. Nothing but the unpardonable sin can prevent you from inheriting eternal life for you are sealed up by the power of the Priesthood unto eternal life, having taken the step necessary for that purpose.” (Smith, HC, 5:391; see also D&C 86:8–11.)
Mortify, as used here, means “to put to death.” Therefore, the implication is this:
“Deaden and control your carnal desires; discipline your appetites; control your worldly desires.” (McConkie, DNTC, 3:36.)
“I might say, using a part of the apostle Paul’s language: We are neither English, nor German, nor French, nor Dutch, nor Spanish, nor Italian, but we are all one as baptized members of The Church of Jesus Christ of Latter-day Saints, and also, we are ‘Abraham’s seed,’ as the apostle Paul declared, and therefore ‘heirs according to the promise.’ All of us as children of God have been baptized by those who have been authorized to preach the gospel and to administer in the ordinances thereof.” (Harold B. Lee in European Area CR, Aug. 1973, pp. 5–6.)
“Any word which cannot be spoken in the name of Christ should be left unsaid, any deed that cannot properly bear our Lord’s name should be left undone.” (McConkie, DNTC, 3:38.)
In Greek the word submit does not imply that women are inferior to men. Rather, it means a willingness to put oneself under the guidance or direction of another. The same word is used in Luke 2:51 wherein Luke portrays how Jesus returned to Nazareth with Mary and Joseph where he was subject unto them. In any organization, including that of the family, someone must govern; and Paul here suggests that man has that priesthood assignment and that the woman should recognize it and submit herself to it. In the very next verse, Paul charges the man to love his wife; so he provides no justification for verbal or physical abuse or for a dictatorship of any kind in the home. (See Ephesians 5:22–31.)
“There are those married people who permit their eyes to wander and their hearts to become vagrant, who think it is not improper to flirt a little, to share their hearts, and have desire for someone other than the wife or the husband, the Lord says in no uncertain terms: ‘Thou shalt love thy wife with all thy heart, and shall cleave unto her and none else.’ (D&C 42:22. Italics added.)
“And, when the Lord says all thy heart, it allows for no sharing nor dividing nor depriving. And, to the woman it is paraphrased: ‘Thou shalt love thy husband with all thy heart and shall cleave unto him and none else.’ The words none else eliminate everyone and everything. The spouse then becomes preeminent in the life of the husband or wife, and neither social life nor occupational life nor political life nor any other interest nor person nor thing shall ever take precedence over the companion spouse. We sometimes find women who absorb and hover over the children at the expense of the husband, sometimes even estranging them from him. The Lord says to them: “. . . Thou shalt cleave unto him and none else.’
“Marriage presupposes total allegiance and total fidelity. Each spouse takes the partner with the understanding that he or she gives self totally to the spouse: all the heart, strength, loyalty, honor, and affection with all dignity. Any divergence is sin—any sharing the heart is transgression. As we should have ‘an eye single to the glory of God’ so should we have an eye, an ear, a heart single to the marriage and the spouse and family.” (Spencer W. Kimball in CR, Oct. 1962, p. 57.)
See also interpretive commentary on Ephesians 5:22, 23.
|
When the Lord met Paul on the road to Damascus, a chain of events started which culminated in Paul’s martyrdom. When Paul arrived in Jerusalem this fifth time since his conversion, could he have escaped from the hatred of the Jews that had been growing in intensity since he began his ministry? What would be the price of such escape? Repudiation of Christ and of his Christian brethren? Even if the Jews had been agreeable, could Paul have found it in his nature to do such a thing? Any answer would have to take into account the courage that Paul showed in every situation. As to the Romans, they offered Paul a way out every time there was a confrontation. And does not King Agrippa imply that he would have been easy to deal with? Paul likely could have saved his life if he had been willing to back down from the firm stand he always took in support of his beliefs. Every good cause advances on the shoulders of those who are willing to carry responsibility. It always takes moral courage. Sometimes it takes physical courage. Paul lived in a day when it took great physical and moral courage, because he lived among a people that the Book of Mormon calls “the more wicked part of the world.” (2 Nephi 10:3–6.) Often it takes a good deal of hard work, but always it takes the courage to act responsibly. Courage Is Often Needed to Act Responsibly Elder Lawrence and his companion had been asked by the Ridgeleys to teach their eighteen-year-old son, Richard. Richard investigated, prayed, received the witness of the Spirit, and requested baptism Now the elders were on their way to the Ridgeleys’ to ask permission to baptize Richard. Mrs. Ridgeley met them at the door, and Elder Lawrence stated the purpose of their visit. To his surprise, his announcement that Richard wanted to be baptized was met with tears and anger. Among other things, Mrs. Ridgeley stated that she would have preferred to see Richard anything but a Mormon. After much discussion, including Richard’s humble pleas, Mrs. Ridgeley agreed to accept her husband’s decision, whatever it would be. He was not at home and so another visit was necessary. When the elders found Mr. Ridgeley a few days later, he was up on a ladder painting his house. The elders were greeted by some abuse and much silence as Mr. Ridgeley applied the brush with a ferocity which displayed his anger. Elder Lawrence put the issue to him: “We have come to ask permission to baptize Richard.” Freely translated, the answer was no. To Elder Lawrence’s companion, it seemed logical to beat a retreat and regroup before the verbal abuse was followed by a bucket of paint. But Elder Lawrence felt that he owed Richard his very best effort. He thought about the paint; he thought about the physical damage this strong, mature man could inflict; and he thought of the Christians in the arena with the lions. He decided to wait until Mr. Ridgeley came down, and he hoped he could think of something to say. The Spirit rewarded his resolute action and took over completely. It was as though he were watching and hearing himself. As Mr. Ridgeley reached the bottom of the ladder and turned around, Elder Lawrence caught him by the hand and, looking into his eyes, said, “Mr. Ridgeley, if you do not wish us to baptize your son, we will not do it because there is a rule in the church of Jesus Christ that we must honor the rights of parents in these matters until children are of age and can make their own decisions. However, before you turn Richard down, you had better be sure that this is not the true church of Jesus Christ as Richard believes it is and as we know it is. If we are right, the responsibility for denying Richard an opportunity to be saved will be on your shoulders.” Mr. Ridgeley’s entire attitude and appearance changed. He became kindly and eager to please and cooperate. The baptism was arranged with no further problems. You Can Emulate Paul’s Courageous Life Using the life of Paul as an example, do those things that will make courage become a reality:
If you do these things, the Lord will strengthen you so that you can teach and defend the gospel of Jesus Christ with power and be an influence for good. |
|
Paul’s Letters to the Saints at Ephesus and to Philemon of Colossae |
|
|
|
Ephesians |
|
Saints Foreordained to Receive Gospel |
|
|
Gospel to Be Restored in Last Days |
|
|
Saints Sealed by the Holy Spirit of Promise |
|
|
The Godhead Is Known by Revelation |
|
|
Salvation Through Grace and Faith |
|
|
Jew and Gentile Reconciled Through Christ |
|
|
Gentile Converts Become Fellow Heirs |
|
|
Love Christ and Gain God’s Fulness |
|
|
The Organization of Christ’s Church |
|
|
Christ’s People Live New Lives |
|
|
Love Between Husbands and Wives |
|
|
Relationships of Parents and Children |
|
|
The Judgment of Servants and Masters |
|
|
Girding for the Spiritual Battle |
|
|
|
Philemon |
|
Gospel Changes a Servant into a Brother |
Latter-day Saints can become more united as they bear one another’s burdens and extend the hand of fellowship to one another.
