SECTION 10
PAUL’S WITNESS TO PRIESTHOOD LEADERS

LESSONS

45. “I Have Fought a Good Fight, I Have Finished My Course, I Have Kept the Faith” (2 Timothy)

46. “Let Us Go On unto Perfection” (Hebrews 1–7)

47. “By the Blood Ye Are Sanctified” (Hebrews 8–10)

48. Faith: Evidence of Things Not Seen (Hebrews 11–13)

BIOGRAPHIES

Paul’s Faithfulness

“. . . in Paul’s last letter to Timothy, which was written just previous to his death,—he says: ‘I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His appearing.’ No one who believes the account, will doubt for a moment this assertion of Paul which was made, as he knew, just before he was to take his leave of this world. Though he once, according to his own word, persecuted the Church of God and wasted it, yet after embracing the faith, his labors were unceasing to spread the glorious news: and like a faithful soldier, when called to give his life in the cause which he had espoused, he laid it down, as he says, with an assurance of an eternal crown. Follow the labors of this Apostle from the time of his conversion to the time of his death, and you will have a fair sample of industry and patience in promulgating the Gospel of Christ. Derided, whipped, and stoned, the moment he escaped the hands of his persecutors he as zealously as ever proclaimed the doctrine of the Savior. And all may know that he did not embrace the faith for honor in this life, nor for the gain of earthly goods. What, then, could have induced him to undergo all this toil? It was, as he said, that he might obtain the crown of righteousness from the hand of God. No one, we presume, will doubt the faithfulness of Paul to the end. None will say that he did not keep the faith, that he did not fight the good fight, that he did not preach and persuade to the last. And what was he to receive? A crown of righteousness. And what shall others receive who do not labor faithfully, and continue to the end? We leave such to search out their own promises if any they have; and if they have any they are welcome to them, on our part, for the Lord says that every man is to receive according to his works. Reflect for a moment, brethren, and enquire, whether you would consider yourselves worthy [of] a seat at the marriage feast with Paul and others like him, if you had been unfaithful? Had you not fought the good fight, and kept the faith, could you expect to receive? Have you a promise of receiving a crown of righteousness from the hand of the Lord, with the Church of the Firstborn? Here then, we understand, that Paul rested his hope in Christ, because he had kept the faith, and loved His appearing and from His hand he had a promise of receiving a crown of righteousness.” (Smith, Teachings, pp. 63–64.)

Timothy was born of a Greek father and a devoutly Jewish mother, Eunice (Acts 16:1; 2 Timothy 1:5). He lived at either Lystra or Derbe where he was converted by Paul during the first missionary journey. While completing the second missionary journey, Paul took Timothy to be his secretary and companion (Acts 16:1–4; 1 Thessalonians 3:2) after ordaining and circumcising him to please the Jews (2 Timothy 1:6; Acts 16:3).

Timothy remained with Silas in Berea after Paul was forced to flee the city (Acts 17:14). Not long afterwards, he joined Paul in Corinth (Acts 18:1, 5).

At a later time, Timothy was sent back to Corinth to deal with disorders in the church, and there he may have labored until Titus took his place (1 Thessalonians 3:6; Acts 19:22; 1 Corinthians 4:17; 16:11; 2 Corinthians 7:6, 13; 8:6, 16, 23; 12:18).

After helping to organize a collection for the Jerusalem church, he accompanied Paul as far as Troas, though it isn’t certain whether he continued to Jerusalem (Acts 20:4–6). Nor is there indication that he was with Paul in Rome during the first imprisonment. What is known is that Timothy was with Paul when Philippians, 2 Corinthians, Colossians, and Philemon were written. No other information about the travels of Timothy is available.

Referred to as a young man (1 Timothy 1:3), Timothy is considered by Paul to be a capable and beloved soldier of Christ. In Paul’s letters to Timothy, the apostle bolsters, encourages, and challenges Timothy to remain firm in the faith in spite of opposition from Judaizers, licentious members, and heathen nonmembers. The last reference to Timothy in the New Testament tells of his release from a Roman prison wherein he may have languished during the final days of Paul’s life (Hebrews 13:23).

Titus, a Greek convert of Paul’s (Titus 1:4) and whose parents were probably gentiles (Galatians 2:3), was one of Paul’s foremost companions in the work of the ministry (2 Corinthians 8:23). Titus accompanied Paul from Antioch to Jerusalem where Judaizers desired to have him circumcised and where the leaders of the church determined not to require him to submit to that Mosaic ritual (Acts 15:2, 23–29; Galatians 2:1, 3). When Titus was sent to Corinth (1 Corinthians 4:17; 16:10), his conciliatory measures were successful and peace was restored (2 Corinthians 7:5–15). Later, no doubt because of his influence among the Corinthian saints, Titus was again asked by Paul to visit Corinth to complete a collection for the members at Jerusalem (2 Corinthians 8:6–16). Several years later, he was assigned to labor in Crete until he was called to meet with Paul (Titus 1:4, 5). Tradition holds that he was the church leader in Crete and that he performed missionary labors in Dalmatia, which is now part of Yugoslavia (2 Timothy 4:10). It is thought by some that he was in Rome during Paul’s final imprisonment.

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45
“I HAVE FOUGHT A GOOD FIGHT, I HAVE FINISHED MY COURSE, I HAVE KEPT THE FAITH”

THEME

By following the pattern established by Christ, strength can be developed to overcome all obstacles to spiritual sensitivity and growth.

INTERPRETIVE COMMENTARY

TITUS

(45-1) The Letter to Titus

“Titus is the epistle of obedience. Writing in his old age, Paul seems increasingly impressed by the Spirit to counsel his beloved Titus, and through him all the saints, of the overpowering need to walk in paths of truth and righteousness. . . .

“Titus is written to and for the saints. It is a sermon of practical exhortation to those in the fold, a common sense approach to the problem of living in the world without being of the world.” (McConkie, DNTC, 3:119.)

(45-2) Place and Date of Writing

Paul probably wrote this letter not long after his return to Ephesus, about A.D. 67 or 68, sometime between his first and second imprisonments. There are no clues as to the letter’s point of origin.

(45-3) Background Information

Sometime prior to writing, Paul and Titus had visited the island of Crete. When it became apparent that Paul would be unable to remain on the island, he left Titus behind to set in order the church (Titus 1:5). Paul’s letter, written to strengthen and encourage Titus, provides definite instructions about the duties of those who minister in the church. Specifically, the apostle warns Titus to beware of false ministers and doctrines. He also speaks regarding the character and conduct befitting one who is called to assume priesthood leadership.

(45-4) Titus 1:9. Who Were “the Gainsayers”?

This word is derived from the old Anglo-Saxon word gegn, which means “contrary to” or “in opposition of.” We see this same root in our word against, which is close to a perfect synonym for gain as it is used in verse 9. When used in the word gainsayers, this root means “those who speak against something in order to enrich oneself at the expense of others.”

(45-5) Titus 1:12. The Nature and Character of the Cretans

Paul’s reference to Cretans as “liars, evil beasts, slow bellies” may have been borrowed from Epimenides, a Greek poet who lived in the sixth century B.C. Using this admittedly strong language, Paul condemns the false teachers on Crete for perverting the gospel in order to make money (vs. 11). This corresponds with the reputation of the Cretans for greed and avariciousness, as reported by such ancient writers as Cicero, Livy, Plutarch, and Polybius. Historically, the name Cretan came to be synonymous with dishonesty. Their reputation for lying became so commonly known that the name became both a verb (kretidzein, meaning “to speak like a Cretan” or “to lie”) and a noun (kretismos, literally, “Cretan behavior,” which equaled “lying”). Slow bellies is better translated idle bellies and carries the idea of lazy gluttony that leads to extreme obesity. Some argue that Paul, an apostle, would not slur a whole group of people in making his point. But as you read it carefully, Paul is applying it to those who would bring false teachings into the church. In all of his letters, he does not hesitate to speak sharply and strongly about such wickedness.

(45-6) Titus 1:15. Who Are “the Pure”?

That purity spoken of is purity of mind and body. It includes sexual purity. It is of the greatest importance, and it cannot be neglected as we strive to develop perfect lives. Elder McConkie has written:

“The pure in heart are those who are free from moral defilement or guilt; who have bridled their passions, put off the natural man and become saints through the atonement (Mosiah 3:19); who have been born again, becoming the sons and daughters of Christ (Mosiah 5:7); who are walking in paths of uprightness and virtue and seeking to do all things that further the interests of the Lord’s earthly kingdom. . . .

“One of the chief identifying characteristics of a saint is that he has a pure mind. (2 Pet. 3:1)” (McConkie, Mormon Doctrine, pp. 612–13.)

(45-7) Titus 2:10. What Is Meant by the Word Purloining?

This word carried a meaning of “to put far away from another,” and thus it came to mean “to appropriate something of another’s for one’s own use.” It is secret rather than open theft. Servants are exhorted by Paul not to take for their own use the things which belong to their masters. Rather, they are to show fidelity; they are to be trustworthy in all things.

(45-8) Titus 3:5. Are Men Saved by the “Works of Righteousness”?

“There is no salvation in good works as such. That is: There are no good works which men may do which—standing alone—will cause them to be resurrected or to gain eternal life. Immortality and eternal life come through the atonement of Christ, the one being a free gift, the other being offered freely to all who will be baptized and who then keep the commandments.” (McConkie, DNTC, 3:126–27.)

(45-9) Titus 3:5. What Is the “Washing of Regeneration”?

“Baptism in water, so named to signify that baptized converts are regenerated; that is, they become new again spiritually; they become like little children, alive in Christ and without sin.” (McConkie, DNTC, 3:127.)

(45-10) Titus 3:9. Why “Avoid Foolish Questions, and Genealogies, and Contentions, and Strivings About the Law”?

