New Testament Lesson #32 Study/Discussion Questions

(from New Testament Gospel Doctrine Teacher’s Manual, 133–36)

 [Please come prepared this Sunday ( to discuss the following.]

Acts 18:24–28) What qualities made Apollos a great gospel learner and teacher?

Acts 19:23–28) Why were the Ephesian silversmiths upset with Paul’s teaching?

Acts 20:33-35) What can we learn from Paul about temporal concerns?

What did Paul warn the Ephesians (Acts 20:29-30) and Galatians (1:6-7) about?

Galatians 1:11–12) What is the true source of testimony?

[Also 1 Cor. 12:3; Rev. 19:10]

Galatians 3:19, 24) Why was the law of Moses given?

[See also D&C 84:19-27]

Galatians 5:22–23) How can we recognize when we have the Holy Spirit?

Prophetic commentary on selected verses from New Testament Lesson 32:

re: Acts 18:26, President George Albert Smith shared the gospel by saying:  “We have come not to take away from you the truth and virtue you possess…. Keep all the good that you have, and let us bring to you more good, in order that you may be happier and in order that you may be prepared to enter into the presence of our Heavenly Father.” (Teachings of Presidents of the Church: George Albert Smith, 152.)

re: Acts 19:8–9,  “… disputing … [dialegomai (Greek): conversing, reasoning].”

Elder Marvin J. Ashton of the Quorum of the Twelve Apostles taught: “When others disagree with our stand we should not argue, retaliate in kind, or contend with them. … Ours is to explain our position through reason, friendly persuasion, and accurate facts. Ours is to stand firm and unyielding on the moral issues of the day and the eternal principles of the gospel, but to contend with no [person] or organization. Contention builds walls and puts up barriers. Love opens doors. … Contention never was and never will be an ally of progress.” (April 1978 Conference Report; quoted in New Testament: Gospel Doctrine Teacher’s Manual, 134.)

re: Acts 19:23–28, President Ezra Taft Benson recounted how a young man “was killed in a railroad accident. [His mother] could not be consoled…. One day, soon after the funeral, [she] was lying on her bed in a state of mourning. The son appeared to her and said, ‘Mother, do not mourn; I am all right.’  He then related to her how the accident took place. Apparently there had been some question—even suspicion—about the accident because the young man was an experienced railroad man. But he told his mother that it was clearly an accident.

“He also told her that as soon as he realized that he was in another sphere, he had tried to reach his father but could not. His father was so busy with the details of his … work that he could not respond to the promptings…. He then said, ‘Tell Father that all is well with me, and I want you not to mourn any more.’ President McKay and President Lee used this experience to teach that we must always be responsive to the whisperings of the Spirit.” (See April 1988 Ensign.)

re: Acts 20:33–35, President Spencer W. Kimball said: “As givers gain control of their desires, and properly see their own wants in light of others’ needs, … the powers of the gospel are released in their lives. They learn that by living the great law of consecration they insure not only temporal salvation but also spiritual sanctification.” (See October 1977 Conference Report.)

re: Galatians 3:2, 5 . . .

…Elder James E. Talmage explained, “If we comprehend fully the meaning in which the authors of the scriptures use the word 'faith' we shall see that … faith includes works…. To 'believe [in Christ]' is to live by the laws of the gospel.” (Articles of Faith, 480-81.)

… Elder Bruce R. McConkie explained, “Faith does not and cannot exist unless works are present… [D]ead things do not exist…. Does salvation come, then, by works? No, not by the works of the law of Moses… not even by the more perfect works of the Gospel. Salvation comes through Christ's atonement … without this no good works on the part of men could redeem them.” (Doctrinal New Testament Commentary 3:245, 261; 2:231.)

. . . President Dieter F. Uchtdorf has said: “Salvation cannot be bought with the currency of obedience; it is purchased by the blood of the Son of God” (April 2015 Conference Report).

re: Galatians 3:6-7,  “In our language 'to believe' certainly admits of degrees of assurance from the slightest perception of truth, or error, to the fullest assurance.  But that is not the way it is used in the Bible by the original authors.  In their vocabulary 'belief' is full assurance and 'to believe' is to live accordingly.” (Elder James E. Talmage, Articles of Faith, 479.)  “[T]he scriptures use belief as a synonym for faith. The two terms are interchangeable; they mean the same thing . . . . Faith is belief, and belief is faith.” (Elder Bruce R. McConkie, Mormon Doctrine, 78.)

re: Galatians 3:19, 24, “[W]hen the Israelites came out of Egypt they had the Gospel preached to them, according to Paul in his letter to the Hebrews [4:2]: ‘For unto us was the Gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.’ [Paul also said,] in Galatians 3:19, that the law of Moses was added because of transgression [see also D&C 84:19-27]. . . .  [W]henever the Lord revealed Himself to men in ancient days, and commanded them to offer sacrifice to Him, it was done that they might look forward in faith to the time of His coming and rely upon the power of the atonement for a remission of their sins.” (Teachings of the Prophet Joseph Smith, 59.)

re: Galatians 3:26, Paul also said: “[O]ur faith should not stand in the wisdom of men, but in the power of God”(1 Corinthians 2:5).