INTRODUCTIONPaul had defended himself before King Agrippa with such force of certainty and testimony that Agrippa was almost persuaded to become a believer in Christ. Because he had appealed his cause to Caesar, Paul was placed under the custody of a centurion and sent on his way from Caesarea to Rome. He was put aboard a ship with some other prisoners and sailed north to Sidon and finally on to Myra in Lycia. At Myra the centurion, who treated Paul with great respect, secured passage for his company in a boat bound for Italy, which immediately put to sea in hopes of reaching Syracuse in Sicilia before the lateness of the season and the attendant storms would prevent progress. But the storms came as Paul had prophesied, and drove them for many days. Finally the boat was dashed upon the shores of Melita, without the loss of life, again as Paul had prophesied. That was Paul’s fourth shipwreck. But neither this peril nor any other could dissuade him from his ministry or from his witness of the risen Lord. After the winter season had passed, the centurion brought his wards into an Egyptian grain ship bound for Italy. Without incident, they arrived at Puteoli, and from there, via the Appian Way, to Rome. At Rome Paul was subjected only to house arrest and was afforded great liberty, which he used to advantage, preaching and writing: preaching in “the palace, and in all other places” (Philippians 1:13); writing to the Philippians, the Colossians, the Ephesians, to Philemon, and probably to many others. Our subject in this chapter is what Paul wrote to the Ephesians of the necessity for a church of unity, and the obligation of saints to bear one another’s burdens, to extend the hand of fellowship, and to be as one. Before proceeding, read all the scriptural references in the reading block. |
Determining a theme in this letter is difficult. It does not seem to have the specific purpose of combating errors of doctrine or evil practices, as do most of his other letters. It is more like a deeply spiritual sermon than a call to repentance. It seems to be directed to members of the church who have maturity and understanding, and therefore it reflects great depth in its concepts.
Perhaps its theme could best be summarized as a concise and beautiful outline of how a person sets aside the things of this world in order to partake of the unity and fellowship of the church. It describes in some of the most doctrinally beautiful passages of the New Testament the ways in which the true saint takes upon himself the powers of godliness so that he may withstand the powers of evil.
Ephesians is generally classed as one of the prison epistles. (See Ephesians 3:1; 4:1; 6:20.) This helps us to determine with some accuracy the place and date of writing. Most scholars agree that it was written from Rome during Paul’s first imprisonment. That would place its date between A.D. 61 and 63.
Perhaps no other New Testament book contains so many doctrines that today are thought of as being distinctively Latter-day Saint as does Ephesians. In it we find reference to the doctrine of foreordination, the dispensation of the fulness of times, the importance of apostles and prophets in the church, the idea that there is only one true and unified church, and the doctrine that the organization of the church is essential. In this letter we find some of the most sublime teachings on the role of the family and the importance of proper family life that are found anywhere in scripture. Elder Bruce R. McConkie has aptly put it this way:
“Ephesians is an epistle for all the world, for Jew and Gentile, for husband and wife, for parent and child, for master and servant. It was the mind and will of God in Paul’s day; it is the voice of inspiration in our day; it is an epistle of universal appeal and application.” (DNTC, 2:489.)
“There must be leaders, presiding officers, and those who are worthy and able to take command. During the ages in which we dwelt in the premortal state we not only developed our various characteristics and showed our worthiness and ability, or the lack of it, but we were also where such progress could be observed. It is reasonable to believe that there was a Church organization there. The heavenly beings were living in a perfectly arranged society. Every person knew his place. Priesthood, without any question, had been conferred and the leaders were chosen to officiate. Ordinances pertaining to that pre-existence were required and the love of God prevailed. Under such conditions it was natural for our Father to discern and choose those who were most worthy and evaluate the talents of each individual. He knew not only what each of us could do, but also what each of us would do when put to the test and when responsibility was given us. Then, when the time came for our habitation on mortal earth, all things were prepared and the servants of the Lord chosen and ordained to their respective missions.” (Smith, The Way to Perfection, pp. 50–51.)
When used by the King James translators, the word predestination did not have the same connotation as it does today. Most modern versions translate the Greek word as “foreordain.” (For a discussion of Paul’s teachings about predestination, see the interpretive commentary on Romans 8:29, 30.)
Except for this single reference, the phrase “the dispensation of the fulness of times” is one that is unique to Latter-day Saints. We know from latter-day scripture that it is the dispensation in which we are presently living (D&C 27:13; 112:30; 124:41). Also, latter-day prophets have explained in some detail what this concept actually means.
“This is the dispensation of the fullness of times, and we see running into it, as mighty streams rush into the ocean, all the former dispensations, putting us in touch with them, putting them in touch with us; and we see that God has had but one great purpose in view from the beginning, and that has been the salvation of His children. And now has come the final day, the final dispensation, when truth and light and righteousness must flood the earth.” (B. H. Roberts in CR, Oct. 1904, p. 73.)
Literally the original Greek phrase reads “having been enlightened as to the eyes of your heart.” Anciently, as now, the heart was viewed as the seat of moral character and spirituality. Paul’s words imply more than just illumination of the mind and its understanding; they indicate an actual enlightenment of the whole man through the gospel of Jesus Christ.
“In the Lectures on Faith, Joseph Smith describes the Father and the Son as ‘filling all in all’ because the Son, having overcome, has ‘received a fulness of the glory of the Father,’ and possesses ‘the same mind with the Father.’ Then he announces the conclusion to which Paul here only alludes: ‘And all those who keep his commandments shall grow up from grace to grace, and become heirs of the heavenly kingdom, and joint-heirs with Jesus Christ; possessing the same mind, being transformed into the same image or likeness, even the express image of him who fills all in all; being filled with the fulness of his glory, and become one in him, even as the Father, Son and Holy Spirit are one.’ (Lectures on Faith, pp. 50–51.)” (McConkie, DNTC, 2:497.)
“I am not unmindful of the scripture that declares: ‘by grace are ye saved through faith; and that not of yourselves: it is the gift of God.’ (Ephesians 2:8.) That is absolutely true, for man in his taking upon himself mortality was impotent to save himself. When left to grope in a natural state, he would have become, and did become, so we are told in modern scripture, ‘carnal, sensual, and devilish, by nature.’ (Alma 42:10.) But the Lord, through his grace, appeared to man, gave him the gospel or eternal plan whereby he might rise above the carnal and selfish things of life and obtain spiritual perfection. But he must rise by his own efforts and he must walk by faith.
“‘He who would ascend the stairway leading upward to eternal life must tread it step by step from the base stone to the summit of its flight. Not a single stair can be missed, not one duty neglected, if the climber would avoid danger and delay and arrive with all safety and expedition at the topmost landing of the celestial exaltation.’ The responsibility is upon each individual to choose the path of righteousness, of faithfulness and duty to fellow men. If he choose otherwise and as a result meets failure, misery, and death, he alone is to blame.” (David O. McKay in CR, Apr. 1957, p. 7. Italics added.)
As can be noted in the outline of this letter, Paul is pointing out that the gentiles who accept the gospel are now brought in and made part of the “covenant people.” In the great temple of Jerusalem, the temple proper was shielded from gentile influences. A special barrier was erected, and if a gentile passed beyond it, he could be put to death. Archaeologists have even found one of the marble blocks of this barrier with this inscription: “let no foreigner enter within the screen and enclosure surrounding the sanctuary. Whosoever is taken so doing will be the cause that death overtaketh him.” It will be remembered that it was the accusation that Paul had ignored this warning and brought gentiles beyond the barrier that led to the riot and his arrest (Acts 21:28).
To the Jewish leaders, Jesus described himself as the stone which the builders had foolishly rejected in their construction, which now had become the “head of the corner” (Matthew 21:42), or as Paul says it, the chief cornerstone. The symbolism is an apt one in this section of Paul’s discourse, for the cornerstone anciently was the massive stone laid at the corner to bind fast the two separate walls into one solid whole. In Christ, both Jew and gentile are bound together inseparable, not to form two separate walls, but to create one unified people forming a temple of the Lord.
Jacob used a similar figure in the Book of Mormon when he prophesied that the Jews in Jesus’ day would reject “the stone upon which they might build and have safe foundation . . . the only sure foundation, upon which the Jews can build.” (Jacob 4:15, 16; see also Helaman 5:10–12.)
“He overcame death; all men were the captives of death until Christ captured the captivator and made death subject to him, or, as the Psalm from which Paul is quoting continues to say, ‘He that is our God is the God of salvation; and unto God the Lord belong the issues from death.’ (Ps. 68:20.)” (McConkie, DNTC, 2:509.)