“There is no converting power in debate and contention. Christ’s ministers are to teach, not to argue. Missionaries go forth, for instance, to “declare glad tidings,” with this restriction: ‘Of tenets thou shalt not talk’ (D. & C. 19:20–31), meaning they are to teach and explain the basic doctrines of salvation and not engage in contentions and strivings about the doctrines of sectarianism.

“Linked here with contentions and strivings about the Law of Moses, these refer to the false Jewish tradition that salvation was for the chosen seed as such was known by genealogical recitations. In this dispensation, the Lord has commanded genealogical research as an essential requisite in making salvation available to those who do not have opportunity to receive the gospel in this life.” (McConkie, DNTC, 3:127.)

(45-11) Titus 3:10, 11. What Is the Sin of Heresy?

One is considered to be a heretic when he belongs to the church yet adheres to any religious opinion which is contrary to the official doctrine of the church. Heresy is the belief and espousal of false doctrine. The true doctrines of the kingdom are to be found in the scriptures, the conference reports, and the words of the living prophets, as these were and are inspired by the Holy Ghost.

(45-12) Titus 3:10. Is Any Man to Be Rejected?

“There comes a time when it is wise to shun and avoid those who rebel against the light and whose hearts are set on promulgating false and damning doctrines. A modern illustration of such is those cultists who leave the Church to advocate and practice plural marriage in a day when the President of the Church has withdrawn from all men the power to perform these marriages.” (McConkie, DNTC, 3:128.)

2 TIMOTHY

(45-13) The Second Letter to Timothy

Second Timothy is a letter of encouragement to Timothy and to all priesthood leaders. It is a warning against spiritual apostasy and a clear manifestation of Paul’s triumphant faith.

This letter probably was written from Rome near the end of Paul’s second imprisonment and just prior to his martyrdom, about A.D. 68. It is very likely the last of Paul’s letters.

(45-14) Background Information

Paul’s second imprisonment was different from the first in that the Roman authorities did not treat Paul with the same deference which they had shown to him before. The attitude of the Roman government toward the early church had undergone a radical shift. Nero placed the blame for the great fire of Rome upon the saints and launched a series of intense but limited persecutions against the Christians in Rome. Both Paul and Peter were caught up in this new hostility and were martyred, along with many other members of the church. During the period of his second imprisonment, friends still visited Paul, but evidence indicates that his freedom to preach the gospel was greatly restricted. At his trial no one came forth to plead his cause. Apparently only Luke remained with him.

In spite of the negative and adverse circumstances in which he found himself, he remained optimistic and buoyed up by his faith in Christ. Second Timothy stands as one of the great monuments to faith and hope in the face of loneliness and adversity.

(45-15) Significant Contributions

Timothy is a priesthood leader in the kingdom. Paul’s second letter to Timothy is a challenge for him to magnify the calling to which he has been ordained and to endure to the end. Paul counsels his young friend in the ministry to be strong in the faith, to keep the commandments, to shun contention, to strive for complete victory over the temptations of the world, to study the holy scriptures, and to preach the word with power.

Today, the same advice applies to priesthood leaders throughout the world. In this world gone mad with wickedness, this letter serves as a concise, powerful description of the great apostasy. It is a graphic and prophetic picture of that fearful spiritual pollution which covers this latter-day world. This, Paul’s final letter, is a timeless letter for all mankind.

(45-16) 2 Timothy 2:1–7. What Kind of Devotion to the Work Did Paul Require of Timothy?

Paul admonished Timothy to be strong in the faith. In doing so, he used three metaphors.

The military metaphor referred to the fact that a soldier was to be a soldier and nothing else. He was not to entangle himself in other business. He was to be valiant, for only valiant soldiers receive the favor of their captain. Like a stalwart warrior, Timothy was to be whole-souled in his devotion to Jesus if the great battle between light and darkness was to be won (vss. 3, 4).

The second metaphor dealt with athletics. It indicated that a man wins the prize only by conforming his life to the rigorous training and contest rules of the game. Timothy was challenged to keep all of the commandments if he was to win the great prize of eternal life (vs. 5).

A third metaphor, taken from agriculture, implied that if Timothy diligently labored in the Lord’s vineyard, he would reap salvation to his own soul (vs. 6; and see D&C 4 and John 4:36).

(45-17) 2 Timothy 2:14, 16, 23–25. Why Is It of No Profit to Strive About Words?

“Contention and division are of the devil. Agreement and unity are of God. Since true religion comes by revelation, man’s sole purpose in trying to understand and interpret gospel principles should be to find out what the Lord means in any given revelation. This knowledge can be gained only by the power of the Spirit. Hence, there is no occasion to debate, to argue, to contend, to champion one cause as against another. ‘Those who have the Spirit do not hang doggedly to a point of doctrine or philosophy for no other reason than to come off victorious in a disagreement. Their purpose, rather, is to seek truth by investigation, research, and inspiration. Cease to contend one with another,” the Lord has commanded. (D. & C. 136:23; Tit. 3:9.)’ (Mormon Doctrine, 2nd ed., p. 161.)” (McConkie, DNTC, 3:105; see also 3 Nephi 11:28–30.)

(45-18) 2 Timothy 2:15. How Should Men Rightly Divide the Word of Truth?

“Not all truth is of equal value. Some scientific truths may benefit men in this life only; the truths of revealed religion will pour out blessings upon them now and forever. But even revealed truth is not all of the same worth. Some things apply only to past dispensations, as the performances of the Mosaic system; others are binding in all ages, as the laws pertaining to baptism and celestial marriage.” (McConkie, DNTC, 3:105–6.)

(45-19) 2 Timothy 2:17. What Was the Meaning of the Word Canker?

Paul admonishes the saints against contention and foolish arguments. He uses the example of a canker to teach the principle. Today a canker is a spreading, painful sore. In the Greek, though, the word is gangreina, from which we take our word gangrene. Gangrene is not just a painful sore but is associated with the death of living cells and tissues from lack of blood. Contention and arguments choke off the life-giving spiritual sustenance of the Holy Ghost and bring death to spirituality. If tolerated, such contention can destroy the faith of the saints.

(45-20) 2 Timothy 2:18. Why Did Some Argue That the Resurrection Was Past?

“Satan’s ministers delight in spiritualizing away the prophecies and doctrines of the gospel. Probably what was here involved was the allegorical teaching that the resurrection consisted in imparting new life to the soul through acceptance of the gospel. Such a view is on a par with the sectarian heresy that the Second Coming is past, meaning that the Lord already has returned to dwell in the hearts of the faithful.” (McConkie, DNTC, 3:106.)

(45-21) 2 Timothy 3:1–4. To What Extent Has Paul’s Prophecy About Perilous Times Been Fulfilled in Our Day?

“We see our world sinking into depths of corruption. Every sin mentioned by Paul is now rampant in our society.

“Men and women are ‘lovers of their own selves.’ They boast in their accomplishment. They curse. They blaspheme. Another sin is disobedience of children to parents and parents’ disobedience to law. Many are without the natural affection, which seems to be eroding family life as they seek to satisfy their own selfish wants.

“There are said to be millions of perverts who have relinquished their natural affection and bypassed courtship and normal marriage relationships. This practice is spreading like a prairie fire and changing our world. They are without ‘natural affection’ for God, for spouses, and even for children.” (Spencer W. Kimball in CR, Apr. 1971, p. 7.)

(45-22) 2 Timothy 3:4. What of Those Who Love Pleasure More Than They Love God?

“Paul speaks of ‘lovers of pleasure more than lovers of God.’ Does that not describe the wanton sex permissiveness of our day?

“Paul speaks of those who ‘creep into houses, and lead captive silly women laden with sins, led away with divers lusts.’ (2 Tim. 3:6.)

“Immorality seems to now receive the wink of approval of the once honorable people. Debauchery never gave birth to good of any kind, and Paul said: ‘But she that liveth in pleasure is dead while she liveth.’ (1 Tim. 5:6.) But now comes a heavenly voice. ‘Thou shalt not commit adultery; and he that committeth adultery, and repenteth not, shall be cast out.’ (D&C 42:24.)” (Spencer W. Kimball in CR, Apr. 1971, p. 8.)

(45-23) 2 Timothy 3:5. What Is “a Form of Godliness” Without “the Power Thereof”?

“A form of godliness without saving power! A hollow shell shattered into many fragments! An illusive image without substance! An imitation of what God had aforetime revealed through Peter and Paul! A system of so-called Christianity which worshipped a God without a power, a God who gave no revelations, unfolded no visions, worked no miracles, and had forgotten the unchangeable pattern of the past! All Christendom wallowing in the mire and filth of apostasy!” (McConkie, DNTC, 3:111.)

(45-24) 2 Timothy 3:7. “Ever Learning and Never Able to Come to the Knowledge of the Truth”

“Among the signs of the last days was an increase of learning. . . .

“. . . Is not knowledge increased? Was there ever a time in the history of the world when so much knowledge was poured out upon the people? But sad to say, the words of Paul are true—the people are ‘ever learning and never able to come to the knowledge of the truth.’ (2 Tim. 3:7.)” (Joseph Fielding Smith in CR, Apr. 1966, pp. 13–14.)

(45-25) 2 Timothy 3:8. Who Were Jannes and Jambres?

According to Jewish tradition, these were the two Egyptian magicians who opposed Moses. (See Exodus 7:9–13 and Smith, A Dictionary of the Bible, rev. ed., s.v. “Jannes and Jambres.”)

(45-26) 2 Timothy 3:16. Will the Scriptures Alone Save Us?

“‘But,’ says an objector, ‘have we not the Bible, and are not the Holy Scriptures able to make us wise unto salvation?’ Yes, provided we obey them. ‘All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.’ The ‘good works’ are the great desideratum. The Bible itself is but the dead letter, it is the Spirit that giveth life. The way to obtain the Spirit is that which is here marked out so plainly in the Scriptures. There is no other. Obedience, therefore, to these principles is absolutely necessary, in order to obtain the salvation and exaltation brought to light through the gospel.” (Joseph F. Smith, Gospel Doctrine, pp. 101–2.)