. . .  “[W]ithout faith both mind and body would be in a state of inactivity, and all exertions would cease, both physical and mental” (See Lectures on Faith 1:7-8). 

. . . Elder Orson Pratt said, “[T]raditional evidence often begets a false faith…. Paul, previous to his conversion … went forth, being governed by his faith, to persecute the Church of the living God….  He had a false faith, founded upon insufficient evidence.  By-and-by he received a testimony for himself that Jesus was really and truly the Christ ...  His faith now became correct.” (JD 7:259-260.)

. . . Elder B. H. Roberts stated, “[F]aith in false doctrines, based on false testimony, cannot savor of salvation” (The Gospel and Man's Relationship to Deity, 40).

. . . Elder John A. Widtsoe observed: “The first principle of human action … is faith … for in science as in religion, belief in unseen realities is necessary” (Handbook of the Restoration, 218).

. . .  Elder Bruce R. McConkie stated: “In the broad, generic, and universal sense of the word, the Prophet tells us that faith ‘is the moving cause of all action in all intelligent beings.’  All accountable and intelligent beings have faith… Because [of] faith [farmers] plant with the hope of harvesting; [and students] exert them-selves in the pursuit of knowledge...” (A New Witness for the Articles of Faith, 163-164.)

. . . Elder Dallin H. Oaks has said: “If we think we have faith, we should ask, faith in whom or faith in what? For some, faith is merely faith in themselves. That is only self-confidence or self-centeredness. Others have faith in faith, which is something like relying on the power of positive thinking [to] get what we want…. The first principle of the gospel is not faith.  The first principle of the gospel is faith in the Lord Jesus Christ.” (April 1994 Conference Report [CR].)

“Faith is a choice” (Bishop Richard C. Edgley October 2010 CR; also Elder Neil A. Andersen, Oct 2008 CR), but faith in the Lord Jesus Christ is also “a gift of the Spirit” (Elder Dallin H. Oakes, Sept 1986 Ensign; see also President Heber J. Grant, Apr 1934 CR).

re: Galatians 5:6 . . .  

. . . “Love is the driving force behind faith” (Elder Robert F. Orton, October 2001 CR). 

. . .  Our works “should be for the love of God and the love of fellowmen rather than for … any other lesser motive” including “hope of earthly reward” or even “the hope of an eternal reward” (Elder Dallin H. Oaks, Oct 1984 CR).

New Testament Lesson #31—Alison

New Testament Lesson # 31 Acts 15:36–41; 16; 17; 18:1–22; 1 Thessalonians and 2 Thessalonians

“And So Were the Churches Established in the Faith”

Introduction

This week we start with Paul on his journeys. During the 10-year period between Saul’s conversion and his first recorded missionary journey, he taught the gospel in Damascus, Arabia, Tarsus, and finally Antioch. The chapters in Acts take us to Antioch, Athens, Philippi, Thessalonica, Berea, Corinth, Ephesus, Lystra, Troas in Turkey, Thessalonica, and Rome. After this breathtaking rush, taking the Gospel amazing distances given the difficulty of travel in the ancient world, we are treated to the first recorded letters dictated by Paul to the Thessalonians and an insight into his teachings on the Second Coming. We will focus on Paul’s second journey to Macedonia and Greece, including the discourse on Mars Hill in Athens. And his letters to the Thessalonians.