“The authorities which the Lord has placed in his Church constitute for the people of the Church a harbor, a place of refuge, a hitching post, as it were. No one in this Church will ever go far astray who ties himself securely to the Church Authorities whom the Lord has placed in his Church. This Church will never go astray; the Quorum of the Twelve will never lead you into bypaths; it never has and never will. There could be individuals who would falter; there will never be a majority of the Council of the Twelve on the wrong side at any time. The Lord has chosen them; he has given them specific responsibilities. And those people who stand close to them will be safe. And, conversely, whenever one begins to go his own way in opposition to authority, he is in grave danger. I would not say that those leaders whom the Lord chooses are necessarily the most brilliant, nor the most highly trained, but they are the chosen, and when chosen of the Lord they are his recognized authority, and the people who stay close to them have safety.” (Spencer W. Kimball in CR, Apr. 1951, 104.)
“. . . One of the most provocative and profound statements in holy writ is Paul’s instructions to husbands and wives concerning their duty to each other and to their families. First he commands the women:
“‘Wives, submit yourselves unto your own husbands, as unto the Lord.’ (Ephesians 5:22.)
“‘As unto the Lord.’ ‘As unto the Lord, subject yourselves unto your own husbands,’ he says. ‘As unto the Lord.’ Can you conceive that? Does that mean something to you as you listen to the Lord’s counsel, do his will, follow his righteous precepts, serve him faithfully?
“‘For the husband is the head of the wife, even as Christ is the head of the church. . . .’ (Ephesians 5:23.)
“Can you find in all the holy scriptures where the Lord Jesus Christ ever failed his church? Can you find any scripture that says he was untrue to his people, to his neighbors, friends, or associates? Was he faithful? Was he true? Is there anything good and worthy that he did not give? Then that is what we ask—what he asks of a husband, every husband. That is the goal. Can you think of a single exception in his great life? There should be none in yours.
“‘Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.’ (Ephesians 5:24.)
“Many misconceptions, many errors, are creeping into the thoughts of great numbers of people in our day. . . . Much is said in Paul’s words ‘as unto the Lord.’ Let it sink deep into your hearts. A woman need have no fear of being imposed upon or being subject to any dictatorial measures or improper demands when her husband is thoughtful, self-sacrificing, and worthy. One would think that no intelligent woman would hesitate to submit herself to her own truly righteous husband in everything, but sometimes we are shocked to see the wife take over the leadership, naming the one to pray, the place to be, the things to do.
“Husbands are commanded:
“‘Love your wives, even as Christ also loved the church, and gave himself for it.’ (Ephesians 5:25.)
“There is a scripture which says, ‘Greater love hath no man than this, that a man lay down his life for his friends.’ (John 15:13.) Your wife is your friend. You should be willing to go even to the extent of giving your life for her if the need should appear. Would you give your life for her?
“You need to ask yourself, ‘Can I love my wife even as Christ also has loved the Church?’ Can you think of how he loved the church? Its every breath was important to him. Its every growth, its every individual, was precious to him. He gave to those people all his energy, all his power, all his interest. He gave his life—and what more could one give?” (Spencer W. Kimball, Address to Religious Educators in the Assembly Hall, 12 Sept. 1975, pp. 3–5.)
Elder Spencer W. Kimball has shown that Paul’s advice still has application today, even though slavery has virtually been abolished.
“Paul speaks of ‘unholy masters’ and surely has reference to those who would defraud servants or employees and would not properly compensate for labors done or goods furnished. He likely has in mind men who are unkind, demanding and inconsiderate of their subordinates. [See Ephesians 6:9.]
“In short, the employer should treat his employees according to the golden rule, remembering that there is a Master in heaven who judges both employer and employee. Paul likewise enjoined a lofty standard upon employees: [See Ephesians 6:5, 6.]
“We may take this to mean, on modern terms, that the servant and employee should consistently give honest service, full and complete, and do for his employer what he would want an employee to do for him if he himself were the employer. Any other course calls for repentance.” (Miracle of Forgiveness, p. 51.)
“Now notice the nature of the armour that [Paul] puts on the man whom he is now preparing to withstand the powers of darkness. He said, ‘Therefore stand, having your loins girt about with truth.’ Now the loins is that part of the body between the lower rib and the hip in which you will recognize are the vital organs which have to do with reproduction . . . he was saying that that part of the body was one of the most vulnerable. We should have our loins girt about with armour. And then the next we would have a breastplate over the heart. Now in the scriptures you will remember that the heart has always been used to typify our conduct. . . . And so we would have a breastplate over the heart.
“And then he said we would have the feet shod with the kind of armour that would protect our feet, suggesting the feet as the objectives, the goals of life which we should have [guarded] by some kind of armour and protected from getting off on the wrong foot. And finally we should have a helmet on our heads. Now there we have the four parts of the body that the apostle Paul saw to be the most vulnerable to the powers of darkness. The loins, typifying virtue, chastity. The heart typifying our conduct. Our feet, our goals or objectives in life, and finally our head, our thoughts.
“Now the kind of armour that was to protect us is even more interesting. . . . We should have our loins girt about with truth. What is truth? Truth, the Lord said, was knowledge of things as they are, things as they were and things as they are to come. . . . What is going to guide us along the path of proper morals or proper choices? It will be the knowledge of truth. There must be a standard by which we measure our conduct, else how shall we know which is right? And how shall we know which is wrong? . . . ‘Our loins shall be girt about with truth,’ the prophet said.
“And the heart, what kind of a breastplate shall protect our conduct in life? We shall have over our hearts a breastplate of righteousness. Well, having learned truth we have a measure by which we can judge between right and wrong and so our conduct will always be gauged by that thing which we know to be true. Our breastplate to cover our conduct shall be the breastplate of righteousness.
“With what shall we protect our feet, or by what shall we gauge our objectives or our goals in life? All through the scriptures there runs a phrase suggested by the kind of armour the Apostle Paul would put upon the feet. Listen to what he says: ‘Your feet should be shod with the preparation of the gospel of peace.’ (Ephesians 6:15.) Interesting? What is the gospel of peace? The whole core and center of the gospel of peace was built around the person of Him who was cradled in the manger. . . . How fortunate are you if in your childhood in the home of your father and mother you were taught the doctrine of repentance, faith in Christ, the Son of the living God; the meaning of baptism and what you gain by the laying on of hands for the gift of the Holy Ghost. Fortunate is the child who has been taught to pray and who has been given those steps to take on through life. Feet shod with the preparation of the gospel of peace! . . .
“And then finally the helmet of salvation. Did you ever hear of that kind of helmet? The helmet of salvation. What is salvation? Salvation is to be saved. Saved from what? Saved from death and saved from sin. . . .
“. . . When those two things are missing from this earth and when it has been sanctified and cleansed of its impurity, this shall be the place of salvation. On this earth will be the celestial kingdom, for there will be no more sin, no more death, no more crying, for all the former things are done away. By whom? By the atonement of the Lord Jesus Christ. The apostle Paul said, in effect, ‘A helmet of salvation shall guide our thinking all through our days.’ . . .
“Well, now, the apostle Paul went one step further. He didn’t leave the man just with the armour on and expect him to cope against an army, seen or unseen. He had his armoured man holding in his hand a shield and in his other hand a sword, which were the weapons of those days. That shield was the shield of faith, and the sword was the sword of the spirit which is the Word of God. I can’t think of any more powerful weapons than faith and a knowledge of the scriptures in the which are contained the Word of God. One so armoured and one so prepared with those weapons is prepared to go out against the enemy [and] is more to be feared than the enemies of the light.” (Harold B. Lee, “Feet Shod with the Preparation of the Gospel of Peace,” Speeches of the Year, 1954, pp. 2–4, 6–7.)
The purpose of the letter is a plea from Paul to Philemon to accept back into his good graces a former Greek slave, Onesimus, who had run away from his master and gone to Rome, perhaps hoping to get lost in the city throngs. While in Rome, however, Onesimus was somehow brought into contact with Paul. The aging apostle used his influence to induce the younger man to return home and make amends. The trip to Rome was not in vain, however, for Onesimus had joined the church (vs. 10).
Philemon was a resident of Colossae, a city near Ephesus, and appears to have been converted by Paul (vss. 19, 20). He seems also to have been a zealous member, who generously lent his house and means for the use of the church (vss. 2, 5).
Paul makes it clear in his letter that he had entertained the notion of keeping Onesimus, Philemon’s runaway slave, with him, for he was a valuable friend. Paul could not do so, however, since the young convert-slave was the property of another man (vss. 12–14). The punishment for a runaway slave was death, but Paul begs Philemon to receive Onesimus as he would receive Paul himself (vs. 17). Paul offers to make up any financial loss suffered by Philemon following the apostle’s release from prison (vss. 18, 19).
