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CFM: June 5–11 John 14 ( INT ), 15 ( INT ), 16 ( INT ), 17 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central John 14-17 ​ Follow Him John 14-17 Part 1 , Part 2 Transcripts Line Upon Line John 14-17 ​FHE Lesson Teaching with Power John 14-17 ​ Don't Miss This John 14-17 ​ ​CFM New Testament John 14-17 Handout ​Unshaken John 14-17 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation John 14-17 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton John 14-17 ​ ​Talk of Him John 14-17 ​ ​Ponderfun John 14-17 ​Talking Scripture John 14-17 Show Notes Resources and Insights about this Week's Lesson In John 14-17, we encounter Jesus' final teachings with his apostles, which hold great significance as they capture the last words and thoughts of the Savior before his impending departure. Jesus lovingly addresses his disciples, offering reassurance, guidance, and profound lessons to equip them for the challenges ahead. These chapters reveal powerful insights into key doctrines, including the nature of the Godhead as three distinct individuals: God the Father, Jesus Christ the Son, and the Holy Ghost. Jesus emphasizes the importance of unity, love, and the disciples' role in sharing God's message of hope and salvation. John 17 captures Jesus offering an intimate prayer to the Father, interceding on behalf of his disciples. This prayer serves as a poignant expression of Christ's deep love and concern for his followers as he entrusts them into the care of the Father. His prayer outlines a distinct pattern of supplication that one might choose to model in their efforts to enhance their own personal prayers. The intercessory prayer can be categorized into several key elements, including: Authentic Petition to the Father: Jesus humbly and faithfully addresses God the Father, acknowledging His power, authority, and position. (vs1-2) Prayer with Purpose: Jesus eloquently articulates the profound purpose of prayer—to know God intimately, to commune with Him, and to align faithfully with His divine will. Jesus glorifies the Father through his words and actions, exemplifying his love for Him and demonstrating unwavering trust in His plan of salvation. (vs.3) Genuine Self-Reflection: Jesus affirms his divine identity and recognizes his sacred mission as the Savior and Mediator between God and humanity. He acknowledges his perpetual dependence on the Father, displaying unwavering trust and reliance on their personal relationship. (vs 4-5) Devoted Stewardship: Jesus, fulfilling his role as the ultimate steward, presents a comprehensive report on his divine service. With clarity and depth, he accounts for the lessons delivered, the acts of service rendered, and the progress achieved during his earthly ministry. Furthermore, Jesus demonstrates his intimate knowledge of his disciples' needs and offers specific and heartfelt petitions on their behalf. These prayers encompass their protection from adversity, the cultivation of unity among them, their ongoing sanctification, and their intellectual and spiritual progression. Ever mindful of their future missions, Jesus entreats for their continuous guidance and assistance, recognizing the significance of their earthly contributions to the eternal work of God's kingdom. (vs. 6-19) Proactive Anticipation : Jesus extends his prayer beyond his immediate disciples to include all those who will believe in him in the future. He prays for their unity, love, and their witness to the world. (vs 20) Affirmation of Solidarity: Throughout the prayer, Jesus emphasizes unity among his followers, highlighting the significance of their oneness in connection with him and the Father. (vs.21-23) Eternal Love : Love is a prominent theme in the intercessory prayer, with Jesus emphasizing the love between himself, the Father, and his disciples. He encourages his followers to love one another as a demonstration of their unity and faith. (vs 24) A concluding petition expressing a sincere and righteous yearning for knowledge, wisdom, and love : Jesus concludes his prayer, expressing his desire for his disciples to be with him, to behold his glory, and to experience the fullness of the Father's love. (vs. 25-26) John 14-17 holds immense significance as the final words Jesus delivers to his apostles before his departure. These chapters contain some of the most profound and essential lessons that Jesus desired his disciples to grasp, sacred wisdom and sound advice to provide them with comfort, guidance, and vital insights that would help them to navigate their future endeavors. They offer timeless teachings on love, unity, the role of the Holy Spirit, and the transformative power of faith. By understanding the context and significance of these chapters, one can gain a deeper appreciation for the weight and significance of Jesus' final teachings to his closest friends and followers. These chapters hold a treasure trove of profound and transformative doctrines. While some pearls of great price are readily apparent on the surface, countless more await those who delve deeper into the text and embrace the underlying doctrines. Attempting to encompass all of these topics in this lesson guide would be an impossible task. However, for those who seek a more profound understanding, Jesus has counseled us to seek the companionship the Holy Ghost, who eagerly stands at the ready to be a steadfast guide, teacher, and interpreter for you. The following tips and suggestions have been prepared to assist you with this task. Preparation: Go directly to the Source: There is no substitute for God and no substitute for the Gift of the Holy Ghost. No human, no class, no institution, no book, and no digital platform like YouTube or TikTok can rival the accuracy and clarity with which the truths of the Gospel are taught. The Holy Ghost, as the ultimate teacher appointed by God, surpasses all earthly means of instruction. This divine tutor possesses the remarkable ability to tailor the curriculum to suit the individual needs of each student, ensuring a personalized and profound learning experience. To truly comprehend the depth and richness of the Gospel, it is imperative to turn to the Source and embrace the guidance of the Holy Ghost, for in doing so, we access the most sublime and transformative teachings available to us. Invite the Holy Ghost to accompany you: Dedicate each day, every study session, each experience, task, and interaction to the sacred presence of God's Spirit. The act of consecrating these moments ensures that you are open to receiving divine guidance and inspiration. The Holy Ghost delights in being invited and eagerly responds to such invitations. His divine influence brings clarity, peace, and wisdom to your endeavors. By actively seeking and welcoming the Spirit's companionship, you create an environment where spiritual growth flourishes and your connection with God deepens. Embrace the profound blessings that come when you consciously invite and welcome the Holy Ghost into every facet of your life. Eliminate all obstacles that hinder the reception of the Spirit and fully embrace the profound blessings made possible through Jesus' Atonement. Weekly, as you faithfully partake of the Sacrament, humbly lay your burdens at the altar of Christ. Through repentance and forgiveness, surrender those things that weigh you down and hold you back to Him. Allow the Savior to bear the weight while you prioritize listening to His guidance and following His will. As you align your desires with His, you will find that your challenges become lighter, and the barriers that separate you from Him crumble away. It is essential to recognize that this transformation typically unfolds gradually rather than overnight. It is a process that demands diligent and unwavering effort, requiring consistent work and dedication. However, the rewards of this ongoing journey towards alignment with the Savior's will are immeasurable, paving the way for a profound and lasting connection with the Spirit and a deepened relationship with our Savior. Align your will with the divine will of God . Cultivate a sincere heart: Ensure that your motives are rightly oriented, directing your focus outward rather than inward. Seek opportunities to serve God and others, prioritizing acts of selflessness over self-serving desires. Shift your perspective from seeking ways for God to serve you, to actively seeking ways to serve Him. By adopting this mindset, you open yourself to the transformative power of humility, love, and genuine service, fostering a deeper connection with God and a greater alignment with His purposes. Embracing this shift in perspective allows you to participate in God's work and experience the joy and fulfillment that come from living a life dedicated to serving others. Perspiration: Enhance communication through dedicated prayer and intentional scripture study . John 17 beautifully illustrates many ways that one can more effectively harness the power of prayer. If p rayer is a channel for talking to God and asking him questions, then scripture study is a powerfully effective tool that God can uses to answer our questions and concerns as he communicate with us. The more one invests into their scripture study, the greater the rewards will be : passively reading helps, but it will only get you so far. Studying the culture, history, language, geography, mythologies, symbols, sciences, and literary devices will help one to not only better understand the material, but it will help them to better apply the information to their own circumstances. Gain the necessary skills to properly and critically examine source material: Rather than relying solely on others, learn how to dive into the material yourself, and learn how to check the reliability of the sources. As a wise proverb says, "Don't drink downstream." Learn how to draw from the pure and Living Waters of Christ directly. Acquire proficiency in accessing and utilizing various trusted tools, such as interlinear bibles, dictionaries, lexicons, concordances, indexes, cross-references, conference materials, and other reputable sources that aid in interpreting and comprehending the scriptures. This approach offers numerous benefits. Firstly, it allows for exploration of different languages, cultures, and interpretations, facilitating a deeper connection to the material and the mindset of the writers. Secondly, it equips you with the ability to navigate the scriptures more skillfully, strengthening your relationship with the Spirit and the Savior as you seek answers to your questions. Moreover, it leads to greater discoveries and insights as you learn to rely on the Spirit's guidance in navigating through the materials and effectively utilizing the available tools and resources. As you develop this ability, you establish a communication channel with the Spirit and foster a student-teacher relationship with Christ that continually grows and develops in every aspect of your life. Additionally, this approach promotes accuracy and clarity, as even the most well-intentioned individuals can make mistakes and misinterpret significant truths and doctrines. By enhancing your knowledge and skill set, you become better equipped to detect errors, refine your ability to identify and appreciate valuable information, and gain a broader understanding of different perspectives. By actively engaging in personal study and utilizing appropriate resources, you empower yourself to uncover profound insights, cultivate a deeper understanding of the scriptures, and nurture a more intimate relationship with God. Don't be afraid of making mistakes. The presence of honest mistakes indicates an active pursuit of learning and improvement, which is truly commendable! Embrace your mistakes as valuable learning opportunities and strive to learn from them. Actively seek out resources that can aid you in identifying areas for growth and improvement. Remember that continuous course correction is at the heart of repentance. Embrace repentance as the incredible blessing it truly is, free from any sense of shame or avoidance. Recognize that it is a gift bestowed upon us by Christ, who paid the ultimate price for our redemption. Therefore, repent, forgive yourself and others, let go of past shortcomings, and move forward with Christ, embracing the transformative power of forgiveness and growth. Application: Start where you are: It is easy to get overwhelmed, but fortunately, this is not a race; it's a journey, and it is entirely up to you how fast you want to go and how you want to organize your itinerary. Utilize the Come Follow Me Curriculum: In addition, make the most of the tools and resources available on this website to enhance your learning experience. If you're interested in delving into Hebrew and Greek, you'll find valuable resources tailored to that pursuit. Additionally, if you seek guidance on navigating online digital materials, you'll discover excellent and reputable links and tutorials provided to assist you. To deepen your understanding of the culture, geography, and history, be sure to explore the accompanying tours and links related to the weekly lesson materials. As you engage with and consistently study these resources, you'll gradually grasp concepts that may initially appear unfamiliar. As you develop your skills, expand your vocabulary, improve your grammar, and strengthen your stamina, this knowledge will become an invaluable asset in your toolkit. Over time, you will find that these pieces start to fall into place, making more sense and contributing to your overall understanding. Patience and faith are key as you pursue this knowledge. If it is a goal you genuinely desire and work diligently towards, you will ultimately achieve it. Pay attention to patterns, and learn from examples. There are numerous exemplary sources to draw inspiration from, such as prophets and apostles (both ancient and modern), scholars, teachers, scribes, and interpreters. It is beneficial to compare and contrast the various interpretations and perspectives found within the Biblical records, while also seeking alignment with modern revelation. It is worth noting that during my research and work, I have encountered several individuals from many different religious backgrounds who have encountered materials and experiences that have caused them to question their faith. It is natural for such challenges to arise, given that we live in a fallen world where people, governments, and institutions are prone to mistakes (sometimes tragic ones). In my personal experience, I have observed that a layer of grime can sometimes cover the surface of the proverbial pond. Individuals may become trapped in this film of muck and debris, which can lead to a crisis of faith. It is important to recognize that these murky and polluted waters are the result of human challenges, agendas, politics, messes, and problems. However, it is essential to remember that these issues do not have to become your own. The water that Chist offers is pure, clean, and undefiled; if you find yourself in murky waters, move past the film by diving deeper and/or moving upstream. Sometimes the film is thin and superficial, and other times the pond is poison. In these challenging and potentially dangerous situations, it is essential for one to develop a relationship with the Spirit so that one can hear and follow His directions during these spiritual storms. Read the Links and footnotes: This is where the magic happens. Writers are only able to do so much; they frequently have to condense so much material down into just a few lines or phrases and there is no way they can adequately do justice to all of the material. In this study, every source can be an adventure, so click on the links and follow the trail. You are sure to find many exciting quests and treasures! Share and collaborate: There is so much work to be done. So many gems awaiting discovery, so much unpacking, deciphering, publishing, teaching, and learning. The Lord needs all of us to engage in His work, to plant, nurture, harvest, and preserve his precious fruit. He has called us all to be laborers in his vineyard. If you find something that is virtuous, lovely, praiseworthy, or of good report, seek after those things and share them. Share them with a friend, share them with a class, publish, promote, encourage, and let your voice be added to the choirs of testimonies praising the Lamb of God, Our Savior, and the Redeemer of the World! Significant Words... Homework to wet your whistle and get you started: In the cross-references this week, I have included links to several significant words that stood out to me in the materials. When you come across a word that stands out to you, look it up. Research the history of the word, how it is used in the context of scripture, and how different scribes have interpreted the word. Look for etymological resources in the concordances, see how that word was derived, how was it translated from Hebrew, and how was it was translated into English. Look for different ways that those words can be interpreted, do these additional interpretations help to provide context and clarity? Do they offer insights or perspectives about the culture? How do our modern English translations offer insights and perspective into our society and culture, and how do these interpretations differ from the earlier intended traditions? Look the word up in the Topical Guide, Index, LDS Tools search engine, The Scripture Citation Index, Webster's 1828 dictionary, or a Book of Mormon Concordance . Are these references helpful, what can they teach us? Look for cognates, related or connected words that have the same linguistic derivation as another; from the same original word or root. For example, the English word "mother" and the Spanish word "madre" are cognates, both derived from the same Proto-Indo-European root. What can you learn from these connections, sources, and exercises? As an example, here is a brief exploration of the word Believe, translated from the Greek word pistevete. ​​πιστεύετε ( pisteuete ), is frequently translated from Hebrew הֶאֱמִין (he'emin): ​​πιστεύετε ( pisteuete ) is the second person plural, formal, or imperative conjugation of the Greek word πιστεύω pisteuō which is translated as "ye believe." The root " pistis ," means "believe, trust, and have faith ," and is intricately linked to the verb " πειθω " which signifies being persuaded, gaining confidence, and fostering trust. These verbs embody a powerful sense of action, necessitating intentional effort, logical reasoning, mental processing, and steadfast diligence. The encompassing scope of the verb "πιστευω" (pisteuo) surpasses the limitations of the English verb "to believe." It not only signifies the assimilation of reliable information or resources (as seen in passages like Luke 16:10-12 ( INT ) and John 20:27 ( INT ), but it also implies a transformative process where the believer becomes more aligned with the information, thus gaining trustworthiness within their own audience and ultimately reflecting the characteristics of the source (as exemplified in Philippians 3:21 , and Mosiah 5:1-2 ). The multifaceted nature of "pistis" and "pisteuo" unveils a profound depth that transcends mere intellectual belief, encompassing a transformative journey toward trust, alignment, and personal growth. It is noteworthy that the word "apostasy" originates from this root, with the prefix "a-" functioning as a negating prefix, indicating the exact opposite of "pistis," as seen in the word play of the previous interlinear translation of John 20:27 ( INT ) . Regarding the English term "believe," this word relates to the Greek term "pistis" in its core meaning of trust, faith, and confidence. While "believe" captures certain aspects of "pistis," understanding the etymology of the word enhances one's comprehension of this verb. The English term "believe" finds its origins in the Old English words "lēof" or " gelēfan ," which conveys a sense of love , desire, acceptance, trust, and faith. This etymology implies that belief encompasses more than mere intellectual agreement or assent; it also entails a deep sense of desire to love, trust, and rely on something or someone. It signifies a willingness to accept someone or something as true, to place confidence in them, and to live in accordance with the object of one's belief. Understanding this etymology allows us to recognize that "belief" is an active and transformative process, engaging both the mind and the heart. It invites us to embrace trust, have faith, and manifest our beliefs in our thoughts, actions, and character. As Christ calls upon us to believe in Him in John 14:1, he is asking us to love Him, to trust Him, and to strive to become like Him. He encourages us to to embark on a journey of trust, devotion, and personal transformation in our preparations for eternal exaltation. One could do the same type of analysis for every single word of the text and gain so many insights that volumes of information would have to be created to house them all. This is one of my favorite ways to study because this is when I feel closest to the Savior, as I feel his Spirit direct me on the paths he wants to show me. I feel like I am getting a first hand, personal, VIP tour into his heart and mind as he excitedly shows me all of his most valuable treasures. Sometimes I weep, other times I laugh because the Savior is a master of words, with an amazing sense of humor, wit, and charm. One can catch glimpses of his personality and sheer brilliance in many of the word plays found throughout scriptures, as one develops their relationship with Christ in a profoundly personal way. After each and every study session I am edified and exhausted, but I am so grateful, and I anxiously look forward to my next adventure. Through this process, I have learned that I am never alone, he is always with me, in every word, in every breath, and in every moment. Major Topics & Events ​Major Event/ Topic ​Location ​Scripture Reference ​Cross-Reference ​Video/ References ​Last Supper: ​ ​ ​Holy Land Site ​ Jesus comforts the disciples ​​​Jerusalem, Upper Room John14:1–15 ( INT ) ​ ​LUMO John 14 ​In My Father's House, there are many mansions ​​​​Jerusalem, Upper Room ​John 14:1-5 ​​ πιστεύετε , הֶאֱמִין "beleive;" οἰκίᾳ , בַּיִת "house;" μοναὶ "mansions;" ἑτοιμάσαι , כּוּן "prepare" ​ ​I Am the Way and the Truth ​​​​Jerusalem, Upper Room ​John 14:6 ​ Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια ​ ​The Father and the Son ​​​​​Jerusalem, Upper Room ​John 14:7-14 ​ δοξασθῇ " glorified " ​ ​If Ye Love me, Keep My Commandments ​​​​​​Jerusalem, Upper Room ​John 14:15 ​ ἀγαπᾶτέ " love ; " τηρήσατε , שָׁמַר "keep;" ἐντολὰς "commandments" ​ ​ Another Comforter ​​​​Jerusalem, Upper Room ​ John 14:16–31 ( INT ) ​ παράκλητον from παρά + κλητος "divinely invited to be on one's side,"The Holy Ghost," מֵלִיץ רוּחַ , πνεῦμα Interpreter, advocate, counselor, helper ​ ​I will not leave you comfortless ​ ​John 14:18 ​ ὀρφανούς orphanous, יָתוֹם " orphans , comfortless;" ἔρχομαι "I will come " ​ ​Ye Shall know that I am... See me ​ ​John 14:19-20 ​ θεωρεῖ " see , discern; " ζῶ " live ; " γνώσεσθε " know, understand " ​ ​If a man love me...we will make our abode with him ​ ​John 14:21-25 ​ ἐμφανίσω " manifest , " μονὴν "abode" ​ ​​​ The True Vine ​​​​​​​Jerusalem, Upper Room ​​ ​​John 15:1–8 ( INT ) ​ ἄμπελος "vine," ἀληθινή "true," γεωργός "husbandman," κλῆμα , נוּן , גֶּפֶן , זְמוֹרָה "branch, sprout," φέρον נָשָׂא "bear,carry," καρπόν , פְּרִי " fruit , " μαθηταί לִמּוּד disiples / students ​​ LUMO John 15 ​​​New Commandment: Love one Another ​​​​​​​Jerusalem, Upper Room ​​ John 15:9–17 ( INT ) ​ ἀγάπῃ , אַהֲבָה "love," χαρὰ , שִׂמְחָה , שָׂשׂוֹן "joy, gladness, exultation" ​ ​​Greater Love hath no man than this...that he lay down his life for his friends ​​​​​​​​Jerusalem, Upper Room ​​John 15:13-17 ​ ψυχὴν , נֶפֶשׁ "life, soul, mind, will, breath," φίλων , רֵעַ , אֹהֵב "friend, love." δούλους , עֶבֶד "servant" ​ ​​​ Hatred of the world, Ye have not chosen me, but I have chosen and ordained you ​​​​​​​Jerusalem, Upper Room ​​​​ John 15:16–25 ( INT ) ἐξελέξασθε , בָּחַר "I have chosen you," ἔθηκα , שׂוּם נָתַן , הֵשִׁית , הַנִיחַ , "ordained, placed, inhabit, abide," ὀνόματί , שֵׁם "my name," μισεῖ , שָׂנֵא "hate", " misery " μνημονεύετε , זָכַר "remember," ἁμαρτίαν , ἁμαρτάνω , חֵטְא "sin, to miss the mark " πρόφασιν "cloke, to cover light , shield, reason, λόγος , דָּבָר , אֹמֶר , מִלָּה , אוֹת "word, sign, law, decree, oath, saying" ​ ​​​ The Spirit of truth testifies ​​​​​​​Jerusalem, Upper Room ​​​​ John 15:26–27 ( INT ) ​ μαρτυρήσει , עוּד , עָנָה "testify, witness, martyr" ​ ​Major Events/ Topics ​Location ​Scripture ​Cross-References ​Videos/ Resources ​​ Warnings to the Apostles. They will put you out of the synagogues, and they will kill you, thinking they are doing a service to God ​​​​​​Jerusalem, Upper Room ​ ​​ John 16:1–6 ( INT ) σκανδαλισθῆτε , כָּשַׁל "offense, scandal, stumbling block, to make feeble, weak" οὐκ ἔγνωσαν , לֹא יָדַע "know not" Ποῦ ὑπάγεις , הולִיך "where are you going? ​LUMO John 16 ​It is expedient that I go away because if I don't, the Comforter will not come ​ ​John 16:6-11 ​ συμφέρει sym + phero הֵבִיא "within reach, expedient, profitable, better, bring/ come together , " ἐλέγξει הוכִיחַ "he will reprove, convince, correct, judge, reason, δικαιοσύνης חֶסֶד , צַדִּיק "righteousness," κρίσεως מִשְׁפָּט רִיב , דִּין "judgment, discernment" ​ ​Much I have yet to say unto you, but ye cannot bear their power now. However, when the Spirit of Truth comes, he will guide you into all truth. ​ ​John 16:12-16 ​ οὐ δύνασθε βαστάζειν , יָכֹל נָשָׂא " power ye cannot bear , " πνεῦμα τῆς ἀληθείας ὁδηγήσει , רוּחַ אָמְנָם , אֱמֶת נוּחַ הִדְרִיך , הולִיך " spirit of truth , he will guide" ​ ​​ Opposition: Joy and sorrow, proverb and plainness ​​​​​​Jerusalem, Upper Room ​ 16:17–30 ( INT ) ​ θεωρεῖτέ , ὄψεσθέ , רָאָה חָזָה "ye shall see" λύπη "sorrow" παροιμίαις מָשָׁל "proverbs," παρρησίᾳ כֹּל used in Sept. for אָתַר; meaning " to speak , say , whether orally or by letter," אָת Aleph-Tav sign "plainly." 2 Ne. 25:4 , 32:7 , 33:6 . ​ ​​ Prophecy: Flock to be scattered ​​​​​​Jerusalem, Upper Room ​​ John 16:31–33 ( INT ) ​​ ​​Matthew 26:31–32 ( INT ), Mark 14:27 ( INT ) σκορπισθῆτε , הֵפִיץ , "scattered" ​ ​Have peace... be of good cheer ; I have overcome the world. ​​​​​​Jerusalem, Upper Room ​John 16:33 ​ εἰρήνην , שָׁלום "peace, complete, sound," θαρσεῖτε , אַל ־ תִּירָא "good cheer, no fear" νενίκηκα , יָשַׁע , conquer, prevail, overcome, nike , Yasha, the root for Yeshua, Jesus, savior, deliverer. ​ ​ Jesus’ Intercessory Prayer ​​​​​​Jerusalem, Upper Room to Gethsemane ​​ John 17 ( INT ) ​Luke 22:31-34 ( INT ) ​LUMO John 17 ​Petition to the Father On the road to Gethsemane ​John 17:1-2 ​ ὀφθαλμοὺς , עַיִן "eyes," οὐρανὸν , שָׁמַיִם "heaven," δόξασόν , כָּבַד "glorify," ἔδωκας "thou hast given," ἐξουσίαν "power," ζωὴν αἰώνιον עוֹלָם חַיִּים "lives eternal" ​ ​Prayer with Purpose, to know God ​On the road to Gethsemane ​John 17:3 ​ ​ ​Genuine Self-Reflection ​​On the road to Gethsemane ​John 17:4-5 Know thyself, γινώσκ ετε σεαυτῷ , A child of God from before the world was ​ ​Devoted Stewardship ​​On the road to Gethsemane ​​John 17:6-19 ​ Ἐφανέρωσά הֵאִיר "manifest, enlighten," τετηρήκασιν , שָׁמַר "keep, guard, protect," ἐρωτῶ περὶ αὐτῶν שָׁאַל "I pray for them," δεδόξασμαι , I am glorified/ celebrate in them, and they are glorified/ praised/ honored in me, they are not of the κόσμου world, they are of me. ἁγίασον Sanctify them. ​ ​Proactive Anticipation: I pray for those who believe through the words of the disciples ​​On the road to Gethsemane ​John 17:20 ​ πιστευσόντων διὰ τοῦ λόγου αὐτῶν ​ ​Affirmation of Solidarity: Unifed as One ​​​On the road to Gethsemane ​John 17:21-23 ​ ἓν , אֶחָד , אֶלֶף יָחַד "one, united," ἀπέστειλας (apostle) "thou hast sent" ​ ​Eternal Love ​​​On the road to Gethsemane ​John 17:23-24 ​I have given this glory to them, that they may be τετελειωμένοι made perfect in one. Thou hast ἠγάπησας loved them as thou hast loved me. ​ ​Righteous Declaration, Intercession " go - between " ​​​​On the road to Gethsemane ​John 17:25-26 ​ ἐγνώρισα הודִיעַ "I have declared, made known ​ Church Videos & Resources The Last Week of the Savior's Life The Savior's Final Week at a Glance The Last Supper (John 13: 1-35) Jesus Warns Peter and Offers the Intercessory Prayer (Luke 22: 31-34) The Savior Suffers in Gethsemane (Matthew 26: 36-57) Scripture Central Study Guide The Bible Project Gospel of John, Part 2 BYU’s RSC Lamb of God: Unique Aspects of the Passion Narrative in John The Legal Cause of Action Against Jesus in John 18:29–30 To Know God Is Life Eternal Messages of Christ Holy Week (This link takes you to Daniel's Blog site, and it has a fantastic overview with numerous videos that are excellent. I suggest binging them all!) Video Tours of the Holy Land Holy Week: Where it Happened The Upper Room Gethsemane Additional Videos & Insights BLB Tutorial s