Acts 15

Why is the disagreement between Paul and Barnabas over John Mark highlighted? (Mark was the eventual missionary companion of Peter; he wrote the Gospel of Mark; was the nephew of Barnabas.) They are human beings. Mark had left a mission earlier (Acts 13:13), so perhaps Paul didn’t trust his commitment. Paul later reconciles with him and sends for him later on. So there is a side focus throughout on Mark’s own journey to true discipleship. “Though little is known about why John Mark left or what impact it had on the other missionaries, apparently Paul was still apprehensive about him. Ultimately Paul and Barnabas separated, with Paul choosing Silas/Silvanus as his new missionary companion and Barnabas choosing John Mark. Paul and John Mark were later reconciled, as evidenced in 2 Timothy 4:11 and in Colossians 4:10. Barnabas took John Mark and sailed to Cyprus (see Acts 15:39), and Paul and Silas journeyed to cities on the mainland.”[1]

Acts 16

From now on, Acts deals exclusively with Paul’s journeys. The rest of the chapters in Acts we will study this week are to do with his second journey. This time to what is now Europe (see map).

6–12 Paul has a vision that he should go to Macedonia—the Spirit directs him in his missionary labors. From Preach My Gospel “Joseph Smith said, ‘Salvation cannot come without revelation; it is in vain for anyone to minister without it’ (History of the Church, 3:389). You will succeed in your work as you learn to receive and follow personal revelation. Joseph Smith also taught that revelation is vital for your daily work: ‘This is the principle on which the government of heaven is conducted—by revelation adapted to the circumstances in which the children of the kingdom are placed’ (History of the Church, 5:135).”[2] Paul’s determination to listen to and follow the spirit. Make plans, act on them and change them if the spirit prompts them to do so. 6–10 led by the spirit. Question How has your life been directed by the Spirit—what directions did you take that you would not necessarily have otherwise?

13–15. Lydia is the first recorded Christian convert in what is now Europe. Philippi (not to be confused with Caesarea Philippi in Judea) was a Macedonian Roman colony. Lydia was probably a Greek tradeswoman (from Thyatiri), dealing in purple cloth—the most exotic and expensive dye in those days. Almost certainly she was a Jewish convert (worshipped God). It is interesting that in that area there is a river called “Lydia’s river.” Lydia housed Paul and Barnabas when they were released from prison. She is not mentioned in Paul’s letter to the Philippians, but that does not detract from her faith and strength.[3]

16–24 In contrast to Lydia, we have the slave-girl/soothsayer who was possessed of an unclean spirit. As when Christ silenced the evil spirits, even though they testified of His divinity (Mark 1:23–25; 3:11–12), Paul exorcises the girl’s evil spirit in the name of Jesus Christ (v. 18). As a result, her masters have Paul and Barnabas cast into prison.

25–35 As a Roman colony, there would have been magistrates in Philippi who would have established Paul’s Roman citizenship and prevented him from being incarcerated, but Paul did not declare it at first. Presumably because he had a work to do in the prison. Reminiscent of Alma and Amulek (see Alma 14:11 “The Spirit constraineth me that I must not stretch forth mine hand”)

Acts 17

Paul is now in Thessalonica.

1–15 After preaching for 3 Sabbaths, they are persecuted both from government and established religious leaders and “lewd” people—gospel of love is the antidote. It seems they are chased out to Berea and eventually to Athens by the Jews of Thessalonica which is interesting when we look at the epistles to see how faithful the converts in Thessalonica were.

16–34 The discourse on Mars Hill  about the Unknown God. He is challenged by the Epicurean and Stoics—two most popular philosophies of the day—intellectual rivals. And masterfully in 22–28,  Paul turns their own philosophical thinking against them, quoting Aratus.  “In Him we live and move and have our being. We too are His offspring.[4] Offspring in the Greek is genetus which emphasizes our genetic relationship to God; literally His children. Not inanimate like the Greek gods. We can become like Him. Greeks of this time believe that spiritual is far superior to physical. Paul is countering that idea because they have physical representations of their gods. “President Thomas S. Monson clarified the doctrine taught in Acts 17:29: “The Apostle Paul told the Athenians on Mars’ Hill that ‘we are the offspring of God’ [Acts 17:29]. Since we know that our physical bodies are the offspring of our mortal parents, we must probe for the meaning of Paul’s statement. The Lord has declared that ‘the spirit and the body are the soul of man’ [D&C 88:15]. Thus it is the spirit which is the offspring of God. The writer of Hebrews refers to Him as ‘the Father of spirits’ [Hebrews 12:9]” (“The Race of Life,” Ensign or Liahona, May 2012, 91).[5]

Thessalonians

Paul sends Timothy to Thessalonica with the first letter.

1 Thess 2:1–14

Paul’s language is difficult, but as we read it out loud, the meaning becomes more apparent. Question: How is this an example of how to teach the Gospel?