This epistle gives one of the finest pictures of the meaning of forgiveness and repentance that can be found in Paul’s writings. The apostle stands revealed as a model of Christ-like love and compassion. Encased in prison walls, Paul’s tender feelings reveal themselves as he pleads the cause of a poor runaway who has naught but Paul to recommend him. The letter is poignant in its beauty. “The epistle is tactfully and sweetly written and does more to reveal the personal feelings of its author than to contribute to the body of Christian doctrine.” (McConkie, DNTC, 3:129.)
It is highly probable that these two persons were members of the church in Colossae and friends, perhaps converts, of Paul during his stay in Ephesus on his third mission. Some have even suggested that Apphia was Philemon’s wife and Archippus, his son. Nothing more is said of Apphia in Paul’s writings, but the letter to the Colossians, written about this same time, admonishes Archippus as follows: “Take heed to the ministry which thou hast received in the Lord, that thou fulfill it.” (Colossians 4:17.) Precisely what this ministerial call was is unknown. There is an ancient tradition which holds that Philemon became bishop of Colossae and, during the persecution under Nero when Peter and Paul met their deaths, was martyred in Colossae with his wife, Apphia, his son Archippus, and his slave, Onesimus.
As formerly noted in another connection (see interpretive commentary for 2 Corinthians 6:12), the word bowels as used by the King James translators was a synonym for feelings and affections. When Paul speaks of having his bowels refreshed by the saints in Colossae, he meant that his emotions had been heightened by the kindly and righteous responses of his Colossian friends. “We would say: ‘The hearts of the saints are refreshed.’” (McConkie, DNTC, 3:131.)
It may seem strange that Paul would appeal to Philemon to accept Onesimus back on the basis of “convenience.” The word chosen by the King James translators, however, has changed from its original meaning. The Greek word is formed from the verb which means “to come up to” and carries with it the idea of measuring up to a certain mark or standard. Paul’s choice of the word gives the delicate hint that Philemon’s forgiveness of his runaway slave would be the most fitting or becoming thing a true follower of Christ could do.
Paul refers to himself as “the aged” here in the King James translation, and some have wondered just how old the apostle really was at this time. We do not know the time of Paul’s birth, but from such evidence as is available, we conclude that he was probably born between, A.D. 1 and 6. If he was writing about A.D. 62, he would have been between fifty-five and sixty years of age. However, the Greek word from which the expression “the aged” was translated is presbyteis, which literally means “elder.” It could be that Paul had reference to his priesthood title (an apostle is an elder) or he may have meant that he was older than Philemon.
The word Onesimus literally means “helpful” or “profitable” and was a very common name for slaves during this period. Under Roman law, the slave was viewed as property, and the master would sometimes bestow a name such as this if he was particularly optimistic about his slave’s potential. Note the clever play on words which Paul uses in verses 10 and 11.
In the days of Philemon and Onesimus, slaves were completely at the mercy of their owners. Even trivial offenses were often punished in the most cruel manner. Indicative of the unrestricted authority enjoyed by the masters is this statement by Vincent: “The attitude of the law toward the slave was expressed in the formula servile caput nullum jus gabet; the slave has no right. The master’s power was unlimited. He might mutilate, torture, or kill the slave at his pleasure. Pollio, in the time of Augustus, ordered a slave to be thrown into a pond of voracious lampreys. Augustus interfered, but afterward ordered a slave of his own to be crucified on the mast of a ship for eating a favorite quail. Juvenal describes a profligate woman ordering a slave to be crucified. Some one remonstrates. She replies: ‘So then a slave is a man, is he! “He has done nothing,” you say. Granted. I command it. Let my pleasure stand for a reason’ (vi., 219). Martial records an instance of a master cutting out a slave’s tongue. The old Roman legislation imposed death for killing a plough-ox; but the murderer of a slave was not called to account. Tracking fugitive slaves was a trade. Recovered slaves were branded on the forehead, condemned to double labor, and sometimes thrown to the beasts in the amphitheatre. The slave population was enormous. Some proprietors had as many as twenty thousand.” (Vincent, Word Studies in the New Testament, 2:921.)
|
When Paul wrote to the Ephesians, “Ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God” (Ephesians 2:19), he was emphasizing to these gentile-born converts that they now belonged to the kingdom of God. This is a message that every convert to the Church and every member for that matter, needs to receive—YOU BELONG! |
“It was back in the days when we had stake conference in the afternoon. I was in a stake; it had been cold; it was winter. We came in out of the cold for the afternoon session, and everybody had had too much to eat and the room was hot. Everybody fell asleep, and it was my turn to speak. I was too sleepy to gather my thoughts, and not knowing what else to do, I asked for a show of hands of all who had come into the Church in the last two years. There was a fine young man and his wife and two children right there. I said to the man, ‘I know this is an unkind thing to do, but wouldn’t you like to come up and take ten minutes and tell us how you came into the Church and what it meant to you.’
“He stood up, a really handsome young man. He said, ‘You know, I came here from Palo Alto to work in this big chemical plant out here on the desert. I got my doctorate in chemistry and my wife has her degree in literature at Stanford. I knew all about chemistry; she knew all about literature, but we didn’t know anything about getting along with one another. We had been to see a marriage counselor; all we got was talk. We had been to see a psychologist; all we got was a big bill. We loved our children too much to be separated. That was the only thing that held us together; we both wanted the children. We disliked one another.
“‘My wife said, “Let’s try religion; we’ve tried everything else.” I said, “Okay, what religion?” She said, “The Mormon religion.” She had worked for a Mormon in San Francisco who she thought was the finest man she ever knew. We went one day, one Sunday morning. We drove around the block the first time. No sign in front of the building to tell what time church started. We had to case the place. So, the next Sunday we came and very sheepishly came in that door. A man reached out his hand and took me by the hand, and said, “Good morning, glad to see you. Haven’t seen you before. Where’ve you been? What ward did you come from?” I was puzzled. I didn’t know what he meant by a ward. Finally he got the idea that I wasn’t a member of the Church, but he made us feel at home. Took us to our classes in Sunday School; sat with us; took the children to their classes. At the close of the meeting he invited us to come to dinner on Wednesday. We came. The missionaries were there and five weeks later we were baptized.
“‘When we were baptized, the bishop was there, and when we were dressed, he took me by the hand and my wife by the hand and said, “Brother and Sister Romney, I want to welcome you into the Church and extend to you the hand of fellowship. Now, Brother Romney, everybody has something to do in this Church. We have a responsibility for you; we will put you in charge of the hymn books. Sister Romney, we will make you assistant secretary of the Primary. Brother Romney, priesthood meeting starts at eight o’clock on Sunday morning; Sunday School at ten; and sacrament meeting at six. We would like you here fifteen minutes early to see that all hymn books are in place. Will you be there?’ I didn’t know what else to do but say yes. I’d been saying yes for five weeks.
“‘One cold winter day when a blizzard was blowing, I plowed over through the snow with my little boy. We were all alone there in the meetinghouse passing out hymn books, and I stopped and said, “Joe, what’s wrong with you? Here you are a PhD in Chemistry and you are passing out hymn books, coming over through a blizzard like that.” I did it, but it wasn’t long after that I got another job.’
“Then with tears rolling down his face after he had spoken of going to the temple three months before, he said, ‘There’s bishop so and so. I want to express my appreciation to him for giving me an assignment on the day I was baptized—an assignment commensurate with my ability.’” (Gordon B. Hinckley, Seminar for Regional Representatives of the Twelve, 4 Oct. 1973, pp. 6–7. Italics added.)
“Well, there is a lot to be done. There’s brotherhood, and fellowship, and love, and a welcome to be offered. Let me mention the new members and the less active people. When I saw the people coming into the Church . . . I thought of the parable of the sower. There was some of the seed, as you know, that burned because it had no roots. These wonderful folks often . . . need the anchors of their faith sunk more deeply. They need to know they belong to something and to somebody who will take the place of what they have given up, the associations and friendships that are behind them. . . .