CFM: June 12–18 Luke 22 ; John 18 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Luke 22, John 18 ​ Follow Him Luke 22, John 18 Part 1 , Part 2 Transcripts Line Upon Line Luke 22, John 18 ​FHE Lesson Teaching with Power Luke 22, John 18 ​ Don't Miss This Luke 22, John 18 ​ ​CFM New Testament Luke 22, John 18 Handout ​Unshaken Luke 22, John 18 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Luke 22, John 18 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Luke 22, John 18 ​ ​Talk of Him Luke 22, John 18 ​ ​Ponderfun Luke 22, John 18 ( not yet posted ) ​Talking Scripture Luke 22, John 18 Show Notes Resources and Insights about this Week's Lesson While much of the material covered in this week's lesson overlaps with our previous "In Remembrance" lesson, which focused on Matthew 26, Mark 14, and John 13, we now transition into the pivotal events surrounding the Trial of Jesus. In our prior discussions, we explored the various strategies employed by conspiring leaders as they sought to ensnare the Savior. However, this week delves deeper into the unfolding drama of the trial itself, shedding light on the profound implications of these critical moments in the Savior's journey. In our previous lessons, we witnessed numerous instances where the Pharisees and Sadducees attempted to question and challenge Jesus' authority. Their inquiries aimed to discredit him by probing the source of his teachings and the authority behind his miraculous acts. Seeking to expose any contradictions or weaknesses, they hoped to undermine his credibility and diminish his influence. These encounters highlight the relentless efforts of the corrupted leaders to test Jesus and cast doubt upon his divine mission. We observed the authorities challenge Jesus about Civic and Religious Law: The Pharisees, who were meticulous about following various laws and traditions, tried to entangle Jesus in debates over Jewish legal matters. They asked questions about topics such as divorce, Sabbath observance, and paying taxes to the Roman authorities. On several occasions, authorities, including spies, were sent to Jesus, demanding him to perform miraculous signs as proof of his authority. They hoped that Jesus would either fail to deliver so they could discredit him or they could accuse him of using sorcery and dark powers. During their midnight interrogations before Caiaphas, The chief priests, elders, and scribes sought to find witnesses who would testify against Jesus, accusing him of blasphemy or other charges. However, their efforts were inconsistent and unreliable, and their false witnesses' testimonies fell apart with conflicting evidence. The recorded charges against Jesus primarily revolved around allegations of Jesus threatening to destroy the temple and his claim to be the Messiah, the Son of God, which they viewed as blasphemy. In our previous lesson, " I Am the Good Shepherd ," we discussed the significance of the "I Am" statement. This was most poignantly declared in John 8:58 INT , when Jesus said, " Verily, verily, I say unto you, before Abraham was, I am ." This reference held a direct connection to Exodus 3:14 INT , when Moses asked the Lord whom he should tell the people sent him. God responded, 'êyê 'ăšer 'êyê אֶהְיֶה אֲשֶׁר אֶהְיֶה . In Greek, this was translated as ἐγώ εἰμί ( Ego Emi ) , and in English, "I AM who/that I AM" (although a more accurate translation would be, "I will be whom I will be"). The " I am " phrase was associated with the Divine Name of God, which was depicted through the Tetragrammaton, יהוה (YHVH, Yahweh). This is where we get the English transliteration, ״Jehovah״. This name is associated with the "to be" root hayah , הָיָה , and even today, in Modern Hebrew , the "to be" verb is inferred, but it isn't used in the present tense. As a general practice, it is traditionally omitted, out of respect for the Ineffable Name of God. Therefore, Jesus' use of this phrase was very intentional and highly significant. Historians have identified 7 distinctive "I Am" statements referred to in the Gospels that reveal fundamental aspects of Jesus' divine nature, mission, and relationship with humanity. Let's explore the seven " I Am " statements (Hint: This is a REALLY good place to practice the Lexicon exercises that we discussed last week): " I am the bread of life" (John 6:35 INT ): Jesus declared that He is the sustenance of spiritual life. Just as bread nourishes and satisfies physical hunger, Jesus satisfies spiritual hunger and offers eternal life. (The Hebrew word for bread is lehem as in Beth-lehem .) " I am the light of the world" (John 8:12 INT ): Jesus proclaimed Himself as the source of spiritual illumination, guiding people out of darkness and into the truth. He brings understanding, wisdom, and deliverance from spiritual blindness. (The Hebrew word for Light is Or , as in menorah , Min - Or - Yah , "from the Light of Jehovah") " I am the door " (John 10:9 INT ): Jesus referred to Himself as the entrance to eternal life. He is the means through which people can have a relationship with God. It is through Christ that we can enter back into the presence of the Father, and receive salvation and exultation. (The Hebrew word for Door (sometimes translated as gate), is Dalet דֶּלֶת, Patach פֶּתַח, and sometimes Sha'ar שַׁעַר.) " I am the good shepherd " (John 10:11 INT ): Jesus identified Himself as the caring and protective shepherd who lays down His life for His sheep. He guides, nurtures, and watches over His followers, ensuring their well-being and safety. (In Hebrew, this would be translated as Ra'ah Tov or Yapheh רָעָה יָפֶה, טוֹב, and it is related to the word/symbol Lamed, the shepherd staff or Ox Goad that was discussed in our Good Shepherd lesson .) " I am the resurrection and the life " (John 11:25 INT ): Jesus declared His power over death and His ability to give eternal life. He is the source of spiritual and physical resurrection, promising that those who believe in Him will have everlasting life. (In Hebrew, the word for resurrection is HeQym הֵקִים, from the root Qum קוּם, and the word for life is חַיִּים Chi'im, representing the idea of living life in the highest sense, referenced in the famous Fiddler on the Roof song, L'chaim "to life' (from חָיָה ) . ) " I am the way , the truth , and the life" (John 14:6 INT ): Jesus proclaimed that He is the exclusive path to God. He embodies truth, provides access to the Father, and offers eternal life. He is the only way to reconcile with God. (The Hebrew word for Life has already been addressed in the previous clause. The term for "way" is dereḵ דֶּרֶך , and less frequently 'ōraḥ אֹרַח. The words for truth are 'ĕmeṯ אֶמֶת and 'āmnām אמְנָם ( from ' āman אָמַן , the same root we saw last week for "Believe," which is where we get the word Amen , the word we use to close our prayers.) These are simply variations of the same word. Jewish scholars teach that the word emet אֶמֶת reflects the concept of truth because it is written with the first, middle, and last letter of the alphabet. This symbolically teaches us that in order to understand the truth of any entity, one must look at its existence in its entirety, from the beginning, through the middle and to the end. As God is the only being having the full capacity of this vision, we must trust him when he teaches us that something is true. ( Truth and Lies in the Jewish Tradition . Jewish Word | Emet ) " I am the true vine " (John 15:1 INT ): Jesus used the metaphor of a vine to illustrate the intimate relationship between Himself (the vine) and His followers (the branches ). He is the source of nourishment, strength, and fruitfulness. Only by abiding in Him can believers bear spiritual fruit. (Two words are primarily used in Hebrew for vine, גֶּפֶן gefen and שֹׂרֵק sôrêq.) In Luke 22:70 ( INT ), Jesus openly and intentionally used this I am phrase, and he fully comprehended the kind of response it would receive. 67 Art thou the Christ ? Tell us. And he said unto them, If I tell you, ye will not believe: 68 And if I also ask you, ye will not answer me, nor let me go. 69 Hereafter shall the Son of man sit on the right hand of the power of God. 70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am . 71 And they said, What need we any further witness ? for we ourselves have heard of his own mouth. I have heard some say that the Jews were responsible for the crucifixion of Christ, and I have heard others say that the Romans were responsible. However, Jesus clearly stated that he alone chose to give his life for us, not by force, but willingly. "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." ( John 10:17-18 INT ) Jesus, a master at navigating the snares and schemes set by lawyers and politicians, spoke with intention and full awareness of the implications of his words. As the lawyers exhausted their witnesses and arguments, Christ responded with the profound statement, "Ye say that I am ." It is crucial to understand that this declaration was not an admission of guilt on his part or condemnation to those who didn't know who he was; Jesus would even later ask the Father to forgive the Roman soldiers who were driving nails through his hands and others who were ignorantly following the crowd because they did not know what they were doing. They could not comprehend the eternal ramifications. Rather, Christ was making a profound acknowledgment that he knew there were many that were present who recognized him as the long-awaited Messiah, the very embodiment of the God of Abraham and Moses; and they were willingly and intentionally choosing to reject him for their own temporal comforts and worldly ambitions, thereby sealing their own fate. Jesus' words carried immense weight and significance, revealing his divine understanding of the moment as well as the associated consequences for himself and for his accusers. (As a side note, it is important to clarify that there were several members of the Sanhedrin that were actively trying to protect the Savior; Joseph of Arimathea, Nicodemus, and others spoke out in Christ's defense, but their voices could not persuade those who were intent on Jesus' demise.) I would suggest that the words spoken by Christ at that moment, "Legete oti Ego Eimi" also apply to us today, those who read these words and understand them. The Greek word legete λέγετε is the second person plural conjugation of lego λέγω , meaning "you all say." Those who know Jesus as the Messiah and Son of God know this because they have received that confirming witness from the Holy Ghost. If we have read and understood these words and still feel the need to point fingers at those "responsible" for Jesus' death, hopefully, we will have the courage, wisdom, and gratitude to point those fingers at ourselves, because we recognize why Jesus had to suffer and die the way that he did. He did it for us, for his friends. " This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends . Ye are my friends , if ye do whatsoever I command you." Envision the transformative power of this message if everyone were to embrace this perspective. Instead of casting blame on others for the injustices in the world, imagine redirecting our focus to Christ and extending love and service to those who are hurting, defensive, lonely, betrayed, scared, marginalized, overwhelmed, judged, bitter, or broken. Consider the profound impact this could have on mending hearts, healing wounds, restoring relationships, strengthening families, uniting tribes, and fostering peace among nations. This embodies the essence of the gospel, the good news that brings peace on earth and goodwill to all. This is a goal worthy of our concerted efforts, personally and collectively, through our everyday interactions with family, friends, and acquaintances to our broader ministries, missionary, civic, and temple work. I know that I personally fall short of this goal daily, sometimes multiple times a day, but I take comfort in recognizing that the purpose of this life is the journey as well as the destination. As I humbly repent, and recenter my focus on Christ, again and again, he can and will help me to learn from my mistakes as I strengthen my resolve to become fully converted to Him. In addition to the other excellent references posted on this page, I would like to highlight a particular video that outlines The Trial of Jesus . If you were to only watch one video this week, this would probably be the one that I would suggest because it takes you through the locations and the history, painting a very clear picture of this story. This week's lesson provides a valuable opportunity to revisit and apply the knowledge we have gained from previous lessons. As a reminder, in our last lesson , we explored the effective use of the Blue Letter Bible's online Lexicon and Concordance tools. Building on this foundation, I invite you to delve deeper into the seven profound "I am" statements made by Christ. Utilize the skills we have developed to uncover meaningful treasures for you within these statements. I encourage you to share your discoveries and insights in the comment sections of the Facebook post where you found this thread. Let us embrace this collaborative learning experience and grow together in understanding! Major Topics & Events ​Major Event/ Topic ​Location Scripture ​Cross- References ​Videos & Resources ​*Preparation for Passover ​Near Jerusalem ​Luke 22:1 ​Matt 26:1-2, Mark 14:1 ​​ LUMO Luke 22 ​ Judas’s conspiracy to betray Jesus ​ Jerusalem ​ Luke 22:1–6 ( INT ) ​ ​Matthew 26:14–16 ( INT ), Mark 14:10–11 ( INT ), ​ The first day of unleavened bread (According to the Synoptic Gospels) ​ Jerusalem Luke 22:7–13 ( INT ) ​ ​​Matthew 26:17–19 ( INT ), Mark 14:12–16 ( INT ), ​ ​ Eve of the Passover (synoptic gospels conflict with John's account, and this is where the accounts get muddy) ​ Jerusalem Luke 22:13–14 ( INT ) ​​ Matthew 26:20 ( INT ), Mark 14:17 ( INT ), John 13:1–2 ( INT ) ​ ​Last Supper: ​ ​ ​ ​ ​ Holy Land Site Upper Room ​​Around 7:00 PM, after sundown, Jesus' Disciples participate in a Passover Seder ​​Jerusalem, Upper Room, see map below ​ Luke 22:13–14 ( INT ) ​​ Matthew 26:20 ( INT ), Mark 14:17 ( INT ), John 13:1–2 ( INT ) ​​ The Last Supper and the Passover Feast ​​ Sacrament instituted ​​​Jerusalem, Upper Room ​​ Luke 22:15–20 ( INT ) ​​ Matthew 26:26–29 ( INT ), Mark 14:22–25 ( INT ) ​ ​​ “One of you shall betray me” ​​​Jerusalem, Upper Room ​​​ Luke 22:21–23 ( INT ) ​​ Matthew 26:21–24 ( INT ), Mark 14:18–21 ( INT ), John 13:18–22 ( INT ) ​​Church Video: The Last Supper ​Who shall be Greatest? ​Jerusalem Upper Room ​Luke 22:25-28 ( INT ) ​ ​ ​Many Mansions ​ ​Luke 22:29-30 ( INT ) ​ ​ ​Sifted as Wheat ​ ​Luke 22:31( INT ) ​ ​ ​Intercessory Prayer: When Thou art Converted, Strengthen thy Brethen ​ ​Luke 22:32 ( INT ) ​ ​ ​Peter: ​This night, before the cock crows... ​ ​Luke 22:33-34 ( INT ) ​Matthew 26:31-35 ( INT ) ​ ​Warning to apostles ​ ​Luke 22:35-38 ( INT ) ​ ​ ​​Major Event/ Topic ​​Location ​Scripture ​​Cross- References ​​Videos & Resources ​Garden of Gethsemane Γεθσημανῆ from גַּת and שֶׁמֶן ​Gethsemane​, Mount of Olives ​​John 18:1 ( INT ), Luke 22:39-41 ( INT ) ​Matthew 26:36 ( INT ), Mark 14:32 ( INT ) ​LUMO John 18 ​Remove this cup, not my will, but thine ​ ​Luke 22:42 ( INT ) ​ ​ ​Angel appeared to strengthen him ​ ​Luke 22:43 ( INT ) ​​​Matthew 26:42 ( INT ), Mark 14:39 ( INT ) ​ ​Sweat great drops of blood ​ ​Luke 22:44 ( INT ) ​ ​D&C 19:18, Mosiah 3:7, Isaiah 63:1-3 ​Apostles fell asleep ​ Luke 22:45-46 ( INT ) ​ ​ ​​Judas arrives with soldiers, betrays Jesus with a kiss. ​ ​Luke 22:47-48 ( INT ), John 18:2-9 ( INT ) ​Matthew 26:47-50 (INT), Mark 14:43-46 (INT) ​αραδίδοται "betrayed," ​φιλήσω "kiss" ​Jesus heals Malchus' ear. ​ ​Luke 22:49-51 ( INT ), John 18:10-11( INT ),26 ( INT ) ​Matthew 26:51-52 ( INT ), Mark 14:46-47 ( INT ) ​ ​This is how you take me, under the power of darkness? ​ ​Luke 22:52-53 ( INT ), John 18:11 ( INT ) ​Matthew 26:53-56 ( INT ), Mark 14:48-50 ( INT ) ​ ​Jesus taken to Caiaphas' home ​ ​Luke 22:54 ( INT ), John 18:12-14 ( INT ) ​Matthew 26:57-58 ( INT ) ​ ​Peter's denial ​ ​Luke 22:54-62 ( INT ), John 18:15-18 ( INT ), 25-27 ( INT ) ​Matt 26:69-75 ( INT ), Mark 14:54 ( INT ), 66-72 ( INT ) ​ ​Captors mocked and abused Jesus through the night during questioning ​ Luke 22:63-65 ( INT ), John 18: 9-24 ( INT ) ​ ​ ​​​Major Event/ Topic ​​​Location ​​Scripture ​​​Cross- References ​​Videos & Resources ​ Thursday : Trial, the next morning ​Jerusalem, Hall of Judgement Luke 22:66 ( INT ), John 18:28 ( INT ) ​ Matthew 27:1 ( INT ), Mark 15:1 ( INT ), ​ ​ Hearing before Caiaphas ​Jerusalem Luke 22:66–71 ( INT ), John 18:24 ( INT ) , 28 ( INT ) ​ Matthew 27:1 ( INT ), Mark 15:1 ( INT ), ​ ​ Hearing before Pilate (around 6:30 am) ​Jerusalem ​ John 18:28–38 ( INT ) ​ Matthew 27:2 ( INT ) , 11–14 ( INT ), Mark 15:1–5 ( INT ), Luke 23:1–6 ( INT ) ​ ​ Hearing before Herod (sent around 7:00 am) ​ Jerusalem ​ ​Luke 23:7–10 ( INT ) ​ ​ Herod and soldiers mock Jesus ​ Jerusalem ​​ Luke 23:11–12 ( INT ) ​ Second hearing before Pilate ​ Antonia fortress, see map below ​ ​Matthew 27:15–31 ( INT ), Mark 15:6–15 ( INT ), Luke 23:11–17 ( INT ) ​ Holy Land Sites ​Barabbas released (around 8:00 am compare with Yom Kippur scapegoat) ​ Antonia fortress ​ John 18:39–40 ( INT ) ​ Matthew 27:15–21, 26 ( INT ), Mark 15:6–15 ( INT ), Luke 23:18–25 ( INT ) ​ Pilate washed his hands to proclaim his innocence ​​ Antonia fortress ​ Matthew 27:24–25 ( INT ), Luke see 23:4 ( INT ) , 14 ( INT ) , 22 ( INT ), John see 19:4 ( INT ) ​ ​Church Video: Jesus Is Condemned Before Pilate , My Kingdom is Not of this World Church Videos & Resources The Last Week of the Savior's Life The Savior's Final Week at a Glance The Last Supper (John 13: 1-35) Jesus Is Tried by Caiaphas; Peter Denies Knowing Him (Matthew 26: 57-75) Jesus Is Condemned Before Pilate (Matthew 27: 1-2, 11-25) Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 Gospel of John Summary: A Complete Animated Overview (Part 2) Luke 9-19 Luke 19-23 BYU’s RSC Atonement of Jesus Christ Jesus Christ: The Savior Who Knows The Accounts of Peter’s Denial: Understanding the Texts and Motifs The Divine Nature of Jesus Christ during Mortality Messages of Christ Holy Week (This link takes you to Daniel's Blog site, and it has a fantastic overview with numerous videos that are excellent. I suggest watching them all!) Last 24 Hours Timeline Last Supper & the Passover Feast Setting of the Last Supper The Last Supper Sacrament & the Atonement Olive Press Mighty Prayer The True Lamb of God His Blood Be Upon Us Whom Will You Have Me Release? Video Tours of the Holy Land The Upper Room Gethsemane House of Caiaphas Holy Week: Where it Happened Additional Videos & Insights The Trial of Jesus BLB Tutorial s

CFM: June 19–25 Matthew 27 ( INT ); Mark 15 ( INT ); Luke 23 ( INT ); John 19 ( INT ) Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 27; Mark 15; Luke 23; John 19 ​ Follow Him Matthew 27; Mark 15; Luke 23; John 19 Part 1 , Part 2 Transcripts Line Upon Line Matthew 27; Mark 15; Luke 23; John 19 ​FHE Lesson Teaching with Power Matthew 27; Mark 15; Luke 23; John 19 ​ Don't Miss This Matthew 27; Mark 15; Luke 23; John 19 ​ ​CFM New Testament Matthew 27; Mark 15; Luke 23; John 19 ​Unshaken Matthew 27; Mark 15; Luke 23; John 19 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Matthew 27; Mark 15; Luke 23; John 19 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Matthew 27; Mark 15; Luke 23; John 19 ​ ​Talk of Him Matthew 27; Mark 15; Luke 23; John 19 ​ ​Ponderfun Matthew 27; Mark 15; Luke 23; John 19 ( not yet posted ) ​Talking Scripture Matthew 27; Mark 15; Luke 23; John 19 Resources and Insights about this Week's Lesson The insights that I have prepared for this lesson are quite extensive. Therefore, I decided to link them to a separate page for convenience and clarity. While I do not proclaim to be a scholar or expert in the fields of Ancient Eastern or Biblical Studies, I have done considerable research on these topics because they directly pertain to my research regarding the histories and origins of music, which is my personal area of expertise. I have a Master's Degree in Music, and I have spent the past 10 years of my career focusing on the development of modern music history and theory from its most ancient roots and sources. These sources go back to ancient Greek, Israelite, Egyptian, and Phoenician sources, and this is why and how I came to study this material and the various cultures, languages, and mythologies that we frequently encounter in these CFM lessons. This is research that I intend to tie into my doctoral thesis once I am ready and able to do so. I recognize that there is a lot of material covered in this summary, but trust me, this is only a tiny drop in a much larger bucket, and I promise that if you take the time to go through this history, it will be well worth your efforts. In learning about this history, many gaps and questions that I had about the Biblical narrative and the Atonement of Jesus Christ have been filled and answered in ways that I did not anticipate or expect. This process has been a great source of personal, scholastic, and spiritual enlightenment, and I believe it can help to bridge many gaps and answer many questions that have historically been overlooked and misunderstood. I hope that this will be a source of comfort and peace and that it will broaden and engage your curiosity and appreciation for the grand Plan of Salvation that encompasses every aspect of our lives because it is inherently interwoven into the rich fibers and fabrics that unite our histories and our world. The link I have provided is titled "Who were the Phoenicians?" as it delves into the origin and historical context of the ancient Phoenician culture. It explores the intricate relationship between the Phoenicians and Ancient Israel, shedding light on how this history was strategically manipulated and exploited by conspiring men to unjustly accuse Jesus of grave crimes, including high treason and insurrection, crimes that would have certainly justified Roman intervention. This historical backdrop also helps us comprehend the brutal and harsh treatment Jesus endured at the hands of the Roman soldiers. Due to Rome's turbulent history with the Phoenicians, a deep hatred was harbored towards them, and this was likely manifested in the harsh brutality that the soldiers displayed during the mistreatment and torture of the Savior. Understanding this historical context allows us to gain valuable insights into the turbulent political climate and the specific circumstances that surrounded Jesus' trial and execution. Major Topics & Events ​Major Event/ Topic ​Location ​Scripture ​Cross-Reference ​Videos & Resources ​ Thursday : Trial, Early morning ​Jerusalem ​ Matthew 27:1 ( INT ), Mark 15:1 ( INT ), Luke 22:66 ( INT ), John 18:28 ( INT ) ​LUMO Matthew 27:1-35 , Mark 15:1-47 ​ Hearing before Caiaphas ​Jerusalem Matthew 27:1 ( INT ), Mark 15:1 ( INT ) ​ Luke 22:66–71 ( INT ), John 18:24 ( INT ) , 28 ( INT ) ​LUMO Luke 22:39-71 , John 18:1-40 Seeking Jesus: Christ before Caiaphas and Pilate ​ Hearing before Pilate (around 6:30) ​Jerusalem ​ Matthew 27:2 ( INT ) , 11–14 ( INT ), Mark 15:1–5 ( INT ), Luke 23:1–6 ( INT ) ​ John 18:28–38 ( INT ) ​LUMO Luke 23:1-33 ​ Judas’s remorse and death ​ Temple ​Matthew 27:3–10 ( INT ) ​ ​ ​ Hearing before Herod (sent around 7:00 am) ​ Jerusalem ​Luke 23:7–10 ( INT ) ​ Herod and soldiers mock Jesus ​ Jerusalem ​ Luke 23:11–12 ( INT ) ​ ​ Second hearing before Pilate ​ Antonia fortress, see map below ​Matthew 27:15–31 ( INT ), Mark 15:6–15 ( INT ), Luke 23:11–17 ( INT ) ​ ​ Holy Land Sites ​Barabbas released (around 8:00 am, compare with Yom Kippur scapegoat) ​ Antonia fortress ​ Matthew 27:15–21, 26 ( INT ), Mark 15:6–15 ( INT ), Luke 23:18–25 ( INT ), John 18:39–40 ( INT ) ​ ​ Pilate washed his hands to proclaim his innocence ​​ Antonia fortress ​ Matthew 27:24–25 ( INT ), Luke see 23:4 ( INT ) , 14 ( INT ) , 22 ( INT ), ​John see 19:4 ( INT ) ​Church Video: Jesus Is Condemned Before Pilate , My Kingdom is Not of this World LUMO John 19:1-22 ​Clothed in Purple Robes & Crown of Thorns ​ Matthew 27:29 (INT), ​Mark 15:17 ( INT ), John 19:2 (INT) ​ πορφύρα , אַרְגָמָן (Purple was symbolic of the Ancient Temple clothing & Veil. The thorns may be related to the acacia tree, the same type of tree that was used to make the Ark of the Covenant.) Shittah Thorn Trees Tyrian Purple ​ Jesus carries his own cross to Golgotha Outside Jerusalem gates, actual site debated ​Matthew 27:32–34 ( INT ), Mark 15:20–23 ( INT ), Luke 23:26–31 ( INT ), ​ John 19:13–17 ( INT ) Holy Land Sites ​ The Crucifixion Matthew says 3rd hour (9:00am) John says 6th hour (12:00 PM). ​ Calvary ​ Matthew 27:35–44 ( INT ), Mark 15:24–33 ( INT ), Luke 23:32–43 ( INT ), John 19:18–22 ( INT ) Helaman 14:20–27 ; 3 Nephi 8:5–22 ; 10:9 7 Phrases Spoken by Christ on the Cross: “Father, Forgive Them for they know not what they do” Luke 23:34 INT Church Video Jesus Is Scourged and Crucified LUMO: Matthew 27:35-66 , Luke 23:34-56 Seeking Jesus: The Crucifixion of Jesus Christ ​Jesus speaks to two theives Calvary​ Luke 23:39-43 ( INT ) ​7 Phrases Spoken by Christ on the Cross: “Today Shalt Thou Be with Me in Paradise” Luke 23:43 INT ​ ​ Soldiers cast lots for Jesus’ robe Calvary​ ​Matthew 27:35 ( INT ), Mark 15:24 ( INT ), Luke 23:34 ( INT ), ​ John 19:23–24 ( INT ) ​LUMO John 19:23-42 ​ The sign: King of the Jews Calvary​ ​Matthew 27:37 ( INT ), Mark 15:26 ( INT ), Luke 23:38 ( INT ), ​ John 19:19–22 ( INT ) ​ ​ Darkness for 3 hours Calvary​ ​Matthew 27:45 ( INT ), Mark 15:33–36 ( INT ), Luke 23:44–45 ( INT ) ​ ​ Jesus’ mother put in John’s care, ​Calvary John 19:26-27 ( INT ) ​​ BD , ​​7 Phrases Spoken by Christ on the Cross: (to his mother ) Woman , behold thy son ! (to his disciple ) Behold thy mother ! John 19:26-27 ( INT ) ​ Jesus offered vinegar to drink from a branch of hyssop Calvary​ ​Matthew 27:48 (INT), Mark 15:36 ( INT ), John 19:29-30 ( INT ) ​​​ BD John 19:29-30 ( INT ) ​​7 Phrases Spoken by Christ on the Cross: “I Thirst ” J ohn 19:28 INT , Psalm 63 INT , Psalm 69:21 INT Modernized music rendition in Hebrew of Psalm 63:2-6 Jesus calls out to his Father: 7 Phrases Spoken by Christ on the Cross: "Eli, Eli, lama sabachthani?" ​Calvary ​Matthew 27:46 ( INT ), Mark 15:34 ( INT ) Sabachthani σαβαχθάνι comes from the Aramaic word שְׁבַק shebaq and is related to the Hebrew word עָזַב azab , as it is used in ​ Psalm 22 INT , a well-known psalm the Jews regularly recited during times of immense hardship . Perhaps Mary even taught this song to Jesus, and he wanted to remind her of it to give her strength as she was facing her own Gethsemane. The Aramaic "שְׁבַק" was used to describe the tree of life that Nebuchadnezzar was instructed to cut down in his vision. All of the branches were to be removed, only the stump was to remain (shebaq). this is translated as "forsaken" in the KJV. This vision prophesied of a barren and forsaken tree, the Cross upon which Jesus would die. Daniel 4:4-27 ( INT ) ​Psalm 22 Traditional Zabur/Tehillim Sephardi Hebrew Chanting w/ English ​Major Event/ Topics ​Location ​Scripture ​Cross-Reference ​Videos & Resources ​​ Death of Jesus Christ (9th hour, around 3:00 PM, the same time that the Passover lambs at the Temple are being slain) ​Calvary ​​Matthew 27:46–50 ( INT ), Mark 15:37 ( INT ), Luke 23:46 ( INT ), John 19:28–30 ( INT ) 7 Phrases Spoken by Christ on the Cross: "Father, into thy hands, I commend my spirit." Luke 23:46 INT ( Psalms 31:5 INT ) ​Psalms 31 Traditional Tehillim Hebrew cantillation with English subtitles. ​ Earthquake: Veil of temple rent ​ Jerusalem ​Matthew 27:51–53 ( INT ), Mark 15:38 ( INT ), Luke 23:45 ( INT ) ​Helaman 14:20-27 , 3 Nephi 8:5-25 , 11:2 ​ ​ Pierced by a spear (around 3:15 PM) ​ Calvary ​John 19:31–34 ( INT ) ​ ​ ​ Passover scripture fulfilled ​ Calvary John 19:35–37 ( INT ) ​ ​ ​ Watchers near the cross ​ Calvary ​Matthew 27:54–56 ( INT ), Mark 15:39–41 ( INT ), Luke 23:47–49 ( INT ) ​ ​Women at the Cross ​ Jesus’ burial (Around 4:00 PM in hasty preparation for the Passover Sabbath) ​Near Jerusalem ​Matthew 27:57–61 ( INT ), Mark 15:42–47 ( INT ), Luke 23:50–56 ( INT ), John 19:38–42 ( INT ) ​ ​Church Video: Jesus Is Laid in a Tomb ​ Chief priests and Pharisees seal the tomb ​Near Jerusalem ​Matthew 27:62–66 ( INT ) ​ ​ ​Beginning of Passover Sabbath, Thursday evening at sunset, around 7:00 PM.(night 1) ​ ​ ​ ​ ​ Good Friday continuation of Passover until sunset on Friday evening (night 2) ​ ​ ​ ​Saturday , 2nd Sabbath Day (night 3) ​ ​ ​ ​ Church Videos & Resources The Last Week of the Savior's Life The Savior's Final Week at a Glance Jesus Is Tried by Caiaphas; Peter Denies Knowing Him (Matthew 26: 57-75) Jesus Is Condemned Before Pilate (Matthew 27: 1-2, 11-25) Jesus Is Scourged and Crucified (Matthew 27: 26-50) Jesus Is Laid in a Tomb (Matthew 27: 57-60) Scripture Central Study Guide The Bible Project Overview Matthew 1-13 , Part 2: Matthew 14-28 Parables of Jesus Luke 3-9 , Luke 9-19 BYU’s RSC Gethsemane and Golgotha: Why and What the Savior Suffered Teachings of Church Leaders on Christ's Final Seven Statements Christ’s Crucifixion: Reclamation of the Cross “ It Is Finished”: The Divine Accomplishment of the Crucifixion Messages of Christ Holy Week (This link takes you to Daniel's Blog site, and it has a fantastic overview with numerous videos that are excellent. The True Lamb of God His Blood Be Upon Us Whom Will You Have Me Release What was Crucifixion like 7 Last Words of Jesus Women at the Cross Take Up Your Cross He Died For Me Day of Agony Video Tours of the Holy Land Holy Week: Where It Happened The House of Caiaphas Antonia Fortress Death, Burial, and Resurrection of Christ Additional Videos & Insights BLB Tutorial s