(45-27) 2 Timothy 4:2. How Did Joseph Smith Revise This Verse?

“Preach the word. Be instant in season. Those who are out of season, reprove, rebuke, exhort with all long-suffering and doctrine.” (Inspired Version, taken from the original manuscript by Robert J. Matthews. Note the punctuation changes in addition to the word changes made by the Prophet.)

(45-28) 2 Timothy 4:4. What Did Paul Mean by the Use of the Word Fables?

“All false doctrines are fables. That is, they are stories which have been imagined, fabricated, and invented as opposed to the gospel which is real and true. (2 Pet. 1:16.) Apostasy consists in turning from true doctrine to fables.” (McConkie, Mormon Doctrine, p. 261.)

(45-29) 2 Timothy 4:6, 7. Was Paul to Be Martyred Before His Time?

“It will be recalled that Peter was released from prison by an angel and protected in many ways ’till his work was finished. And Paul likewise. No violence could take his life until he had borne his testimony to Rome and Greece and other lands. But finally he made the prophetic statement to Timothy: ‘For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith.’ (2 Tim. 4:6, 7.) There was no fear in his approach to eternity—only assurance and calm resignation to the inevitable martyrdom which he faced. He did not want to die but was willing thus to seal his testimony of the Redeemer.” (Spencer W. Kimball in CR, Apr. 1946, p. 46.)

(45-30) 2 Timothy 4:6–8. “Henceforth Is Laid up . . . a Crown of Righteousness”

“Paul’s calling and election had been made sure. He was sealed up unto eternal life. He had kept the commandments, been tried at all hazards, and the Lord had given him the promise: ‘Son, Thou shalt be exalted.’ And since no man is or can be exalted alone, this is one of the crowning reasons why we know Paul was married.” (McConkie, DNTC, 3:116.)

POINTS TO PONDER

YOU MUST OVERCOME THE OBSTACLES TO SPIRITUALITY

(45-31) Fear of Adverse Opinions of Others

“Not all acts of courage bring . . . spectacular rewards. But all of them do bring peace and contentment; just as cowardice, in the end, always brings regret and remorse. . . .

“I remember . . . when I was in Australia on a mission. I went up to visit the Jenolan Caves—very wonderful, spectacular caves. And as we walked through them, the guide said, ‘If some of you will get out and stand on that rock over there and sing a song, it will demonstrate the capacity of this cave.’

“Well, the Spirit said to me, ‘Go over there and sing “O, My Father.” I hesitated, and the crowd walked on. I lost the opportunity. I never felt good about that.” (Marion G. Romney, Ensign, May 1975, p. 74.)

(45-32) Unwillingness to Endure Affliction

“There are those who have lost faith because of personal tragedies or troubles. Faced with problems akin to Job’s, they have in effect accepted the invitation to curse God and die rather than to love God and gain the strength to endure their trials. There is, of course, in the promises of God no warrant that we will avoid the very experiences which we came here to undergo and through which we can learn reliance on the Lord. . . .

“Some years ago I became acquainted with the story of a young family whose little son was tragically ill with cancer. Every night the father sat with his boy, holding him in his arms. The pain seemed less when daddy held him close. The father slept on a mattress on the floor beside the son so that he could reach him whenever the boy cried out. The parents bore their sorrow with courage. They prayed, they loved, they served. Faith gave them strength to meet the test.” (Marion D. Hanks in CR, Apr. 1972, p. 128.)

(45-33) Entanglements with Things of the World

“Many people build and furnish a home and buy the automobile first—and then find they ‘cannot afford’ to pay tithing. Whom do they worship? Certainly not the Lord of heaven and earth, for we serve whom we love and give first consideration to the object of our affection and desires. Young married couples who postpone parenthood until their degrees are attained might be shocked if their expressed preference were labeled idolatry. Their rationalization gives them degrees at the expense of children. Is it a justifiable exchange? Whom do they love and worship—themselves or God?” (Kimball, Miracle of Forgiveness, p. 41.)

(45-34) Vain Babblings and Contentions

“A vicious tongue can ruin the reputation and even the future of the one attacked. Insidious attacks against one’s reputation, loathsome innuendoes, half-lies about an individual are as deadly as those insect parasites that kill the heart and life of a mighty oak. They are so stealthy and cowardly that one cannot guard against them. As someone has said, ‘It is easier to dodge an elephant than a microbe.’” (N. Eldon Tanner in CR, Apr. 1972, p. 57.)

(45-35) Lust and Indulgence

“When the unmarried yield to the lust which induces intimacies and indulgence, they have permitted the body to dominate and have placed the spirit in chains. . . .

“That the Church’s stand on morality may be understood, we declare firmly and unalterably it is not an outworn garment, faded, old-fashioned, and threadbare. God is the same yesterday, today and forever, and His covenants and doctrines are immutable; and when the sun grows cold and the stars no longer shine, the law of chastity will still be basic in God’s world and in the Lord’s Church. Old values are upheld by the Church not because they are old, but rather because through the ages they have proved right. It will always be the rule.” (Spencer W. Kimball, “Love Vs. Lust,” Speeches of the Year, 1965, pp. 9, 11.)

YOU CAN FOLLOW THE PATTERN OF CHRIST AND ACHIEVE SPIRITUALITY

46
“LET US GO ON UNTO PERFECTION”

THEME

Perfection is obtained by complying with the requirements of the everlasting gospel as revealed by Jesus Christ.

INTERPRETIVE COMMENTARY

(46-1) The Book of Hebrews Shows Christ’s Fulfillment of the Law of Moses

As the high priest of old entered the tabernacle and offered the blood of a lamb as a sacrifice for Israel’s sins, so Jesus, the greatest High Priest and the true Lamb of God, offered his own blood to atone for sin, entered the heavenly sanctuary, and thereby made possible the salvation of all men. Paul shows the symbolic significance of the law of Moses and its fulfillment in Christ. Paul indicates that through this great High Priest, Israel gains access to the presence of the Lord, and that the sacrifice of Christ is an ongoing relevant act for all who turn to him in faith and obedience.

(46-2) Place and Date of Writing

The place from which the book of Hebrews was written is unknown. A partial clue, however, is furnished by a single phrase, “They of Italy salute you.” (13:24.) Does this mean that the author was in Italy and sending greetings from his Italian acquaintances? Or does it mean that he was in some other portion of the empire and sending greetings to Italy from Italian acquaintances? Both points of view have been entertained and it is not possible to give a final answer without further information.

Similar problems confront us in reference to an acceptable date. The epistle was certainly known as early as A.D. 95, for Clement, the bishop of Rome, cites it in his first letter and clearly accepts its authority. Moreover, those for whom the letter was intended have obviously had substantial time and experience in the church (Hebrews 5:12; 10:32); and it would also seem, from the frequent allusions to Mosaic ritual, that the temple in Jerusalem was still standing. If this was the case, we must place the letter’s date before A.D. 70, since that is the time when the temple was destroyed. Paul died about A.D. 68, and since we accept him as its author, it must date before that year. A date of about A.D. 65 would seem to fit the known facts.

(46-3) Authorship

Latter-day Saints are fortunate in that they do not need to thread their way through a maze of conjecture in order to form a conclusion. Elder Bruce R. McConkie explains why:

“. . . the Prophet Joseph Smith says this Epistle was written ‘by Paul . . . to the Hebrew brethren’ (Teachings, 59), and repeatedly in his sermons he attributes statements from it to Paul. Peter, himself a Hebrew, whose ministry and teachings were directed in large part to his own people, seems to be identifying its authorship when he writes, ‘Our beloved brother Paul . . . according to the wisdom given unto him hath written unto you [the Hebrews] ; As also in all his [other] epistles, . . . some things hard to be understood.’ (2 Pet. 3:15–16.) In any event, Paul did write Hebrews, and to those who accept Joseph Smith as an inspired witness of truth, the matter is at rest.” (DNTC, 3:133.)

(46-4) Background Information

As shown in our studies thus far, tension was often sharp between gentile and Jewish Christians, the former insisting that Mosaic ritual was done away in Christ’s atoning sacrifice and the latter often insisting that it was not. As the former point of view began to prevail, an interesting question arose: If we accept the truth that the law of Moses is no longer binding on Christians, what is the true value of the Old Testament and how should it be interpreted? The question was particularly pressing for Jewish Christians, since their personal upbringing included a reverent study of the ancient scriptures. (The only scriptures available to the Christians at this early date, whether Jew or gentile, were those known to us as the Old Testament. The New Testament was in the process of preparation, and nearly three centuries passed before it was accepted as a standard or rule of faith.) Paul’s letter to the Hebrews appears to have been written, at least in part, to answer this question.

(46-5) Significant Contributions

Hebrews is our finest scriptural commentary (aside from some key Book of Mormon passages) on the Old Testament and on the manner in which the doctrine of Christ’s atoning sacrifice was clearly signified in the Old Testament. As you study, note the repeated appeals by Paul to Old Testament authority to establish the New Testament role of Christ. For Paul, Christ is concealed in the Old Testament and revealed in the New Testament. For this reason, the book of Hebrews is an excellent scriptural guide to an understanding of Old Testament teachings and practices. Far from being obsolete, Paul seems to say, the Old Testament possesses numerous references to the mission and priesthood of the Son of God.

One of the great contributions of the book of Hebrews is that it shows the ever-present role of Jesus Christ in men’s lives. While the scriptures are replete with references to Jesus’ atoning sacrifice, to his resurrection from the dead, and to his ascension into heaven, they do not deal at length, as Hebrews does, with the ongoing work of the Redeemer now. This is what Hebrews is all about.

(46-6) Hebrews 1:13, 14. What Is the Difference Between an Angel and a Ministering Spirit?