“Let me only note what a new convert said to us in the mail in England. ‘You feel like you never are going to be lonely again,’ she wrote. And she shouldn’t ever be lonely again in this Church because she had become, as Paul wrote to the Ephesians, ‘fellowcitizens with the saints, and of the household of God.’ (Ephesians 2:19.)” (Hanks, The Gift of Self, pp. 105–7.)
|
Oftentimes there are those who have the idea that whether they actually fellowship others doesn’t really matter. “After all,” they say, “I’m only one person. Whether I’m friendly or not won’t matter.” How important are you to the strength of the Church? (See Mosiah 18:8, 9.) What does it mean to “bear one another’s burdens” and to “comfort those that stand in need of comfort”? Consider this conversation. Note some of the answers that you ought to be prepared to give as you strive to bear the burdens of and extend the hand of fellowship to those around you. New Convert The missionaries emphasized to us the fact that the church of Jesus Christ today in its restored state has the same organization as did the church of Jesus Christ in the days of the early apostles. I don’t question that statement. What I want to understand is why this is necessary. Priesthood Leader While it is true that the Church today has the same offices that existed in the church of Jesus Christ in the days of the apostles, this fact alone is not what makes the Church true, powerful, or distinctive. The importance of these offices was emphasized by the apostle Paul. Read Ephesians 4:11–16. You will see in this letter the following purposes of these offices:
These offices within the priesthood were to remain till “we all come in the unity of the faith . . . unto a perfect man.” The degree of that perfection was to be “the stature of the fulness of Christ” or the status and glory enjoyed by Christ. New Convert I guess what I’m trying to understand is how these offices serve those purposes. Priesthood Leader Let’s see if I can explain this. All offices in the priesthood grow out of the Melchizedek Priesthood. The office, in other words, is supplemental to the priesthood itself. The purpose of the office is to help bring a man to a state of godliness, perfection, and unity with Christ. New Convert How does an office do that? Priesthood Leader Offices exist in the priesthood to perform these functions:
By latter-day revelation, the Lord has broadly defined the functions of offices in the priesthood by these designations:
New Convert I’m not certain that I understand the difference between these designations. Priesthood Leader Let’s see if I can explain the difference by applying their function to a common pattern in the Church today. Whenever we introduce the gospel to any areas in the world, a mission is created. The purpose of a mission is to teach the gospel of Jesus Christ to “strangers or foreigners,” or nonmembers of the kingdom of God. Who introduces the gospel in various areas of the world? It is done by apostles, seventies, and elders called to be missionaries. When sufficient priesthood strength is established in a mission by virtue of convert baptisms, then under the direction of God’s prophet, a stake is created. Stakes are created to perfect the saints. This is done by administering the ordinances of salvation and teaching the principles of the gospel. Who administers these ordinances and does the teaching? It is done by deacons, teachers, priests, and elders—in other words, the standing ministers. We see examples of their work in both branches and wards in the administration of the sacrament, the teaching of classes, home teaching, and other presiding responsibilities such as presiding over quorums of the priesthood. New Convert I see. You mentioned another office in the ministry—an evangelist, I believe it was. Priesthood Leader Yes, the office of an evangelical minister. (See D&C 107:39.) New Convert Is that like an evangelist in other churches? Priesthood Leader No, an evangelical minister is a patriarch. The Prophet Joseph Smith said that “there should be a patriarch for benefit of the posterity of the saints, as it was with Jacob in giving his patriarchal blessing unto his sons.” (Teachings, p. 151.) There will be an appropriate time when you will want such a blessing, which in the words of one of the prophets contain “paragraphs from your eternal possibilities.” (Lee, Stand Ye in Holy Places, p. 117.) Now, let’s go back to what Paul said in the text: that God gave “some, apostles; and some, prophets [traveling ministers]; and some, evangelists [evangelical ministers]; and some, pastors and teachers [standing ministers]” for the purposes of (1) perfecting the saints; (2) the work of the ministry; (3) the building up or strengthening of the church of God, until we achieve a state of perfection and become like Jesus Christ. New Convert In other words, all these offices function out of the priesthood for a particular responsibility in the ministry. Priesthood Leader Yes; and because of the many duties in the Church, and the fact that God has endowed his children with different gifts and talents to perform these specialized functions, these offices are all essential. Paul dramatized this by comparing the offices of the church to a human body, adding that the eye cannot say to another member of the body, “I have no need of thee,” or “I am greater than thee.” All are important to this vital, unified organism, for the church members must be as one. (See 1 Corinthians 12:14–31.) Thus these offices “are and always will be in the true Church of Christ as long as the earth shall stand.” (Delbert L. Stapley in CR, Apr. 1958, p. 116.) New Convert I see now! The whole purpose of the Church—its programs and organizations—is to help bless the lives of people. Priesthood Leader That’s right. What does that concept mean to you? Convert Well, now that I’m a member of Christ’s church I have the responsibility to serve when I’m called. Priesthood Leader Is that all? Convert No. I guess I also have the responsibility to fellowship every person with whom I come in contact, to make him feel he is a part of Christ’s church. Priesthood Leader That’s exactly right. We have all covenanted to fellowship and love one another. Unity can be achieved in no other way. |
|
Can you see how important the Church is? Can you see how important you are? Do you understand why the Church has been organized? Can you understand why each member is important in the success of the whole? (See D&C 38:27.) Can you determine in your own life to strive to bear burdens and extend fellowship to those around you, and to strive to be one with the saints? Can you strive to make a special effort to make someone feel welcome and a part of Christ’s church? That was Paul’s message to the Ephesians, and it is his message to you. |
|
A Letter from Paul to the Saints in Philippi, Macedonia |
|
|
|
Philippians |
|
Paul’s Experiences in Teaching Christ |
|
|
Be of One Spirit and One Mind |
|
|
The Equality of Father and Son |
|
|
All Men Shall Bow and Confess Christ |
|
|
“Work Out Your Own Salvation” |
|
|
The Mission of Timothy and Epaphroditus |
|
|
The Way of Salvation |
|
|
“Stand Fast in the Lord” |
|
|
Paul’s Thanks for Aid |
|
Paul’s First Letter to Timothy |
|
|
|
1 Timothy |
|
Teach Only True Doctrine |
|
|
Christ Came to Save Repentant Sinners |
|
|
Timothy’s Responsibility |
|
|
Prayers of Thanks Are Pleasing to Our Mediator |
|
|
The Conduct of Women in Worship Services |
|
|
Requirements for a Bishop |
|
|
Description of a Worthy Deacon |
|
|
The Mystery of Godliness |
|
|
Signs of Latter-day Apostasy |
|
|
“Be Thou an Example of the Believers” |
|
|
Saints Commanded to Care for Their Worthy Poor |
|
|
The Responsibility of Elders |
|
|
Slaves Are to Respect Their Masters |
|
|
Sound Teaching About Wealth |
|
|
Timothy—Fight the Good Fight |
Latter-day Saint youth have been reserved for this time so their spiritual strength and example as believers may combat the forces and doctrines of evil.
|
“It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us, we were all going direct to Heaven, we were all going direct the other way. . . .” (Charles Dickens, A Tale of Two Cities, p. 3.) So begins the narrative in Dickens’s classic tale of the French Revolution; yet he could well have been writing of the latter part of the twentieth century, so timely is his description. Brilliant developments in science and technology have created a civilization unlike the ages of the past. Yet the basic moral problems of mankind have worsened. People are more self-centered and more calloused to spiritual things, to motherhood, and to the joys of family life. Gratification and pleasure and possessions seem to be a dominate aim of many. Paul raised a warning voice to our generation: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.” (1 Timothy 4:1.) Yet a bright ray of hope remains—in you, the youth of Zion. You were prepared and reserved by the Lord to come forth in this time to show, by your example, the blessings of living a godlike life; to present a message of hope to a generation of despair. Paul in Rome: Building the Cause of the Master By appealing his rights of Roman citizenship, Paul had been brought to Rome to stand trial before Nero’s court. There in a hired residence near the Imperial Palace on the Palatine hill, and for two whole years, Paul was confined to house arrest. Whatever motives his enemies had in pressing for the delay of his trial, or if legitimate purposes may account for the wait, Paul used those years to build in Rome the cause of the Master. He was guarded day and night by a sequence of soldiers, many of whom, together with others from the royal household, became convinced by the steady faith and persuasions of Paul that Jesus was indeed the Lord and Redeemer whom they should serve. His preaching in those years was incessant, and his letters to the church never tired. In the last of his letters from Rome, to the saints at Philippi, Paul gave encouragement and persuasions to steadiness in the cause. To the Philippians he asserted that he had learned to be content in all conditions to which he might be subjected. He counseled them to seek after every good and wholesome thing the world might contain and promised them as their reward for faithfulness the “peace of God, which passeth all understanding.” (Philippians 4:7.) When Paul’s cause was finally heard, we have reason to believe he was acquitted and released. Subsequently he traveled, probably to Philippi to rest, then to Ephesus to strengthen the church, and perhaps even to Spain, before his return to Ephesus and, finally, Macedonia. It was probably from Macedonia that he wrote the first letter to Timothy. Now you will consider Philippians, and also 1 Timothy where Paul cautioned Timothy about many things, prophesied of doctrines of devils that might destroy the faith of the saints, and urged Timothy to “be thou an example of the believers.” (1 Timothy 4:12.) Read these passages carefully and ponder the messages they contain. Before proceeding, read all the scriptural references in the reading block. |
“This Epistle is a letter of friendship, full of affection, confidence, good counsel and good cheer. It is the happiest of St. Paul’s writings, for the Philippians were the dearest of his children in the faith. . . .