Elder Bruce R. McConkie (1915–85) of the Quorum of the Twelve Apostles taught:

“The true gospel consists of two things: The Word, and The Power. Anyone can have the word; the books in which it is written are universally available. But the power must come from God; it is and must be dispensed according to his mind and his will to those who abide the law entitling them to receive it. The word of the gospel is the spoken or written account of what men must do to be saved. …

“But actual salvation comes only when the power of God is received and used; and this power is the power of the priesthood and the power of the Holy Ghost. These must operate in the lives of men; otherwise their souls cannot be cleansed; they cannot be born again; they cannot become new creatures of the Holy Ghost; they cannot put off the natural man and become saints; they cannot be sanctified by the Spirit” (Doctrinal New Testament Commentary, 3 vols. [1965–73], 3:42–43).[6]

14–16—should not be read as condemning the Jews in Jerusalem in general, but perhaps more likely the leaders who conspired to kill Jesus and other Apostles—for whom he possibly worked before his conversion

1 Thess 4:14–5:6

Here we have Paul’s main teachings on the Second Coming

Elder Dallin H. Oaks summed up latter-day teachings about the Second Coming of Jesus Christ: “Four matters are indisputable to Latter-day Saints: (1) The Savior will return to the earth in power and great glory to reign personally during a millennium of righteousness and peace. (2) At the time of His coming there will be a destruction of the wicked and a resurrection of the righteous. (3) No one knows the time of His coming, but (4) the faithful are taught to study the signs of it and to be prepared for it” (“Preparation for the Second Coming,” Ensign or Liahona, May 2004, 7).[7] 

Watch the video presentation by Elder Packer and Elder Maxwell.

President Joseph Fielding Smith (1876–1972) stated: “I do not know when he is going to come. No man knows. Even the angels of heaven are in the dark in regard to that great truth [see Matthew 24:36–37]. But this I know, that the signs that have been pointed out are here. The earth is full of calamity, of trouble. The hearts of men are failing them. We see the signs as we see the fig tree putting forth her leaves; and knowing this time is near, it behooves me and it behooves you, and all men upon the face of the earth, to pay heed to the words of Christ, to his apostles and watch, for we know not the day nor the hour. But I tell you this, it shall come as a thief in the night, when many of us will not be ready for it” (Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. [1954–56], 3:52–53).[8]

1 Thess 5:19—“Quench not the Spirit” (see https://www.lds.org/general-conference/2007/10/quench-not-the-spirit-which-quickens-the-inner-man?lang=eng.)

2 Thess 2

This second letter clarifies some of the questions that had arisen as a result of the first. One important teaching arises from the Thessalonians’ unease about the Second Coming. Paul taught, “Let no man deceive you by any means: for that day shall not come, except there come a falling away first” (vs. 3).

Pres. Uchtdorf: “If Paul knew that there would be a falling away, surely Jesus knew. But while Jesus knew that the church He established during His mortal ministry would be lost, He still established a divine pattern because He also knew that future generations would be able to recognize the very same priesthood authority and structure when it was restored centuries later.”[9]

Apostasy. In Greek means revolt/mutiny and has the same root as divide or divorce—complete severance from God, so somewhat more than a “falling away.” As such it would mandate a restitution.

James E. Faust: “With this falling away, priesthood keys were lost, and some precious doctrines of the Church organized by the Savior were changed. Among these were baptism by immersion; receiving the Holy Ghost by the laying on of hands; the nature of the Godhead—that They are three distinct personages; all mankind will be resurrected through the Atonement of Christ, ‘both … the just and the unjust’ [Acts 24:15]; continuous revelation—that the heavens are not closed; and temple work for the living and the dead. The period that followed came to be known as the Dark Ages. This falling away was foreseen by the Apostle Peter, who declared that ‘heaven must receive [Jesus Christ] until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began’ [Acts 3:20–21]. Restitution would only be necessary if these precious things had been lost” (“The Restoration of All Things,” Ensign or Liahona, May 2006, 61–62).

2 Thess 3—“Every brother that walketh disorderly”

 Elder McConkie: “Enemies from within, traitors to the Cause, cultists who pervert the doctrines and practices which lead to salvation, often draw others away with them, and added souls lose their anticipated inheritance in the heavenly kingdom. When cultists and enemies become fixed in their opposition to the Church, and when they seek to convert others to their divisive positions, the course of wisdom is to avoid them, as Paul here directs, and to leave them in the Lord’s hands” (Doctrinal New Testament Commentary, 3:66.

 Video presentation on the Second Coming
https://www.lds.org/media-library/video/1996-06-19-lesson-31-the-second-coming?lang=eng

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[1] https://www.lds.org/manual/new-testament-student-manual/acts/chapter-32-acts-13-15?lang=eng.