From the minutes of a meeting in which Joseph Smith spoke, we have the following:

“He explained the difference between an angel and a ministering spirit; the one a resurrected or translated body, with its spirit ministering to embodied spirits—the other a disembodied spirit, visiting and ministering to disembodied spirits. Jesus Christ became a ministering spirit (while His body was lying in the sepulchre) to the spirits in prison, to fulfill an important part of His mission, without which He could not have perfected His work, or entered into His rest. After His resurrection He appeared as an angel to His disciples.” (Smith, Teachings, p. 191.)

“These angels are under the direction of Michael or Adam, who acts under the direction of the Lord. From [Hebrews 1:4] we learn that Paul perfectly understood the purposes of God in relation to His connection with man, and that glorious and perfect order which He established in Himself, whereby he sent forth power, revelations, and glory.” (Smith, Teachings, p. 168.)

(46-7) Hebrews 2:69. Is the Savior Really Lower than the Angels?

“The marginal reading of this quotation from Psalm 8:4–6 recites that man is made, not a little lower than the angels, but a little lower than Elohim, which means that all God’s offspring, Jesus included, as children in his family, are created subject to him, with the power to advance until all things are ‘in subjection’ to them. Of those who gain eternal life, it is written: ‘Then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.’ (D. & C. 132:20.)

“The only sense in which either men or Jesus are lower than the angels is in that mortal restrictions limit them for the moment; and for that matter, angels themselves become mortals and then in the resurrection attain again their angelic status.” (McConkie, DNTC, 3:143.)

(46-8) Hebrews 3:11. What Does It Mean to Enter into the “Rest” of the Lord?

The scriptures define the “rest” of the Lord as “the fulness of his glory.” (D&C 84:24.) President Joseph F. Smith put it a little differently:

“The ancient prophets speak of ‘entering into God’s rest’; what does it mean? To my mind, it means entering into the knowledge and love of God, having faith in his purpose and in his plan, to such an extent that we know we are right, and that we are not hunting for something else, we are not disturbed by every wind of doctrine, or by the cunning and craftiness of men who lie in wait to deceive. We know of the doctrine that it is of God, and we do not ask any questions of anybody about it; they are welcome to their opinions, to their ideas and to their vagaries. The man who has reached that degree of faith in God that all doubt and fear have been cast from him, he has entered into ‘God’s rest.’ . . . rest from doubt, from fear, from apprehension of danger, rest from the religious turmoil of the world. . . .” (Smith, Gospel Doctrine, p. 58.)

When we leave this life, if we enter into paradise, we go to “a state of rest, a state of peace, where [we] shall rest from all [our] troubles, and from all care, and sorrow.” (Alma 40:12.)

(46-9) Hebrews 3:7–18. Why Did the Ancient Israelites Fail in Their Efforts to Enter the “Rest” of the Lord?

For a clear answer to this question, read the following scriptural passages: Exodus 19:5–25; D&C 84:23, 24.

(46-10) Hebrews 4:8. Why Does Paul Indicate That Jesus Did Not Give the Ancient Israelites “Rest”?

Jesus is the Greek form of the Hebrew name Yeshua and is transferred into the English as Joshua. Paul has reference here to the man Joshua of the Old Testament rather than to Jesus Christ. His point is that the Israelites did not find their “rest” under Moses nor Joshua, under whose direction they found and entered the promised land, or even under David, their greatest king.

(46-11) Hebrews 5:1–3. What Do We Know Concerning the Work of Ancient High Priests?

Sometime during the sojourn of the children of Israel in the desert near Sinai, God commanded Moses to take Aaron and his sons and consecrate them in the priest’s office (Exodus 28:1). An account of their consecration, which lasted seven days, is found in Leviticus, chapter 8. Later, other priests, members of the tribe of Levi, were likewise ordained to assist Aaron and his sons in their priestly duties (Numbers 18:1–6). These sons of Aaron presided over those priests of the Levitical, or lesser, order and are specifically called “high priests” in some passages (Leviticus 21:10; Numbers 35:25; Joshua 20:6; 2 Kings 12:10), though they were not high priests as we know them today; rather, they were presiding priests of the Aaronic order. (See John Taylor, Items on Priesthood, pp. 5, 6.)

The priests of God were set apart to perform certain ordinances and functions prescribed by the Lord. It was their special task to bear the ark of the covenant of the Lord (Deuteronomy 31:9; Joshua 3:3, 17) and to serve in the tabernacle (Numbers 3:6–9; 8:24). Chief among the duties of these priests was to offer the morning and evening sacrifices unto the Lord in behalf of the people (Exodus 29:38–44). They were also appointed to keep watch over the fire which burned on the sacred altar and to see that it burned continually day and night (Leviticus 6:12). It was their special responsibility to teach the children of Israel the commandments of the Lord (Leviticus 10:11, Deuteronomy 33:10). Thus Paul could say they were “ordained for men in things pertaining to God.”

(46-12) Hebrews 5:4. How Did Ancient Priests Obtain Their Authority?

Aaron and his sons, as we have seen, were called of God by one having authority in the ministry (Exodus 28:1). It is the same in our dispensation; men receive their authority from those who have it to bestow. “Let no man take this honor upon himself, except he be called of God, as was Aaron; and Aaron received his call by revelation.” (Smith, Teachings, p. 272.)

(46-13) Hebrews 5:5. How Did Christ Become a High Priest?

“The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years.” (Smith, Teachings, p. 157.)

“If a man gets a fulness of the priesthood of God he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord.” (Smith, Teachings, p. 308.)

(46-14) Hebrews 5:7, 8. Does the Phrase “Though He Were a Son” Apply to Melchizedek, to Christ, or to Both?

“These verses make clear reference to Christ and his mortal ministry and are in complete harmony with other scriptures which bear on the same matters, as also with the sermons of the early brethren of this dispensation who quote them as applying to our Lord.

“However, there is a footnote in the Inspired Version which says, ‘The 7th and 8th verses allude to Melchizedek, and not to Christ.’ Standing alone, and because it is only part of the picture, this footnote gives an erroneous impression. The fact is verses 7 and 8 apply to both Melchizedek and to Christ, because Melchizedek was a prototype of Christ and that prophet’s ministry typified and foreshadowed that of our Lord in the same sense that the ministry of Moses did. (Deut. 18:15–19; Acts 3:22–23; [Joseph Smith—History 1:40].) Thus, though the words of these verses, and particularly those in the 7th verse, had original application to Melchizedek, they apply with equal and perhaps even greater force to the life and ministry of him through whom all the promises made to Melchizedek were fulfilled.” (McConkie, DNTC, 3:157.)

(46-15) Hebrews 5:9. In What Way Was Jesus Made Perfect?

“Christ always was perfect in that he obeyed the whole law of the Father at all times and was everlastingly the Sinless One. See Heb. 4:14–16; 5:1–3. But on the other hand he was made perfect, through the sufferings and experiences of mortality, in the sense that he thereby died and was resurrected in glorious immortality. In that perfected state, possessing at long last a body of flesh and bones, he then had the same eternal perfection possessed by his Father. Hence his pronouncement, after the resurrection, that all power was given him in heaven and in earth. (Matt 28:18.)” (McConkie, DNTC, 3:158.)

(46-16) Hebrews 6:1. Can One Leave the Principles of Christ’s Doctrine and Attain Perfection?

“This is a contradiction. I don’t believe it. I will render it as it should be—‘Therefore not leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.’” (Smith, Teachings, p. 328.)

(46-17) Hebrews 6:4–6. What Must People Do in Order to “Crucify to Themselves the Son of God Afresh, and Put Him to an Open Shame”?

“All sins shall be forgiven, except the sin against the Holy Ghost; for Jesus will save all except the sons of perdition. What must a man do to commit the unpardonable sin? He must receive the Holy Ghost, have the heavens opened unto him, and know God, and then sin against Him. After a man has sinned against the Holy Ghost, there is no repentance for him.’ He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to deny the plan of salvation with his eyes open to the truth of it; and from that time he begins to be an enemy. This is the case with many apostates of the Church of Jesus Christ of Latter-day Saints.

“When a man begins to be an enemy to this work, he hunts me, he seeks to kill me, and never ceases to thirst for my blood. He gets the spirit of the devil—the same spirit that they had who crucified the Lord of Life—the same spirit that sins against the Holy Ghost. You cannot save such persons; you cannot bring them to repentance; they make open war, like the devil, and awful is the consequence.” (Smith, Teachings, p. 358.)

(46-18) Hebrews 6:19, 20. “Whither the Forerunner Is for Us Entered”

“As the high priest in Israel passed through the veil into the holy of holies on the day of atonement, as part of the cleansing rites which freed Israel from sin (Lev. 16), so Jesus has entered into heaven to prepare the way for those who through obedience to his laws become clean and pure. (McConkie, DNTC, 3:165.)

(46-19) Hebrews 7:1. Who Was Melchizedek, King of Salem?

“Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire.

“And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch.

“It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God;

“And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name.” (Genesis 14:26–29, Inspired Version. Note that in the King James Version, chapter 14 ends with verse 24.)

(46-20) Hebrews 7:3. Was Melchizedek “Without Father, Without Mother, Without Descent”?

“For this Melchizedek was ordained a priest after the order of the Son of God, which order was without father, without mother, without descent, having neither beginning of days, nor end of life. And all those who are ordained unto this priesthood are made like unto the Son of God, abiding a priest continually.” (Hebrews 7:3, Inspired Version.)

(46-21) Hebrews 7:3. What Is the Meaning of the Expression “Without Father, Without Mother, Without Descent” in Reference to the Melchizedek Priesthood?

“As compared to the Aaronic Priesthood, as administered in ancient Israel, the order of Melchizedek did not come ‘by descent from father and mother.’ (Teachings, p. 323.) That is, the right to this higher priesthood was not inherited in the same way as was the case with the Levites and sons of Aaron. Righteousness was an absolute requisite for the conferral of the higher priesthood.” (Bruce R. McConkie, Mormon Doctrine, 478.)

(46-22) Hebrews 7:9. How Could Levi Pay Tithes to Melchizedek?