CFM: June 26–July 2 Matthew 28 ( INT ); Mark 16 ( INT ); Luke 24 ( INT ); John 20–21 (20 INT , 21 INT ) “He Is Risen” Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Matthew 28; Mark 16; Luke 24; John 20–21 ​ Follow Him Matthew 28; Mark 16; Luke 24; John 20–21 Part 1 , Part 2 Transcripts Line Upon Line Matthew 28; Mark 16; Luke 24; John 20–21 ​FHE Lesson Teaching with Power Matthew 28; Mark 16; Luke 24; John 20–21 ​ Don't Miss This Matthew 28; Mark 16; Luke 24; John 20–21 ​ ​CFM New Testament Matthew 28; Mark 16; Luke 24; John 20–21 Handout ​Unshaken Matthew 28; Mark 16; Luke 24; John 20–21 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Matthew 28; Mark 16; Luke 24; John 20–21 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Matthew 28; Mark 16; Luke 24; John 20–21 ​ ​Talk of Him Matthew 28; Mark 16; Luke 24; John 20–21 ​ ​Ponderfun Matthew 28; Mark 16; Luke 24; John 20–21 ( not yet posted ) ​Talking Scripture Matthew 28; Mark 16; Luke 24; John 20–21 Resources and Insights about this Week's Lesson For my Ward members, I will be teaching this week, and here is the PowerPoint I will be using, along with the corresponding lesson materials, " The Savior's Sermon from the Cross ." As a heads-up, we will divide up into seven groups and dig into this material in class. Come prepared with insights and questions! During many of our previous discussions, we have discussed the Holy Convocations, or the Festival Cycle, as outlined in Deuteronomy 16 INT & Leviticus 23 INT . Bikkurim בִּכּוּרֵים , also known as the Feast of Firstfruits רֵאשִׁית reshit or ἀπαρχή aparche , is a very significant festival day because it runs parallel with the day of Jesus Christ's Resurrection. According to the Old Testament, the Israelites were commanded to bring a sheaf of the firstfruits from their harvest to the priest, who would then wave it before the Lord. This act symbolized the consecration and dedication of the entire harvest to God. Bikkurim was a joyful occasion that celebrated the abundance of the land and the faithfulness of God in fulfilling His promises. This Feast Day is significant because Resurrection Sunday was on Bikkurim. According to the Law, Bikkurim was to be celebrated on the day after the Sabbath following Passover (Leviticus 23:10-17). It was on this day that Christ fulfilled the promises he made from the foundations of the earth through the completion of His Atonement and Resurrection. In the New Testament, the apostle Paul explicitly connects the resurrection of Jesus Christ with the concept of firstfruits. In 1 Corinthians 15:20 INT , he writes, " But now is Christ risen from the dead, and become the firstfruits of them that slept." In the Follow Him Podcast this week, Dr. Ross Baron, who is a Jewish convert, beautifully explains many significant traditions associated with the Bikkurim festival, including traditions associated with unleavened bread and leavened bread, and how these concepts of un-risen and risen bread apply to the Passover and the Sacrament, as we observe it today. Dr. Baron also explains that in traditional Middle Eastern culture, the principle of sharing a meal with someone was regarded as a symbol of trust, unity, and friendship. He points out that after Christ's resurrection, Jesus ate with his disciples, a significant detail. This is good news for several reasons. For those who like food, this means we get to eat in the eternities in perfect resurrected bodies. Therefore, theoretically, we won't have to worry about calories! If this isn't a glorious description of heaven, I don't know what is! However, more importantly, and more appropriately, this is symbolically related to our Sabbath worship. Christ invites us to break bread with him every week, as we gather together as a united body in Christ to dine with him in remembrance of his life, sacrifice, and resurrection. Through this sacred ordinance, we can unite with Christ, and with one another, as we experience His comfort, aid, strength, and hope while reflecting on His word and His promises of salvation, eternal life, and exaltation. The Follow Him presentation is so good this week! There are so many gems highlighted by Dr Baron, as well as Hank and John. Some of these insights include: The role of women as the first witnesses of the Resurrected Savior, dispatched as angels and messengers to the apostles. The sacred nature of the garment as a covering and coat of skin, noting significant parallels to the Temple and Veil More on the significance of Bikkurim as the First Day of the Week, demonstrating some of the reasons why Christians observe a Sunday Sabbath, rather than the traditional 7th Day Shabbat. For a more in-depth study, correlate the names of the Hebrew and Greek days of the week to the Creation account and observe significant patterns. John's respect for Peter as the Senior Apostle when they enter the Tomb The beautiful interpretation of "Cling to me not" rather than "Touch me not," as the Savior appeared to Mary before he ascended to the Father. This interpretation demonstrates Mary's reluctance to let Jesus go, rather than a form of rejection by the Savior when Mary wanted to embrace him. And many others. One additional tip that was not discussed in the commentary was the different terms for sheep and lambs in the Old and New Testaments. That is an insightful word search one might like to explore in the Lexicons and Concordances. I'd like to encourage my class to watch the Follow Him presentation, so rather than writing too much commentary, I am going to point you to the video and transcript. This is a lesson you will want to spend some time with. Major Topics & Events ​Major Topic/ Events ​Location ​Scripture ​Cross-Reference ​Videos/ Resources ​ Resurrection Morning :Sunday ​ ​ ​Leviticus 23 ​Church Video: Jesus Is Resurrected ​ Very early in the morning, a group of several women, including Mary Magdalene, approach the tomb to complete burial customs on behalf of Jesus. (Specifically mentioned include: Mary the mother of James, Mary Magdalene, and Salome) ​Sepulcher Tomb ​Matthew 28:1 ( INT ), Mark 16:1–4 ( INT ), Luke 23:55 ( INT ) ; 24:3 ( INT ); John 20:1–2 ( INT ) ​ ​ LUMO Matthew 28 , Luke 24 , John 20 Earthquake, Angel(s) open tomb ​ ​Matthew 28:1–2 ( INT ), Luke 24:1–2 ( INT ) ​ JST, Matthew 28:1–2 ​ ​Women see tomb and are alarmed ​ ​ ​ ​ ​​Mary, fearing grave robbers, runs to notify Simon Peter and John (Note: the gospels have different accounts for the specific timings and circumstances) ​ ​John 20:2 ( INT ) ​ ​ ​​The women come to the Tomb, find the stone rolled away, and encounter an angel. ​ ​Matt 28:2-5 ( INT ), Mark 16:3-5 ( INT ), Luke 24:4 ( INT ) ​ ​ ​Fear Not...He is not here for he is Risen ​ ​Matthew 28:2–8 ( INT ), Mark 16:5–8 ( INT ), Luke 24:4–8 ( INT ) ​ ​ ​The angel sent women to tell the disciples. ​ ​​​Matthew 28:7-8 ( INT ), Mark 16:7 ( INT ) ​ ​ ​ At first, the women are overwhelmed, and depart from the tomb, afraid to speak. ​ ​Mark 16:8 ( INT ) ​ ​ ​ Recovering their courage, they decide to go to the Apostles ​ Luke 24:9 ( INT ), Matt 28:8 ( INT ) ​ ​ Upon hearing Mary's news, Peter and John run to the tomb and find it empty; they then head home. John believes it is the Resurrection, Peter's conclusion not recorded. ​ ​​John 20:2 ( INT ), Luke 24:12, 24 ( INT ), John 20:3–10 ( INT ) ​ ​ ​Mary returns to the open tomb, and sees angels, “Woman, why weepest thou?” ​ ​​Mark 16:9 ( INT ), John 20:11–13 ( INT ) ​ ​ ​ “Touch me not.” Jesus sends Mary back to the apostles to prepare them for his appearance later that day ​ Near Jerusalem ​John 20:14–17 ( INT ) ​ Μή μου ἅπτου ..." Cling to me not, for I have not yet ascended to my Father." ​ The women report to the apostles, who don't believe them. ​ Mark 16:10–11 ( INT ), Luke 24:9–11 ( INT ), John 20:18 ( INT ) ​ ​ ​Jesus meets women on their way back, after the apostles reject them, and sends them back to the Apostles. ​​ Near Jerusalem Matthew 28:9–10 ( INT ), Mark 16:9 ( INT ) ​ ​ ​ Officials bribe soldiers to say the disciples stole the body ​ ​​Matthew 28:11–15 ( INT ) ​ ​ ​ ​ ​ ​ ​ ​ Jesus appears to two disciples ​ Emmaus ​Mark 16:12 ( INT ), Luke 24:13–32 ( INT ) ​ ​Church Video Christ Appears on the Road to Emmaus ​ Two tell others who disbelieve ​ Jerusalem Mark 16:13 ( INT ), Luke 24:33–35 ( INT ) ​ ​ The eleven disciples gather in Galilee, to the place Jesus appointed ​Galilee ​Matthew 28:16-18 ( INT ) ​ ​ ​ Evening: Jesus appears to the disciples and chastises them for not believing the witnesses he sent. Galilee Mark 16:14 ( INT ), Luke 24:36–49 ( INT ), John 20:19–23 ( INT ) ​ ​Church Videos: The Risen Lord Jesus Christ Appears to the Apostles ​Jesus ordained apostles, giving them power and authority, and instructed them to go forth to teach and baptize all nations. (Grand Commission) ​ ​Matt 28:18-19 ( INT ), Mark 16:15-16 ( INT ) ​ ​ ​Jesus grants the apostles gifts, σημεῖα "signs" among the believers: cast out devils, speak with new tongues (language), protection, and healing. ​ ​Mark 16:17 ( INT ) ​σημεῖον [ sēmeion] signs, miracles, wonders, tokens אות "oath" γλώσσαις [glosias] tongues, languages Pentecost: Acts 2:1-11, Gifts of the Spirit: 1 Corinthians 12 ​ ​"Lo, I am with you always." ​ ​Matthew 28:20 (INT) ​Emmanuel "God with us." Matt 1:23 ​ ​Lord received into heaven, Apostles go forth, doing the work. ​ ​Mark 16:19-20 ​ ​ ​ Thomas, absent, does not believe ​ Jerusalem ​John 20:24–25 ( INT ) ​ ​ ​ Eight days later: With Thomas ​Jerusalem ​John 20:26–29 ( INT ) ​ ​Church Video: Blessed Are They That Have Not Seen, and Yet Have Believed - Thomas of the Bible ​Jesus appears to the disciples at the sea of Tiberias but they do not know it is him. ​Tiberius ​John 21:1-4 ( INT ) ​ ​Church Video: Feed My Sheep LUMO John 21 ​Jesus instructs the apostles to cast out their nets, and another miracle of the fishes occurs ​Tiberius ​John 21:5-6 ( INT ) ​ ​ ​John recognizes the Savior and jumps in the Sea to swim to him. The others come in by boat. ​Tiberius ​John 21:7-8 ( INT ) ​ ​ ​Christ greets them with a meal prepared, during his third encounter with them following his Resurrection ​ ​John 21:9-14 ( INT ) ​ ​ ​Lovest Thou Me? Feed my lambs, sheep ​ ​John 21:15-17 ( INT ) ​lambs: ἀρνία , sheep: πρόβατά , צֹאן , שֶׂה , כֶּבֶשׂ , טָלֶה ​ ​Jesus prophecies of Peter's martyrdom ​ John 21:18-19 ( INT ) ​ ​ ​Jesus prophecies that John will tarry until Christ returns. ​ ​John 21:20-25 ( INT ) ​ Church Videos & Resources Easter Day-by-Day The Last Week of the Savior's Life The Savior's Final Week at a Glance Jesus Is Resurrected (John 20: 3-18) He Is Risen (John 20: 11-17) For God So Loved the World (John 3:16 ) To This End Was I Born My Kingdom Is Not of This World The Risen Lord Jesus Christ Appears to the Apostles (Luke 24:36-41, 44-49) Blessed Are They That Have Not Seen, and Yet Have Believed - Thomas of the Bible (John 20: 24-29) He is Risen: John the Beloved's Witness of the Resurrection President Nelson's recent Social Media message: "The Lord declared two millennia ago, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19). That commandment is still in force, made vital again by the Savior’s coming to the earth, under the direction of God the Father, to the Prophet Joseph Smith to restore the gospel of Jesus Christ in its fullness and to reestablish His Church. As we press forward in this vital work, I am pleased to announce the release of the second edition of Preach My Gospel. It carries the subtitle A Guide to Sharing the Gospel of Jesus Christ. This new edition comes at a time when the world is rapidly changing and reflects a sensitivity to many of those changes. It contains some of the best instruction I have ever seen to help people accept the Lord’s invitation to come unto Him. Each and every time we share the gospel with others, we are fulfilling our commission as disciples of the Lord. His light is needed now more than ever. In our spiritually darkening world, the need is even greater to “go … into all the world, and preach [His] gospel” (Doctrine and Covenants 112:28)." Scripture Central Study Guide The Bible Project Luke 24 Matthew Summary Part 2 John Summary Part 2 BYU’s RSC What the Atoning Sacrifice Meant for Jesus The Christian History and Development of Easter The Atonement and the Resurrection “He Is Risen” Messages of Christ Holy Week Mary Magdalene Doubting Thomas Our Road to Emmaus Video Tours of the Holy Land Holy Week: Where it Happened Death, Burial, and Resurrection of Christ Other Sites Around the Sea of Galilee (Tiberias, Hamat Tverya National Park ) Additional Videos & Insights BLB Tutorial s

CFM: July 3–9 Acts 1–5 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Acts 1-5 ​ Follow Him Acts 1-5 Part 1 , Part 2 Transcripts Line Upon Line Acts 1-5 ​FHE Lesson Teaching with Power Acts 1-5 ​ Don't Miss This Acts 1-5 ​ ​CFM New Testament Acts 1-5 ​Unshaken Acts 1-5 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Acts 1-5 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Acts 1-5 ( not yet posted ) ​ ​Talk of Him Acts 1-5 ​ ​Ponderfun Acts 1-5 ( not yet posted ) ​Talking Scripture Acts 1-5 Show Notes Resources and Insights about this Week's Lesson During many of our previous discussions, we have discussed the Holy Convocations, or the Festival Cycle, as outlined in Deuteronomy 16 INT & Leviticus 23 INT . Last week we talked about Bikkurim בִּכּוּרֵים , also known as the Feast of Firstfruits רֵאשִׁית reshit or ἀπαρχή aparche , and how it ran parallel with the day of Jesus Christ's Resurrection. We learned that Bikkurim was to be celebrated on the day after the Sabbath following Passover (Leviticus 23:10-17) and that the apostle Paul explicitly connected the resurrection of Jesus Christ with the concept of firstfruits. In 1 Corinthians 15:20 INT , he writes, " But now is Christ risen from the dead, and become the firstfruits of them that slept." Bikkurim holds an intriguing connection to another significant event, the Day of Pentecost. Bikkurim marked the beginning of the "Feast of Weeks" (Chag Shavuot ). After presenting the first fruits on the day following the Passover Sabbath, the Israelites were instructed to count 7 weeks. This was known as the " Counting of the Omer . " Bikkurim + 7 x 7 (49) = 50. This period culminated with a week-long celebration, and this was one of the three major pilgrimage festivals practiced in ancient Israel and it is still observed by Jews today. (Shavuot is the plural form of Sheva "7's" or "weeks," 7x7+1=50, What is Shavuot? ) . In the New Testament, Shavuot is called Pentecost , meaning "50th." It was on this day that the apostles in Jerusalem received the gift of the Holy Ghost in the form of " Cloven Tongues of Fire " while they were gathered at the Temple Mount to observe the feast ( Acts 2 ; D&C 109:36–37 ). This event fulfilled Christ's promise to send the Comforter after His departure ( John 14:16-20 ). It also led to the conversion and baptism of 3,000 people. (I highly recommend the following video: Understanding Pentecost and the Feast of Weeks ) Orthodox, Catholic, and several other Christian denominations also continue to observe Pentecost and regard this as the "birthday" of the Christian Church. However, other Christian communities discontinued observing the festival for various reasons. Some regarded it as outdated and excessively focused on rituals and liturgy. They felt that certain traditions that arose from the Pentecostal experiences could be overwhelming and uncomfortable, leading to a potential distraction from the core message of the Savior. Shavuot has special significance to the Church of Jesus Christ of Latter-Day Saints as well, although some may not be aware of the connections. Shavuot may have been associated with Abinadi 's prophetic message; there are many details within the text that suggest a potential connection. It is also intriguing to consider the possibility that Jesus appeared to the people in the Americas on Shavuot, as described in 3 Nephi 11 . According to the Law of Moses, which the Nephites observed ( 2 Nephi 25 ) , Shavuot was one of three traditional pilgrimage festivals when faithful observers would have been gathered at the Temple in Bountiful to observe the appointed convocation. This may have been 50 days after the Resurrection, on the same day the apostles in the Old World were experiencing Pentecost, or some suggest it may have occurred the following year due to the catastrophic events that took place in the Americas; different scholars have different theories. While the timing remains a subject of debate and speculation, a potential connection to the Day of Pentecost introduces a fascinating dimension to consider. ( The Timing of Christ’s Appearance to the Nephites, Shavuot, and the Temple Endowment. When Did Jesus Visit the Americas? ) . In many ways, the Holy Days were "appointment" days and they were intended to serve as types and shadows of Christ ( 2 Nephi 11 ). Those who faithfully observed these sacred traditions were blessed exceedingly as they learned to understand the true meaning and purpose of these convocations as they witnessed fulfillments of these promises ( Timing ) . Just as these patterns held relevance in ancient times, we can observe similar patterns unfolding in modern times through the Restoration. A noteworthy example is Joseph Smith's reception of the Golden Plates on Yom Teruah, also known as the "Day of Trumpets." This remarkable occasion coincided with the commencement of the Jewish Fall Festivals, collectively known as the "High Holy Days." These festivals include Rosh Hashanah, Yom Kippur, Sukkot, and Simchat Torah. The correlation between Joseph's acquisition of the plates and the beginning of these festivals bears significance. It symbolizes the initiation of a new dispensation, akin to a new year or a "Rosh Hashanah" in the unfolding of God's plan. The parallel between ancient patterns and the Restoration highlights the divine continuity and purpose embedded in the events surrounding Joseph Smith's prophetic mission. ( The Golden Plate and the Feast of Trumpets ) Several Christian and Church scholars have suggested that the patterns of the Spring Festivals correlate with Jesus' mortal ministry, and the Fall festivals align with His Second Coming. From an LDS perspective, this makes a lot of sense. Shavuot serves as the central fulcrum that unifies the different branches of the menorah, creating a cohesive and interconnected whole. Drawing from the events of Pentecost, when Christ fulfilled his promise to send a Second Comforter, we learn that Shavuot is closely associated with the Gift of the Holy Ghost. The Holy Ghost acts as a link that connects the various branches. In our previous discussions, we explored the significance of the word "Menorah," which translates to "from the light of Jehovah." We also delved into the symbolism of the Menorah as a representation of the Tree of Life. We discussed the symbolic nature of Nebuchadnezzar's dream, and how he was commanded to cut down the tree, leaving only the stump behind. We discussed how this related to the Savior's phrase from the Cross, "Eli, Eli, Lama Shabachthani," translated as "My God, My God, why hast thou forsaken me?" The Lord's instructions to "leave" the stump and the word translated as "forsaken" both come from the same sabaq root. When the branches of the Menorah are removed, only the stump remains, and this resembles the Cross—a symbol of suffering and death. It is through experiencing the consequences of sin and adversity that humanity gains knowledge. This knowledge is valuable, but it comes with a terrible price, and that price was willingly paid in full through the Atonement of God's Beloved Son. Thus, the central pillar of the Menorah not only represents the Holy Ghost, but it represents Jesus Christ also, unified together as one. Through the transformative power of the Living Waters of Christ and the baptism of Fire that can come through the Spirit of God, one can undergo true conversion, a spiritual rebirth, a renaissance, and a reawakening as they embrace renewed life through Christ. This occurs through the quickening of the Spirit and the redemptive power of Jesus' Atonement. On the day of the Second Coming and Resurrection, this spiritual rebirth will become a physical rebirth as well. Shavuot, with its connection to the Gift of the Holy Ghost, encapsulates the profound journey of transformation and renewal available to individuals through the divine grace and mercy provided by Jesus Christ. LDS scholars have explored notable parallels between Shavuot and the outpouring of the Spirit that the Saints experienced during the dedication of the Temple in Kirtland 27th of March, 1836 . There are also remarkable correlations involving the reception of the Endowment on May 3rd, 1842, which also corresponded with Shavuot in that year. Joseph Smith never lived to see its final completion, as the martyrdom happened several months before it was completed. But feeling impressed to convey the ordinances he believed God wanted mankind to have, and perhaps sensing his time was near, he initiated several groups of people with a series of sacred teachings, ordinances, and covenants, that would later be given only within the Temple. This was on May 3 and 4th inside Joseph’s red brick store in Nauvoo. Joseph prepared the second floor to represent “ the interior of a temple as circumstances would permit .” And just when was Shavuot being observed in 1842? It was May 3rd , of course. Just like in the old and new worlds anciently, the higher teachings withheld at Sinai were once again restored to individuals on the earth. With a mighty hand, an outstretched arm, solemn oaths, signs, and sacred tokens, God once again offers meat to those who desire a sacred place, following in the footsteps of the ancients that came before Moses. (Christopher Kirkland) As one delves into the connections between the Old Testament, New Testament, and Restoration periods, a multitude of profound patterns come to light, enabling us to gain a deeper appreciation for the abundant blessings that form the bedrock of our faith. These patterns allow the puzzle pieces to fit together, unveiling a tapestry adorned with rich symbols and powerful tokens that provide unwavering evidence of God's work in motion. His divine influence is evident in the intricate details, demonstrating that he is guiding and directing this ship from the helm. Just as Peter and John played integral roles in bearing witness of Christ, we too have the privilege of taking a front-row seat in this grand narrative. As chosen disciples, priests, servants, and handmaidens of the Lord, we can rejoice in the knowledge that He has called us, deeming us worthy to share in both the sufferings and the glory of His Holy Name. Major Topics & Events ​Major Topics/ Events ​Location Scripture ​Cross-Reference ​Videos & Resources Treatise addressed to ​Theophilus by Luke, (2nd part of Luke's Gospel) ​ ​Acts 1:1 ​Acts 1 INT ​ ​Last 40 days prior to Christ's Ascension, Christ shares infallible proofs pertaining to the kingdom of God ​ ​Acts 1:2-4 ​ τεκμηρίοις "infallible proofs" "a sure sign , a positive proof" (from tekmar , "a mark, sure sign or token of some high and solemn kind, the highest, surest pledge one can give") ​ ​Jesus instructs the apostles to stay in Jerusalem until they receive a baptism of the Holy Ghost Galilee ​Acts 1:4-5 ​ ​ ​Apostles ask about the time of the second coming ​Galilee ​Acts 1:6-7 ​ ​ ​After receiving the power of the Gift of the Holy Ghost, apostles are instructed to be witnesses throughout Jerusalem (Acts 1-7), Judea & Samaria (Acts 8-9), and the uttermost parts of the Earth (Acts 10-28). ​Galilee ​Acts 1:8 ​ Endowment of Power ​ ​Jesus taken up in a cloud, and angels proclaim that Jesus will one day return in a like manner. ​Galilee ​Acts 1:9-11 ​ ​ ​Disciples (120 -including women) gathered to appoint a new apostle to replace Judas, Matthias was chosen. ​Jerusalem: Mount of Olives ​Acts 1:12-26 ​Verse 20 - Peter quotes from Psalm 69:25 & Psalm 109:8. ​ ​Day of Pentecost (Shavuot) ​Temple Mount, upper room ​Act 2:1 ​Acts 2 INT ​ Understanding Pentecost and the Feast of Weeks ​"Sound of Rushing wind" ​ ​Acts 2:2 ​Sound: ἦχος (echo, קוֹל , תֵּקַע ) of: ὥσπερ rushing: φερομένης ( הֵבִיא , נָשָׂא ) wind: πνοῆς ( נְשָׁמָה ) "breath of life." Heb 12:19 INT , Lord's visitation on Sinai, Exodus 19 INT . ​ "​Cloven tongues like as of fire" ​ ​Acts 2:3 ​Cloven: διαμεριζόμεναι ( חָלַק ) Tongues/ languages: γλῶσσαι (לָשׁוֹן) as of: ὡσεὶ (כְּ preposition, from כְּמוֹ like, as ) fire: πυρός ( אֵשׁ ) ​The Cloven Tongues of Fire Gift of the Spirit - Gift of Tongues ​ ​Acts 2:4 πνεύματος ἁγίου pneumatos hagio "Spirit Holy" רוּחַ קֹדֶשׁ Ruach Qodesh ​Eyes to See and Ears to Hear , Spiritual Gifts ​Devout men of every nation heard disciples speak in their own language ​ ​Acts 2:5-12 ​Galilæans, Parthians , Medes , Elamites , Mesopotamia , Judæa , Cappadocia , Pontus , Asia , Phrygia , Pamphylia , Egypt , Libya , Cyrene , strangers of Rome, Jews , Proselytes , Cretes , and Arabians ​ Map (also below) Interactive Map ​Some mocked and accused the disciples of being drunk. Peter chastised them and testified that these events were a fulfillment of prophecy. Quotes Joel. ​ ​Acts 2:13-16 Joel 2:28-32 INT Moroni prophecies of Similar events occurring with Restoration, prior to Second Coming: ​JS History 1:41 , Endowment of Power ​Last Days: Pour my spirit upon all flesh: Sons and daughters shall prophesy, young men see visions, old men dream dreams. ​ ​Acts 2:17 ​Quoted by Moroni to Joseph Smith while teaching him about the location of the Golden Plates, Breastplate, Urim, & Thummim. Mormon also quotes Malachi 3 INT & 4 INT , Isaiah 11 INT , Acts 3:22-23 INT and repeats 3 times. ​ ​On my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy ​ ​Acts 2:18 ​ “And upon the Handmaids in Those Days Will I Pour Out My Spirit” Julie Beck ​I will shew wonders in heaven above signs in the earth beneath; blood, fire, vapour of smoke. The sun shall be turned into darkness , the moon into blood, before that great and notable day of the Lord come: ​ ​Acts 2:19-20 ​ ​ ​Saved through through the name of Christ ​ ​Acts 2:21 ​ ​ ​Peter's testimony of Jesus ​ ​Acts 2:22-36 vs 2:34, Peter quotes Psalm 110:1, "Sit down on my right hand until I make thy foes thy footstool." -Jesus dwelled with us. -For-ordained -Crucified & Slain -Resurrected -Loosened the pains of death, Hell, & corruption -Son of David -Sits upon the Throne -Exalted -Fulfilled the promised blessing of the Holy Ghost ​Honest, Simple, Solid, True by C. Terry Warner ​3,000 baptized ​ ​Acts 2:37-41 ​ ​ ​​Major Topics/ Events ​​Location ​Scripture ​​Cross-Reference ​​Videos & Resources Early Church community lived Law of Consecration ​ ​Acts 2:42-47 ​ ​ Peter and John heal a lame man at the gates of the Temple ​ ​Acts 3:1-11 ​ Acts 3 INT Peter and John Heal a Man Crippled Since Birth ​Peter teaches that it is through the Power of Jesus Christ that the man was healed. Peter testifies of Jesus ​ ​Acts 3:12-18 ​ ​ Peter Preaches and is Arrested ​Peter calls people to Repentance ​ ​Acts 3:19 ​ ​ ​The ancient prophets and fathers prophesied of Jesus. ​ ​Acts 3:20-26 ​ ​ ​Peter and John arrested ​ ​Acts 4:1-3 ​Acts 4 INT ​ ​5,000 men believe Peter and John's testimony ​ ​Acts 4:4 ​ ​ Annas, Caiaphas, and other conspirators who plotted against Jesus gathered to try Peter and John ​ ​Acts 4:5-7 ​ ​ Peter and John Are Judged ​Peter boldly testifies of Christ before corrupted leaders, "no other name under heaven given among men, whereby we must be saved." ​ ​Acts 4:8-12 ​2 Nephi 25:20, Mosiah 4:8, ​Psalm 118:22 "This is the stone which was set at not of you builders, which has become the head of the corner. Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved.” ​ ​Peter confounds priests and scribes ​ ​Acts 4:13-14 ​ ​ Priests and scribes plot and threaten Peter and John to remain silent, to which they respond, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard." ​ ​Acts 4:15-18 ​ ​ ​Priests were forced to release Peter & John. ​ ​Acts 4:21-23 ​ ​ ​Peter, John, and the disciples offer prayers of gratitude ​ ​Acts 4:24-30 ​ ​ ​Received an outpouring of the Holy Ghost; the people were of one heart, and had all things in common. ​ ​Acts 4:31-37 ​ ​ Annanias and Sapphira lie and withheld possessions. They are both struck dead. ​ ​Acts 5:1-11 ​Acts 5 INT ​ ​Church continues to grow and apostles continue to perform many miracles. ​ ​Acts 5:12-16 ​ ​ Peter and John Continue Preaching the Gospel ​Priests put apostles in prison again, but prison doors cannot contain them. ​ ​Acts 5:17-25 ​ ​ Apostles brought before the council at the Temple, repeat warning, and diverted responsibility for Jesus' death ​ ​Acts 5:26-28 ​ ​ ​Peter restates his intentions to obey God over men and holds the conspirators accountable for Jesus' crucifixion. while witnessing of Christ's triumph. ​ ​Acts 5:29-32 ​ ​​​Major Topics/ Events ​​Location ​Scripture ​​Cross-Reference ​​Videos & Resources Council is offended and plots to kill Peter and John. ​ ​Acts 5:33 ​ ​ ​ Gamaliel , the teacher of Saul, persuades the council to let the apostles go,telling them, " Refrain from these men, and let them alone: for if this counsel or this work be of men , it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God." ​ ​Acts 5:34-40 ​ ​ ​Peter and John rejoice that they are counted worthy to suffer shame for Christ's name. ​ ​Acts 5:41-42 ​ ​ Church Videos & Resources Peter and John Heal a Man Crippled Since Birth Peter Preaches and is Arrested Peter and John Are Judged Peter and John Continue Preaching the Gospel After the Resurrection (Full Movie) New Testament Times at a Glance: The Early Apostles—Their Lives and Letters John Welch’s “ The Sermon at the Temple and the Sermon on the Mount ” “ A Pentecost and Endowment Indeed: 6 Eyewitness Accounts of the Kirtland Temple Experience ” . “ A School and an Endowment ” Pentecost Continued: A Contemporaneous Account of the Kirtland Temple Dedication Scripture Central Study Guide The Bible Project What Happened at Pentecost and Why It's Important Book of Acts Summary BYU’s RSC The Book of Acts: A Pattern for Modern Church Growth Healing, Wholeness, and Repentance in Acts 3 Simon Peter Messages of Christ Understanding Pentecost and the Feast of Weeks Video Tours of the Holy Land History of Pentecost Is this the Location of Pentecost? Additional Videos & Insights BLB Tutorial sthe diverted