“. . . it is a classic of spiritual autobiography. . . . Philippians reveals the spring of his inward peace and strength. It admits us to St. Paul’s prison meditations and communings with his Master. We watch his spirit ripening through the autumn hours when patience fulfilled in him its perfect work.” (Dummelow, A Commentary on the Holy Bible, p. 969.)
This letter was possibly the last letter Paul wrote during his first imprisonment at Rome. The letter was sent sometime about A.D. 63.
Paul traveled to the country of Macedonia after he received a special vision in the night wherein he saw a man who said, “Come over into Macedonia, and help us.” (Acts 16:9.) Philippi, which Luke describes in Acts as “the chief city of that part of Macedonia” (Acts 16:12), was the first city on the European continent to receive the gospel. Lydia, “a seller of purple,” and her household were Paul’s first converts in Philippi (Acts 16:14, 15). Paul used his priesthood powers to cast a demon from a young woman, for which act Paul and Silas were persecuted, cast into prison, scourged, and put into stocks. The persecution continued until the magistrates learned of the Roman citizenship of the two men, after which time Paul and Silas were asked to leave the city (Acts 16:39).
The city of Philippi was located in eastern Macedonia, at the foot of Mount Pangaeus, on the East-West Egnation Highway which linked Rome and Asia. Between the time when Paul first preached in the city and the writing of Philippians, approximately ten years had passed. News of Paul’s Roman imprisonment may have been the motivation for the Philippian saints to remember Paul again. Whatever the reason, they sent a gift, carried by a member of the branch whose name was Epaphroditus. It was apparently their intent to have Epaphroditus stay with Paul and help him in every possible way.
It is possible that Epaphroditus brought Paul a letter which detailed the state of affairs among the saints. From Paul’s letter to the Philippians it appears that the members were still firm in their faith in the Lord Jesus. No great schism or heresy, no major error of doctrine or practice appears to have occasioned Paul’s letter. Clearly, the letter is not one of chastisement. Even reference to the legalism of the Judaizers may indeed have been written merely to call attention to a potential and not a real threat to the saints. When Epaphroditus decided to return home, Paul sent the Philippian letter back with him.
Like Philemon, the letter to the Philippians is one of Paul’s most personal letters. “Philippians is not a mighty dissertation, one to shake the earth or serve as a guidepost to Christendom, but it is a sweet and refined statement into which a number of gospel doctrines are woven. And our Bible is greatly enriched by its presence there.” (McConkie, DNTC, 2:525.)
This letter depicts Paul’s triumphant faith. It shows his total commitment to Jesus Christ. And it is obvious from the letter, as it is so apparent from his other writings, that Paul is diligent in carrying out his commission to preach. In it Paul proclaims this good news of the gospel, the glad tidings of faith and exaltation in and through the Savior, Jesus Christ.
See D&C 84:46, 47 and Moroni 7:16, 18.
“Wherein, then, lies our Lord’s equality with his God and our God? Is it not in that Jesus, crowned now himself with exaltation, has received from the Father all knowledge, all truth, all wisdom, and all power? Is it not in the same sense that all of the sons of God, as joint-heirs with Christ, shall receive all that the Father hath? (D. & C. 76:54–60; 84:38; 132:20.) Is it not in that, treading in the tracks of the Father, those who are adopted as his sons gain exaltation of their own?” [See Teachings of the Prophet Joseph Smith, pp. 347–48.] (McConkie, DNTC, 2:531.)
“An outstanding doctrine of the Church is that each individual carries the responsibility to work out his own salvation, and salvation is a process of gradual development. The Church does not accept the doctrine that a mere murmured belief in Jesus Christ is all that is necessary. A man may say he believes, but if he does nothing to make that belief or faith a moving power to do, to accomplish, to produce soul growth, his professing will avail him nothing. ‘Work out your salvation’ is an exhortation to demonstrate by activity, by thoughtful, obedient effort the reality of faith. But this must be done with a consciousness that absolute dependence upon self may produce pride and weakness that will bring failure. With ‘fear and trembling’ we should seek the strength and grace of God for inspiration to obtain the final victory.
“To work out one’s salvation is not to sit idly by dreaming and yearning for God miraculously to thrust bounteous blessings into our laps. It is to perform daily, hourly, momentarily, if necessary, the immediate task or duty at hand, and to continue happily in such performance as the years come and go, leaving the fruits of such labors either for self or for others to be bestowed as a just and beneficent Father may determine.” (David O. McKay in CR, Apr. 1957, p. 7.)
Paul was attacking the Judaizers—those Jewish Christians who demanded complete obedience to the Mosaic law as a condition for salvation. He used the word dogs to imply that they were unclean and unholy. His use of the words evil workers indicates those who thought they were righteous and in fact were not. In sarcasm he used the word concision, which means “mutilation,” instead of circumcision, which is the normal adjective used to define Jews.
“When those apostles wrote letters to the members of the Church they addressed them as saints. A saint is not necessarily a person who is perfect, but he is a person who strives for perfection—one who tries to overcome those faults and failings which take him away from God. A true saint will seek to change his manner of living to conform more closely to the ways of the Lord.
“It is true that we each have imperfections to overcome. Life is a constant series of challenges and trials. Notwithstanding, we should never fail to strive for that perfection of life which can bring us closer into harmony with God.” (Theodore M. Burton in CR, Oct. 1973, p. 151.)
The word is used in the sense of “share” or “sharing.”
Thus, here Paul had reference to gifts of material value which the saints had shared with Paul.
Proper care of the church by Timothy and other appointed leaders is the central theme of this letter. Paul encourages Timothy to teach only the true doctrines of the kingdom, to keep the faith, to pray diligently, and to walk in all holiness. Paul’s letter challenges Timothy, and for that matter, all other priesthood leaders, to be true to their trust in the ministry.
An old tradition has it that the letter was written from Laodicea; however, the possibility exists that it was written from Macedonia. Whatever the place of writing, it appears to have been written during the time between Paul’s first and second imprisonments in Rome. The year was approximately A.D. 66.
At the time when Timothy received this letter, he was a priesthood leader in the church at Ephesus and had major administrative responsibilities. He was a church leader of proven worth whom Paul regarded highly. Timothy was left by Paul to be in charge of the Ephesus church and to persuade the membership to adhere to the principles of the gospel. Most likely some of the prominent members were older than Timothy and experienced difficulty in accepting the younger man’s authority. This appears to have been a major reason why Paul sent Timothy this letter.
Church administration, the conscientious performance of duties, the teaching of correct doctrine, the faithful conduct of an appointed servant in Christ’s church—these are some of the topics written of in Paul’s first letter to Timothy. Interwoven into the text are some of the references to Jesus Christ, to salvation, to the great latter-day apostasy, and to the necessity for obedience to the principles of the gospel.