Abraham met Melchizedek and paid tithes to him long before Isaac, his son, was born. Isaac’s sons, Esau and Jacob, were born after the death of Abraham, and Levi was the third son of Jacob. How, then, was it possible that Levi “payed tithes in Abraham,” a man whose death preceded Levi’s birth by many years? The problem becomes even more puzzling when it is realized that Levites did not become the priestly tribe (to which the Israelites paid their tithes) until after Moses had delivered them from captivity, some four hundred years later!

Though it is difficult for us to fully understand its reality, this argument from Paul would have had a great appeal for a Jewish mind, for the Jews strongly emphasized the continuity and unity of their entire race. The phrase “as I may say” is equivalent to “so to speak,” so Paul makes it clear that he is speaking metaphorically.

“The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized the solidarity of their race.” (Vincent, Word Studies, 2:1128.)

(46-23) Hebrews 7:11–14. Why Did the Change from Mosaic to Gospel Law Require a Change in the Priesthood Also?

The mission and atonement of our Savior brought an end to the lesser law of Moses and instituted in its place the higher law of Jesus Christ (3 Nephi 15:8, 9). This change, in turn, required a change in the priesthood also, and that is what Paul was talking about. Neither the law of Moses nor the priesthood of Aaron which administered it was capable of bringing God’s children unto perfection. The Aaronic Priesthood is a lesser authority, and it administers the preparatory gospel only. The Melchizedek Priesthood, on the other hand, is the higher priesthood, commissioned to minister the gospel ordinances in their fulness and capable of purifying our lives so that we can again enter into the presence of the Lord (3 Nephi 27:19, 20).

(46-24) Hebrews 7:18–22. “For Those Priests Were Made Without an Oath”

The Aaronic Priesthood, being of a lesser order and thereby incapable of bringing men to perfection, was hereditary in nature, passing from father to son. Then, as now, the Aaronic Priesthood was received by men “without an oath” (Hebrews 7:20, 21; Smith, Teachings, pp. 319, 323); that is, no eternal promises were exchanged in connection with its reception. With the Melchizedek Priesthood it is different, as is clearly explained in D&C 84:33–44. The Melchizedek Priesthood is received only by an oath and covenant.

“Every person upon whom the Melchizedek Priesthood is conferred receives his office and calling in this higher priesthood with an oath and a covenant. The Covenant is to this effect: 1. Man on his part solemnly agrees to magnify his calling in the priesthood, to keep the commandments of God, to live by every word that proceedeth forth from the mouth of Deity, and to walk in paths of righteousness and virtue; and 2. God on his part agrees to give such persons an inheritance of exaltation and godhood in his everlasting presence. The oath is the solemn attestation of Deity, his sworn promise, that those who keep their part of the covenant shall come forth and inherit all things according to the promise.” (McConkie, Mormon Doctrine, p. 480.)

POINTS TO PONDER

(46-25) Perfection Is an Achievable Goal When the Formula Revealed by Christ Is Complied With

“Progress toward eternal life is a matter of achieving perfection. Living all the commandments guarantees total forgiveness of sins and assures one of exaltation through that perfection which comes by complying with the formula the Lord gave us. In his Sermon on the Mount he made the command to all men: ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’ (Matt. 5:48.) Being perfect means to triumph over sin. This is a mandate from the Lord. He is just and wise and kind. He would never require anything from his children which was not for their benefit and which was not attainable. Perfection therefore is an achievable goal.” (Kimball, Miracle of Forgiveness, pp. 208–9.)

(46-26) The Greatest Hindrance to Perfection Is Procrastination

“There are even many members of the Church who are lax and careless and who continually procrastinate. They live the gospel casually but not devoutly. They have complied with some requirements but are not valiant. They do no major crime but merely fail to do the things required—things like paying tithing, living the Word of Wisdom, having family prayers, fasting, attending meetings, serving. Perhaps they do not consider such omissions to be sins, yet these were the kinds of things of which the five foolish virgins of Jesus’ parable were probably guilty. The ten virgins belonged to the kingdom and had every right to the blessings—except that five were not valiant and were not ready when the great day came. They were unprepared through not living all the commandments. They were bitterly disappointed at being shut out from the marriage—as likewise their modern counterparts will be. . . .

“Because men are prone to postpone action and ignore directions, the Lord has repeatedly given strict injunctions and issued solemn warnings. Again and again in different phraseology and throughout the centuries the Lord has reminded man so that he could never have excuse. And the burden of the prophetic warning has been that the time to act is now, in this mortal life. One cannot with impunity delay his compliance with God’s commandments.” (Kimball, Miracle of Forgiveness, pp. 7–10.)

(46-27) The Time to Begin the Process of Becoming Perfect Is Now

“. . . when we go out of this life, leave this body, we will desire to do many things that we cannot do at all without the body. We will be seriously handicapped, and we will long for the body, we will pray for that early reunion with our bodies. We will know then what advantage it is to have a body.

“Then, every man and woman who is putting off until the next life the task of correcting and overcoming the weakness of the flesh are sentencing themselves to years of bondage, for no man or woman will come forth in the resurrection until they have completed their work, until they have overcome, until they have done as much as they can do. . . .

“The point I have in mind is that we are sentencing ourselves to long periods of bondage, separating our spirits from our bodies, or we are shortening that period, according to the way in which we overcome and master ourselves.” (Ballard, Three Degrees of Glory, pp. 14–15.)

(46-28) Deep, Abiding Testimony Is of Greatest Assistance in Becoming Perfect

“In matters of religion, when a man is motivated by great and powerful convictions of truth, then he disciplines himself, not because of demands made upon him by the Church but because of the knowledge within his heart that God lives; that he is a child of God with an eternal and limitless potential; that there is joy in service and satisfaction in laboring in a great cause.” (Gordon B. Hinckley in CR, Apr. 1973, p. 73.)

PERFECTION RESTS ON FOLLOWING GOSPEL PRINCIPLES

47
“BY THE BLOOD YE ARE SANCTIFIED”

THEME

Through the shedding of the blood of Christ, redemptive power by which a person can be sanctified is extended to each individual.

INTERPRETIVE COMMENTARY

(47-1) Hebrews 8:3. What Do We Know Concerning the Ordinance of Sacrifice as Practiced by the Ancient High Priests?

Many have supposed that the ordinance of sacrificing animals was first introduced by Moses. Such is not the case. The principle of sacrifice was initially taught to Adam following his expulsion from the Garden of Eden. Adam was clearly instructed that in offering the “firstlings” of his flocks, he was prefiguring the atoning sacrifice of Christ. “This thing is a similitude of the sacrifice of the Only Begotten of the Father,” he was told. (Moses 5:7.) Elder McConkie writes as follows concerning the ordinance of sacrifice:

“The form of the ordinance was always so arranged as to point attention to our Lord’s sacrifice. The sacrificial offering made in connection with the Passover, the killing of the Paschal Lamb, for instance, was so arranged that a male lamb of the first year, one without spot or blemish, was chosen; in the offering the blood was spilled and care was taken to break no bones—all symbolical of the manner of Christ’s death. (Ex. 12.) Many sacrificial details were added to the law as it operated in the Mosaic dispensation, but the basic principles governing sacrifices are part of the gospel itself and preceded Moses and the lesser order which came through him.” (McConkie, Mormon Doctrine, p. 665.)

(47-2) Hebrews 8:7–13. What Is the Better Covenant of Which Paul Speaks?

The gospel was a “better covenant” because it offered the principles and ordinances of salvation in their fulness, while the law of Moses did not. The Israelites, in general, rejected the fulness of the gospel on both occasions when it was offered to them, first while wandering in the desert under Moses and later when Jesus came to earth in the meridian of time. Joseph Smith once said: “This covenant has never been established with the house of Israel, nor with the house of Judah, for it requires two parties to make a covenant, and those two parties must be agreed, or no covenant can be made.

“Christ, in the days of His flesh, proposed to make a covenant with them, but they rejected Him and His proposals, and in consequence thereof, they were broken off, and no covenant was made with them at that time. . . .

“Thus after this chosen family had rejected Christ and His proposals, the heralds of salvation said to them, ‘Lo we turn unto the Gentiles’; and the Gentiles received the covenant, and were grafted in from whence the chosen family were broken off: but the Gentiles have not continued in the goodness of God, but have departed from the faith that was once delivered to the Saints, and have broken the covenant in which their fathers were established [see Isaiah 24:5]; and have become high-minded, and have not feared; therefore, but few of them will be gathered with the chosen family.” (Smith, Teachings, pp. 14–15.)

(47-3) Hebrews 9:1–10. What Do We Know Concerning the Ancient Tabernacles and Its Services?

During Israel’s wanderings and prior to the building of a temple in Solomon’s day (about 970 B.C.), the priests of Israel performed the sacred ordinances in behalf of their people in a portable tent known as the tabernacle. This edifice, constructed in such a way that it could be quickly moved from place to place, was the first item set up in any new place of encampment.

The tabernacle was composed of two parts. There was an outer compartment into which the Levites and sons of Aaron might enter daily to perform the sacred ordinances prescribed by the Mosaic law. There was also an inner compartment separated by a veil and considered to be the most holy place, into which the high priest might enter but once a year to perform his sacred duties on the Day of Atonement. As explained by Paul, the outer division of the tabernacle contained the sacred candlestick, twelve loaves of shewbread, and an altar of incense; in the inner chamber known as the Holy of Holies was located the ark of the covenant, a chest somewhat equivalent to a good-sized modern trunk. In the ark were kept the golden censer, the golden pot containing manna, Aaron’s rod, and the tablets on which were inscribed the Ten Commandments.

The word tabernacle literally means “place of dwelling” and was so called in the belief that God literally lived within its sacred confines. When Israel camped, the tabernacle was set up in the precise center of the camp (symbolizing the idea that God was to be the center of his people’s lives) with the various tents of the different tribes surrounding it on all sides.