CFM: July 10–16 Acts 6–9 Conversion on the Way to Damascus, by Michelangelo Merisi da Caravaggio Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Acts 6-9 ​ Follow Him Acts 6-9 Part 1 , Part 2 Transcripts Line Upon Line Acts 6-9 ​FHE Lesson Teaching with Power Acts 6-9 ​ Don't Miss This Acts 6-9 ​ ​CFM New Testament Acts 6-9 ​Unshaken Acts 6-9 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Acts 6-9 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Acts 6-9 ( not yet posted ) ​ ​Talk of Him Acts 6-9 ​ ​Ponderfun Acts 6-9 ​Talking Scripture Acts 6-9 Show Notes Resources and Insights about this Week's Lesson The Book of Acts, written as the second part of Luke's gospel, serves as a crucial historical narrative of the early Christian church. The Book of Acts covers the significant period between the resurrection of Jesus and the death of the apostle Paul, highlighting the formulation of Christian beliefs and the expansion of the church into a worldwide movement. This account provides essential context that can help one to better understand the Gospels and the context of the other New Testament writings. The name "Acts" is derived from the Latin name Actūs Apostolōrum . In Greek, the name for this book originates from Acts 19:18 INT , Πράξεις Ἀποστόλων (práxeis apostolon). The Greek term "práxeis" signifies "deeds, works, or doings" and is the root of the English word "practice" derived from the Greek root πράσσω (praso). Understanding the use of the term "practice" in relation to the apostles in the Book of Acts enhances our comprehension of the account. It emphasizes the active nature of the apostles' faith and how their choices, policies, standards, and practices were shaped by exercising the the principles and lessons they learned from the Savior and his doctrine. The apostles were not simply preaching doctrines or engaging in theoretical discussions; they were actively embodying their faith through their actions and interactions with others. The term "practice" conveys the idea of actively living out one's beliefs, highlighting the practical application of doctrine across various contexts and circumstances. It serves as a reminder that the apostles' commitment to their faith extended beyond mere words, as their faith was evident in their actions. They performed miracles, showed compassion, and remained dedicated to spreading the gospel message despite immense dangers, persecution, and adversity. By emphasizing "practice," we recognize the transformative power of faith, while simultaneously acknowledging the presence of fallibility and vulnerability. This perspective allows us to better connect with the early saints as we delve into their lives, challenges, choices, consequences, successes, and failures. Moreover, this process encourages us to find parallels between these stories and our own life experiences, fostering powerful opportunities for personal reflection, insight, and growth. While commonly referred to as "The Acts of the Apostles," the book primarily focuses on the activities of the apostle Paul, with limited information about the original Twelve Apostles. Scholars hold varying opinions regarding authorship, with Luke being credited for parts of the book. The inclusion of certain "we sections" has raised questions among scholars about additional contributors. It is likely that Luke was the original author, but subsequent editors and redactors may have influenced the final form of the text. The Book of Acts consists of twenty-eight chapters. The initial twelve chapters recount events from the last meeting of Jesus with his disciples to the beginning of Paul's missionary work. The remaining sixteen chapters provide a detailed account of Paul's activities, including his mission to the church in Antioch and his eventual imprisonment in Rome. The first section of Acts covers significant events that were discussed in last week's lesson, such as Jesus' ascension, the selection of a replacement for Judas, the Feast of Pentecost and the gift of tongues, Peter's sermons, the arrest of Peter and John, the deceit of Ananias and Sapphira, and an introduction to the disciple Stephen, which is expanded upon in this week's lesson. What Happened at Pentecost and Why It's Important The second section of Acts continues the narrative by addressing the challenges encountered by early members of the Church as they embraced Christianity. As the message of the gospel spread, people from diverse cultures and backgrounds united to form a new community of converts. This was a new experiment for the Jewish people, who had historically been isolated and tribal within their community and culture. By opening their doors to the gentile nations, they had to learn how to prioritize and adjust several policies and procedures that had been important parts of their culture to align with both the doctrines of Jesus Christ and the individual and collective needs of the people. Political, cultural, and social expectations, needs, traditions, and prejudices frequently conflicted and these were challenges common among every single member of this growing community. Members of Christ's Church had to learn how to put their differences aside in order to unite as a single and unified body of Saints. Within this community, many intriguing and captivating figures from all walks of life emerged, including Simon, the sorcerer, and an influential unnamed Ethiopian delegate who served as an ambassador for the Queen Regent ( Candace/ Kentake ) . These individuals faced significant adjustments and sacrifices in their lifestyles and livelihoods as they embraced Christ's gospel. Many had to sacrifice their jobs, families, friends, homes, possessions, cultures, traditions, and prior beliefs and expectations. All had to reevaluate their past traditions and experiences to better align their practices with the teachings of the gospel. Many of these stories bear resemblance to our more recent pioneer history and echo the challenges encountered in the Restored Church of Jesus Christ of Latter-Day Saints. The enduring relevance of these lessons can also be seen among new converts to the Church today, who encounter similar challenges on their journeys of faith. Even long-standing members can relate to similar experiences, as changes to policies and readjustments to cultural and social expectations continue to progress, expand, and develop within a growing international Church. This is an essential and important part of the refining process of the Restoration. In the chapters we explore this week, we have the opportunity to observe the organizational structure of the primitive church and the roles of the priesthood within it. Specifically, we encounter the roles of apostles, deacons, elders, and priests. It becomes evident how the apostles delegated these positions to address both the temporal and spiritual needs of the community. We witness the structure of these roles and the process of calling, ordaining, and setting apart individuals to fulfill their respective duties and functions. Upon exploring the provided cross-references, remarkable parallels can be drawn between the organization and function of the priesthood then and now. This resemblance should come as no surprise, as the restoration of the Church sought to align with the ministry patterns established by Christ and His apostles in previous dispensations. Throughout the chapters, we encounter numerous examples of faithful and devoted priesthood holders who exemplified their callings even under the most challenging circumstances, driven by their love for the Lord. Many of these individuals displayed unwavering dedication, giving everything they had, including their own lives, to build and fortify the Lord's kingdom here on earth. The challenges that the early Christian community faced were not limited to internal struggles within the Church. External pressures from Jewish and Roman authorities escalated, leading to increased persecution against the followers of Christ's doctrine. We learn about the serious and tragic nature of this persecution with the story of the disciple Steven, who is frequently regarded as the first martyr of the Christian Church following the Crucifixion and Resurrection of Jesus Christ. As a follower of Jesus Christ, Stephen was a shining example of the calling and role he served. Known for his wisdom, faith, and the power of the Holy Spirit working through him, Steven was appointed as one of the seven deacons to serve his community. He oversaw the temporal needs of his area and was specifically assigned to preside over the equitable distribution of food to the widows and families in his area. Stephen's powerful and educated teachings demonstrated his deep understanding of the Scriptures and he boldly proclaimed that Jesus was the fulfillment of Old Testament prophecies. Several religious leaders were threatened by Stephen's message, and they began to stir up contention within the community, bringing forth multiple false witnesses to testify against him. This eventually led to his arrest. In his defense before the Jewish council, Stephen delivered a powerful speech recounting the history of Israel and their continued resistance to God's messengers, which he proclaimed ultimately culminated in the rejection and crucifixion of Jesus Christ. He boldly accused the religious leaders of betraying and murdering the Just, or Righteous One, echoing Jesus' own words condemning those who persecuted God's elect. Stephen's speech acknowledged the guilt and corruption of the religious counsel, it warned them of the devastating consequences of their actions and emphasized Jesus' role as the long-awaited Messiah. Stephen preached repentance, forgiveness, and faith in Christ for salvation up until his last breath. Stephen's teachings highlighted the continuity between the Old Testament and the Christian faith. He demonstrated how Jesus' life, death, and resurrection fulfilled the prophecies and promises of the Hebrew Scriptures, and they formed the foundation for Christian beliefs. In many ways, Stephen's story can be related to Abenidi's. There are many parallels in the lessons they taught, and both had similarly tragic outcomes. At Abenidi's trial and execution, Alma was present, and he would become a powerful missionary. At Stephen's trial and execution, Saul was present. Only Saul was not repentant at that time. Saul was a willing contributor to the persecution and execution of Stephen, and he erroneously believed he was doing the Lord's will. Saul's persecution against the Christians did not end with Stephen. Saul wreaked havoc on the Church as he mercilessly hunted down, arrested, persecuted, and even slaughtered many Christian disciples. As a result, many believers were compelled to leave Jerusalem and seek refuge in the surrounding regions of Judea and Samaria. This relocation became a means to ensure their safety and preserve the spreading message of Christianity in the face of mounting opposition. It also fulfilled the Savior's prophecy that the Church would spread first in Jerusalem, then into Judea and Samaria, and finally to the broader regions. As the Christians began to spread out, the Jewish council continued to hunt them down, and Saul became one of their chief enforcers. One day as Saul was traveling to Damascus with the intention of arresting believers, Saul experienced a profound encounter with the risen Savior. Struck by a blinding light, he heard a voice asking, "Saul, Saul, why persecutest thou me?" (Acts 9:4-5). When Saul asked who was speaking to him, the Lord answered, "I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks ." Saul then asked the Lord, "What wilt thou have me do?" It is interesting that the Lord did not answer Saul's question by revealing the bigger plan initially; he only gave Saul enough information to take the next step. The Lord instructed Saul to go into the city and await further instructions. This profound encounter left Saul blind, both physically and spiritually. Saul was forced to reevaluate his beliefs and past assumptions as he had to come to terms with his haunting past and devastating mistakes. Saul was in terrible shape. Refusing all food and water, Saul continued his supplications before the Lord. Finally, after three days of blindness, the Lord showed mercy upon Saul. In a vision, the Lord called Ananias to help Saul. Ananias was initially afraid because he knew Saul's reputation; he knew Saul had done many terrible things. However, in the vision, the Lord explained that Paul was a chosen vessel and that in spite of, and because of, Paul's complicated past, he would become a great missionary and asset for the Lord's work, and that he would bear God's name before the Gentiles , kings and the children of Israel . Ananias was instructed to restore Saul's sight and baptize him. As the scales fell from Saul's eyes, he was shown great things that he would be called to suffer on behalf of the Lord. This was a calling that he had been prepared for. Saul was among the most educated of the disciples; he had trained under Gamaliel in the most prestigious religious institutions. He had worked closely with members of the Sanhedrin; he knew their motives, tactics, politics, assets, strengths, and weaknesses. Saul also knew how to officiate in political matters of State, and how to navigate complicated political and legal obstacles. The wording in Acts 9:17-18 regarding the scales falling from Saul's eyes is rather intriguing because this parallels one of the miracles Christ performed with the blind man who was healed in stages. In John 9:6 INT , the account explains that when Jesus healed a man who had been blind from birth, he did so in a manner that seemed rather unconventional. The Lord made clay out of spit and dirt and anointed it over the blind man's eyes. The man was then instructed to go wash the clay off in the pool of Siloam, and over the course of several experiences, the man's vision was gradually restored to the point of being fully open. The stages of enlightenment experienced by the blind man and Saul follow a clear and familiar pattern, as presented below: Faith: the substance of things hoped for, the evidence of things not seen. Both Paul and the blind man had to exercise faith, by hearing and choosing to follow the audible instructions of the Savior. The vision of self: at the pool of Siloam, the blind man received his physical vision. Perhaps the first thing the man saw was his own reflection. As Paul underwent physical blindness for three days, he was forced to look inward, to evaluate his own choices and actions. He felt the anguish and weight of his guilt and continually petitioned the Lord for forgiveness A vision of God as a prophet and teacher: Over the course of several trials and experiences, the blind man's vision continued to improve. He began to realize that Jesus, the man who healed him, must have been a prophet. A vision of Family: When the authorities questioned the man, they brought his parents before the council; this was the first time the man saw his parents, his family. He saw their fears, anxieties, and concerns. He tried to comfort and protect them in spite of their shortcomings. A vision of Community: During intense questioning, the man began to see the cruelty and corruption of the world that encompassed him. He saw through the pretentious facades of several religious and political leaders, as he and his family experienced their unjust judgment and condemnation. A vision of Jesus as the Son of God: After enduring persecution from adversarial forces, the man who was once blind gained a profound realization. He came to recognize that Jesus, the one who had miraculously healed him, was not only a prophet but also the Son of God. This revelation bestowed upon him a renewed sense of strength and courage, enabling him to persevere through the various hardships and obstacles he did and would encounter. Christ appears to the man in Person: Following his expulsion from the synagogue, the man whom Jesus healed had an encounter with Christ in person. Since the man had never physically seen Jesus before, he did not initially recognize Him. Jesus approached the man and inquired if he believed in the Son of God. Curious and eager to worship Him, the man asked for Jesus' identity. At that moment, the Lord unveiled Himself to the man, allowing him to see and fully comprehend that Jesus was indeed his Savior and Redeemer. With this profound revelation, the man's physical and spiritual eyes were fully opened, and he recognized and knew the true identity of the one who had healed him. The process of scales falling from the eyes is quite interesting; it is a phenomenon that occurs in nature with snakes. Snakes do not have eyelids. They have specially adapted scales called eye caps or spectacles that protect their eyes and these caps create a layer of moisture that also provides hydration for the eye, as snakes do not blink. During a normal shedding cycle, the eye caps typically come off and are replaced. However, sometimes the eye caps don't come off, and this can cause serious problems, including blindness, infection, and death. A snake must shed its skin to grow and survive. In the Garden of Eden, one reads that Lucifer was symbolically represented as a serpent, and this serpent beguiled Eve. In the account of Exodus, one reads that the Israelites were being inflicted by snake bites in the wilderness. Moses was instructed to make a brazen serpent that was to be attached to a staff. The people were told to look to the staff, to be healed. The snake was a symbol of both the curse and the cure, the venom, and the anti-venom. By partaking of the Tree of Knowledge, of good and evil, humankind was cursed. They would have to experience death, pain, and suffering. Like venom, the only way to counteract the damaging effects of the poison is to neutralize the venom. When a person is bitten or stung by a venomous creature, the venom is injected into the body. Venom typically contains a mixture of various proteins and enzymes that can cause damage to tissues, disrupt bodily functions, and lead to systemic effects and failures. Antivenom is created by immunizing another animal, such as a sheep or horse, with small and controlled doses of venom. These animals develop an immune response and produce antibodies against the venom. The process of producing anti-venom involves extracting blood from the immunized animals and isolating the antibodies specific to the venom. These antibodies are then purified and processed into a medication that can be administered to humans. When anti-venom is given to a person who has been envenomed, the antibodies in the anti-venom bind to the venom toxins, effectively neutralizing their harmful effects. Jesus Christ is the lamb that provided humanity with the anti-venom to the curse of the Fall. As the Israelites looked to the brazen serpent, who represented Jesus Christ, they were able to receive the healing tonic, the living waters, to be made whole. As they demonstrated faith in following Christ, and as they learned to trust him, they grew; they changed and progressed. They shed their proverbial skin, and their eyes were opened in stages, as they began to develop the wisdom necessary to use the knowledge they had obtained appropriately by learning and living God's laws. Through Saul's painful experience, he underwent a complete transformation very quickly, a mighty change of heart and mind. He became a fervent disciple of Christ and dedicated his life to preaching the gospel and establishing Christian communities throughout the Mediterranean world. Saul's transformative journey led others to Jesus Christ. The Apostle Paul: Acts 8-12 While it is uncommon for individuals to undergo rapid and dramatic transformations akin to the experiences of Paul or Alma the Younger, we can still obtain the blessings of salvation and exaltation by diligently seeking to learn and live the gospel. Progression in our spiritual journey typically occurs gradually, as we faithfully and continually advance through the various stages. Powerful parallels can be drawn to the story of the blind man who actively participated in his own progression by shedding the metaphorical scales that both obstructed and enhanced his vision. Similarly, as we strive to shed and learn from our own challenges and limitations, we can develop the ability to see. Through our spiritual journey, we have the potential to develop a new way of seeing ourselves as beloved children of God. We can learn the transformative power of forgiveness and self-improvement, allowing us to grow and become better individuals. Furthermore, we can extend our improved vision to our families and loved ones, learning to appreciate them and empathize with their needs and struggles. By establishing healthy boundaries with grace and compassion, we can support them and cultivate meaningful and eternal relationships. Expanding our sight, we can also learn to see our communities in a new light. By faithfully serving Jesus Christ and one another, we gain a deeper understanding of our shared responsibilities. Guided by God's laws of love, we become positive influences by upholding principles of integrity, justice, mercy, and charity. As we progress along this path, we develop a personal relationship with Jesus Christ, recognizing Him as our Savior and Redeemer. Consistent effort and active participation in this process of refinement allow us to shed the metaphorical scales that hinder our spiritual growth. Through the atoning blood of Jesus Christ, we find strength, purification, and inoculation. By embracing this journey, we can ultimately attain the promised blessings of salvation and exaltation. Major Topics & Events ​Major Topic/ Events ​Location ​Scripture ​Cross-references ​Videos & Resources ​Challenges facing those living Law of Consecration, Greek widows were being neglected in the daily ministrations of food. ​Jerusalem, Galilee ​Acts 6 INT , Acts 6:1 ​ διακονίᾳ "ministration," Acts 4:35 ​ ​Twelve held a counsel to address concerns. 7 Deacons were appointed to serve over local and temporal matters so that the Apostles could focus on their ministering duties. ​Jerusalem, Galilee ​Acts 6:2-4 , διάκονος "Deacon," χρείας "business, need, duty" μαρτυρουμένους , " witness , honest report," πνεύματος Ἅγιου "Holy Ghost" καταστήσομεν "appointed, set apart," προσκαρτερέω "give ourselves continually" ​ Deacon ​Steven and Phillip were chosen and ordained, among the others, to serve in this Priesthood calling. Steven served with faith and power, performing many wonders and miracles ​Jerusalem ​Acts 6:5-9 ἐπέθηκαν χεῖρας "laying on of hands, set apart, ordain ," ἱερέων " priests ," πίστεως " faith ," δυνάμεως " power , strength , valor , ability " τέρατα " wonders ," σημεῖα " miracles " ​ Several people from the synagogue were threatened and upset by Steven's teachings. They accused him with blasphemy, threatening destruction of the temple, and changing traditional customs. ​Jerusalem ​Acts 6:9-14 ​ βλάσφημα " blasphemy ," πρεσβυτέρους "elders," νόμος " law ," ἔθη "customs הֲלָךְ & חֻקָּה , מִשְׁפָּט " ​ The Martyrdom of Stephen ​Steven appeared as an angel ​Jerusalem ​Acts 6:15 ​ Stephen & Abinadi ​ ​Steven's sermon ​Jerusalem ​Act 7 INT (1-53) ​ ἀρχιερεύς "high priest" הַגָדול כֹּהֵן or הָרֹאשׁ ​ Acts Episode 3 Stephen - Eyewitness Bible Series ​An account of Abraham: persecuted by Chaldeans, established promised land, prophesy of bondage in Egypt, the covenant of circumcision introduced (8th day). ​Jerusalem (Chaldea, Ur, Haran, Canaan map ) ​Acts 7:2-8 ​Gen 11-25, The Book of Abraham 1-5, Chaldea , Charran , Canaan Mesopotamia , land of promise , inheritance ; covenant of circumsision מוּל בְּרִית ​ Circumcision Jewish Encyclopedia , RSU Circumcision in the Old Testament , 20 Facts About Jewish Circumcision Everyone Should Know ​Isaac, Jacob, and 12 patriarchs ​Jerusalem (Canaan) ​Acts 7:8 ​Gen 22-36 ​ ​Joseph sold into Egypt, Israelites fall into bondage ​Jerusalem (Canaan, Egypt) ​Acts 7:9-19 ​Gen 37-50 ​ ​Moses: childhood, position, remembrance of heritage, death of a soldier, flight into the wilderness, burning bush, calling as prophet, forshadow of future prophet (vs.37), receiving of oracles (vs.38), Exodus, fathers rebelled against Moses ( calf , idolatry ), God has compassion for the people, reestablishes a covenant with Israel by giving them the Torah and tabernacle. After a propbationary period of 40 years, the Isrealites are finally allowed to go into the Promised Land. ​Jerusalem (Egypt, Moab, Sinai, wilderness) ​Acts 7:20-42 ​Exodus - Deuteronomy, ἀποστέλω apostelo "apostle, I will send" (thee into Egypt). "A prophet shall the Lord your God raise up unto you of your brethren" (Deut 18:15-19 INT , Acts 3:22-23 INT , JS History 1:40) ἐκκλησίᾳ " church ," λόγια " oracles ," Idols: Israelites engaged in worshiping the works of their own hands, the host of heaven , and priestcrafts, Tabernacle of Molech ( cult of Moloch ), Star of Remphan כִּיּוּן Amos 5:26 INT ) ​ ​After several generations in the promised land, the Israelites lost the blessing of the Tabernacle due to their pride and idolatry. David restored the kingdom and Tabernacle. Solomon built the temple, soon thereafter, the fathers again persecute the prophets and lost the Temple. After the first diaspora, it is rebuilt, but now the Jewish leaders have just killed the "Just One." ​Jerusalem ​Acts 7:43-50 ​Joshua - Malachi, δικαίου "Just One, innocent " ​ ​Stephen's history demonstrates the reoccurring pattern of pride and rebellion leading to the loss of Temple blessings, pointing out that those present had received the law by the disposition of angels , but the did not keep it. ​Jerusalem ​Acts 7:50-53 ​ ​The Cycle of Righteousness and Wickedness , The Pride Cycle WIlford W. Andersen ​Mob outraged. ​Jerusalem ​Acts 7:54 ​ ​ ​Stephen receives a vision of Jesus standing on the right-hand side of God the Father. ​Jerusalem ​Acts 7:55-56 ​ ​ ​The mob attacks, strips Stephen of his clothing, and lays the clothes at Saul 's feet. ​Jerusalem ​Acts 7:57-58 ​ ​ ​During the stoning, Stephen calls upon Jesus to forgive those who are killing him, and Stephen dies. ​Jerusalem ​Acts 7:59-60 ​ ​ ​Major Event/ Theme Location Scripture Cross-Reference ​Videos & References ​Saul persecutes the Church ​Jerusalem, Judea, Galilee, & Samaria ​ Acts 8 INT , 1-4 ​ ​ The Road to Damascus: Saul Takes His Journey ​Phillip preaches in Samaria, many accept the gospel. ​Samaria ​Acts 8:4-7 ​ ​ Acts Episode 4 Philip - Eyewitness Bible Series Simon the Sorcerer is baptized and makes significant changes to his life and livelihood to become a member of the Church ​Samaria ​Acts 8:8-24 ​ ​ ​Simon accompanies Phillip as a missionary to Jerusalem to teach Samaritans ​Samaria ​Acts 8:25 ​ ​ ​Phillip called to teach in Gaza, where he teaches and baptized a eunuch who served as a diplomatic ambassador for the Queen Regent of Ethiopia. ​Gaza ​Acts 8:26-39 ​ ​The Candaces of Meroe ​Phillip winds up in Azotus, and is then called to Caesarea ​Just North East of Gaza ​Acts 8:40 ​ ​ ​Saul addresses the elders of the high priests to obtain warrants for arrests against Christians on his way to Damascus. ​Jerusalem ​Acts 9 INT (1-2) ​Comparing Conversions: Paul and Alma ​ ​Jesus intercepts Saul and confronts Saul, asking him, Saul, Saul, why persecutest thou me? ​On the road to Damascus ​Acts 9:3-4 ​ ​ "Who art thou, Lord?" "​I Am Jesus whom thou persecutest: it is hard to kick against the pricks." ​On the road to Damascus ​Acts 9:5 ​ ​ ​"What wilt thou have me do? ​On the road to Damascus ​Acts 9:6 ​ ​ Saul is instructed to go into the city and wait for further instructions. ​On the road to Damascus ​ ​ ​ ​Men with Saul heard the voice but saw no man. ​On the road to Damascus ​Acts 9:7 ​ ​ ​Saul loses his sight; his companions lead him to Damascus. Saul refuses to eat or drink anything for three days. ​On the road to Damascus ​Acts 9:8-9 ​ ​ ​Disciple Ananias receives a vision, "Behold, I am here, Lord." ​Damascus ​Acts 9:10 ​ ​ ​Ananias instructed to find Saul and heal him. ​Damascus ​Acts 9:11-12 ​ ​ ​Ananias knows Saul's reputation and is scared. ​Damascus ​Acts 9:13-14 ​ ​ ​The Lord reassures Ananiass, telling him that Paul is a chosen vessel, that he would bear Christ's name before Gentiles, kings, and the children of Israel, and that he would suffer great things in God's name. ​​​Damascus ​Acts 9:15-16 ​ ​ ​Ananias finds Saul & heals him. ​​​The house of Judas on Straight Street, Damascus ​Acts 9:17 ​ ​ ​Major Event/ Theme ​Location ​Scripture ​Cross-Reference ​Videos & Resources ​​Scales fall from Saul's eyes; he receives his sight and is baptized and confirmed with the gift of the Holy Ghost. ​​The house of Judas on Straight Street, Damascus ​Acts 9:18 ​ ​ ​Saul is strengthened and immediately begins to teach about Jesus in the synagogues and surrounding areas. ​​Damascus & Syria ​Acts 9:19-22 ​ ​ Jewish leaders hear about Saul and started plotting his assasination. ​​Jerusalem & Damascus ​Acts 9:23 ​ ​ ​Saul knows of the plot against him and averts the ambush ​Damascus ​Acts 9:24-25 ​ ​ ​Saul returns to Jerusalem and seeks out the apostles who are afraid of him and his motives. Barnabas convinces the apostles to trust Saul. ​Jerusalem ​Acts 9:26-28 ​ ​ ​The apostles help Saul escape, taking him first to Caesarea with the intention of sending him to Tarsus (Turkey). ​Jerusalem, Caesarea, and beyond ​Acts 9:29-30 ​ ​ ​Church grows throughout Judea, Galilee, and Samaria ​Judea, Galilee, and Samaria ​Acts 9:30-31 ​ ​ ​Peter goes to Lydda and Saron, heals a man with Palsey ​Lydda and Saron ​Acts 9:32-35 ​ ​ ​Peter raised Tabitha from the dead ​Joppa ​Acts 9:36-42 ​ ​ ​Peter stays with Simon, a tanner. ​Joppa ​Acts 9:43 ​ ​ Church Videos & Resources After the Resurrection (Full Movie) New Testament Times at a Glance: The Early Apostles—Their Lives and Letters ​ The Martyrdom of Stephen The Road to Damascus: Saul Takes His Journey Comparing Conversions: Paul and Alma Scripture Central Study Guide The Bible Project Book of Acts Summary What Happened at Pentecost and Why It's Important The Apostle Paul: Acts 8-12 BYU’s RSC The Life of the Apostle Paul Paul the Apostle: Champion of the Doctrine of the Resurrection The Book of Acts: A Pattern for Modern Church Growth” by Dr. Jared W. Ludlow Video Tours of the Holy Land & Key Sites The Stoning of Stephen Pentecost to Patmos Paul: The Road to Damascus Pentecost to Patmos Antioch Additional Videos & Insights Acts of the Apostles (Full Movie) ​ Acts Episode 4 Philip - Eyewitness Bible Series BLB Tutorial s