[2] https://www.lds.org/manual/preach-my-gospel-a-guide-to-missionary-service/how-do-i-recognize-and-understand-the-spirit?lang=eng.

[3] See Camille Fronk Olsen, Women of the New Testament, 279–85.

[4] http://spindleworks.com/library/rfaber/aratus.htm.

[5] https://www.lds.org/manual/new-testament-student-manual/acts/chapter-33-acts-16-20?lang=eng.

[6] https://www.lds.org/manual/new-testament-student-manual/1-thessalonians-and-2-thessalonians/chapter-46-1-thessalonians-and-2-thessalonians?lang=eng.

[7] https://www.lds.org/manual/new-testament-student-manual/1-thessalonians-and-2-thessalonians/chapter-46-1-thessalonians-and-2-thessalonians?lang=eng.

[8] https://www.lds.org/manual/new-testament-student-manual/1-thessalonians-and-2-thessalonians/chapter-46-1-thessalonians-and-2-thessalonians?lang=eng.

[9] https://speeches.byu.edu/talks/dieter-f-uchtdorf_truth-restored/.

Chronological Order of New Testament Books

Missionary Journeys of Paul

Prophetic commentary for selected verses from Acts 10-15

re: Acts 10:7-8, President Thomas S. Monson has advised us to “never postpone a prompting” (October 2012 Conference Report [CR]; April 2005 CR; October 1999 CR; June 1997 Ensign).

re: Acts 10:11–14; 11:1–3; 13:42-46;  . . .

. . . The Prophet Joseph Smith once said: “[I have had] great difficulty in getting anything [new] into the heads of [the members]. It has been like splitting hemlock knots with a corn-dodger for a wedge, and a pumpkin for a beedle….  [S]ome of them will … fly to pieces like glass as soon as anything comes that is contrary to their traditions.” (Teachings of Presidents of the Church: Joseph Smith, 520.)

. . . President Brigham Young said: “I am … afraid that this people have so much confidence in their leaders that they will not inquire for themselves of God whether they are led by Him.  I am fearful they settle down in a state of blind self-security, trusting their eternal destiny in the hands of their leaders with a reckless confidence that in itself would thwart the purposes of God in their salvation, and weaken that influence they could give to their leaders, did they know for them-selves … that they are led in the right way.  Let every man and woman know, by the whispering of the Spirit of God to themselves, whether [they] are walking in the path the Lord dictates, or not.” (Discourses of Brigham Young,135; quoted, e.g., by Elder Ezra Taft Benson, Apr 1972 CR, and by President James E. Faust, Oct 1989, CR.)

. . . President Joseph F. Smith said: “[We must build] upon the truth, the whole truth, and nothing but the truth, for we cannon build upon error and ascend into ... the kingdom of our God” (October 1917 Conference Report, 3).

. . . President Harold B. Lee said: “You may not like what comes from the leaders of the Church. It may contradict your political views. It may contradict your social views. It may interfere with some of your social life. But if you listen … with patience and faith, the promise is that ‘… the Lord God will disperse the powers of darkness from before you.’” (Teachings of Presidents of the Church: Harold B. Lee, 84-85.)

. . . Elder Richard G. Scott has said, “[We] have the responsibility to determine if there is any part of [our] culture or traditions … that must be discarded….. I have found how difficult this is as I work to overcome some of my own incorrect traditions.  Culture and traditions become an inherent part of us. They are not easy to evaluate objectively. Carefully study the scriptures and counsel of the prophets to understand how the Lord wants you to live. Then evaluate each part of your life and make any adjustments needed … to set aside deeply held convictions or traditions that are not in harmony with the [Gospel].” (April 1998 Conference Report.)

. . .  Sister Susan Bednar recently suggested that we should “always look at what [w]e learn [from secular sources] through the lens of the Gospel, and never look at the Gospel through the lens of what [we] learn [from secular sources]” (“Elder and Sister Bednar: Face to Face,” May 2015, www.lds.org, 46:50).

Regarding Acts 12:1–4, President Joseph F. Smith said, “There never should be a day pass but all [members of] the Church should lift up their voices in prayer to the Lord to sustain [their leaders]” (Teachings of Presidents of the Church: Joseph F. Smith, 211; quoted in New Testament: Gospel Doctrine Teacher’s Manual, 127).

Regarding Acts 15 . . .