Each division of the tabernacle was regarded as a sacred sanctuary. While priests might enter the outer chamber every day as required by priestly duty, only the high priest (i.e., the presiding priest, who was to be of the tribe of Levi and a firstborn son of a direct descendent of Aaron) might enter the Holy of Holies, and that but once a year on Yom Kippur, or the Day of Atonement. This is the most sacred of all days in the Jewish year and had for its purpose the offering up of a special sacrifice within the Holy of Holies for the sins of the people. The ritual involved a series of events, the first two of which were to prepare the high priest for his solemn duties. First he would make sacrifices for himself and his brother priests so as to make them symbolically worthy to perform their sacred functions. Then he would lay aside his priestly robes, don a simple white tunic in preparation for the sacrifice itself, and return to the outer court. Taking two pure and unblemished male goats, he would dedicate one to Jehovah and one to the evil one, Azazel, or the devil. The goat dedicated to Jehovah was then sacrificed in the outer court. Its blood was taken into the Holy of Holies and sprinkled on the mercy-seat and before the ark of the covenant. This symbolized that Israel’s sins were atoned for by sacrifice.

Returning to the outer court, the high priest then laid his hands on the second goat and solemnly confessed upon it all Israel’s sins. This done, the goat was taken outside the camp and either compelled to lose its way or else was thrown from a cliff and thus destroyed. In this manner was symbolized a transference of sins from the children of Israel to the goat. This is the source for the modern notion of a scapegoat, that is, one who is literally punished for the mistakes or sins of another.

(47-4) Hebrews 9:11–15, 23–28. The Role of Jesus Christ as High Priest Mediator of the New Testament

Jesus performed essentially the same function for us which ancient priests did for Israel: he atoned for our sins. There is a difference, however, between the two offerings: ancient priests offered up goats or lambs from Israel’s flocks; Christ, the purest “Lamb of God” (John 1:29, 36), offered up himself. No man took Christ’s life from him; the Savior gave it up voluntarily (John 10:18). Thus, Jesus was not only the high priest for us in the making of the offering; he was also the very offering himself! This is what Paul wishes us to see. Christ is the mediator of the New Testament as ancient priests were mediators of the Old Testament, or law of Moses. Jesus came “to put away sin by the sacrifice of himself.” (Hebrews 9:26.) As the ancient high priest entered into the Holy of Holies on earth and sprinkled the goat’s blood upon the mercy-seat, so Jesus Christ entered the sacred sanctuary of heaven itself, there to intercede before the Father in behalf of those whose penitence makes them eligible for his act of mercy (Hebrews 9:11–15, 23–25).

(47-5) Hebrews 9:15–17. What Did Paul Mean by “For Where a Testament Is, There Must Also of Necessity Be the Death of the Testator”?

“. . . In legal usage, a testator is one who leaves a valid will or testament at his death. The will or testament is the written document wherein the testator provides for the disposition of his property. As used in the gospel sense, a testament is a covenant. Jesus is the Mediator of the new covenant or testament, that is of the gospel which came to replace the law of Moses. . . .

“. . . In other words, Christ had to die to bring salvation. The testament or covenant of salvation came in force because of the atonement worked out in connection with that death. Christ is the Testator. His gift, as would be true of any testator, cannot be inherited until his death. Christ died that salvation might come; without his death, he could not have willed either immortality or eternal life to men.” (McConkie, Mormon Doctrine, pp. 784–85.)

(47-6) Hebrews 9:22. What Does Paul Mean by “Without Shedding of Blood Is No Remission”?

As noted above, remission of sins under the law of Moses required the shedding of an animal’s blood. In setting forth the laws respecting sacrificial ordinances in ancient Israel, the Lord explained: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” (Leviticus 17:11.) In other words, blood is symbolic of life, and it was the life of Christ that was required to remit sins. (See Mosiah 3:14, 15.)

(47-7) Hebrews 10:1–9. “The Law [of Moses] . . . Can Never . . . Make the Comers Thereunto Perfect”

Paul returns here to a former theme, namely that perfection cannot come either by the law of Moses or by the lesser priesthood which administers that law (compare Hebrews 7:11, 12). The law, says Paul, is but “a shadow of good things to come, and not the very image of the things” themselves. This is true, he argues, because Mosaic sacrifice for sin must be repeated daily, whereas Christ’s atoning act was “once for all.”

(47-8) Hebrews 10:19, 20. How Do We Enter into the Holiest by the Blood of Jesus?

The ancient tabernacle and the temples patterned thereafter had veils which separated one portion of the structure from another. To pass the first veil was to move from the outer court into an inner sanctuary known as the Holy Place. To pass the second veil was to enter the Holy of Holies, or the Most Holy Place.

Paul capitalizes upon the Hebrew understanding of these things to indicate symbolically the role of Jesus in making it possible for us to enter into heaven, our “holy of holies.” As in ancient times the high priest entered the earthly sanctuary through rites of purification, so we too are privileged to enter the heavenly sanctuary through the blood of Christ, which cleanses us from sin.

“Atonement for sin is no longer made by the high priest in Israel when he passes through the veil of the temple into the holy of holies. (Lev. 16.) See Heb. 6:19–20. Now there is a new way, a living way, for the veil of the old temple was rent with the crucifixion. (Matt. 27:50–51.) Now Jesus has passed through the veil into heaven itself. While he lived, his mortal flesh stood between him and the eternal holy of holies, for ‘flesh and blood cannot inherit the kingdom of God’ (1 Cor. 15:50), but now he has, as it were, rent the veil of his flesh through death and entered into the fulness of his Father’s kingdom through resurrection.” (McConkie, DNTC, 3:190–91.)

Plan of Ancient Tabernacle [click for scalable version]

(47-9) Hebrews 10:26–31. What Does It Mean to Do “Despite unto the Spirit of Grace”?

See Interpretive Commentary 46-17.

POINTS TO PONDER

THE SIGNIFICANCE OF BLOOD

(47-10) Blood Is the Life of the Body

Blood is that physical substance that renews and energizes the body, carrying to it food and nourishment and eliminating waste materials. In the resurrection we will receive a perfected, physical body—sometimes referred to as a spiritual body (D&C 88:27). This does not mean that such a body has no tangible substance but, rather, that it “is quickened by spirit and not by blood. . . . The immortal body is quickened by spirit, but the mortal body is quickened by blood.” (Smith, Doctrines of Salvation, 1:76–77.) In the scriptures we are told that the life of the flesh is the blood (Genesis 9:4; Leviticus 17:10, 11, 14; 19:26; 1 Samuel 14:32, 33; Acts 15:20, 29). It was stated clearly to Moses: “Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh.” (Deuteronomy 12:23.) Leviticus chapter 17, verse 11 states: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.”

There can be no mistake that the blood anciently offered upon the altar of sacrifice was a direct reminder of the sacrifice of the Savior. Furthermore, the ancient prophets understood that it was blood that made atonement for their sins possible.

(47-11) Redemption Comes by the Shed Blood of Christ

“That is, through faith in Christ, who was to come, and by prefiguring the shedding of his blood in their sacrifices and the rites incident thereto, those in ancient Israel were making atonement for their sins. Through their revealed system of rites and performances, they were being reminded that forgiveness and redemption comes through the shedding of the blood of Christ.” (McConkie, DNTC, 3:184–85.)

(47-12) Remission of Sins Through the Blood of Christ

“The Latter-day Saints believe in the efficacy of the blood of Christ. They believe that through obedience to the laws and ordinances of the gospel they obtain a remission of sins; but this could not be if Christ had not died for them. If you did believe in blood atonement, I might ask you why the blood of Christ was shed, and in whose stead was it shed? I might ask you to explain the words of Paul, ‘Without shedding of blood is no remission.’ Hebrews 9:22.” (Smith, Doctrines of Salvation, 1:133.)

THE SHEDDING OF CHRIST’S BLOOD IN OUR BEHALF MAKES IT POSSIBLE FOR US TO BE SANCTIFIED

(47-13) “By the Blood Ye Are Sanctified”

Through faith in Christ and the efficacy of his atonement, there is a quality of spiritual life fostered within the soul of the believer. This spiritual enlivening is directly associated with the process of personal sanctification. The following statements further clarify the manner in which the sanctifying powers of the Atonement can refine the lives of men and women:

“The atonement of Christ is the rock foundation upon which all things rest which pertain to salvation and eternal life. Hence the Lord said to Adam: ‘By the blood ye are sanctified’ (Moses 6:60), although the usual scriptural pronouncement is that men are ‘sanctified by the reception of the Holy Ghost.’ (3 Ne. 27:20.) The meaning is that although men are sanctified by the power of the Holy Ghost, such sanctifying process is effective and operative because of the shedding of the blood of Christ. Thus Moroni says that the faithful saints are ‘sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission’ of their sins, that they become holy and without spot. (Moro. 10:33.)” (McConkie, DNTC, 3:188.)

(47-14) Sanctification Defined

“To be sanctified is to become clean, pure, and spotless; to be free from the blood and sins of the world; to become a new creature of the Holy Ghost, one whose body has been renewed by the rebirth of the Spirit. Sanctification is a state of saintliness, a state attained only by conformity to the laws and ordinances of the gospel. The plan of salvation is the system and means provided whereby men may sanctify their souls and thereby become worthy of a celestial inheritance. . . .

“. . . Those who attain this state of cleanliness and perfection are able, as occasion may require, to see God and view the things of his kingdom. (D. & C. 84:23; 88:68; Ether 4:7.) The Three Nephites ‘were sanctified in the flesh, that they were holy, and that the powers of the earth could not hold them.’ (3 Ne. 28:39.)” (McConkie, Mormon Doctrine, pp. 675–76.)

(47-15) How We Make Christ’s Shed Blood Effective for Us

“Men can only be saved and exalted in the kingdom of God in righteousness; therefore, we must repent of our sins and walk in the light as Christ is in the light, that his blood may cleanse us from all sins and that we may have fellowship with the Lord and receive of his glory and exaltation.” (Joseph Fielding Smith in CR, Oct. 1969, p. 109.)