CFM: July 17–23 Acts 10–15 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Acts 10-15 ​ Follow Him Acts 10-15 Part 1 , Part 2 Transcripts Line Upon Line Acts 10-15 ​FHE Lesson Teaching with Power Acts 10-15 ​ Don't Miss This Acts 10-15 ​ ​CFM New Testament Acts 10-15 ​Unshaken Acts 10-15 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Acts 10-15 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Acts 10-15 ( not yet posted ) ​ ​Talk of Him Acts 10-15 ​ ​Ponderfun Acts 10-15 ( not yet posted ) ​Talking Scripture Acts 10-15 Show Notes Resources and Insights about this Week's Lesson The materials this week cover Peter's revelation to take the Gospel to the Gentile nations. An understanding of the culture can help one to better appreciate the significance and challenges associated with this revelation. Political & Social Structure: At the very beginning of the year, we discussed the political and social hierarchy within Jerusalem around the time of Christ. The chart below helps to summarize the basic hierarchical structure in Jerusalem, among the Jews, at the time of Christ. During this time, the Jewish community was diverse and comprised various sects and groups with differing beliefs and practices within and outside of Jerusalem. In fact, more Jews lived outside of Jerusalem than inside. Four notable groups that emerged during this period were the Hebraists, Hellenists, Proselytes, and God Fearers, these communities are specifically mentioned in the Book of Acts, and an understanding of these communities can help one to better understand many of the issues and controversies that developed during the early church. Here's an overview of each group: Hebraists : The Hebraists, also known as Hebrew-speaking Jews or Hebrews, were Jews who primarily adhered to traditional Jewish customs and practices. They emphasized strict observance of the Mosaic Law and the importance of Hebrew language and culture. They tended to be conservative and resistant to Hellenistic influences. Hellenists : The Hellenists, also called Greek-speaking Jews or Hellenized Jews, were Jews who had adopted Greek language, culture, and customs to varying degrees. They were influenced by the broader Hellenistic culture, which emerged after Alexander the Great's conquests. Hellenists often sought to integrate Greek philosophy and ideas into their understanding of Judaism. This group tended to be more open to interacting with non-Jews and embracing cultural diversity. Converts: Proselytes : Proselytes were Gentiles (non-Jews) who fully converted to Judaism. They underwent a formal conversion process that involved circumcision (for males), a ritual sacrifice at the temple, and immersion in a ritual bath (called mikveh). After conversion, they were considered full members of the Jewish community and were expected to observe the Mosaic Law. Proselytes were typically attracted to Judaism due to its ethical teachings and monotheistic beliefs. God Fearers : (Acts 10:2,22,35; 13:16,26) God Fearers were Gentiles who were sympathetic to Judaism and its teachings but did not undergo the formal conversion process. They were sometimes referred to as eusebēs or nāḏîḇ " devout" or "noble." There was a wide range of God Fearers. Many lived as if they were Proselytes, but they did not get circumcised because of the significant complication and mortality rates associated with the procedure. While they could not convert without circumcision, many of their wives and children were able to make the transitions. Other God Fearers simply respected the faith and culture. They admired Jewish monotheism and the associated ethical and intellectual principles. Many would frequently attend synagogue services and support Jewish communities; others only attended on occasion. While not fully integrated into Jewish religious life, they were respected by the Jewish community and were often provided with some level of religious instruction. It's worth noting that these groups were not mutually exclusive, and there were individuals who belonged to multiple categories or transitioned between them. Moreover, the dynamics and interactions between these groups varied across different regions and communities, with unique local influences shaping their beliefs and practices. Gentiles : During the time of Christ, the way Jews regarded Gentiles (non-Jews) varied depending on the specific Jewish community and individual perspectives. Here are some general aspects that provide insight into the Jewish attitudes toward Gentiles: Exclusivity of Covenant: Jews believed they were the chosen people of God and that the covenant between God and Israel set them apart from the Gentiles. This belief emphasized the uniqueness of Jewish identity and religious practices. Some Jews held a strong sense of exclusivity and viewed Gentiles as outsiders who were not part of the divine covenant. Ritual and Cultural Separation: Jews maintained strict adherence to the Mosaic Law, which included dietary laws, circumcision, observance of the Sabbath/ Feast Days, and other rituals. These practices served as markers of Jewish identity and were seen as essential for maintaining the separation between Jews and Gentiles. Engaging in certain activities or sharing meals with Gentiles was often perceived as ritually impure or culturally inappropriate. Ethical Standards: Jewish ethics, particularly the ethical teachings found in the Hebrew Bible, emphasized justice, compassion, and righteousness. Some Jews believed that Gentiles who adhered to these ethical principles, known as "righteous Gentiles," would be rewarded by God and could potentially enjoy a place in the world to come. This more inclusive view recognized the possibility of righteousness and moral virtue among Gentiles. Roman Occupation: In the context of Roman occupation, some Jews had a general suspicion and resentment towards Gentiles due to oppressive rule and cultural clashes. This resulted in a tendency to distance themselves from Gentile practices and influences. It's important to note that all Jews did not universally hold these attitudes. There were individuals and groups within Judaism, such as the Hellenists and God Fearers, who were more open to engaging with Gentiles and saw the potential for positive interactions and religious understanding. The teachings of Jesus and the development of early Christianity brought about significant shifts in Jewish-Gentile relations, promoting more inclusive and egalitarian perspectives. The historical names for Gentiles, referring to non-Jews, evolved over time and varied across different cultures and civilizations. Here's a brief summary of some of these terms and how they developed from ancient times to modern day: Goyim : The term "goyim" is derived from Hebrew and was used in the Hebrew Bible (Old Testament) to refer to the nations or peoples who were not part of the Israelite community. In the Hebrew Bible, the term was often neutral and simply referred to non-Israelite nations. However, in later Jewish texts, it could sometimes acquire a negative connotation, denoting nations or individuals who were perceived as morally or spiritually inferior. Ethnikos : The term "ethnikos" comes from Greek and is the root of the English word "ethnic." In ancient Greek culture, it denoted people belonging to different nations or ethnic groups. In the context of early Christianity, "ethnikos" referred to Gentiles or non-Christians. It did not necessarily carry a negative connotation but rather indicated individuals who were not part of the Christian community. Pagan : The term "pagan" originated from Latin and was primarily used by early Christians to describe individuals who adhered to traditional polytheistic religions. In Latin, "paganus" refers to someone who lived in a rural area or countryside. As Christianity spread, the term gradually took on a negative connotation, as it was associated with non-Christian beliefs and practices. It implied a lack of religious sophistication or adherence to what Christians saw as the "true" faith. Webster's Dictionary 1828 Heathen : The term "heathen" is derived from Old English and has its roots in Germanic languages. It referred to people who practiced polytheistic or animistic religions, often associated with rural or non-urban areas. Like "pagan," "heathen" initially did not carry a strongly negative connotation, but as Christianity became dominant in Europe, it came to be associated with non-Christian and non-civilized beliefs. Webster's Dictionary 1828 . How did the Gentiles view the Jews? Romans : The Romans, who occupied much of the Mediterranean region during the time of Jesus and the early Christian movement, generally viewed the Jews as a distinct religious and ethnic group within their empire. The Romans allowed the Jews a certain degree of religious autonomy, recognizing their long history and traditions. However, tensions occasionally arose due to clashes between Jewish religious practices and Roman customs, such as the refusal to worship the emperor, whom the Romans regarded as a god. Greeks and Hellenistic Influences : In regions influenced by Hellenistic culture, the Greeks and other Gentile populations were often exposed to Jewish beliefs and practices. Some Gentiles were attracted to the ethical monotheism of Judaism as well as the historical, philosophical, and scholastic principles, causing them to become sympathetic toward Jews. However, there were also instances of conflict and prejudice, as Greek cultural norms clashed with Jewish religious observances. Samaritans: The Samaritans, a group with mixed Jewish and Gentile ancestry, were regarded as distinct from both Jews and Gentiles. In previous lessons, we discussed the complicated relations between the Jews and Samaritans, including their integration with the Syrians and Phoenicians . There were several issues that caused tension between the Gentile nations and the Jewish population. These issues stemmed from differences in religious beliefs, cultural practices, and social norms. Listed are a few notable factors: Jewish Religious Practices: The Jewish adherence to monotheism and their exclusive worship of Yahweh (Jehovah, God) clashed with the polytheistic religious practices prevalent among the Gentile nations ( Mesopotamian , Egyptian , Canaanite , Greek , Etruscan , Roman ). The Jews' refusal to participate in the worship of local deities, including Caesar, and their rejection of idolatry was seen as a challenge to the religious and political status quo, which at times provoked hostility. Temple Worship and Sacrificial System: The central importance of the Jerusalem Temple in Jewish religious life created tension. The Temple was the focal point of Jewish worship and sacrificial rituals. The Romans and other Gentile nations were often perplexed or suspicious of Jewish practices, including animal sacrifices and exclusive access to the inner sanctuary. Rome was very concerned about all religious entities that had exclusive initiation rituals that they did not control. This caused conflict not only among Jewish and Christian communities but all " mystery cults ," such as those found in Greece ( Bacchanalia , Eleusinian ), Egypt ( Cult of Isis ) , and Persia ( Cult of Mithras ) . In the past, the term "cult" was used to describe religious or ritualistic groups or practices. Consequently, Judaism and Christianity were once considered cults. However, over the past century, the term has undergone significant transformations in its meaning. In contemporary usage, "cult" has distinct connotations, often referring to a group or belief system that is perceived as extreme, unconventional, or manipulative. It is commonly used to describe religious or cultural movements that challenge the dominant inclinations of society, deviating from mainstream conventions. Consequently, some scholars argue that "by the simplest definition, many, if not all, religious sects originated as cults" ( Britannica ). When studying ancient history, it is crucial to recognize that the conceptualization of cults differs from modern society's understanding of the term. Scholars will frequently use the term in its ancient context, not intending the negative implications that are present in contemporary society. The consequences of running afoul of Rome's policies on exclusive ritual practices varied. In some cases, cults faced official bans or restrictions, limiting their activities and forcing them to operate underground or in less public spaces. This was certainly true for Jewish and Christian observers. This was clearly evident with the destruction of the Temple and the systematic expulsion of the language and cultural traditions. Cults that continued to operate faced significant surveillance and scrutiny from Roman authorities, which could lead to arrests, confiscation of property, and severe persecution of their members. The extent of the consequences depended on the perceived threat the cult posed to Roman authority, the degree of political or social unrest, and the prevailing attitudes of the local governors or magistrates. By 400 AD, most of these religious communities had been silenced, frequently through violent means. Financial matters : The Romans generally perceived the Jews as skilled in financial matters and acknowledged their positive contributions in areas such as accounting, moneylending, banking, and commerce. However, this perception also led to stereotypes and occasional prejudices, as Jewish involvement in financial activities became associated with negative portrayals, including accusations of usury and economic exploitation. There were also issues related to the Temple, such as the collection of temple taxes. After the Romans destroyed the Second Temple in 70 CE, they plundered and looted the Temple's treasures. The Roman general Titus, who led the siege of Jerusalem, reportedly brought various sacred items back to Rome as spoils of war, including the menorah, and other artifacts. These were publically displayed in Rome as symbols of Roman victory and as a demonstration of the might and power of the Roman Empire. Observance of Jewish Rituals : Jewish practices, including circumcision, dietary laws ( kashrut ), and Sabbath observance, served to distinguish Jews from the surrounding Gentile cultures. These practices were often perceived by Gentiles as distinct and burdensome, contributing to a sense of separateness and occasionally leading to animosity or misunderstandings. Gentiles, for instance, viewed the observance of the Sabbath and Holy Days as laziness. Unlike Gentiles who didn't take time off from work, Jewish workers adhered to their Sabbath observances, which many Gentile employers tolerated but did not appreciate. Moreover, the strict dietary and prayer schedules followed by Jews were considered disruptive by Gentile employers. Both Greeks and Romans held negative views of circumcision. Greeks found it to be a repugnant mutilation of the body, while Romans viewed it as an emasculating practice. However, other Abrahamic traditions, such as the Samaritans, dispersed Israelites, and Essenes, continued to practice circumcision alongside Judaism. Cultural Identity and Cultural Clashes: Jewish cultural identity and practices, including distinctive clothing, hairstyles, and customs, often clashed with Gentile cultural norms. This led to tensions and occasional discrimination, particularly in regions heavily influenced by Hellenistic or Roman culture, where conformity to local customs was expected. Nationalism and Resistance: The Jews' strong nationalistic aspirations, particularly their desire for independence from Roman rule and their belief in a Messiah, led to serious conflicts and uprisings. Jewish resistance movements, such as the Zealots, opposed Gentile political control, further exacerbating tensions and leading to significant acts of violence on both sides. Many Gentiles regarded the Zealots as extremists and terrorists. Perceptions of Superiority: Some Jews considered themselves the chosen people of God, viewing Gentiles as spiritually inferior or ethnically impure. Gentiles, on the other hand, often saw Jewish exclusivity as a form of religious arrogance or cultural elitism. Additional Cultural Reading Resources It's important to note that while these cultural issues contributed to tension, they do not represent the entirety of Jewish-Gentile relations during the New Testament period. There were also instances of mutual respect, cooperation, and positive interactions, particularly among individuals who were open to dialogue and understanding between their respective cultures and religious traditions. Much of what is known about Rome's perceptions of the Jews can be found in the writings of Roman authors such as Marcus Tullius Cicero (106-43 BC), Lucius Annaeus Seneca (4 BC-65 AD), Gaius Suetonius Tranquillus (69-130 AD), Publius Cornelius Tacitus (56-120 AD), Decimus Junius Juvenalis (50-130 AD), Marcus Valerius Martialis (40-104 AD), Publius Ovidius Naso, or Ovid (43 BC- 17 AD), and Gaius Petronius Arbiter (1st Cent AD) among others. A few notable writers and treaties from the Jewish/Christian perspective on these topics that are independent of the Biblical canon include Philo of Alexandria (20 BC - 50 AD), Flavius Josephus (37 - 100 AD), Clement of Rome (late 1st century AD), Ignatius of Antioch (c. 35 - c. 107 AD), Papias of Hierapolis (c. 70 - c. 155 AD), Justin Martyr (c. 100 - c. 165 AD), Origen (c. 185 - c. 254 AD), Eusebius of Caesarea (c. 260/265 - c. 339/340 AD), Anicius Manlius Severinus Boethius video (c. 480 – 524/525 AD), and Pseudo-Dionysius the Areopagite (l ate 5th or early 6th century AD), among others . Many of these writers were converts, educated in both pagan and Judeo-Christian philosophies and traditions. Their accounts provide fascinating and valuable insights into the world of the early Church. Many early editions of these writings are available to view for free on the Internet Archives database at archive.org . Some of these records are written in Greek or Latin, and there are multiple English translations available. Some English versions are even available on Audible. However, one should use caution when examining the various translations, as the perspectives can be biased towards or away from different denominational or cultural preferences. As is always the case with translation, much gets lost in the process. So having a dictionary or concordance on hand can be very helpful. In some cases, the original records in the original languages did not survive. In others, the "original" language was actually translated back from later Latin or Arabic translation, so these writings can get a bit distorted, so that is something to keep in mind. It can take some patience to learn how to navigate these records, but the rewards can be amazing! Significant Locations The Locations specified in the Book of Acts have significant cultural and historical value. Learning about these ancient communities can dramatically expand our understanding of Biblical events. There is a lot of information to cover, but I hope you find the results to be beneficial and fruitful. Tarsus : Located in modern-day Turkey, Tarsus held great significance during the time of Christ. As the capital of the Roman province of Cilicia, Tarsus boasted a thriving intellectual and cultural environment that set it apart. The city's unique position within the Roman Empire was a result of its unwavering loyalty during the tumultuous Mithridatic Wars and subsequent civil conflicts between Pompey and Julius Caesar. In recognition of its allegiance, Tarsus was bestowed the coveted status of a "free city" around 50 BC, accompanied by various privileges such as tax exemptions, substantial autonomy, and special rights and privileges. This esteemed status, in addition to its strategic location along significant trading routes, propelled Tarsus into economic and cultural prosperity, nurturing an atmosphere conducive to intellectual growth and influence. Notably, the city housed prestigious educational institutions and opportunities, including the renowned University of Tarsus. The university stood out for its focus on philosophy, rhetoric, and liberal arts, attracting students from diverse regions. As a result, Tarsus became a melting pot of ideas, fostering intellectual discourse and a vibrant academic scene. Its scholastic reputation rivaled that of prominent cities like Alexandria and Athens. Paul, also known as Saul of Tarsus, was born and raised in Tarsus, a city that provided him with numerous advantages. Growing up in Tarsus, Paul received a privileged education that familiarized him with Greek culture, language, and philosophy, encompassing both Hellenistic and Jewish traditions. Notably, as a citizen of Tarsus, Paul also inherited Roman citizenship, a highly esteemed status that granted him legal protections, access to Roman courts, and exemption from certain punishments. This Roman citizenship was instrumental in Paul's ministry, enabling him to travel freely throughout the Roman Empire, even in regions where others faced restrictions. It greatly facilitated his missionary journeys, allowing him to spread the message of Christianity across various territories. Moreover, Paul's Roman citizenship, combined with his educational background, bestowed him with significant credibility and authority. His ability to engage with Greek philosophy and rhetoric, coupled with his deep understanding of Jewish traditions and scriptures, positioned him as an effective communicator who could persuasively reason with both Jewish and Greco-Roman audiences. This unique amalgamation of cultural, intellectual, and legal standing set Paul apart from the other apostles, granting him a distinctive platform and influence in the early Christian movement. Tarsus: A Center of Culture and Learning Caesarea : Caesarea, constructed by Herod the Great in the first century BCE, held significant strategic importance as a port city located on the eastern Mediterranean coast of Judea. Its relationship with Rome was pivotal, as the city served as the regional capital, housing crucial administrative centers for both Roman and Judean affairs. Its name, Caesarea, was a testament to its allegiance and close ties to Caesar Augustus and the Roman Empire, underscoring its loyalty. Being an international port hub, Caesarea thrived with a robust Roman presence, comprising military forces, government officials, and bustling trading centers. This pervasive Roman influence left an indelible mark on the region's customs and laws. The city exemplified Roman power and influence, becoming a symbol of Roman presence and control throughout the area. Caesarea's status as a Roman stronghold and its function as a significant trading port had profound effects on the region's culture and economy. It facilitated the exchange of goods, ideas, and diverse cultural influences, shaping the local customs and traditions. The Roman presence and influence in Caesarea led to the adoption of Roman practices, laws, and governance systems, profoundly impacting the region's social and legal framework. Furthermore, the Roman connection of Caesarea provided opportunities for economic prosperity, attracting merchants and traders from different regions. The city became a vibrant cosmopolitan center where various cultures converged, fostering cultural exchange and diversity. In terms of Christianity, Caesarea gained significance due to its association with important figures and events in early Christian history. Jesus Christ visited Caesarea at least once. This was where Peter proclaimed, " Thou Art the Christ , " and we discussed several insights pertaining to Peter's conversion and the cultural significance of the area in that lesson. In this week's lesson, Caesarea is the site of the Roman centurion's conversion. The conversion of Cornelius and his family marked a significant moment in the expansion of Christianity beyond the Jewish community. Caesarea also played a prominent role in the missionary journeys of the Apostle Paul, who visited the city multiple times. The city's multicultural and cosmopolitan nature, influenced by Roman and Hellenistic cultures, provided an environment where different religious and philosophical ideas could grow, develop, and intermingle. This allowed for the dissemination of Christian teachings and the development and expansion of early Christian communities. Caesarea was home to influential Christian figures, such as Philip the Evangelist and Origen, a renowned Christian theologian and scholar. Furthermore, Caesarea was an important center for early Christian scholarship and intellectual discourse. It housed a renowned Christian school, led by Origen, which attracted students from various regions and played a crucial role in shaping Christian theology and doctrine. The strategic location of Caesarea as a major port facilitated the spread of Christianity to other parts of the Mediterranean. Missionaries and Christian travelers could easily embark from Caesarea to different destinations, contributing to the rapid growth and dissemination of Christian ideas throughout the Roman Empire. Caesarea Maritima Overview , Caesarea Philippi , Caesarea Maritima: Holy Spirit Given to the Gentiles , Jewish Encyclopedia Joppa : Derived from the Hebrew word meaning "beautiful," Joppa was an ancient port city situated on the southwest coast of Palestine, specifically in the region of Judea. Renowned as one of the oldest ports in the world, Joppa has a rich history dating back to ancient times and is believed to have been founded by Japheth, the son of Noah. Throughout its existence, Joppa served as a vital transportation hub and bustling trade center. Its strategic location facilitated maritime trade and travel routes, connecting various regions and cultures. This positioning made Joppa a pivotal city for commerce, fostering significant exchanges of goods and ideas. The city held particular importance for the Jewish community due to its role in trade and construction. Joppa served as a key location where the renowned trees of Lebanon were exchanged with Tyre and Egypt, providing the necessary materials for the construction of the Temple and other significant buildings in Jerusalem. This trade route played a vital role in shaping the architectural landscape of Jerusalem and its religious structures. Joppa also played a prominent role in biblical narratives. It was from Joppa that the prophet Jonah embarked on a ship to Tarshish, attempting to evade his divine mission to Nineveh. This event became a well-known tale symbolizing the struggle between human will and divine guidance. During the early Christian Church era, Joppa was under Roman control, experiencing a complex political history. In 66 BC, the Roman general Pompey seized control of Joppa from the Hasmonean dynasty, resulting in its separation from the Jewish State. However, in 30 AD, the city was returned to the Herodian government after a brief period under the rule of Cleopatra. This historical background explains why Joppa had a significant Jewish population and held political significance during that time. Joppa's port served as a formidable competitor to the ports in Caesarea, highlighting its importance as a trade hub. Being a part of the Roman Empire, Joppa adhered to Roman governance and law. The Roman presence in Joppa provided stability for Jewish administrators and facilitated trade and communication within the broader region. Joppa played a significant and transformative role in the spread of Christianity during the early Church era. In our previous lesson, we explored the story of Peter raising Tabitha from the dead (Acts 9:36-43). According to the account, Peter was staying in Joppa when he received a summons to assist Tabitha, a distinguished disciple known for her charitable work. In this week's lesson, we learned about another pivotal moment that took place in Joppa in Acts 10 and 11. While Peter was on the roof of Simon the tanner's house, he had a profound vision. Before we get to the vision, there is another point of interest that is worth some attention. Some speculate that Simon the tanner might be the same person as Simon of Cyrene , the foreign man who helped Jesus carry his cross on the way to Calvary. This is an interesting theory. The location of Peter's vision at Simon the tanner's house adds a layer of complexity to the narrative. The tanning industry involved working with animal hides and utilized practices that were contrary to Kosher standards. These practices were considered ritually impure and there were specific rules that had to be followed in order to be in compliance with the law ( Leather Industry & Trade ). Peter, being an observant Jew, would have been mindful of maintaining ritual purity and adhering to kosher standards. Therefore, the choice to stay in a house that had a tannery attached raises some questions, especially prior to receiving his vision. Peter's account clearly indicates that he strictly observed Kosher laws, but there appears to be a conflict of interests even before the vision unfolds. A plausible explanation for this question exists, and it may provide some additional details to help us better understand the context of the narrative. This theory suggests that Simon the tanner might have been a prosperous merchant with multiple properties, and the tannery may or may not have been directly connected to the dwelling where Peter stayed. Rather, the house could have been a residence that Simon used while conducting business in the city. If Simon the tanner was indeed a foreign merchant, it is very possible that he was from Cyrene. Cyrene was a prosperous trading community located in Northern Africa. It had a longstanding history of trade connections with Jerusalem, Persia, Greece, and other regions. Joppa was a major port along the Cyrene trade route. This connection suggests that Simon might indeed be the same person as Simon of Cyrene, further adding to the intrigue of the story. In Acts 11:20, the scripture specifically mentions that men from Cyprus and Cyrene traveled to Antioch to preach the gospel of Jesus Christ to the Greeks. This account aligns with the events following Peter's vision described in