. . . Elder David A. Bednar has said: “[Some may] have the mistaken notion that every element of revelation coming to the ward, [stake, or Church councils] has to come through the [presiding officer]. By virtue of his keys, he has to acknowledge it and affirm it, but he doesn’t necessarily have to be the only vehicle through whom it comes.” (November 2010 Worldwide Leadership Training Meeting.)

. . .  Elder D. Todd Christofferson has said, “Council deliberations often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice. But in the end, just as in the New Testament Church, the objective is not simply consensus among council members but revelation from God. It is a process involving both reason and faith for obtaining the mind and will of the Lord.  At the same time it should be remembered that not every statement made by a Church leader … constitutes doctrine. It is commonly understood in the Church that a statement made by one leader … often represents a personal … opinion, not meant to be official or binding for the whole Church.” (April 2012 Conference Report.)

Study/discussion Questions for NT#30, ACTS 10-15

Lesson 30:  ACTS 10-15

What do we learn about Cornelius from Acts 10:1–2?

Acts 10:3–6) What did the angel tell Cornelius to do?

Acts 10:7–8) How did Cornelius respond to this message?

Why is it important to act immediately on instructions or promptings from God?

What did Peter see in vision while Cornelius’s men were traveling toward him? (Acts 10:11–12.)

Acts 10:13) What was Peter told to do?

Acts 10:14) Why did Peter resist doing this?

Acts 10:15–16) How did the Lord respond to Peter’s concern?

Acts 10:28, 34–35) As he met with Cornelius and his friends, what did Peter realize his vision was meant to tell him?

Acts 10:44) What happened as Peter was sharing the Gospel with them?

Acts 10:48) What did this convince Peter to do?

Acts 11:1–3) Why were some Church members upset when they heard that Peter had been teaching the gospel to Gentiles?

What should we do if we receive new instructions from our Church leaders that we initially dislike or can’t fully understand?  (John 7:17; 2 Nephi 28:30)

Why was it Peter who received the revelation to teach the gospel to the Gentiles?

Why is it important to have only 1 person who receives revelation for the whole Church?

Acts 12:1–4) What did the Church members do when Peter was imprisoned?

Acts 13:1–3) What do we learn from how Saul and Barnabas were called?

Acts 14:19–22) What did Paul do & say after being stoned and left for dead?

Acts 15:1–2) What did Paul and Barnabas go to Jerusalem to ask about?

What elements of how leaders of the Church of Jesus Christ make decisions about policies and practices can be found in Acts 15?

verse 6)                   

verses 7–21)          

verse 28)                 

verses 22–31)          

New Testament Lesson #29—Alison

New Testament Lesson # 29 Acts 6–9

“The Number of the Disciples Was Multiplied”

Introduction

This week’s lesson focuses on three great men in the New Testament: Two of the first Seventies: Stephen, known as the first martyr of the Church, Philip who brought the Gospel to an Ethiopian, and the Apostle Paul who is responsible for much of the New Testament after Christ’s mortal ministry. It also introduces us to the expansion of Church organization as a pattern of what we have today. The theme as I see it, is conversion. A side note introduces us to Simon Magus, whose incomplete conversion led him to feel he could buy the “trick” gift of the Holy Ghost. President Monson said, “Against the philosophy rampant in today’s world—a doubting of the authenticity of the Sermon on the Mount, an abandonment of Christ’s teaching, a denial of God, and a rejection of His laws— . . . true believers everywhere treasure the testimonies of eyewitnesses to His resurrection. Stephen, doomed to the cruel death of a martyr, looked up to heaven and cried, ‘Behold, I see the heavens opened, and the Son of man standing on the right hand of God.’ Saul, on the road to Damascus, had a vision of the risen, exalted Christ. Peter and John also testified of the risen Christ. And in our dispensation, the Prophet Joseph Smith bore eloquent testimony of the Son of God, for he saw Him and heard the Father introduce him: ‘This is My Beloved Son. Hear Him!’[1] . . . “This is the knowledge that sustains. This is the truth that comforts. This is the assurance that guides those who are bowed down with grief—out of the shadows and into the light.”[2]

Acts 6

Seven men—presumably the origin of our present Quorums of the Seventy[3]—were chosen to help diffuse the burden of administering the Church and resolve concerns that arose as members of different ethnic backgrounds and, presumably, old hostilities came together in the nascent Church. According to the New Testament Institute Manual, “To address the growing need to care for widows and others, seven men were called and given authority to assist the Twelve. These men served under the direction of the Twelve with the specific task of caring for the poor and needy. It is not known what priesthood office the seven men held. In the Church today, bishops and branch presidents have the responsibility to ensure that those in need receive help: The bishop has a divine mandate to seek out and care for the poor (see D&C 84:112). He directs the welfare work in the ward. His goal is to help members help themselves and become self-reliant. (In branches, the branch president has these same welfare responsibilities.)”[4] Two of these we will study about are Stephen and Philip.