48
FAITH: “EVIDENCE OF THINGS NOT SEEN”

THEME

Faith is the power by which eternal life is obtained.

INTERPRETIVE COMMENTARY

(48-1) Hebrews 11:3. “Through Faith . . . the Worlds Were Framed”

“By this we understand that the principle of power which existed in the bosom of God, by which the worlds were framed, was faith; and that it is by reason of this principle of power existing in the Deity, that all created things exist; so that all things in heaven, on earth, or under the earth exist by reason of faith as it existed in Him.

“Had it not been for the principle of faith the worlds would never have been framed neither would man have been formed of the dust. It is the principle by which Jehovah works, and through which he exercises power over all temporal as well as eternal things. Take this principle or attribute—for it is an attribute—from the Deity, and he would cease to exist.” (Lectures on Faith, Lecture First, vss. 15, 16.)

(48-2) Hebrews 11:3. “Things Which Are Seen Were Not Made of Things Which Do Appear”

“A difficult and obscure passage? Not really. Paul is simply saying that created things were not made of or by ‘things’ which are seen. That is: All created things, this earth and all that is thereon—all things were and are made, not by man’s power, not by some undirected forces of nature or of the universe. There was no happenstance in creation, no chance creation of life in primordial swamps, no development up from one species to another by evolutionary processes. The creation was planned, organized, and controlled. It came by God’s power—and faith! It came by a power that does not appear and is not seen and understood by the carnal mind or the scientific intellect. The creation is God’s doing. Things came into being by forces which do not appear to man and can in fact be known only by revelation. And as God created all things by faith, even so his created handiwork can be known and understood only by that same power, the power which is faith.” (McConkie, DNTC, 3:195.)

(48-3) Hebrews 11:4. “By Faith Abel Offered . . . a More Excellent Sacrifice than Cain”

Many have wondered why Cain’s offering was refused and Abel’s accepted (Genesis 4:3–5; Moses 5:19–21). What was the nature of Cain’s sin? Was it only that Cain received his command from Satan whereas Abel received and obeyed the Lord’s command (Moses 4:18)? Joseph Smith explains:

“By faith in this atonement or plan of redemption, Abel offered to God a sacrifice that was accepted, which was the firstlings of the flock. Cain offered of the fruit of the ground, and was not accepted, because he could not do it in faith, he could have no faith, or could not exercise faith contrary to the plan of heaven. It must be shedding the blood of the Only Begotten to atone for man; for this was the plan of redemption; and without the shedding of blood was no remission; and as the sacrifice was instituted for a type, by which man was to discern the great Sacrifice which God had prepared; to offer a sacrifice contrary to that, no faith could be exercised, because redemption was not purchased in that way, nor the power of atonement instituted after that order; consequently Cain could have no faith; and whatsoever is not of faith, is sin.” (Smith, Teachings, pp. 58–59.)

(48-4) Hebrews 11:4. “He [Abel] Being Dead Yet Speaketh”

“How doth he yet speak? Why he magnified the Priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of godliness.

“And if this was not the case, I would ask, how did Paul know so much about Abel, and why should he talk about his speaking after he was dead? Hence, that he spoke after he was dead must be by being sent down out of heaven to administer.” (Smith, Teachings, p. 169.)

(48-5) Hebrews 11:5. “By Faith Enoch Was Translated that He Should Not See Death

The only information we have in the Bible concerning Enoch, aside from this statement of Paul’s, is that given in Genesis 5:24: “And Enoch walked with God: and he was not; for God took him.” This one passage, together with Paul’s inspired comment, has given rise to endless speculation regarding Enoch’s destiny. What is the meaning of “and he was not; for God took him”? Took him where—to heaven? to paradise? Once again Joseph Smith, the great prophet of the last dispensation, has helped provide the answer: Enoch and his entire city was so righteous that they were taken from the earth to a place where they could “dwell in safety forever.” (Moses 7:18–21; see especially verse 20.) Speaking of Enoch and the doctrine of translation, Joseph once said: “Now this Enoch God reserved unto Himself, that he should not die at that time, and appointed unto him a ministry unto terrestrial bodies, of whom there has been but little revealed. . . .

“Many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of God, and into an eternal fulness, but this is a mistaken idea. Their place of habitation is that of the terrestrial order, and a place prepared for such characters He held in reserve to be ministering angels unto many planets, and who as yet have not entered into so great a fulness as those who are resurrected from the dead.” (Smith, Teachings, p. 170.)

(48-6) Hebrews 11:9, 14. What Does It Mean to Be Heirs with Abraham?

“In an initial and preliminary sense, they deal with lands and temporal seed. They and their children after them are to inherit the land of Canaan, and their posterity (figuratively) is to be as innumerable as the sands upon the sea shore and the stars of heaven. (Gen. 12:1–3; 17:1–22; 22:15–18; 24:60; 26:2–5; 28:1–15.)

“But in a fuller and more complete sense, the promises deal with celestial marriage, with the continuation of the family unit in eternity, with eternal increase, with having spirit children forever so that (literally) they will outnumber the particles of the earth and the near infinite number of stars in all the galaxies of the sidereal heavens. And in this greater and more important sense, all of these same blessings become the inheritance of all saints who live the law of Abraham and enter into the same order of matrimony which blessed his life and that of Isaac and Jacob.” (McConkie, DNTC, 3:203–5.)

(48-7) Hebrews 11:10, 16. “A City . . . Whose Builder and Maker Is God”

The city referred to in this passage is the “city of Zion” or the city which Enoch and his people built. Translated from the earth because of the righteousness of its inhabitants, the city of Enoch became an example of that to which all men who studied and practiced righteousness might seek.

Abraham certainly did, as Paul informs us here. We are also told elsewhere that the people of Melchizedek, contemporaries of Abraham, “wrought righteousness, and obtained heaven, and sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world.” (Genesis 14:34, Inspired Version.)

Those of succeeding generations likewise continued to seek for this standard, but as the Lord informs us in latter-day scripture, they “found it not because of wickedness and abominations; And confessed that they were strangers and pilgrims on the earth; But obtained a promise that they should find it and see it in their flesh.” (D&C 45:12–14.)

The scriptures contain a promise that the city of Enoch shall someday return to earth. This promise is reserved for fulfillment during the coming millennium of peace. The Lord told Enoch that in the latter days of earth, He would prepare “an Holy City . . . and it shall be called Zion, a New Jerusalem. . . . Then shalt thou and all thy city meet them there, and we will receive them into our bosom, and they shall see us. . . .” (Moses 7:62, 63.) The city of Enoch shall return to earth.

(48-8) Hebrews 11:17–19. Why Was Abraham Commanded to Sacrifice Isaac?

“In all history there is scarcely a more soul-wrenching moment than that on Mount Moriah nearly 4000 years ago when faithful Abraham, at God’s command, raised his knife to slay Isaac, ‘his only begotten son.’ (Gen. 22:1–19.) Who can conceive of a more severe test of faith than the heaven-sent order to sacrifice the heir of promise, the heir whom God must then raise from the dead that his promises concerning Isaac might be fulfilled. (Gen. 21:12.) Is it any wonder that in all succeeding generations the seed of Abraham have looked back with awe and reverence upon a scene which tested mortal man almost beyond mortal power to obey?

“Why did Deity devise such a test? Certainly it was for Abraham’s blessing and benefit. There can be no question that the harder the test, the higher the reward for passing it. And here Abraham laid his all on the altar, thus proving himself worthy of that exaltation which he has now received. (D. & C. 132:29.) And immediately following his conformity to the divine will, he received a heavenly manifestation of the glory and honor reserved for him and his seed. (Gen. 22:15–18.)” (McConkie, DNTC, 3:206–7.)

In addition to the personal test of Abraham’s faith, this commandment foreshadowed Christ’s coming atonement. Abraham’s sacrifice was in “similitude of God and his Only Begotten Son.” (Jacob 4:5.) Elder Melvin J. Ballard has given us this insight of Abraham and Isaac:

“They ascended the mountain, gathered the stones together, and placed the fagots upon them. Then Isaac was bound, hand and foot, kneeling upon the altar. I presume Abraham, like a true father, must have given his son his farewell kiss, his blessing, his love, and his soul must have been drawn out in that hour of agony toward his son who was to die by the hand of his own father. Every step proceeded until the cold steel was drawn, and the hand raised that was to strike the blow to let out the life’s blood. When the angel of the Lord said: ‘It is enough.’

“Our Father in heaven went through all that and more, for in His case the hand was not stayed.” (“The Sacramental Covenant,” Improvement Era, Oct. 1919, p. 1029.)

(48-9) Hebrews 11:35. What Does Paul Mean by His Reference to a “Better Resurrection”?

“Now it was evident that there was a better resurrection, or else God would not have revealed it unto Paul. Wherein then, can it be said a better resurrection? This distinction is made between the doctrine of the actual resurrection and translation: translation obtains deliverance from the tortures and sufferings of the body, but their existence will prolong as to the labors and toils of the ministry, before they can enter into so great a rest and glory.

“On the other hand, those who were tortured, not accepting deliverance, received an immediate rest from their labors. ‘And I heard a voice from heaven, saying, Blessed are the dead who die in the Lord, for from henceforth they do rest from their labors and their works do follow them.’ (See Revelation 14:13.)

“They rest from their labors for a long time, and yet their work is held in reserve for them, that they are permitted to do the same work, after they receive a resurrection for their bodies.” (Smith, Teachings, pp. 170–71.)

(48-10) Hebrews 11:40. Why Can’t the Dead Be Made Perfect Without Us?

“The greatest responsibility in this world that God has laid upon us is to seek after our dead. The Apostle says, ‘They without us cannot be made perfect’; (Hebrews 11:40) for it is necessary that the sealing power should be in our hands to seal our children and our dead for the fulness of the dispensation of times—a dispensation to meet the promises made by Jesus Christ before the foundation of the world for the salvation of man.