Acts 10:23, where we learn that certain men from Joppa accompanied Peter. These details provide additional evidence that suggests a potential connection between Simon the tanner and Simon the Cyrene. While these connections offer intriguing possibilities and contextual background, it is important to acknowledge that the available evidence is primarily circumstantial. The historical record does not offer definitive evidence to clearly confirm or refute the claim with absolute certainty. However, considering the potential connections between Simon the tanner and Simon the Cyrene, one can glean valuable context that helps to shed light on Peter's contemplation of these significant issues in connection with the revelation he received. It provides insights into why Peter may have been wrestling with these matters and why the vision unfolded in the manner that it did . Simon's house overlooked the Joppa coastline, where ships were sailing in and out of the port. In his vision, Peter witnessed a sail (sheet) descending from the heavens. The sail contained various animals, including those considered common and unclean according to Jewish dietary laws. A voice instructed Peter to kill and eat these animals, but Peter hesitated, citing his adherence to the kosher laws. However, the voice responded, "What God hath made clean , do not call common." The vision was repeated three times, and the vessel was received back up into heaven . The vision symbolized a broader message about the inclusion of Gentiles in the Christian faith. It challenged the strict adherence to the dietary laws and the traditional separation between Jews and Gentiles, indicating that God no longer considered the Gentiles unclean or excluded from His salvation. His atonement covered all who would accept and follow him, and he was no respecter of persons . This transformative experience dramatically influenced Peter's understanding and acceptance of the Gentile community, paving the way for the spread of the gospel message to the non-Jewish nations. Joppa: Where Peter had a Change of Heart" Antioch : As the capital of the Roman province of Syria, Antioch played a pivotal role in the Roman Empire. Antioch was a cosmopolitan city with a diverse population, blending Greek, Roman, and Eastern cultures. It was a bustling center of trade and commerce, strategically located on the Orontes River, which facilitated cultural exchange and the dissemination of ideas. Antioch's value to the Roman Empire was substantial. The city's importance rivaled that of Egypt's chief city in Alexandria, and its strategic location in the heart of the Eastern Empire made it a more suitable headquarters from which Rome could govern. As a valued member of Roman society and its economy, the city was subject to typical Roman governance and law. It served as an administrative center for the region and hosted a significant Roman presence, including military forces, government officials, and cultural hubs such as amphitheaters, hippodromes, bathhouses, and aqueducts. Roman influence in Antioch provided stability to the region and facilitated communication and trade within the broader empire. From a biblical perspective, Antioch was very important to the Jewish community, as well as the early Christian church. There was a large population of Jews in Antioch by the end of the second century. Josephus even wrote about the splendor of the city and the great synagogue that supported the expansive Jewish community. The city became a crucial hub for the spread of Christianity and played a prominent role in the New Testament. It was in Antioch that followers of Jesus Christ were first referred to as "Christians" (Acts 11:26). This designation is a testament to the city's importance in shaping the early Christian identity as an independent community. Antioch "The Cradle of Christianity" Antioch was an important location for the Apostle Paul. It was from Antioch that Paul embarked on his missionary journeys, carrying the message of Jesus Christ to different regions. The church in Antioch emerged as a significant hub of Christian activity and missionary work for many to follow. It became a crucial launching pad for the widespread dissemination of the gospel across the Roman Empire and even beyond its borders. It was in Antioch that Peter was formally recognized as the first bishop, establishing a leadership structure within the growing Christian Church. The city also developed into a renowned center for Christian learning. Building upon the foundation laid by the early church, the Antiochian school of theology was established during the fourth century AD. This institution became an influential entity that helped to shape the future of Christianity. Because of Antioch's multicultural environment and its connections to various trade routes, the city played an influential role in the culture and development of Christianity. The blending of different cultures and the presence of diverse communities created an environment conducive to the sharing of ideas and the formation of a new entity. Antioch became a melting pot where the teachings of Jesus Christ reached people from different backgrounds, influencing their beliefs, practices, and the expression of their faith. Antioch , Where is Antioch from the Bible? , Tyre & Sidon : Both Tyre and Sidon were prosperous ancient Phoenician port cities situated along the eastern Mediterranean coast, in what is now Lebanon. Their strategic locations made them crucial centers for trade and commerce, connecting various regions through maritime routes. Tyre and Sidon had become part of the Roman Empire by the time of the early Christian era. Following Alexander the Great's seizure of Tyre, and the following Seleucid and Punic Wars, Rome eventually captured and executed its dominance over the region. These wars were marked by extreme violence and bloodshed, and as a result, Tyre and Sidon served as examples of Roman might and cruelty in the area. We discussed much of this history in previous lessons, Who were the Phoenicians? In the Gospels, Jesus specifically references the cities of Tyre and Sidon in Luke 10:13–14 and Matthew 11:20–24. He draws a comparison between these cities and others where He had performed miracles. Despite being privileged with Jesus' presence, preaching, and miraculous power, the cities of Israel, including Chorazin and Bethsaida, had not turned away from their sinful ways in genuine repentance. Jesus expresses His disappointment and issues warnings, pronouncing woes upon these unrepentant cities. He suggests that if the same miracles had been performed in Tyre and Sidon, these cities would have repented long ago. The implication is that the people of Tyre and Sidon, recognizing the extraordinary signs and wonders, would have responded with acts of humility, mourning, and repentance, symbolized by the use of sackcloth and ashes. Furthermore, Jesus indicates that the judgment will be more severe for the cities of Israel that rejected His message compared to Tyre and Sidon. This statement highlights the gravity of the rejection of Jesus' teachings and the consequences that await those who remain unrepentant despite witnessing His powerful works. The encounter between Jesus and the Syrophoenician woman offers additional insight because it demonstrates the underlying tension and prejudice that existed between the Jewish population, the Romans, and the Phoenicians. The Phoenicians were deeply resented by both the Jewish and Roman communities, with many blaming them for the loss of the first Temple and harboring long-standing animosity towards them. The apostles, who shared in this disdain, initially sought to dismiss the Syrophoenician woman and implored Jesus to reject her. Their reaction reflected the prevalent attitude towards Phoenicians at the time. However, Jesus chose to act differently. He not only received the woman but also commended her for her unwavering faith, highlighting her as an example of great faith (Mark 7:24-30). This encounter serves as a powerful demonstration of Jesus' teachings, challenging the prejudice and discrimination prevalent within society. By accepting and acknowledging the faith of the Syrophoenician woman, Jesus emphasized the importance of seeing beyond cultural or ethnic boundaries and recognizing the sincere devotion and faith of all individuals, regardless of their background. The cities of Tyre and Sidon hold specific significance in the materials for this week. In Acts 12, Herod Antipas, known for his involvement in the deaths of John the Baptist, Jesus, and James, visited Tyre and Sidon to deliver a public address. Herod was displeased with Tyre and Sidon due to their alliance with Blastos , who is described as the king's chamberlain. However, some commentators debate whether Blastus may have actually be a faulty transliteration for Beirut. Regardless of the specific circumstances regarding the character of Blastos, the alliance between Tyre, Sidon, and whoever or whatever Blastus was created a politically tense and hostile environment, necessitating diplomatic efforts to maintain peace in the region. During this period, Herod Antipas, the tetrarch of Galilee and Peraea, delivered a public oration in the midst of the Phoenician cities. Following the customs of the time, the pagan community elevated Herod's status and proclaimed him to be a god. The community held him in high regard, similar to how the Caesars and Pharaohs were regarded as divine figures. However, this response of attributing divine status to Herod was a problem. Due to Herod's failure to give glory to God and acknowledge His sovereignty, an angel struck him down, resulting in his untimely death. This event served as a powerful display of God's power and judgment, shaking the community and the surrounding regions. It was a significant moment that not only affected the political landscape but also served as a reminder of the importance of acknowledging and honoring God above earthly rulers. This public display of God's power had a profound impact on the community and the surrounding regions. It significantly affected the political landscape and power dynamics in the area. News of these events began to spread, and this created many opportunities for conversations, missionary work, and conversions. Many people throughout Tyre, Sidon, and other traditional Phoenician Port cities, such as Carthage , readily accepted the gospel of Jesus Christ, and these became vibrant Christian communities. The History of Lebanon, The Phoenician cities of Sidon and Tyre , Lebanon Travel Guide Cyprus: Cyprus held great significance in the ancient world, primarily due to its abundant reserves of copper. During the Bronze Age, copper was a highly sought-after commodity, utilized in various aspects of life, including tools, weapons, art, architecture, currency, and construction materials. The valuable copper resources of Cyprus made it a pivotal location for trade and commerce. The island's strategic positioning further enhanced its importance as a valuable trading hub. Located in the eastern Mediterranean, Cyprus served as a crossroads connecting different regions, attracting the attention and aspirations of various nations throughout its history. Numerous powers coveted, fought over, and exploited the island, recognizing its economic and geopolitical advantage. Politically, during the early Christian era, Cyprus was a Roman province. It fell under direct Roman governance, adhering to Roman law and administration. This political connection to Rome helped to stabilize the area and facilitated trade and communication within the broader Roman Empire. Roman rule allowed for the relatively smooth movement of people and ideas, including the spread of Christianity. Culturally, Cyprus boasted a rich and diverse heritage. Various civilizations, including the Minoans, Greeks, and Phoenicians, had influenced it. The island's cultural landscape reflected a fusion of Hellenistic and Eastern influences. Additionally, Cyprus had a complex relationship with Jewish history, with Jewish communities and traditions present on the island prior to the time of Christ, which continued through the early years of the Christian Church. Several early Christians sought refuge in Cyprus, including Lazarus, and others. Acts 11:19 explains that many Christians fled to the island following Stephen's martyrdom. The Levite, Barnabas, and his family were originally from Cyprus. Barnabas played a pivotal role in the early Christian community as a beloved friend and missionary companion of Paul and John Mark. The following video provides a beautiful depiction of Barnabas, and I highly recommend watching it. In Acts 13, Paul and Barnabas embarked on a missionary journey that began in Cyprus. They preached and performed miracles in the city of Paphos , confronting a Jewish sorcerer and converting the Roman proconsul Sergius Paulus to Christianity. During Paul's confrontation with the Jewish sorcerer/ magician Elymas ( Bar-Jesus), Paul miraculously caused his antagonist to become blind. This was Paul's first recorded miracle, and it made a strong impression on the governor. This event marked a significant turning point in the spread of Christianity in Cyprus and beyond, as it became the first country in the world to be governed by a Christian ( Acts 13:9 - 11) . During the Kitos War, also known as the Second Jewish-Roman War, which took place from 115 to 117 AD, a significant event occurred on the island of Cyprus. The Jewish leader Artemion was said to be responsible for the deaths of many Cypriots, with reports suggesting the numbers reached as high as 240,000. In 117 CE, Artemion's forces were ultimately defeated by a Roman army. Following the defeat of Artemion and his forces, the Roman government responded by enacting laws that prohibited Jews from residing on the island of Cyprus. However, the Christian community continued to remain, and it flourished as a safe haven for Christians. Cyprus continues to be a major hub for the Orthodox Church, and current estimates suggest that 78% of Cyprus' population is Christian, predominantly Greek Orthodox, in spite of its complicated political history with Turkey and members of the Islamic community. ( Cyprus: An Island Rich in Christian Tradition ) Videos for further exploration: From Jerusalem to Cyprus: the island of Barnabas, Paul, Lazarus . The History of Cyprus Explained in 10 minutes , The Ancient History of Cyprus (20 min), Tour Ancient Cyprus on Paul's 1st Missionary Journey (extensive 40-minute walking tour), Perga : Perga is a coastal city on the central southern peninsula of Anatolia. This was where John Mark first split from Paul and Barnabas, overwhelmed by the dangers and demands of the mission. The coast of Perga opens into a difficult mountain route that Paul and Barnabas had to pass through to get to their intended destinations. While there were more conventional routes along established roadways, modern archeological evidence suggests that Paul and Barnabas intentionally chose to pass through the more difficult route to get to Pisidia because there were several Jewish communities that were situated along their path. This would have provided them with the opportunity to rely on the hospitality and safety of local Jewish communities in the area. ​ Pisidia: Pisidian Antioch, located in western Anatolia, played a significant role in the spread of Christianity. It was this city that the Apostle Paul and his companions visited during the second part of Acts 13. Some scholars suggest that Paul may have been sent to Pisidia at the request of the Cypriot Governor, Sergius Paulus. During their stay, Paul preached in the synagogue, addressing both Jews and God-fearing Gentiles. His message of salvation through faith in Jesus Christ resonated with many, leading to a significant number of conversions among both Jews and Gentiles in the city. When some members of the Jewish became overwhelmed with envy, Paul and Barnabas began to primarily turn their focus to the Gentiles. In spite of the fact that certain members of the Jewish community persecuted and eventually expelled Paul and Barnabas from the city, many within the Gentile communities fully embraced the gospel message, and the congregations multiplied. Some scholars believe that Pisidia was named Arzawa prior to their takeover by the Hittites. Surrounded by the height of the Taurus Mountains , strong natural defenses fortified Pisidia, and this area served as a bread basket for the ancient world. Fertile valleys combined with a mild temperate climate and regular rainfall made this community an important center for trade. The establishment of Christian communities in Pisidian Antioch played a crucial role in the early development of the Christian church, as these communities became centers for worship, teaching, and fellowship. The formation of the Christian communities in Pisidian had a ripple effect, as believers carried their faith and shared the message of salvation with others in neighboring regions. The impact of Pisidian Antioch extended beyond its immediate boundaries, contributing to the growth and expansion of Christianity in Asia Minor and beyond. Real Places: Antioch of Pisidia Iconium : The city of Ancient Iconium , known by its modern Greek name Konya , holds a significant historical presence as one of the oldest urban centers in the ancient world. Its origins can be traced back to the 3rd millennium BC, making it an ancient and enduring city. According to Phrygian legend, Konya was the first city to emerge after a catastrophic flood that devastated humanity. The word "icon" in English finds its etymological roots in the name Ikón, associated with Ikonya. This is rather interesting because Ikón means " image , likeness, and figure," and Yah is an abbreviation for Jehovah. While this etymology might initially seem like a stretch, especially considering the distance between Israel and Turkey and the differences in the language families, there is some history that might give this interpretation some credibility. Situated in central Anatolia, Konya underwent a process of Hellenization during the 3rd century BC, following the decline of ancient Phrygia. This transformation resulted in Konya becoming a self-governing city deeply influenced by the Greek language, education, and culture. This Greek influence shaped various aspects of the city's identity, including many traditions that are still with us today. To my fellow musicians out there, Phrygia is where the term for the " Phrygian mode " came from, as Phrygia was a community known for its strong musical history. In fact, several of the modal names were derived from this area. Ionian, Dorian, Phrygian, Lydian, Aeolian, and Locrian. These names of the musical modes are associated with early Christian histories and liturgical practices that originated from Paul's missionary journeys. Our current lesson focuses on exploring the significance of some of these regions, particularly Phrygia, Pisidia, and Galatia in the context of early Christian history. The Galatian community, depicted in the book of Galatians, played a significant role in an early liturgical system known as the Gallican rite . These early traditions had a profound influence on the development of later musical traditions, including the Gregorian Church modes , which were closely related to the Byzantine Church modes . These musical traditions, shaped by the early Christian and Jewish communities, ultimately influenced the development of our modern Western modal system. The Phrygian mode is often associated with a unique musical flavor that has been described by some as "warlike." However, this has led to misconceptions about the Phrygians being an aggressive community. In reality, these names primarily represent characteristic musical styles and flavors originating from different areas and traditions. The Phrygian mode has a distinctive Eastern quality, and it is highly versatile. A notable element in the Phrygian mode is its lowered second-scale degree, which is a distinct feature shared with modern Hebraic Klezmer music and Eastern Arabic maqam . In Yiddish tradition, this scale is sometimes referred to as the " Phrygish scale ," as it is a modified Phrygian dominant scale influenced by ancient Byzantine and Eastern musical traditions. Legend claims that the Phrygian king Midas , renowned for his "golden touch," was purportedly taught music by Orpheus himself, at least according to mythological accounts. This tale highlights the significant role music played within the Phrygian community and the influential reputation it held worldwide. Notably, Phrygia contributed to musical innovation with the invention of the aulos , a reed instrument featuring two pipes that gained popularity in Greece and beyond. Even the apostle Paul mentions this instrument specifically in 1 Corinthians 14:7, illustrating its familiarity and cultural significance. Iconium and the surrounding areas blended Christianity with the cultural influences of Greece and Jerusalem, and this played a significant role in the development of artistic iconography and musical traditions within the early church. It is intriguing to contemplate the impact these influences had on the artistic expression and worship practices of the time. From a historical perspective, the Jewish community traditionally refrained from creating physical depictions of God in any form, considering such icons as idolatry, par the First and Second Commandments. However, as the Christian church expanded and embraced Greek converts and influences, there emerged a shift in artistic expression. Religious icons and artistic depictions began to emerge, celebrating Christ, and influential figures of the faith, in addition to depicting scenes from biblical narratives. These religious icons served as powerful memorials, representing and commemorating the saints and their contributions to the Christian faith. They became instrumental in teaching and spreading the gospel message to believers and non-believers alike. The visual representations, through their artistic beauty and symbolism, conveyed profound spiritual messages and inspired devotion among the faithful. The traditions continued to spread beyond Iconium and began to reflect the diverse cultural influences of the communities they came in contact with. This marked a significant departure from the Jewish tradition of avoiding physical depictions and paved the way for the development of a rich visual and musical heritage throughout the Christian world. In addition, iconography and music served other important functions. Books and scrolls were expensive and time-consuming to reproduce. The printing press had yet to be invented (mid-1500s). Therefore, these communities had limited access to written records. Furthermore, illiteracy was widespread among the impoverished populations. In such circumstances, iconography and music played crucial roles in connecting people to scriptural stories and doctrine. These artistic forms became powerful tools within church congregations and beyond, enabling communities to engage with their histories and faith. Iconography, in particular, played a significant role in facilitating understanding and remembrance of important narratives and figures from scripture. This visual medium allowed individuals, including those who were illiterate, to grasp and recall key teachings. Iconic images served as visual representations and storytelling devices, preserving and transmitting doctrine to the community at large. Similarly, music played a vital role in the preservation and transmission of history, tradition, and doctrine, especially among illiterate communities. Musical oral recitations, such as chants, became integral parts of the liturgical traditions of various Christian denominations. The use of chant allowed the faithful to engage with the stories and teachings of the saints through melodic and rhythmic expressions. Orthodox churches, for example, continue to employ detailed chants that narrate the lives and experiences of the saints, maintaining an oral tradition that has endured for centuries, if not millennia. These musical traditions, passed down through generations, form an essential part of the liturgical worship experience and contribute to the preservation of histories and faith within the community. They serve as a living connection to the early Christian practices, offering a sense of continuity and cultural identity that spans centuries. Music and iconography served as powerful mnemonic tools that aided communities in remembering important concepts and events. This reliance on musical traditions can be observed throughout history, including among the Ancient Israelites. In the oldest complete renditions of the Hebrew Tanakh, every single word is accompanied by cantillation markings, emphasizing the deep connection between music and scripture. Given the scarcity and value of written records during that time, the Levite priests had the crucial responsibility of memorizing the Torah. They would then travel among the various camps of Israel to recite its teachings. The words "minister" and "minstrel" reflect this connection, as "minister" combines "minister" with "El," and "minstrel" relates to the ancient Hebraic cognates Shir "sing, singer, through the idea of strolling mintrelsy" and Shirath "minister, serve, attend to, wait upon, and temple worship." The medieval troubadours were even said to have learned their craft in the Holy Land, during the Crusades. The Greek name for the Hebrew cantillation markings is " trope ," and this was where the name troubador was derived, via the Latin tropare , "to find, compose" tropes "way, manner, mode," and Greek τρόπος ( G5158 way, manner, course, ὁδός ) . The Levites fulfilled their priestly duties through song and ministering through music both at the Temple and within the camps and communities of Israel. Music played a pivotal role in aiding priests in several ways. Memorization: The musical structure helped the priests memorize lengthy passages of scripture, it was not uncommon for some to even memorize the entire body of the Tanakh. Delivery: The act of delivering these scriptures through musical oration allowed the priests to project the message to larger audiences, particularly in crowded synagogues and marketplaces where acoustics were less than ideal. Retention: This method of delivery also facilitated the learning and memorization of stories among communities, especially among those who were illiterate. Music served as a valuable technology, enabling the transmission of scripture, facilitating communal learning, and enhancing the preservation of cultural and religious heritage. The combination of melody, rhythm, and lyrics in song created a powerful means of communication and engagement, allowing the teachings and stories of the scriptures to be embedded within the hearts and minds of the community. Music and iconography emerged as traditions that blended the rich history of the Greeks with their newfound faith in Christ. These traditions were developed by a community faithfully trying to remember their history and convey what mattered most to them. Through iconography, the stories of Christ, the saints, and biblical events were visually depicted, serving as reminders of the central teachings and values of the Christian faith. Music provided a melodic and lyrical avenue for the community to express devotion, contemplate theological concepts, and unite in sacred worship. The integration of Greek cultural elements into early Christian traditions allowed for a unique and nuanced way of communicating and experiencing faith. These traditions originated from a genuine desire to honor and remember their history and beliefs. Despite later opposition and schisms, these traditions reflect the enduring human need to express and preserve faith through diverse means, incorporating cultural elements to enhance spiritual experiences. Today, music and iconography continue to shape and inspire Christian communities worldwide, throughout all cultures and denominations. These traditions stand as an enduring witness of faith and tradition, demonstrating the deep-rooted desire of believers to convey the significance of God's word and his Law. These traditions also testify of the powerful and enduring testimonies expressed by our Christian and Jewish forbearers. So, in many ways one can observe the legacy of Ikonia as a symbol of "the likeness and image of Jehovah." ​​ Lystra and Derbe : These cities were both satellite communities of Iconium. While in Lystra, located approximately 19 miles south of Konya, Paul healed a man who had been unable to walk since birth. When the people saw the miracle, they called Barnabas Jupiter and Paul Mercurius, or Hermes. These were Roman deities derived from the Greek Zeus and Aries. While Barnabas and Paul immediately tried to correct the error, this riled up the Jewish community; it was here that significant opposition began to intensify. Several angered Jews gathered from Iconium and Antioch, and they confronted and stoned Paul. Believing that they had successfully killed him, the perpetrators dragged his lifeless body outside of the city walls and left him for dead. However, Paul was not dead, and the next day he and Barnabas left for Derby. Lystra was colonized in 6 BC, and later incorporated into the Roman province of Galatia. Paul would later visit Lystra on his second missionary tour, and it was here that a young disciple named Timothy became a companion of Paul and Silas. The epistles of 1st and 2nd Timothy were believed to have been addressed to this disciple while he was serving in Ephesus, although some modern scholars dispute the accuracy of this assertion, believing the letters may have been written by someone other than Paul, who wrote the letter posthumously in Paul's memory, as was a typical custom of the time. These scholars debate that due to the literary composition of the letters and specific references used in them, they were probably written during the late 1st century or the first part of the 2nd century, after Paul's death. As mentioned previously, book of Galatians was addressed to this community, as Lystra was incorporated into Galatia . The Galatians were receptive to Paul's message about a male deity who offered salvation through belief in his son because it closely aligned with their Phrygian legends of Sabiazos and Cybele . These were resurrection legends that were already familiar to the community. This historical context sheds light on the strong reaction and the seriousness of the misunderstandings that arose when the people mistakenly identified Paul and Barnabas as Mercury and Jupiter. In Phrygian mythology, Sabiazos was revered as a "sky god" and closely linked to the Greek Zeus, the Roman equivalent of Jupiter ( dues + pater , "heavenly father," θεῖος πατήρ ) . Similarly, Mercury corresponded to Hermes, the messenger god. Since Paul was delivering the message, the people made what they believed to be a logical connection. Moreover, Zeus' son Hercules was associated with an Anatolian story of a savior figure who would one day come to redeem the people. This narrative likely had connections to the Phrygian legend of Attis , further contributing to the confusion and mistaken identification. These cultural and mythological references influenced the people's perceptions and reactions to Paul and Barnabas, as they tried to make sense of the message being delivered. In many ways, the Phrygian mythologies closely align with the religious and mythological traditions of the Phoenicians. These legends had been perpetuated among the communities of Greece for hundreds of years. After all, it was the Phoenicians who introduced the Greeks to the alphabet and principles of literacy around 800 BC. Herodotus states that it was a Phoenician prince named Cadmus, the legendary founder of Thebes, who first introduced the alphabet to the Greek communities. He also explains that this was where many of their mythologies were derived. So these Phoenicians, including the Gephyraians, came with Kadmos and settled this land [Boeotia], and they transmitted much lore to the Hellenes, and in particular, taught them the alphabet which, I believe, the Hellenes did not have previously, but which was originally used by all Phoenicians. With the passage of time, both the sound and the shape of the letters changed (Herodotus, 5.58) There are so many similarities and overlaps between Phoenician and Greek mythology, it appears that they were at one point the same thing. But over time, different communities used different names for various deities, slightly altering the stories to conform with their own nationalistic themes and agendas. This is the same pattern one observes with Roman deities that were adopted from Greek traditions. As discussed in previous lessons, the Phoenician religion had strong connections with Ancient Israel. The Phoenicians had been important allies with King David and Solomon, they built both the first and second temples. As such, the Israelite and Phoenician cultures and religions shared many of the same subjects and themes. Only the Phoenician versions had become significantly corrupted through idol worship and priestcraft, as was depicted in the Old Testament accounts of Baal and Asherah (Astarte). According to Josephus, in his account of the Antiquity of the Jews ( p.200 ), Hiram, the king of Tyre, built the temples of Hercules, Astarte, and Jupiter, in addition to the temples in Jerusalem. Several records indicate that the Jewish communities had historical connections with these temples. An account in 2 Maccabees 4:18-20 explains that a corrupted High Priest named Jason , sent Antiochian Jews as envoys to Tyre to offer sacrifices to Hercules. 