“‘The Jews had scrupulously preserved their genealogical tables, till the advent of Christ . . . but we are told that Herod destroyed the public registers: he, being an Idumean, was jealous of the noble origin of the Jews: and that none might be able to reproach him with his descent, he ordered the genealogical tables, which were kept among the archives in the temple, to be burned. . . . From this time the Jews could refer to their genealogies only from memory, or from those imperfect tables which had been preserved in private hands; and to make out any regular line from these, must have been endless and uncertain. It is probably to this the apostle refers; I mean the endless and useless labor which the attempt to make out these genealogies, must produce; the authentic tables being destroyed.’
“So we may well conclude that Paul’s denunciation was towards doubtful and untruthful genealogies which had been tampered with for improper purposes.” (Smith, Answers to Gospel Questions, 1:214–15.)
Paul may also have had reference to the Jewish tendency to take great pride in their ancestry and in their belief that genealogical descent was a proof of God’s favor (John 8:37–45). This, Paul says, is a fable. God’s favor is given on the basis of righteousness, not ancestry.
“Now, all money is not lucre—all money is not filthy. There is clean money—clean money with which to buy food, clothes, shelter, and other necessities and with which to make contributions toward the building of the kingdom of God.
“Clean money is that compensation received for a full day’s honest work. It is that reasonable pay for faithful service. It is that fair profit from the sale of goods, commodities, or service. It is that income received from transactions where all parties profit.
“Filthy lucre is blood money; that which is obtained through theft and robbery. It is that obtained through gambling or the operation of gambling establishments. Filthy lucre is that had through sin or sinful operations and that which comes from the handling of liquor, beer, narcotics and those other many things which are displeasing in the sight of the Lord. Filthy lucre is that money which comes from bribery, and from exploitation.
“Compromise money is filthy, graft money is unclean, profits and commissions derived from the sale of worthless stocks are contaminated as is the money derived from other deceptions, excessive charges, oppression to the poor and compensation which is not fully earned. I feel strongly that men who accept wages or salary and do not give commensurate time, energy, devotion, and service are receiving money that is not clean. Certainly those who deal in the forbidden are recipients of filthy lucre.” (Spencer W. Kimball in CR, Oct. 1953, p. 52.)
Paul used the word neophyton to refer to one who is newly converted. This word is a compound of neos, “new, recently born” and phyow, which in the passive means “to be born, to spring up, to grow,” thus expressing the concept of a new convert or one newly born. A bishop, in particular, should be an experienced priesthood holder.
“It was the judgment of Paul that a deacon in that day should be a married man. That does not apply to our day. Conditions were different in the days of Paul. In that day a minister was not considered qualified to take part in the ministry until he was thirty years of age. Under those conditions deacons, teachers, and priests were mature men. This is not the requirement today. There are in all kinds of churches today ministers who are under that age, and there is no requirement in the Church in this dispensation that a person must be a matured man before he can take part in the ministry or hold the priesthood. Nor was it the rule in very ancient times, for we learn that Noah was only ten years of age when he was given the priesthood under the hands of Methuselah.” [D&C 107:52.] (Smith, Answers to Gospel Questions, 1:129.)
Since eternal life may only be achieved through celestial marriage, Satan does all within his power to “forbid” men and women to marry. Celibacy, living together out of wedlock, homosexuality, adultery, abortion, and birth control are but a few of the many methods employed to pervert men’s minds and prevent the creation and continuance of this holy union. In the words of President Harold B. Lee, “Satan’s greatest threat today is to destroy the family, and to make mockery of the law of chastity and the sanctity of the marriage covenant.” (Church News, 19 Aug. 1972, p. 3.)
Paul prophetically recognized this major problem of “forbidding to marry” in the latter times, and accordingly he has given us a specific warning against such an apostate practice.
“‘Whoso forbiddeth to abstain from meats, that man should not eat the same, is not ordained of God; For, behold, the beasts of the field and the fowls of the air, and that which cometh of the earth, is ordained for the use of man for food and for raiment, and that he might have in abundance.’ (D. & C. 49:18–19.)” (See also D&C 89:12, 13.)
“God has removed the Mosaic restrictions where the eating of certain meats and foods are concerned. These are now clean (sanctified, as it were); there are no longer any ceremonially unclean or forbidden foods.” (McConkie, DNTC, 3:86.)
The word order as arranged in the King James Version is an unfortunate one, for it conveys something different from what was intended. Literally, the Greek reads, “Bodily exercise for a little is profitable, but godliness for all things profitable is.” The meaning is not that physical exercise is worthless, but, rather, that its usefulness is limited; it is profitable only in a few ways. But godliness (or spiritual exercise) has unlimited usefulness; it is profitable in every way. Physical exercise profits the body, which shall perish, but godliness profits both the body and the spirit.
Three specific welfare principles are taught by Paul in these verses. They are as follows:
[1.] “Gospel standards provide that members of the Church should work and support themselves. When this fails, they are to gain temporal assistance from their family, including children and grandchildren. Only when these resources do not suffice is there justification for calling on the Church itself for temporal assistance. . . .
[2.] “To qualify for church assistance, under the welfare system then in operation, widows were: To be in need; to be without children or relatives who could support them; to be 60 years of age: to have been faithful to their husbands; to have lived the gospel in general, as shown by the fact of rearing children, of lodging strangers, of washing the clothes of the saints, of relieving the afflicted, and of general proper living. Young widows were counseled to marry again and raise families.
[3.] “There are times when elders, spending their full time in the ministry, should receive temporal help from the Church, especially for their families.” (McConkie, DNTC, 3:90–91; see D&C 75:24.)
“Brethren should be seasoned, tried, and found worthy before they are ordained and set apart to serve in positions of power and influence in the Church.” (McConkie, DNTC, 3:92.)
In his first letter to Timothy, Paul warned that in the latter days certain apostate doctrines would become so popular among members of the Church that they would constitute a most serious threat to the faith. (1 Timothy 4:1, 2.) Even so today, members of the Church are confronted with social practices and false beliefs so serious in nature that those who embrace them may lose their testimonies and their Church membership, and do irreparable damage to future generations. If you heed the counsel given, you may be the means by which your friends may avoid similar pitfalls.