Acts 6:8–7:60

Immediately the Sanhedrin recognized that they were mistaken in believing that with the death of Jesus Christ, the threat that He represented would go away. Stephen, “full of faith” testified strongly and incurred opposition: “Those who opposed Stephen were from one or more synagogues where Jews from foreign lands worshipped (see Acts 6:9). Libertines were former slaves who had gained their freedom. Cyrenians were Jews from Northern Africa, Alexandrians were Jews from the Egyptian city of Alexandria, and Cilicia was a Roman province of Asia Minor. . . . His opponents were angered by his teachings that the coming of Jesus Christ had redefined basic Jewish concepts regarding the land of Israel, the law of Moses, and the temple of Jerusalem. Stephen’s opponents ‘suborned men’ (Acts 6:11), meaning that they persuaded men to commit perjury.”[5] Pres. Faust said, “We read in the book of Acts the account of the disciple Stephen, who was ‘full of faith and power, [and] did great wonders and miracles among the people.’ Stephen encountered a hostile audience in Jerusalem who falsely accused him of blasphemy even though he was transfigured before them. Stephen testified of the divinity of the Savior, and when he called them to repentance, several in the crowd turned on him. ‘But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.’ Even as he was stoned to death, the last words on Stephen’s lips were ‘Lord, lay not this sin to their charge.’”[6]

Stephen is called before the Sanhedrin and is transfigured before them (6:15), Elder Bruce R. McConkie identified the reason why Stephen’s face shone like an angel: “Stephen was transfigured before them, visible witness thus being given that God was with him. In a lesser degree, it was with Stephen as it had been with Moses, the skin of whose face shone visibly after he had communed with the Lord for forty days on the mountain (Ex. 34:29–35.)” (Doctrinal New Testament Commentary, 2:67). 

Stephen then gives in masterful discourse a history of the Jews, all the time building his testimony of Jesus Christ and with increasing force condemning his hearers for their unbelief. Starting in verse 1 with “men, brethren, and fathers,” he casts them in role of the “patriarchs” who sold Joseph into Egypt; the children of Israel both in Egypt and in the desert to Moses; and to Solomon whose heart turned to earthly power and glory. Having started in a mild-mannered way, Stephen finally thunders, “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: Who have received the law by the disposition of angels, and have not kept it (7:51–53). 

Their response was to stone him to death. Joseph Smith said, “Stephen saw the Son of Man. He saw the Son of Man standing on the right hand of God. [There are] three personages in heaven who hold the keys—one to preside over all. . . . Any person that has seen the heavens opened knows that there are three personages in the heavens holding the keys of power.”[7] And here we have our first reference to Saul/Paul “and the witnesses laid down their clothes at a young man’s feet, whose name was Saul” (v. 58).

Acts 8

Before we turn to Saul’s conversion, we have the story of Philip. It is important to note, however, the zeal with which Saul “made havoc of the Church” (8:3). Because of his background, I imagine he would have studied what he was fighting against which would be important to his later conversion.

Philip, another of the seven men chosen in Acts 6, taught in Samaria and in coastal cities. “Philip appears to have ministered as a holder of the Aaronic Priesthood—he had the authority to baptize but did not have the authority to give the gift of the Holy Ghost (see D&C 84:107–8). Those whom Philip baptized had to wait for the arrival of Peter and John, holders of the Melchizedek Priesthood, to receive the gift of the Holy Ghost.”[8] Regarding Simon Magus, President James E. Faust said: “This greatest of all powers, the priesthood power, is not accessed the way power is used in the world. It cannot be bought or sold. … Worldly power often is employed ruthlessly. However, priesthood power is invoked only through those principles of righteousness by which the priesthood is governed” (in Conference Report, Apr. 1997, 59–60; or Ensign, May 1997, 43). Interestingly, from Simon came the term given to the practice of buying or selling a church office or position, simony.

More important than the confrontation with Simon, is the conversion of the man from Ethiopia. Elder Holland said, “We are, in fact, all somewhat like the man of Ethiopia to whom Philip was sent. Like him, we may know enough to reach out for religion. We may invest ourselves in the scriptures. We may even give up our earthly treasures, but without sufficient instruction we may miss the meaning of all this and the requirements that still lie before us. So we cry with this man of great authority, ‘How can [we understand,] except some [teacher] should guide [us]?’” (“A Teacher Come from God,” Ensign, May 1998, 25).