18 Once when the king was present at the athletic games they held every five years in Tyre, 19 the evil Jason sent residents of Jerusalem who were now citizens of Antioch as his envoys, carrying three hundred silver drachmen[ b ] for the sacrifice to Hercules. Because it was inappropriate, the envoys didn’t think it was right to use these funds for sacrifice. Instead, they applied the expense to something else. 20 So although Jason designated this sum as a sacrifice to Hercules, the envoys spent it on equipping warships. Scholars have clearly demonstrated that contact between the Greek and Semitic communities dates back to ancient Minoan and Mycenaean times, and there are multiple literary and archaeological data to support that fact ( Hellenistic Judaism ). The relationships that exist between Greek legends and Semitic history had profound influences throughout the Mediterranean, especially as Jewish and Israelite tribes spread across the globe during the diasporas. Therefore, while there were significant issues and misunderstandings that reached a dramatic peak in Lystra, Paul's teachings were not foreign. These communities were acquainted with the prophecies, even if they were confused. Paul's message had a powerful impact because it aligned with the people's expectations; they were also looking forward to a prophesied Messiah, even though by that time, their concepts of that Messiah drastically differed from Jewish tradition. Acts 17:16-34 supports this broader Messianic expectation, as Paul uses the same reasoning with the people of Athens, explaining that their "unknown god" was actually Jesus Christ. Scholars note that the Christian communities that were derived from the areas of Antioch, Iconium, Lystra, and Derby grew into one of the most vital Christian centers of the region. Although in time, the churches and cathedrals would later be converted to mosques during the rise and conquests of Islam. The Apostle Paul's First Missionary Journey, In Pursuit of Paul Major Topics & Events ​Major Events/ Topics Location & approximate date Scripture Source Cross-reference ​Videos/ Resources ​ Cornelius's Vision and Peter's Vision ​ Caesarea, Late 30s or early 40's AD ​ Acts 10:1-8 INT ​" Thou Art the Christ " ​Acts 10 INT ​ Introduction to Cornelius, a devout God-Fearing Roman centurion ​​ Caesarea ​ Verses 1-2 ​ ​Caesarea by the Sea: Rome's Capital in Israel Cornelius's vision of an angel instructing him to send for Peter. ​ Caesarea to ​Joppa ​ Verses 3-6 ​ ​ ​ Cornelius sends two servants and a devout soldier to find Peter ​ Caesarea to ​Joppa ​ Verses 7-8 ​ ​ ​ Peter's Vision of the Clean and Unclean Animals ​​ Joppa ​ Acts 10:9-23a INT ​ ​ Joppa: Where Peter had a Change of Heart" ​ Peter's vision of a sheet (a sail) descending from heaven with various animals and a voice instructing him to kill and eat ​ Joppa ​ Verses 9-16 ​ ​Peter's Revelation to Take the Gospel to the Gentiles ​ Peter's confusion and the arrival of Cornelius's men ​​ Joppa ​ Verses 17-23a ​ ​ ​ Peter's Visit to Cornelius ​​​Joppa to Caesarea ​ Acts 10:23b-48 INT ​ ​ ​ Peter welcomes Cornelius's men and prepares to go with them ​​​​Joppa to Caesarea ​ Verses 23b-26 ​ ​ ​ Peter explains his initial hesitation to go with the Gentiles Caesarea ​ Verses 27-29 ​ ​ ​ Cornelius explains his vision and readiness to receive Peter's message Caesarea ​ Verses 30-33 ​ ​ ​ Peter's realization that God shows no partiality and accepts people from all nations Caesarea ​ Verses 34-35 ​ ​ ​ Peter's preaching of the gospel, emphasizing Jesus's ministry, death, and resurrection ​ Caesarea ​ Verses 36-43 ​ ​ ​ The outpouring of the Holy Spirit on Cornelius and his household, prompting Peter to baptize them ​ Caesarea ​ Verses 44-48 ​ ​ ​ Peter's Report to the Jerusalem Church ​Jerusalem, Late 30s or early 40's AD ​ Acts 11:1-18 INT ​ ​Acts 11 INT ​ Criticism and questioning from the Jewish believers in Jerusalem ​​Jerusalem ​ Verses 1-3 ​ ​ ​ Peter recounts his experience, emphasizing the divine intervention and the inclusion of the Gentiles ​​Jerusalem ​ Verses 4-17 ​ ​ ​ The Jerusalem believers respond with acceptance and praise for God's work ​​Jerusalem ​ Verses 18 ​ ​ ​Major Events/ Topics ​Location & approximate date ​Scripture Source ​Cross-reference ​​Videos/ Resources ​ The Church in Antioch ​ Antioch, Late 30s or early 40's AD ​ Acts 11:19-26 INT ​ ​ Where is Antioch from the Bible? ​ The scattering of believers from Jerusalem due to persecution ​ Antioch ​ Verses 19-21 ​ ​ ​ Barnabas sent to Antioch and his witness to the work of God ​ Antioch ​ Verses 22-24 ​ ​ ​ Barnabas brings Paul from Tarsus, and both of them teach and disciple the believers in Antioch ​ Antioch ​ Verses 25-26 ​ ​ ​ Relief for Judea ​ Antioch and Judea, Late 40's AD ​ Acts 11:27-30 INT ​ ​ ​ Prophets from Jerusalem visit Antioch, and one of them predicts a famine ​ ​ Verses 27-28 ​ ​ ​ The believers in Antioch send financial relief to the believers in Judea ​ ​ Verses 29-30 ​ ​ ​ James Killed and Peter Imprisoned ​ Jerusalem, around 44-46 AD ​ Acts 12:1-5 INT ​ ​Acts 12 INT ​ King Herod Agrippa I persecutes the believers and kills James, the brother of John, with the sword. ​ ​ Verses 1-2 ​ ​ ​ Peter is arrested and put into prison ​ ​ Verses 3-4 ​ ​ ​ The believers gather to pray for Peter's release ​ ​ Verses 5 ​ ​ ​ Peter's Miraculous Escape ​​ Jerusalem, around 44-46 AD ​ Acts 12:6-19 INT ​ ​ ​ An angel appears to Peter in prison, releases his chains, and leads him out of the prison ​ ​ Verses 6-11 ​ ​ ​ Peter goes to the house of Mary, the mother of John Mark, where believers are gathered in prayer. He recounts his miraculous escape to them. ​ ​ Verses 12-17 ​ ​ ​ The guards are astonished and executed, and Peter leaves Jerusalem. ​ ​ Verses 18-19 ​ ​ ​ Herod's Death ​ Tyre and Sidon, around 44-46 CE ​ Acts 12:20-23 INT ​ ​ ​ Herod addresses people in Tyre and Sidon, and they acclaim him as a god. Herod does not give glory to God, and an angel strikes him down, causing his death. ​ ​ Verses 20-22 ​ ​ ​ The word of God spreads and grows ​ ​ Verses 23 ​ ​ ​​Major Events/ Topics ​Location & approximate date ​​Scripture Source ​​Cross-reference ​​​Videos/ Resources ​ The Commissioning of Barnabas and Saul ​ Antioch, around 46-47 AD ​ Acts 13:1-3 INT ​ ​Acts 13 INT ​ In the church at Antioch, the Holy Spirit sets apart Barnabas and Saul for a special mission. ​ Antioch ​ Verses 1-2 ​ ​ ​ After fasting and prayer, they are sent off by the church, accompanied by John Mark. ​ Antioch ​ Verse 3 ​ ​ ​ Preaching in Cyprus ​ Cyprus, around 46-47 AD ​ Acts 13:4-12 INT ​ ​ ​ Barnabas, Saul, and John Mark sail to Cyprus. ​​ Cyprus ​ Verses 4-5 ​ ​ ​ They encounter a Jewish sorcerer named Bar-Jesus (Elymas) and encounter the proconsul, Sergius Paulus. ​​ Cyprus ​ Verses 6-7 ​ ​ ​ Saul, filled with the Holy Spirit, confronts Elymas and blinds him, leading the proconsul to believe. ​​ Cyprus ​ Verses 8-12 ​Alma 30:43-60 Korihor is cursed and becomes unable to speak, similar to the Elymas being blinded. ​ ​ Preaching in Pisidian Antioch ​ Pisidian Antioch, around 47-48 AD ​ Acts 13:13-52 INT ​ ​ ​ Barnabas, Saul, and John Mark travel to Pisidian Antioch and go to the synagogue on the Sabbath day. ​ Pisidian ​ Verses 13-15 ​ ​ ​ Paul delivers a sermon to the people, recounting Israel's history, emphasizing Jesus as the fulfillment of the promises, and calling for repentance and belief in Him. ​ Pisidian ​ Verses 16-41 ​ ​ ​ The response of the people, the spreading of the message, and the opposition from the Jews. ​ Pisidian ​ Verses 42-52 ​ ​ ​ Preaching in Iconium ​ Iconium, around 47-48 AD ​ Acts 14:1-7 INT ​ ​Acts 14 INT ​ Paul and Barnabas go to the synagogue in Iconium and preach, leading to both Jews and Greeks believing. ​ Iconium ​ Verses 1-2 ​ ​ ​ The opposition from unbelieving Jews and Gentiles, and the decision of Paul and Barnabas to move on to other cities. ​ Iconium ​ Verses 3-7 ​ ​ ​ Preaching in Lystra and Derbe ​ Lystra and Derbe, around 47-48 AD ​ Acts 14:8-23 INT ​ ​Paul and Barnabas in Lystra ​ Paul performs a miraculous healing in Lystra, leading the people to believe he and Barnabas are gods. ​​ Lystra and Derbe ​ Verses 8-10 ​ ​ ​ Paul's response, urging the people to turn from idols to the living God. ​​ Lystra and Derbe ​ Verses 11-18 ​ ​ ​ The opposition and stoning of Paul in Lystra, his recovery, and the continuation of their journey to Derbe. ​​ Lystra and Derbe ​ Verses 19-23 ​ ​ ​​​Major Events/ Topics ​​Location & approximate date ​​​Scripture Source ​​​Cross-reference ​​​​Videos/ Resources ​ Return to Antioch ​On the road to Antioch, around 48 AD. ​ Acts 14:24-28 INT ​ ​ ​ Paul and Barnabas pass through various cities, strengthening the believers and appointing elders. ​​On the road to Antioch ​ Verses 24-25 ​ ​ ​ They sail back to Antioch, reporting to the church and sharing about their journey. ​​ Antioch ​ Verses 26-28 ​ ​ ​ The Conflict over Circumcision ​ Antioch, around 49-50 ​ Acts 15:1-5 INT ​ ​Acts 15 INT ​M en from Judea teach that Gentile believers must be circumcised according to the Law of Moses. ​ Antioch ​ Verses 1-2 ​ ​ ​ Paul and Barnabas engage in debate and discussion with these men, leading to a decision to bring the matter before the apostles and elders in Jerusalem. ​ Antioch ​ Verses 3-5 ​ ​ ​ The Council at Jerusalem ​ Jerusalem, around 49-50 AD ​ Acts 15:6-21 INT ​ ​ The Jerusalem Conference ​ The apostles and elders gather in Jerusalem to discuss the matter of circumcision. ​ Jerusalem ​ Verses 6-11 ​ ​ ​ Peter, Paul, and Barnabas testify to the work of the Holy Spirit among the Gentiles, and James offers a resolution to not burden Gentile believers with the requirement of circumcision. ​ Jerusalem ​ Verses 12-21 ​ ​ ​ The Letter to the Gentile Believers ​ Jerusalem and Antioch, around 49-50 AD ​ Acts 15:22-35 INT ​ ​ ​ The apostles, elders, and the whole church select representatives (Judas and Silas) to accompany Paul and Barnabas back to Antioch with a letter. ​ Jerusalem and Antioch ​ Verses 22-23 ​ ​ ​ The contents of the letter affirming that Gentile believers are not obligated to be circumcised, but they should abstain from certain practices. ​ Jerusalem and Antioch ​ Verses 24-29 ​ ​ ​ The messengers deliver the letter to the believers in Antioch, encouraging and strengthening them. ​ Jerusalem and Antioch ​ Verses 30-35 ​ ​ ​ Disagreement between Paul and Barnabas ​ Antioch ​ Acts 15:36-41 INT ​ ​ ​ Paul and Barnabas have a disagreement over whether to take John Mark on their missionary journey, resulting in their separation. ​ Antioch ​ Verses 36-39 ​ ​ ​ Paul chooses Silas as his companion and departs for the journey, while Barnabas takes John Mark and goes to Cyprus. ​ Antioch (Barnabas to Cyprus) ​ Verses 40-41 ​ ​ Church Videos & Resources After the Resurrection (Full Movie) New Testament Times at a Glance: The Early Apostles—Their Lives and Letters ​ ​Peter's Revelation to Take the Gospel to the Gentiles The Jerusalem Conference Scripture Central Study Guide Some of the links on the Scripture Central website were not working, so I included those and added a few additional resources to their reading list below: New Testament Minute: Acts Charting the New Testament Speeches of Peter in Acts Paul, a Citizen of Three Worlds Paul’s Life and Ministry Speeches of Paul in Acts The Canonization of the Books of the New Testament Commentary on Acts Lynne Hilton Wilson, " Acts 10–15 ,"  Come Follow Me: The New Testament , 2019. Come, Follow Me Commentary: The New Testament (Second Edition) 2023 . J. Philip Schaelling, “ The Western Text of the Book of Acts: a Mirror of the Doctrinal Struggles in the Early Christian Church , ” in  Apocryphal Writings and the Latter-day Saints , ed. C. Wilfred Griggs (Provo, UT: Religious Studies Center, Brigham Young University, 1986), 155–72. Cultural Perspectives pertaining to the Jerusalem Council and Peter’s Revelation Grant Adamson, " Greco-Roman Religion and the New Testament ," in New Testament History, Culture, and Society: A Background to the Texts of the New Testament, ed. Lincoln H. Blumell (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2019), 194-209. Jared T. Parker, “ Cutting Covenants ,” in The Gospel of Jesus Christ in the Old Testament , The 38 th Annual BYU Sidney B. Sperry Symposium (Provo, UT: Religious Studies Center, Brigham Young University, 2009). Taylor Halverson, “ The Role and Purpose of Synagogues in the Days of Jesus and Paul ,”  Interpreter: A Journal of Latter-day Saint Faith and Scholarship   34 (2020): 41-52.Thomas A. Wayment, “ Peter, Cornelius, and Cultural Boundaries ,” in  The Ministry of Peter, the Chief Apostle , ed. Frank F. Judd Jr., Eric D. Huntsman, and Shon D. Hopkin (Provo, UT: Religious Studies Center; Salt Lake City: Deseret Book, 2014), 211–26. Frank F. Judd Jr., “ The Jerusalem Conference: The First Council of the Christian Church ,” Religious Educator 12, no. 1 (2011): 55–71. Jared W. Ludlow, “ The Book of Acts: A Pattern for Modern Church Growth ,” in  Shedding Light on the New Testament : Acts–Revelation, ed. Ray L. Huntington, Frank F. Judd Jr., and David M. Whitchurch (Provo, UT: Religious Studies Center, Brigham Young University, 2009), 1–29. Robert J. Matthews, “ The Jerusalem Council ,” in Sperry Symposium Classics: The New Testament, ed. Frank F. Judd Jr. and Gaye Strathearn (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 254–266. Spencer W. Kimball, “ Always a Convert Church: Some Lessons to Learn and Apply This Year,”  Ensign , September 1975. Edward L. Kimball, " Spencer W. Kimball and the Revelation on the Priesthood ,"  BYU Studies , Vol. 47, no.2. Robert J. Matthews, “ A Crisis, a Council, and Inspired Leadership ,”  Ensign , October 1995. Richard Lloyd Anderson, “ The Church and the Roman Empire ,”  Ensign , September 1975. Ann N. Madsen, “ Cameos: The Women of the New Testament ,”  Ensign , September 1975. Website: Women in the Scriptures Catherine Gines Taylor, " Women and the World of the New Testament, " in New Testament History, Culture, and Society: A Background to the Texts of the New Testament, ed. Lincoln H. Blumell (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2019), 514–31. Peter and Paul John Hilton III, “ Peter as a Learner and Teacher ,” Religious Educator 20, no. 2 (2019): 84–103. Wilford C. Griggs, “ Paul: The Long Road from Damascus ,”  Ensign , September 1975. Ted L. Gibbons, “ Paul as a Witness of the Work of God ,” in  Go Ye into All the World: Messages of the New Testament Apostles , 31st Annual Sidney B. Sperry Symposium (Salt Lake City: Deseret Book, 2002), 27–40. J. Peter Hansen, “ Paul the Apostle: Champion of the Doctrine of the Resurrection, ” in  Go Ye into All the World: Messages of the New Testament Apostles , 31st Annual Sidney B. Sperry Symposium (Salt Lake City: Deseret Book, 2002), 13–26. Andrew C. Skinner, “New Testament Minute: Acts” in  Go Ye into All the World: Messages of the New Testament Apostles , 31st Annual Sidney B. Sperry Symposium (Salt Lake City: Deseret Book, 2002), 187–219. Gaye Strathearn, “ Fallible but Faithful: How Simon the Fisherman Became Peter the Rock ,” in The Ministry of Peter, the Chief Apostle , ed. Frank F. Judd Jr.,Eric D. Huntsman, and Shon D. Hopkin (Provo, UT: Religious Studies Center; Salt Lake City: Deseret Book, 2014), 226–46. The Bible Project Book of Acts Summary The Apostle Paul: Acts 8-12 Paul's Missionary Journeys: Acts 13-20 BYU’s RSC Peter as a Learner and Teacher The Jerusalem Council Peter, Cornelius, and Cultural Boundaries The Jerusalem Conference: The First Council of the Christian Church Video Tours of the Holy Land & Key Sites Listed in the summary above Additional Videos & Insights Acts of the Apostles (Full Movie) ​ Acts Episode 4 Philip - Eyewitness Bible Series ​Paul and Barnabas in Lystra Early Church History Timeline 0 to 500 AD ( PDF version, download ) BLB Tutorial s

CFM: July 31–August 6 Acts 22–28 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Acts 22-28 Archives Follow Him Acts 22-28 Part 1 , Part 2 Transcripts Line Upon Line Acts 22-28 ​FHE Lesson Teaching with Power Acts 22-28 ​ Don't Miss This Acts 22-28 ​ ​CFM New Testament Acts 22-28 ​Unshaken Acts 22-28 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Acts 22-28 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Acts 22-28 ( not yet posted ) ​ ​Ponderfun Acts 22-28 ( not yet posted ) ​Talking Scripture Acts 22-28 Show Notes Resources and Insights about this Week's Lesson The following map outlines Paul's Journey to Rome, not so much as a missionary, but as a prisoner. This week's lesson takes us from Paul's arrest in Jerusalem to his release in Rome after spending years in trials, transfers, and appeals. While the Roman authorities technically detained Paul during this time, he didn't let this stop him from continuing the Lord's work. Paul couldn't help but spread the good news everywhere he went and with everyone that he came in contact with as he fulfilled the commission the Lord gave him, that he would bare Christ's name before Gentiles, Kings, and the children of Israel. In the Main Topic & Event Graphs below, there are numerous videos and resources that correspond with the different steps along Paul's trials and his journey to Rome. Expand Map What happened to Paul after Acts? The Book of Acts concludes with the apostle Paul under house arrest in Rome around AD 60-62. However, Acts does not provide a detailed account of what happened to Paul after this point. There are many reasons why Luke may not have finished this summary, these were very turbulent times, and Luke had a lot to cover. There is also the possibility that he did, but those records could have been lost. Regardless, there are other sources that one can turn to to help piece together the final chapters. To learn more about Paul's life and activities beyond the events in Acts, we have to rely on other historical and early Christian writings. Traditionally, it is believed that Paul was released from his first imprisonment in Rome, as there are indications in his later letters that suggest he traveled and continued his missionary work afterward. Here are some key points about what happened to Paul after the story ends in the book of Acts: Released from House Arrest: According to tradition, Paul was released from his first imprisonment and was acquitted of the charges brought against him. The book of Acts does not record this release, but early Christian writings and historical accounts suggest that he was likely freed. Later Letters: After his release, Paul continued to write letters to various Christian communities, offering guidance, encouragement, and theological teachings. Although there is some speculation as to whether or not Paul actually wrote some of these letters, they are now included in the New Testament and are known as the "Prison Epistles." These include Ephesians, Philippians, Colossians, and Philemon. (See last week's lesson's section on the development of the Biblical canon .) Further Missionary Journeys: There is evidence to suggest that Paul embarked on further missionary journeys after his release. While the Bible does not provide details about these journeys, other books of scripture, ancient Christian writings, and traditions indicate that he traveled to places like Spain and Crete, among others. Clement, writing around AD 95 in Rome , explains that after Paul “had preached in the East and in the West, he won the genuine glory for his faith , having taught righteousness to the whole world and having reached the farthest limits of the West” (see 1 Clement 5.5–7). While the phrase "farthest limits of the West" was used on occasion to refer to Britain or Gaul, it was usually used as a reference to Spain. Romans 15:22-29 specifies that it was part of Paul's plan to travel to Spain. Likewise, The book of Titus addressed the bishop of Crete, suggesting that Paul may have spent time on the island as well, in addition to just passing through it as a prisoner, and that he probably worked alongside Titus to establish a community of believers. The map below demonstrates a potential route that Paul could have taken, with Paul leaving from Rome and circling back after visiting Spain, Crete, and some of his earlier stomping grounds. Second Imprisonment and Martyrdom: According to historical accounts, Paul was arrested again during Nero's reign in Rome and imprisoned a second time. This time, he faced harsher conditions, and tradition holds that he was eventually sentenced to death by beheading. The exact date and circumstances of his martyrdom varies among different traditions, but are generally placed around AD 67-68. What was the terrible legacy of Nero? , Rome If You Want To, Nero Persecutes Christians , Do we know where the Apostle Paul is buried? Intense Political Climate: It would be shortly after Paul's death that the Temple in Jerusalem would be destroyed. This was proceeded by the Jewish Wars that began in 66 AD, around the time of Paul's death. This war and its political implications would have certainly influenced Nero's animosity toward Paul, and it would have made the Jews and Christians a target for his wrath. It was during this time that many of the early Christians living in Jerusalem recognized the warnings that Christ made in his Olivet Discourse, that Jerusalem and the temple would be destroyed. Because of these warnings, most of the Christians were able to leave the city before the Roman Armies arrived. ( The Fall of Jerusalem ; A Temple in Flames The Final Battle for Jerusalem, and the Destruction of the Second Temple ; Did Jesus really predict the destruction of the Temple in Jerusalem? ; The Flight to Pella ) Legacy and Influence: Paul's writings and teachings have had a profound and lasting impact on Christianity. His epistles form a significant part of the New Testament and continue to shape Christian theology and doctrine to this day. Paul is regarded as one of the most influential figures in the early Christian church and played a crucial role in spreading the message of Christ to the Gentiles. It's important to note that some details about Paul's life after Acts are based on early Christian traditions and historical accounts, and there may be variations in different sources. Nevertheless, the information presented here provides an overview of what is commonly believed to have happened to Paul after the events recorded in the book of Acts. What Happened to Paul After the Bible? Historical and Cultural Perspectives: Several verses in the passages we cover this week refer to various religious "sects" (Acts 24:5; Acts 26:5; Acts 28:22). In previous lessons, we discussed the various Jewish Sects that existed during the time of Christ. Jewish Sects (1st Century AD) : Pharisees: Emphasized strict adherence to the Mosaic Law, oral traditions, and the belief in the resurrection of the dead and the afterlife. Sadducees: Consisted mainly of the priestly and aristocratic classes, accepted only the written Torah, and rejected the resurrection of the dead and the belief in angels and spirits. Essenes : Lived in secluded, monastic communities, emphasized ritual purity, and were known for producing the Dead Sea Scrolls. Zealots: Advocated armed resistance against Roman rule and aimed for complete independence for Israel. As Christianity spread throughout the Ancient World, multiple Christian sects developed as well, and these different sects had different ideas and interpretations of what Christianity was. While the early apostles initially established a centralized hierarchy of leadership and taught the fundamental doctrines of the faith, maintaining a unified Christian community was very complicated for several reasons, some of which are listed below: Limitations with Communication: Communication in the ancient world presented formidable challenges when it came to disseminating messages and accurate doctrine among diverse Christian communities. Early Christians utilized various methods for widespread communication, including Apostolic visits, Letters & Epistles, Oral Tradition, and Religious Councils, all of which played crucial roles in sharing teachings and maintaining connections. However, despite these efforts, multiple factors contributed to additional challenges in communication. Among them were: Distance and Geography : The early Christian communities were scattered across vast geographical regions, from the Mediterranean basin to Asia Minor and beyond. The lack of efficient transportation and communication infrastructure made it difficult for leaders and authorities in one community to reach out and communicate with distant communities. Language Barriers: Early Christianity was multilingual, with followers speaking different languages such as Greek, Latin, Aramaic, and others. Translating and transmitting messages accurately across language barriers was challenging, as nuances in theological terms and concepts could be lost in translation. Lack of Written Resources: In the early centuries, written resources were limited and not readily accessible to all communities. The distribution of scrolls, letters, and manuscripts was challenging, hindering the dissemination of accurate doctrine and teachings. Persecution and Safety Concerns: Christians often faced persecution and had to practice their faith discreetly. This environment of secrecy and fear could hinder the open sharing of information and teachings. Limited Education and Literacy: Many early Christians were not highly educated, and literacy rates were relatively low. This limited the availability of trained teachers and leaders who could accurately convey complex theological concepts. Diverse Backgrounds: Early Christianity attracted followers from a wide range of cultural, social, and religious backgrounds. These diverse backgrounds led to different interpretations of scripture and theological beliefs, giving rise to various sects, traditions, and practices. Interpretation of Scripture: The interpretation of scriptures, both Jewish and Christian, played a significant role in shaping the beliefs of different sects. Various groups had different approaches to interpreting the teachings of Jesus, the writings of the apostles, and the Hebrew Scriptures, resulting in distinct theological positions. Regional