“Now, I will speak of them. I will meet Paul half way. I say unto you, Paul, you cannot be perfect without us. It is necessary that those who are going before and those who cone after us should have salvation in common with us; and thus hath God made it obligatory upon man.” (Smith, Teachings, p. 356.)

(48-11) Hebrews 12:5–13. “For Whom the Lord Loveth He Chasteneth”

“No pain that we suffer, no trial that we experience is wasted. It ministers to our education, to the development of such qualities as patience, faith, fortitude and humility. All that we suffer and all that we endure, especially when we endure it patiently, builds up our characters, purifies our hearts, expands our souls, and makes us more tender and charitable, more worthy to be called the children of God . . . and it is through sorrow and suffering, toil and tribulation, that we gain the education that we come here to acquire and which will make us more like our Father and Mother in heaven. . . .” (Orson F. Whitney, as cited in Kimball, Faith Precedes the Miracle, p. 98.)

(48-12) Hebrews 12:18. “The Mount That Might Be Touched, and That Burned with Fire”

Paul compares the situation of the children of Israel in Moses’ day with the people of his own day. In Moses’ time the children of Israel were forbidden by divine law to touch Mount Sinai on penalty of death; it was not so in Paul’s day, nor is it in our own. Elder McConkie commented:

“No longer is there a restraining barrier to keep the people from seeing and communing with their God. The mountain is no longer Sinai but Zion. And all those who have cleansed and perfected their souls, shall be welcomed on the heavenly mountain, and in the heavenly city, the new Jerusalem, the city of exalted beings. And there, in that heavenly realm, where the saints shall see and know, as Moses alone did in Israel, shall be found such might, display, splendor and omnipotence, that the doings of Jehovah on Sinai, incomprehensibly glorious as they were, shall be but a blurred image in comparison.” (McConkie, DNTC, 3:229.)

(48-13) Hebrews 12:23, 24. What Is the “General Assembly and Church of the Firstborn”?

“Members of The Church of Jesus Christ of Latter-day Saints who so devote themselves to righteousness that they receive the higher ordinances of exaltation become members of the Church of the Firstborn. . . .

“The Church of the Firstborn is made up of the sons of God, those who have been adopted into the family of the Lord, those who are destined to be joint-heirs with Christ in receiving all that the Father hath.” (McConkie, Mormon Doctrine, p. 139.)

The phrase “the Church of the Firstborn” has no reference to the apostate group of the same name.

(48-14) Hebrews 12:24. How Does “the Blood of Sprinkling” Speak “Better Things Than That of Abel”?

The blood of Jesus Christ was shed as an atonement for the sins of all men. Precisely what Paul had in mind by his allusion to Abel is not certain, but it must be remembered that Abel too had his blood shed, though not as an atonement for sin. Elder McConkie has written:

“Is Paul here alluding to the ancient heresy that the blood of Abel was shed for the remission of sins? Had this false doctrine lingered among some of the Hebrews of that day? As the first gospel martyr (Gen. 4:1–10; Moses 5:17–35), the shedding of Abel’s blood had gained great significance among the descendants of Adam. By the time of Abraham, however, the true understanding of Abel’s sacrifice and martyrdom had been so lost and perverted that Deity felt disposed to say to the Father of the Faithful: ‘My people have gone astray from my precepts, and have not kept mine ordinances, which I gave unto their fathers; And they have not observed mine anointing, and the burial, or baptism wherewith I commanded them; But have turned from the commandment, and taken unto themselves the washing of children, and the blood of sprinkling; And have said that the blood of the righteous Abel was shed for sins; and have not known wherein they are accountable before men.’ (Inspired Version, Gen. 17:4–7.)

“But whatever the then prevailing views of the Hebrews may have been, Paul is here teaching: ‘The blood of righteous Abel’ (Matt. 23–35), together ‘with the innocent blood of all the martyrs under the altar that John saw’ (D. & C. 135:7; Rev. 6:9–11) cries unto the Lord for vengeance against the wicked; the blood of Christ, on the other hand, was poured out as a propitiation for sins, and through it men are empowered to repent and be reconciled to God. Thus the voice of Abel’s blood is one of death and separation and sorrow; the voice of our Lord’s blood is one of life and reunion and eternal joy. Truly his blood speaketh better things than that of Abel!” (McConkie, DNTC, 3:231–32.)

(48-15) Hebrews 12:29. “Our God Is a Consuming Fire”

The Prophet Joseph Smith taught that “God Almighty Himself dwells in eternal fire; flesh and blood cannot go there, for all corruption is devoured by the fire. ‘Our God is a consuming fire.’ When our flesh is quickened by the Spirit, there will be no blood in this tabernacle. Some dwell in higher glory than others.” (Smith, Teachings, p. 367.)

The Savior’s second coming is said to be “like a refiner’s fire” (Malachi 3:3) in which “all the proud, yea and all that do wickedly shall be stubble” before its burning force (Malachi 4:1; D&C 29:9). The very “presence of the Lord shall be as the melting fire that burneth, and as the fire which causeth the waters to boil” (D&C 133:41), and all the wicked shall be consumed away and utterly destroyed by the brightness of his coming (D&C 5:19). In addition to having a destructive effect, the fire will cleanse every corruptible thing. Read D&C 101:23–25.

(48-16) Hebrews 13:9–14. “We Have an Altar”

The altar Paul refers to is the sacramental table spread by the atonement of Jesus Christ, which may be partaken of by all who covenant with Christ. “Those who serve the tabernacle” has reference to the Levitical Priesthood holders who performed the ordinances in the ancient tabernacle and temple.

POINTS TO PONDER

YOU MUST BE TRIED, EVEN AS ABRAHAM

(48-17) The Word Faith Can Describe Different but Related Phenomena

The word faith in the scriptures is used to describe a number of different though intimately related phenomena. Faith, when used in one passage of scripture, may not mean exactly what it does when used in another passage. It is often necessary to decide from the context in which the passage appears just what the writer meant when he used the term faith.

(48-18) Developing Faith Is Active Belief, Which Is More than Just Belief

“The terms faith and belief are sometimes regarded as synonyms; nevertheless each of them has a specific meaning in our language, although in earlier usage there was little distinction between them, and therefore the words are used interchangeably in many scriptural passages. Belief, in one of its accepted senses, may consist in a merely intellectual assent, while faith implies such confidence and conviction as will impel to action. . . . Belief is in a sense passive, an agreement or acceptance only; faith is active and positive, embracing such reliance and confidence as will lead to works. Faith in Christ comprises belief in Him, combined with trust in Him. One cannot have faith without belief; yet he may believe and still lack faith. Faith is vivified, vitalized, living belief.” (Talmage, Articles of Faith, pp. 96–97.)

(48-19) Faith Is a Principle of Action and Assurance

“The author of the epistle to the Hebrews, in the eleventh chapter of that epistle and first verse, gives the following definition of the word faith:

“‘Now faith is the substance (assurance) of things hoped for, the evidence of things not seen.’

“From this we learn that faith is the assurance which men have of the existence of things which they have not seen, and the principle of action in all intelligent beings.” (Lectures on Faith, Lecture First, vss. 7–9.)

(48-20) Fully Developed Faith Is Power

“. . . faith is not only the principle of action, but of power also, in all intelligent beings, whether in heaven or on earth. Thus says the author of the epistle to the Hebrews, xi. 3—

“‘Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear.’

“By this we understand that the principle of power which existed in the bosom of God, by which the worlds were framed, was faith; and that it is by reason of this principle of power existing in the Deity, that all created things exist; so that all things in heaven, on earth, or under the earth exist by reason of faith as it existed in Him.

“Faith, then, is the first great governing principle which has power, dominion, and authority over all things; by it they exist, by it they are upheld, by it they are changed, or by it they remain, agreeable to the will of God. Without it there is no power, and with out power there could be no creation nor existence!” (Lectures on Faith, Lecture First, vss. 13–15, 24.)

(48-21) It Is Through Faith, Not by Knowledge, That Salvation Comes

“It is said that during an epidemic of cholera in a great city, a scientific man proved to his own satisfaction, by chemical and microscopical tests, that the water supply was infected, and that through it contagion was being spread. He proclaimed the fact throughout the city, and warned all against the use of unboiled water. Many of the people, although incapable of comprehending his methods of investigation, far less of repeating such for themselves, had faith in his warning words, followed his instructions, and escaped the death to which their careless and unbelieving fellows succumbed. Their faith was a saving one. To the man himself, the truth by which so many lives had been spared was a matter of knowledge. He had actually perceived, under the microscope, proof of the existence of death-dealing germs in the water; he had demonstrated their virulence; he knew of what he spoke. Nevertheless, in a moment of forgetfulness he drank of the unsterilized water, and soon thereafter died, a victim to the plague. His knowledge did not save him, convincing though it was; yet others, whose reliance was only that of confidence or faith in the truth that he declared, escaped the threatening destruction. He had knowledge; but, was he wise? Knowledge is to wisdom what belief is to faith, one an abstract principle, the other a living application. Not possession merely, but the proper use of knowledge constitutes wisdom.” (Talmage, Articles of Faith, pp. 99–100.)

(48-22) By Faith We Work with and Through the Spirit to Accomplish God’s Will

A story is told about a certain district president who was a man of great faith. He was called to the hospital to administer to a baby girl who had been born without a fully developed diaphragm. The doctors felt that there was no way the child could live. When the president arrived with his companion, they placed their hands on the infant’s head and, under inspiration, promised the child not only that she would live but that she would become a mother in Israel. The mother who tells the story says that after the administration was complete, there was an almost instantaneous change in the child, as though some one had pulled a blanket down over her body. Her color changed from blue to pink. Within a few days the baby was released from the hospital with a fully developed diaphragm. That little girl is now a mother in Zion. (Based on a personal experience.)

YOUR FAITH IS THE SOURCE OF POWER TO GAIN ETERNAL LIFE AND EXALTATION