|
What are some of the doctrines of the devil that some, even in the Church, would begin to believe? Paul cites two “doctrines of devils” (1 Timothy 4:1) as examples: first, forbidding to marry, and second, commanding people not to eat meats (certain foods). The exclusion of long lists of prohibited foods from our diets is certainly not as important in our relationship to the Lord as the Jew of Paul’s time made it to be; nevertheless, today some take liberties with what the Lord has said and suppose that the Word of Wisdom means more than it really means. “Some unstable people become cranks with reference to this law of health. It should be understood that the Word of Wisdom is not the gospel, and the gospel is not the Word of Wisdom. As Paul said, ‘The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.’ (Rom. 14:17.) “There is no prohibition in Section 89, for instance, as to the eating of white bread, using white flour, white sugar, cocoa, chocolate, eggs, milk, meat, or anything else, except items classified under the headings, tea, coffee, tobacco, and liquor. As a matter of fact those who command that men should not eat meat, are not ordained of God, such counsel being listed by Paul as an evidence of apostasy. God has created ‘meats,’ he says, ‘to be received with thanksgiving of them which believe and know the truth.’ (1 Tim. 4:3.)” (Bruce R. McConkie, Mormon Doctrine, pp. 845–46.) Sadly, some persons become so involved in their interpretation and practice of the Word of Wisdom that they overlook other matters which are of great significance to their exaltation. Paul said that one of the most important of these is marriage. If Satan or one of his advocates came to Church members and said, “You should never marry,” few if any members of the Church would accept this idea. But we are extremely naive if we suppose that Satan would try such a direct, boldfaced approach to try to get us to accept his program. Satan is more subtle than that. (See Moses 4:1–6, for instance.) Today many couples live together without marriage. They justify themselves by arguing that their “commitment” to one another is more important than a marriage ceremony. Fortunately, most Latter-day Saint men and women do not choose to follow this evil practice. They acknowledge the value and importance of the marriage contract. But what of those who choose a civil ceremony when a celestial sealing is available? If Satan can persuade you not to marry, or to postpone marriage in the temple, what may be the eternal consequences? In May of 1843 the Prophet Joseph Smith gave inspired instruction which indicates how much the Lord values celestial marriage. Read D&C 131:1–4. Even after people are married, Satan continues his relentless battle. Listed here are some of the lies he is using in his attempt to destroy marriage; also listed are the answers given by our modern prophets. This is a good opportunity for you to check your own attitude on these matters so that you may be assured you are in harmony with the Lord’s servants. SATAN’S LIE: Physical gratification before marriage should be emphasized. Can young people indulge in improper relationships before marriage without detrimental effect to their eventual marriage? President McKay has given this answer: “It is important for young people to realize that intelligent home building begins with a young man and a young girl in their teens. Often the health of children, if a couple be blessed with such, depends upon the actions of parents before marriage. . . . “Every young man, particularly, should prepare for the responsibility of fatherhood by keeping himself physically clean, that he might enter into that responsibility not as a coward or deceiver, but as one honorable and fit to found a home. The young man who, in unfitness, takes upon himself the responsibility of fatherhood is worse than a deceiver. The future happiness of his wife and children depends upon his life in youth. “Let us also teach girls that motherhood is divine, for when we touch the creative part of life, we enter into the realm of divinity. It is important, therefore, that young womanhood realize the necessity of keeping their bodies clean and pure, that their children might enter the world unhampered by sin and disease. An unshackled birth and an inheritance of noble character are the greatest blessings of childhood. No mother has the right to shackle a child through life for what seems in youth to be a pleasant pastime or her right to indulge in harmful drugs and other sinful practices. Those who are to be the mothers of the race should at least so live as to bear children who are not burdened from birth by sickness, weakness, or deformity. . . .” (CR, Apr. 1969, p. 6.) SATAN’S LIE: Birth control should be practiced. Is the commandment to “multiply and replenish the earth” still in force? Can you see how the violation of this commandment will have a deteriorating, disintegrating effect on marriage? President Spencer W. Kimball has said: “The first commandment recorded seems to have been ‘Multiply and replenish the earth.’ Let no one ever think that the command came to have children without marriage. No such suggestion could ever have foundation. When God had created the woman, he brought her unto the man and gave her to him as his wife, and commanded, ‘Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh’ (Genesis 2:24). . . . “There seems to be a growing feeling that marriage is for legal sex, for sex’s sake. Marriage is basically for the family; that is why we marry—not for the satisfaction of the sex, as the world around us would have us believe. When people have found their companions, there should be no long delay. Young wives should be occupied in bearing and rearing their children. I know of no scriptures where an authorization is given to young wives to withhold their families and to go to work to put their husbands through school. There are thousands of husbands who have worked their own way through school and have reared families at the same time. Though it is more difficult, young people can make their way through their educational programs. On most campuses there are married student buildings for their living. It’s a good experience to learn to save and to scratch and to economize.” (“Marriage Is Honorable,” Speeches of the Year, 1973, pp. 262, 63.) SATAN’S LIE: Legal opportunities for abortion should be increased. When couples may destroy unwanted children simply because they want to, what does the institution of marriage become? In what ways does this weaken marriage? The First Presidency (Spencer W. Kimball, N. Eldon Tanner, Marion G. Romney) has stated: “The Church opposes abortion and counsels its members not to submit to, be a party to, or perform an abortion except in the rare cases where, in the opinion of competent medical counsel, the life or health of the woman is seriously endangered or where the pregnancy was caused by forcible rape and produces serious emotional trauma in the victim. Even then it should be done only after counseling with the local bishop or branch president and after receiving divine confirmation through prayer. “Abortion is one of the most revolting and sinful practices in this day, when we are witnessing the frightening evidence of permissiveness leading to sexual immorality. “Members of the Church guilty of being parties to the sin of abortion are subject to the disciplinary action of the councils of the Church as circumstances warrant. In dealing with this serious matter, it would be well to keep in mind the word of the Lord stated in the 59th section of the Doctrine and Covenants, verse 6. ‘Thou shalt not steal; neither commit adultery, nor kill, nor do anything like unto it.’ “As far as has been revealed, the sin of abortion is one for which a person may repent and gain forgiveness.” (Ensign, July 1976, p. 76.) SATAN’S LIE: Reduce the contact children have with parents. Is it natural for children to be raised by other than their parents? How does it affect children if they are taken from the home a great deal during those early years of their greatest need for parental love and training? The First Presidency of the church has declared: “This divine service of motherhood can be rendered only by mothers. It may not be passed to others. Nurses cannot do it; public nurseries cannot do it; hired help cannot do it—only mother, aided as much as may be by the loving hands of father, brothers, and sisters, can give the full needed measure of watchful care.” (The First Presidency [Heber J. Grant, J. Reuben Clark, Jr., David O. McKay], Oct. 1942, as cited by Spencer W. Kimball, CR, Apr. 1974, p. 9.) “By bringing these choice spirits to earth, each father and each mother assume towards the tabernacled spirit and towards the Lord Himself by having taken advantage of the opportunity He offered, an obligation of the most sacred kind, because the fate of that spirit in the eternities to come, the blessings or punishments which shall await it in the hereafter, depend, in great part, upon the care, the teachings, the training which the parents shall give to that spirit. “No parent can escape that obligation and that responsibility, and for the proper meeting thereof, the Lord will hold us to a strict accountability. No loftier duty than this can be assumed by mortals.” (Message of the First Presidency [Heber J. Grant, J. Reuben Clark, Jr., David O. McKay], presented by J. Reuben Clark, Jr., in CR, Oct. 1942, p. 12.) SATAN’S LIE: Divorce is the solution for unhappy marriages. As it becomes easier and easier to obtain a divorce, will couples who otherwise might work out a successful marriage be tempted to break their marriage apart without making a real effort? In what way does this cheapen marriage and weaken it as a means to hold society together? Are lax divorce laws simply a symptom of the low spiritual level of society? President Spencer W. Kimball has said: “With all conditions as nearly ideal as possible, there are still people who terminate their marriages for the reason of ‘incompatibility.’ We see so many shows and read so much fiction and come in contact with so many society scandals that the people in general come to think of ‘marrying and giving in marriage,’ divorcing and remarrying, as the normal patterns. “The divorce itself does not constitute the entire evil, but the very acceptance of divorce as a cure is also a serious sin of this generation. The fact that a program or a pattern is universally accepted is not evidence that it is right. Marriage never was easy. It may never be. It brings with it sacrifice, sharing, and a demand for great selflessness. “Many of the TV screen shows and stories of fiction end with marriage: ‘They lived happily ever after.’ Since nearly all of us have experienced divorce among our close friends or relatives, we have come to realize that divorce is not a cure for difficulty, but is merely an escape, and a weak one. We have come to realize also that the mere performance of a ceremony does not bring happiness and a successful marriage. Happiness does not come by pressing a button, as does the electric light; happiness is a state of mind and comes from within. It must be earned. It cannot be purchased with money; it cannot be taken for nothing. . . . “Every divorce is the result of selfishness on the part of one or the other or both parties to a marriage contract. Someone is thinking of self—comforts, conveniences, freedoms, luxuries, or ease. Sometimes the ceaseless pinpricking of an unhappy, discontented, and selfish spouse can finally add up to serious physical violence. Sometimes people are goaded to the point where they erringly feel justified in doing the things which are so wrong. Nothing, of course, justifies sin.” (“Marriage and Divorce,” BYU Devotional, 7 Sept. 1976, pp. 3, 6.) |
With regard to the lies of Satan listed earlier, what should a “believer” do? If you are to be “an example of the believers,” how would you respond to Satan’s lies?
If you are determined to be an example of the believers, how would you respond in your personal life to the question of whether it is wrong to eat any meat?
These are the last days, and it is no coincidence that you have come to the earth at this time. President Joseph Fielding Smith said:
“Our young people are among the most blessed and favored of our Father’s children. They are the nobility of heaven, a choice and chosen generation who have a divine destiny. Their spirits have been reserved to come forth in this day when the gospel is on earth, and when the Lord needs valiant servants to carry on his great latter-day work.
“May the Lord bless you, the youth of Zion, and keep you true to every covenant and obligation, cause you to walk in paths of light and truth, and preserve you for the great labors ahead.” (“Our Concern for All Our Father’s Children,” Improvement Era, June 1970, p. 3.)
Will you be faithful to this birthright about which Elder Lee spoke? Will you resist Satan’s lies which Paul prophesied would deceive some of the saints in the latter-days? Will you strive with all your might to be “an example of the believers”? For Saturday night is drawing to a close, and a glorious Sabbath morning shall greet those who have been faithful.