Acts 9

Saul’s conversion. Saul was his Hebrew name, Paul the Graeco-Roman version. He was a Pharisee (Acts 23:6; 26:5); a Jew through the lineage of Benjamin. He had Roman citizenship (Acts 16:37; 22:25–28) and spoke both Greek and Hebrew (Acts 21:37–40). As a Pharisee, he believed in oral tradition which Jesus had decried (Matthew 15:1–3; Mark 7:8); he would not have believed in revelation and would have held that authority was vested in the elders. Hence his zeal in fighting what he believed to be wrong. But Paul was going to be an Apostle and presumably had been foreordained to be such (see Alma 13:1–10). Joseph Smith described Paul, “He [the Apostle Paul] is about five feet high; very dark hair; dark complexion; dark skin; large Roman nose; sharp face; small black eyes, penetrating as eternity; round shoulders; a whining voice, except when elevated, and then it almost resembles the roaring of a lion. He was a good orator” (in “Extracts from William Clayton’s Private Book,” p. 4, Journals of L. John Nuttall, 1857–1904, L. Tom Perry Special Collections, Brigham Young University; copy in Church History Library).[9]

Paul had been sent by the Sanhedrin to stamp out Christianity in Damascus but he had another mission to fulfill. His vision is recounted here and in Acts 22 and 26 and is worth comparing with Alma’s in Mosiah 27 and Alma 36. Though coming from different motives, there are similarities with Joseph Smith, “His experience on the road to Damascus shares several similarities with Joseph Smith’s First Vision. Both Saul and Joseph Smith saw a light from heaven. Both fell to the earth and heard a voice calling them by name. Both saw the Son of God and heard Him speak to them. Both received divine instruction when they inquired what they should do. Both were later persecuted for saying they had seen a vision, and both nevertheless continued to affirm that they had seen a vision.”[10]

“kick against the pricks” v. 9. One commentator likened this to walking along a road in sandals and kicking the cactus! A very futile and painful exercise. “A ‘prick’ refers to a goad, which is a sharp spear or stick used to poke animals to make them move ahead. Rather than move forward, stubborn animals sometimes kick back to retaliate, literally kicking ‘against the pricks.’ Such a reaction only adds distress as the animal incurs more painful prompting from its master. The Savior is making clear that if Saul continues to fight against Him, he will only bring distress upon himself. In Greek literature, ‘kicking against the pricks’ was a well-known metaphor for opposing deity.[11]

Ananias is, ironically, the leader of the Saints in Damascus whom Saul/Paul had been sent to stamp out.

“Lord, what wilt thou have me to do?” As we have looked at conversion in this week’s lesson, shouldn’t this be the question that we ask. It also goes along with our ongoing topic of discipleship. What is it that we are not doing that we should be doing, and what is it that we should be doing that we are not, and what should we continue doing that is good.

Bible Video

The Road to Damascus

https://www.lds.org/bible-videos/videos/the-road-to-damascus?lang=eng

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[1] https://www.lds.org/general-conference/1993/10/meeting-lifes-challenges?lang=eng.

[2] https://www.lds.org/general-conference/2007/04/i-know-that-my-redeemer-lives?lang=eng.

[3] https://www.lds.org/church/leaders/quorums-of-the-seventy?lang=eng. A historical perspective on the Seventies can be found here: https://www.lds.org/ensign/1976/07/the-seventies-a-historical-perspective?lang=eng&query=history+seventies.

[4] https://www.lds.org/manual/new-testament-student-manual/acts/chapter-30-acts-3-7?lang=eng.

[5] https://www.lds.org/manual/new-testament-student-manual/acts/chapter-30-acts-3-7?lang=eng.

[6] https://www.lds.org/ensign/2006/11/discipleship?lang=eng.

[7] Kent F. Jackson, ed., Joseph Smith’s Commentary on the Bible (Salt Lake City: Deseret Book, 1994), 148.

[8] https://www.lds.org/manual/new-testament-student-manual/acts/chapter-30-acts-3-7?lang=eng.

[9] https://www.lds.org/manual/new-testament-student-manual/acts/chapter-30-acts-3-7?lang=eng.

[10] https://www.lds.org/manual/new-testament-student-manual/acts/chapter-30-acts-3-7?lang=eng.

[11] https://www.lds.org/manual/new-testament-student-manual/acts/chapter-30-acts-3-7?lang=eng.