Influences: Early Christianity spread across vast geographical regions, from the Roman Empire to Persia and beyond. The beliefs and practices of Christian communities were influenced by local cultures, traditions, and religious practices, leading to the development of unique sects in different regions. Responses to Challenges: Some sects emerged in response to specific challenges or controversies within the early Christian church. For example, the Gnostic sects arose as an attempt to reconcile Christian teachings with Hellenistic philosophical ideas, while other sects, like the Novatianists, were responses to disagreements over church discipline and theology. Leadership and Personalities: Following the death of Jesus Christ, the Apostles were also killed, and priesthood authority—including the keys to direct and receive revelation for the Church—was taken from the earth. Without priesthood authority, error soon crept into the teachings and leadership. Believers drifted from the principles taught by Jesus Christ and His Apostles and began to incorporate the traditions and philosophies of their local communities. Good people and much truth remained. However, the pure truth of the gospel and the keys to priesthood authority, as Jesus Christ had established them, were lost. Charismatic and Inspiring leaders, along with powerfully influential figures emerged, playing significant roles in shaping the beliefs and practices of various sects, and their followers. The teachings of many competing individuals and ideas led to the establishment of multiple and distinct sects of Christianity. Theological Debates: The early Christian period was marked by intense theological debates on fundamental doctrines like the nature of Christ, the Trinity, and the authority of scripture. These debates often resulted in schisms and the formation of new sects with differing theological stances. . Changes in Leadership: The beliefs and practices of a Christian community could change when new leaders with different theological perspectives assumed leadership roles. These changes would sometimes lead to the emergence of new sects or schisms within existing ones. Esoteric Knowledge: Some sects, especially the Gnostic ones, claimed to possess secret or esoteric knowledge (gnosis) that provided a unique perspective on the divine and salvation. These claims attracted followers seeking spiritual enlightenment. Social and Political Factors : Social and political contexts also influenced the development of sects. Persecution, the relationship between the Christian community and the Roman authorities, and internal power struggles could contribute to the emergence of distinct sects. I have created a supplemental thread that includes a list of some of the different sects that emerged in the early Christian Church, along with some of the texts that circulated among Early Christian communities for those who are interested. These texts were rediscovered in 1946, found buried in the desert near tombs in the Egyptian village of Nag Hammadi. It is important to keep in mind that this list covers only some of the more well-known sects, as there were numerous others that appeared during that period. Understanding the history and beliefs of these various sects can provide valuable insight into the challenging events and circumstances that contributed to the Great Apostasy, emphasizing the significance of the Restoration. Throughout Paul's ministry, we can already see the seeds of apostasy and division beginning to take root. Paul himself warned of this in his letter to the Ephesian elders, stating that after his departure, grievous wolves would enter among them, seeking to lead disciples astray with perverse teachings (Acts 20:29–31). This prophetic insight foreshadowed the growing challenges that the early Christian Church faced ( New Testament Prophecies of Apostasy ). By recognizing the complexities and divisions that arose within the early Christian Church, we gain a deeper appreciation for the importance of the Restoration of the gospel through the prophet Joseph Smith. The Restoration reestablished essential truths and principles that had been lost or obscured over time, providing a clear path back to the original teachings of Jesus Christ and His apostles. Recognizing and embracing this perspective can profoundly impact how we interact with those who hold different religious or philosophical beliefs. Contemplating the complexities and challenges faced by early Saints allows us to empathize with the weight of their struggles. Cultivating compassion and grace for these communities enables us to appreciate the shared values and experiences we have with them and others like them. Surprisingly, even issues that may have once caused division can become unifying factors when we acknowledge their common origin and purpose. Ultimately, the unifying force that binds all of humanity together is Jesus Christ. Whether one recognizes Him as Jehovah, Allah, or even through the lens of science, His influence, light, and love permeate all truth and creation. In time, this will be better understood and every knee will bow, and every tongue will confess that He is the Christ. By centering our focus on Him, we find that everything else falls into place, and we experience the liberating truth that sets us free. Major Topics & Events Acts 22 portrays Paul's courageous defense of his faith before a hostile Jewish crowd in Jerusalem. His background and testimony highlight God's transformative work in his life and emphasize the universal nature of the Gospel message. The crowd's reaction underscores the tension between Jewish tradition and the message of salvation going to all Gentile nations. Paul's Roman citizenship plays a crucial role in safeguarding him from harm and grants him significant legal rights. ​Major Topics & Events ​Location ​Scripture ​Cross References ​Videos & Resources Acts 22 ​ ​INT ​ ​ Paul's Arrest and Defense ​ Jerusalem, Around 58 AD ​ Acts 22:1-21 ​ ἀπολογίας "defense" ​ Why was Paul Arrested in Jerusalem? ​ Paul addresses the Jewish crowd in the Hebrew language, recounting his background as a zealous Pharisee and his persecution of Christians. ​ Verses 1-3 ​ διαλέκτῳ "tongue, dialect, language" ἀκρίβειαν " strictest sect " ​" An Hebrew of the Hebrews " ​ Paul shares his encounter with Jesus on the road to Damascus and how he became a follower of Christ. ​ ​Verses 4-11 ​ περιαστράψαι " around shined (like a star )" ​The Road to Damascus: Saul Takes His Journey ​Paul describes Ananias, who restores Paul's sight and instructs him about God's plan for him to be a witness to all people. ​ ​ Verses 12-16 ​ ​ ​ Paul describes his vision in the temple and God's command to leave Jerusalem and go to the Gentiles. ​ Verses 17-21 ​ ἱερῷ hierō "temple" ​ ​ The Outburst of the Crowd ​ ​ Acts 22:22-23 ​ ​Jews and Greeks , The Apostle Paul and the Jews ​ The Jewish crowd becomes furious when Paul mentions God's plan to send him to the Gentiles, and they shout for his execution, throwing off their cloaks and tossing dust into the air. ​ ​Verses 22-23 ​ ​ ​ Paul's Appeal to Roman Citizenship ​ ​ Paul's Appeal to Roman Citizenship ​ ​The Roman Empire During the First Century ​ The Roman commander orders Paul to be brought into the barracks for questioning through flogging. ​ ​Verse 24 ​ χιλίαρχος " commander of a thousand , " ἑκατόνταρχον "commander of a hundred , centurion ." ​ ​ When Paul reveals his Roman citizenship, the commander becomes cautious, realizing he must not mistreat a Roman citizen. ​ ​Verse 25-29 ​JST Acts 22:29 ​Roman Law Relating to the New Testament ​ The next day, the commander sets a meeting with the Jewish council to examine Paul's case. ​ ​Verse 30 ​JST Acts 22:30 ​ Acts 23 presents a dramatic series of events in Paul's defense before the Sanhedrin in Jerusalem. Paul's bold testimony and the divisions among the religious leaders illustrate the deep controversies surrounding his teachings. Despite the threats and conspiracies against him, Paul receives encouragement from the Lord, assuring him of his mission to bear witness in Rome. This chapter marks a critical turning point in Paul's journey as he is transferred to Caesarea, setting the stage for his trials and appearances before Roman authorities. ​Major Topics & Events ​Location ​Scripture ​Cross References ​Videos & Resources ​Acts 23 ​ INT ​ ​ ​ Paul's Bold Testimony and Conflict ​B efore the Sanhedrin in Jerusalem, around 58 AD ​ Acts 23:1-5 συνεδρίῳ "council" ​ συνείδησις " conscience" ​ ​ Paul stands before the Sanhedrin and delivers his defense, declaring that he has lived his life with a good conscience before God until that day. ​ ​Verse 1 ​ συνείδησις " conscience" ἀγαθῇ "good, distinguished, honorable" ​ ​ The high priest Ananias orders Paul to be struck on the mouth, and Paul reacts by calling him a whitewashed wall. ​ ​Verse 2-3 ​ κεκονιαμένε "whitewashed, hypocrite " ​ ​ Those present remind Paul that he is insulting the high priest, and Paul clarifies that he did not know the man's position. ​ ​Verses 4-5 ​JST Acts 23:5 ἀρχιερέα " leader of the priests ( consecrated , same root as temple )" ​ ​ Division Among the Pharisees and Sadducees ​ ​ Acts 23:6-10 ​ ​ ​ As Paul testifies about the hope of the resurrection, a dissension arises between the Pharisees (who believe in the resurrection) and the Sadducees (who deny it). ​ ​Verses 6-9 ​ ​Paul the Apostle: Champion of the Doctrine of the Resurrection ​The dispute becomes so heated that the Roman tribune fears for Paul's safety and orders him to be taken back to the barracks. ​ ​Verse 10 ​ ​ ​ The Lord's Encouragement to Paul ​ Jerusalem (Barracks) ​ Acts 23:11 ​ ​Be of Good Cheer: The Lord Comforts Paul ​ The Lord appears to Paul and reassures him, saying that he must bear witness in Rome as he has in Jerusalem. ​ ​Verse 11 ​ Θάρσει "Be of Good Cheer" ​ ​ The Conspiracy to Kill Paul ​ ​ Acts 23:12-22 ​ ​ ​ More than forty Jews plot to kill Paul but are discovered by Paul's nephew, who reports the plot to Paul. ​ ​Verses 12-16 ​JST Acts 23:15 ​ ​Paul informs one of the centurions about the plot. Centurion takes the nephew to the chief captain, who questions Paul's nephew. ​ ​Verses 17-22 ​ ​ ​ The tribune decides to send Paul under heavy guard, (470 soldiers) to Caesarea to appear before Governor Felix for his safety ​ ​Verses 23-24 ​ ​Felix, Marcus Antonius ​ Paul's Transfer to Caesarea ​Caesarea ​ Acts 23:23-35 ​ ​ ​The Chief captain, Claudius Lysias , writes a letter to Governor Felix explaining the situation and sends Paul to Caesarea with a contingent of soldiers. ​ ​Verses 25-33 ​JST Acts 23:27 ​ ​ The letter states the charges against Paul without any evidence of wrongdoing. ​ ​Verses 29-30 ​ ​ ​Paul and letter delivered to governor, Paul detained and awaits trial. ​Herod's Judgement Hall in Caesarea ​Verses 31-35 ​ ​ Acts 24 presents Paul's trial before Governor Felix in Caesarea. The accusations and Paul's defense reveal the tensions between Jewish leaders and the early Christian community over matters of faith, doctrine surrounding resurrection, Jesus Christ, and political and racial tension regarding Paul's teaching the gospel to the Gentiles. The delay in Felix's decision and his private conversation with Paul demonstrates the complexity of the case and Felix's desire to maintain peace and appease both Jewish and Roman interests. Paul's opportunity to speak about his faith in Christ to Felix and Drusilla further highlights his unwavering commitment to sharing the Gospel, even in the midst of his legal troubles. This chapter sets the stage for Paul's eventual journey to Rome, where he will stand trial before Caesar himself. ​Major Topics & Events ​Location ​Scripture ​Cross-References ​Videos & Resources ​ Acts 24 ​ ​ INT ​ ​ συνείδησις " conscience " Seven Types: Clear Conscience - Acts 24:16 ; Good Conscious - Acts 23:1 ; Pure Conscience - 2 Timothy 1:3 ; Weak Conscience - 1 Corinth 8:7-12 ; Corrupt Conscience - Titus 1:15 ; Guilty Conscience Hebrews 10:19-22 ; Seared Conscience 1 Timothy 4:1-2 ​ Israel Teaching from the Holy Land | Acts 24 (This provided a great historical overview of Caesarea and although it comes from a slightly different Christian perspective, the presentation is very well done and offers excellent insights pertaining to this chapter) ​ Paul's Accusation and Defense ​ Caesarea (Governor Felix's court) ​ Acts 24:1-21 ​ ​ What’s so Special about the Ancient Harbor at Caesarea Maritima? ​ The high priest Ananias and a lawyer named Tertullus bring formal accusations against Paul before Governor Felix. ​ ​ Verses 1-4 ​ ​ ​ Tertullus presents the charges: Accusations of Sedition & Treason (Sect of Nazarenes) ​ ​Verse 5 ​ στάσις "sedition, insurrection" Ναζωραίων αἱρέσεως "Nazarene sect (heresy)" ​ ​Accused of profaning the temple (claimed right to judge according to law). ​ ​Verse 6 ​ βεβηλῶσαι , "profane, allowing common, ungodly access ." ​ ​​ Tertullus a ccuses Lysias of violence against Jews when extracting Paul. ​ ​Verses 7-9 ​ ​ ​ Paul defends himself, acknowledging that he worships the God of his fathers and follows the Law and the Prophets. ​ ​Verses 10-14 ὁδός ​"The Way," the name by which the believers identified themselves before the adoption of the name "Christian." ​ ​ Paul denies being a troublemaker and states that his only "crime" is believing in the resurrection of both the righteous and the wicked. Accounts certain Jews conspiring against him while performing purification rites at the temple. ​ ​Verses 15-20 ​ ἀπρόσκοπον συνείδησιν "a conscience void of offense, clear conscience". ἐλεημοσύνας "Alms," προσφοράς "offerings" ἡγνισμένον "ceremonial purification" ​ ​ Paul affirms his hope in God's promise of a resurrection, which offends some of the Jewish leaders present. ​ ​Verse 21 ​ ἀναστάσεως "resurrection" ​ Felix's Delayed Decision ​ ​ Acts 24:22-23 ​ ​ ​ Felix postpones his verdict, telling Paul that he will wait for Lysias to arrive before making a decision. ​ ​Verse 22 ​ ​ ​Paul put in care of a centurion, Paul is freely allowed visitors ​ ​Verse 23 ​ ἄνεσιν "liberty" ​ ​ Felix's Private Conversation with Paul ​ ​ Acts 24:24-27 ​ ​ ​ Felix and his wife Drusilla , who is Jewish, send for Paul to hear more about his faith in Christ. ​ ​Verse 24 Drusilla of Judea, the Interesting , ​​Drusilla ​ Paul discusses righteousness, self-control, and the coming judgment with Felix and Drusilla ​ ​Verse 25 ​ δικαιοσύνης 'rightousness," ἐγκρατείας "temperance," κρίματος "judgement" ​ ​ Felix becomes frightened and ends the conversation, telling Paul that he will call for him at a more convenient time. ​ ​Verse 25 ​ ἔμφοβος γενόμενος "with fear he trembled" ​ ​Felix hoped that Paul would bribe him, which he did not. ​ ​Verse 26 ​ ​ ​ Felix keeps Paul in custody for 2 years. Portcius Festus arrives. ​ ​Verse 27 ​ ​ Festus Acts 25 narrates Paul's legal proceedings before Governor Festus and his appeal to Caesar as a Roman citizen. Paul's insistence on being tried before Caesar aligns with his desire to preach the Gospel in Rome, fulfilling the Lord's vision for his ministry. Festus's consultation with King Agrippa indicates the complexity of Paul's case and the political considerations at play. Paul's hearing before Agrippa provides an opportunity for him to share his testimony and the message of Christ before royal authorities. This chapter marks a crucial point in Paul's journey as he prepares to embark on his voyage to Rome, where he will stand trial before the highest authority in the Roman Empire. ​Major Topics & Events ​Locations ​Scripture ​Cross References ​Videos & Resources ​Acts 25 ​ ​ INT ​ ​ ​ Paul's Trial before Festus ​ Caesarea (Governor Festus's court), around 59-60 AD ​ Acts 25:1-12 ​ ​Paul: Before Felix & Agrippa ​ Festus succeeds Felix as governor and arrives in Caesarea. ​ ​Verse 1 ​ ​ ​ The Jewish leaders bring formal charges against Paul, requesting his transfer to Jerusalem for trial. ​ ​Verses 2-3 ​ ​ ​ Festus tells them that Paul will be tried in Caesarea, where he himself will soon depart. ​ ​Verses 4-5 ​ ​ ​Jewish leaders come down from Jerusalem to testify against Paul ​ ​Verses 6-7 ​ βῆμα "judgement seat" ​Tel Dan Bama Seat like the Bema Seat in Jerusalem used by Pontius Pilate Festus hears Paul's defense, and Paul insists on being tried before Caesar, appealing to his right as a Roman citizen. ​ ​Verses 8-11 ​ ​ ​ Festus confers with his council and then grants Paul's request to appeal to Caesar. ​ ​Verse 12 ​ ​ ​ Festus Consults King Agrippa ​ ​ Acts 25:13-22 ​ ​ ​ King Agrippa and his sister Bernice visit Festus in Caesarea. ​ ​Verse 13 ​ ​Berenice , Herod Agrippa II ​ Festus discusses Paul's case with Agrippa, explaining the accusations made by the Jewish leaders. ​ ​Verses 14-21 ​JST Acts 25:17 ​ ​ Agrippa, being familiar with Jewish customs, agrees to hear Paul for his upcoming trial before Caesar. ​ ​Verse 22 ​ ​ ​ Paul's Hearing before King Agrippa ​ ​ Acts 25:23-27 ​ ​ ​ Paul is brought before King Agrippa and Bernice the next day with great pomp. ​ ​Verse 23 ​ φαντασίας "pomp" ​ ​ Festus presents Paul's case, and Agrippa permits Paul to speak in his defense. ​ ​Verses 24-27 ​ ​ Acts 26 records Paul's powerful defense and conversion testimony before King Agrippa and other dignitaries in Caesarea. Paul once again recounts his conversion story on the road to Damascus, demonstrating his unwavering commitment to preach the Gospel message and obey God's instruction. During the trial, things get so intense that Festus interrupts Paul and accuses him of insanity, revealing the tension and controversy surrounding Paul's teachings. Paul's appeal to Agrippa underscores his passion for persuading others to embrace faith in Jesus. King Agrippa acknowledges that Paul's words were compelling and that they almost persuaded him to convert him to Christianity. Paul is found innocent, but because he petitioned Caesar, his case must go to Rome. ​Major Topics & Events ​Location ​Scripture ​Cross References ​Videos & Resources Acts 26 ​ INT ​ ​ ​ Paul's Defense and Conversion Testimony ​ Caesarea (Governor Festus's court), around 59-60 AD ​ Acts 26:1-23 ​ ​ ​ Paul begins his defense before King Agrippa, expressing gratitude for the opportunity to speak before someone knowledgeable in Jewish customs. ​ ​Verses 1-3 ​ γνώστην "an expert, knowledgeable ", ἐθῶν "their customs" ​ ​ Paul recounts his early life as a Pharisee and his zealous persecution of Christians, admitting his past belief that he should oppose the name of Jesus. ​ ​Verses 4-11 ​ ἀκριβεστάτην αἵρεσιν "the straightest sect," ​ ​Paul describes his encounter with the risen Christ on the road to Damascus, the divine commission he received, and his mission to preach the Gospel to both Jews and Gentiles. ​ ​Verses 12-18 ​ ​ ​ Paul testifies that he has been faithful to this heavenly vision and has proclaimed repentance and the forgiveness of sins through faith in Jesus. ​ ​Verses 1 9-20 ​ ​ ​Paul explains this is why the Jews want to kill him. ​ ​Verse 21 ​ ​ ​ Paul acknowledges the prophets' prophecies about the Messiah's sufferings and resurrection, affirming that Jesus fulfilled these prophecies. ​ ​Verses 22-23 ​ ​ ​ Festus's Interruption and Paul's Appeal to Agrippa ​ ​ Acts 26:24-29 ​ ​ ​ Festus interrupts Paul, accusing him of being insane due to his passionate defense. ​ ​Verse 24 μανία " manic , mad ​ ​ Paul responds by appealing to Agrippa, asking if he believes the prophets, to which Agrippa acknowledges, "Almost thou persuadest me to be a Christian." ​ ​Verses 25-28 ​ Ἐν ὀλίγῳ με πείθεις Χριστιανὸν γενέσθαι "in a little you persuade me to be a Christian." ​ ​ Paul expresses his desire for everyone present, including Agrippa, to be as he is, except for his chains. ​ ​Verse 29 ​ ​ ​ Conclusion and Verdict ​ ​ Acts 26:30-32 ​ ​ ​ King Agrippa and others present discuss Paul's case and find him innocent, stating that he could have been set free if he had not appealed to Caesar. ​ ​Verses 30-32 ​ ​ Acts 27 describes Paul's perilous journey to Rome, which included a shipwreck on the island of Malta. The narrative demonstrates God's providential care for Paul, fulfilling the promise given to him through the angel's vision. Paul's wisdom and faithfulness, especially during the storm, inspire the crew to follow his guidance and later win favor with the crew and the subsequent islanders. The shipwreck serves as a symbol of the challenges and trials that the early Christian community faced in spreading the Gospel to distant lands. Despite the dangers and setbacks, Paul's unwavering faith and trust in God's guidance continue to serve as a model for believers throughout history. This chapter showcases Paul's resilience and determination to preach the Gospel in Rome, even in the face of tremendous adversity. ​Major Topics & Events ​Location ​Scripture ​Cross Reference ​Videos & Resources ​Acts 27 ​ ​INT ​ ​ The Last Years of Paul's Ministry: In Pursuit of Paul ​ Setting Sail from Caesarea ​Adramyttium, around 59-60 AD ​ Acts 27:1-8 ​ ​ What type of ship did Paul take to Rome? ​ Paul and other prisoners, along with Julius the centurion and the Macedonian Aristarchus from Thessalonica, board a ship from Adramyttium bound for Italy. ​ ​Verse 1-2 ​ ​Centurions in the New Testament ​ The ship stops in Sidon, and Julius treats Paul kindly, allowing him to visit friends and receive care. ​Sidon ​Verse 3 ​ ἐπέτρεψεν "gave him liberty" ​ ​ The ship sails along the southern coast of Cyprus due to adverse winds. ​Cyprus ​Verses 4-5 ​ ​ ​ They cross the sea off Cilicia and Pamphylia and arrive in Myra , where they transfer to a larger Alexandrian ship headed to Italy. ​ Myra (Lycia) ​Verses 5-6 ​ ​ ​ The ship sails slowly, and they reach the city of Lasea in Crete . ​Lasea, Crete ​V erses 7-8 ​ ​ ​ The Dangerous Voyage and Shipwreck ​ ​ Acts 27:9-26 ​ ​Shipwrecked on Malta ​ The journey becomes dangerous due to unfavorable weather conditions as Yom Kippur approaches. ​ Crete, October 60 AD ​Verse 9 ​ ​ Paul warns the crew that the voyage will bring danger and loss, advising them to stay in Crete during the winter. ​ ​Verses 10-12 ​ ​ ​ The crew disregards Paul's advice and sets sail, encountering a severe storm. ​ ​Verse 13-15 ​​ Εὐροκλύδων "an east wind" ​ ​ The storm rages for several days, could not see sun or stars, the crew throws cargo overboard to lighten the ship. ​ ​Verses 16-20 ​ ​ ​ Paul receives a vision from an angel, assuring him that everyone on board will survive but that the ship will be wrecked on an island. ​ ​Verse 21-26 ​ ​ ​On the 14th night sailors detect land, Paul warns them to stay on the ship, saying that those who do not will perish. Men listen to Paul ​ ​Verses 27-32 ​ ​ ​ Paul encourages the crew to take food, and he gives thanks to God before breaking bread in the presence of all. ​ ​Verses 33-36 ​ ​ ​ Shipwrecked on Malta, 276 people. ​ ​ Acts 27:37-44 ​ ​ Where was Paul shipwrecked on his way to Rome? ​ The crew spots land and attempts to lighten the ship and run it aground ​ ​Verses 37-41 ​ ​ ​Soldiers consider what they should do with prisoners. Discuss the possibility of killing them to prevent escape. ​ ​Verse 42 ​ ​ ​The Centurion protects Paul and persuades soldiers to allow the prisoners to swim to land. All passengers survive. ​ ​Verse 43-44 ​ ​ ​ Acts 28 marks the conclusion of Paul's arduous journey to Rome, fulfilling the divine purpose for him to preach the Gospel in the heart of the Roman Empire. The episode in Malta demonstrates God's providential care, allowing Paul to witness and minister to the islanders even after the shipwreck. The warm reception of believers in Rome reflects the spread and acceptance of Christianity in the empire. Paul's ministry in Rome, even while under house arrest, showcases his unwavering commitment to preaching the Gospel, regardless of his circumstances. The chapter emphasizes the universality of the Gospel, extending to both Jews and Gentiles, which aligns with the broader theme in Acts. Paul's ministry in Rome sets the stage for the subsequent spread of Christianity throughout the Roman world, impacting the course of history and shaping the early church's development. Major Topics & Events ​Location ​Scripture ​Cross Reference ​Videos & Resources ​Acts 28 ​ ​ INT ​ ​ ​ Paul's Unexpected Ministry in Malta ​Malta ​ Acts 28:1-10 ​ ​ ​ The islanders show kindness to the shipwrecked crew, and Paul is welcomed by a chief official named Publius, who houses them for three days. ​ ​Verses 1-2 ​ βάρβαροι "barbarous," φιλανθρωπίαν "kindness" ​ ​Paul bit by viper, islanders consider it to be a sign that Paul was evil. However, Paul did not get sick, and the islanders change their minds, believing Paul to be a god. ​ ​Verses 3-6 ​ ἔχιδνα "viper" ​ ​ Paul heals Publius's father, and word spreads, leading to the healing of others on the island who are sick. ​ ​Verses 7-9 ​ ​ ​ The crew and passengers spend three months in Malta, where they receive provisions for their journey. ​ ​Verse 10 ​ ​ ​Depart for Alexandria after spending the winter in Malta on an Alexandrian ship with the twin gods Castor and Pollux depicted on the bow. ​ ​Verse 11 ​ παρασήμῳ "marked with a sign" Διοσκούροις "Castor & Pollux" ​Castor and Pollux ​ Arrival in Rome ​Rome, Italy; 60 AD ​ Acts 28:11-16 ​ ​ The Last Days of Paul, In Pursuit of Paul ​Paul and companions arrive in Puteolin via Syracuse and Rhegium , where they find fellow believers who invite them to stay with them for seven days. ​ ​Verses 12-14 ​ ἀδελφοὺς "brethren, brothers, fellow believers" ​ ​ Paul and his companions continue their journey and finally arrive in Rome, where believers from the city come to meet them at the Appian Forum and Three Inns. ​ ​Verses 15-16 ​ ​Where do we find Paul’s ‘Roman Road’ in Scripture? ​ Paul's Ministry in Rome ​ ​ Acts 28:16-31 ​ ​​ Arrest & Trial in Rome ​ Paul is allowed to stay in his rented house in Rome, guarded by a soldier but with the freedom to receive visitors. ​ ​Verses 16 ​ How was Paul imprisoned in Rome? ​ Paul addresses the Jewish leaders in Rome, explaining that he was arrested in Jerusalem for the hope of Israel and that he appealed to Caesar, not because he had any charges against his own people, but because the Lord called him to speak to the people of Rome. ​ ​Verses 17-20 ​ ἐλπίδος τοῦ Ἰσραὴλ "Hope, expectation of Israel" ​ ​The Roman audience had not yet received any letters against Paul, but were curious because they had heard about the sect that had become a popular subject of discussion. ​ ​Verse 21-22 ​ αἱρέσεως "sect" ἀντιλέγεται "spoken against" ​ ​Paul was appointed a day to deliver his message. Some believed, and some did not. ​ ​Verse 23-24 ​ ἐπείθοντο "persuaded to believe," ἠπίστουν "did not believe, apostasy " ​ ​Paul quotes Isaiah, declaring that the salvation of God has been sent to the Gentiles, who will listen ​ ​Verse 25-29 ​Isaiah 6:9-10 , Matthew 13:14–15 , Luke 8:10 , 2 Nephi 16:9 ​ ​ Paul remains in Rome for two years, boldly preaching the kingdom of God and teaching about the Lord Jesus Christ. ​ ​Verses 30-31 ​ ​ Church Videos & Resources After the Resurrection (Full Movie) New Testament Times at a Glance: The Early Apostles—Their Lives and Letters ​Be of Good Cheer: The Lord Comforts Paul ​The Road to Damascus: Saul Takes His Journey Scripture Central Study Guide Some of the links on the Scripture Central website were not working, so I included those and added a few additional resources to their reading list below: New Testament Minute: Acts Charting the New Testament Paul, a Citizen of Three Worlds Paul’s Life and Ministry Speeches of Paul in Acts The Canonization of the Books of the New Testament Commentary on Acts Lynne Hilton Wilson, " Acts 22–28 ,"  Come Follow Me: The New Testament , 2019. Taylor Halverson, “ The Role and Purpose of Synagogues in the Days of Jesus and Paul ,”  Interpreter: A Journal of Latter-day Saint Faith and Scholarship  34 (2020): 41-52. Nicholas J. Frederick and Frank F. Judd Jr., “ The Revelation of Jesus Christ to Paul: Presenting a Deeper, Full Christology ” in  Thou Art the Christ: The Son of the Living God, The Person and Work of Jesus in the New Testament,  ed. Eric D. Huntsman, Lincoln H. Blumell, and Tyler J. Griffin (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2018), 192–215. Taylor Halverson, “ Acts 21-28. Faithfully Witness of Christ ,” The Interpreter Foundation, October 10, 2015. David Rolph Seely and Jo Ann Seely, “ Paul: An Untiring Witness of Christ , ”  Ensign  August 1999. Frank Judd Jr., “ The Apostle Paul as Master Teacher , ”  Ensign  September 2015. C. Wilfred Griggs, “‘ An Hebrew of the Hebrews’: Paul’s Language and Thought ,” in  Sperry Symposium Classics: The New Testament , ed. Frank F. Judd Jr. and Gaye Strathearn (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 237–253. Brandt, Edward J., “ The Law of Moses and the Law of Christ ” in  Sperry Symposium Classics: The Old Testament , ed. Paul Y. Hoskisson (Provo and Salt Lake City: Religious Studies Center, Brigham Young University, and Deseret Book 2005), 133–153. John A. Tvedtnes, “ Biblical and Non-Biblical Quotes in the Sermons and Epistles of Paul , ”  Interpreter: A Journal of Latter-day Saint Faith and Scholarship  3 (2013): 7–61. John A. Tvedtnes, “ V ariants in the Stories of the First Vision of Joseph Smith and the Apostle Paul ,”  Interpreter: A Journal of Latter0day Saint Faith and Scholarship  2 (2012): 73–86. “ Agrippa II ,” New World Encyclopedia. “ Antonius Felix ,” Wikipedia, accessed June 6, 2019. “ Porcius Festus ,” Wikipedia, accessed June 6, 2019. The Bible Project Book of Acts Summary Paul's Missionary Journeys: Acts 13-20 Bound for Rome: Acts 21-28 BYU’s RSC The Revelation of Jesus Christ to Paul: Presenting a Deeper, Full Christology “ An Hebrew of the Hebrews”: Paul’s Language and Thought Video Tours of the Holy Land & Key Sites Listed throughout the summaries above Additional Videos & Insights Paul, Apostle of Christ (full movie available for purchase or rental on YouTube) Acts of the Apostles (Full Movie) Early Church History Timeline 0 to 500 AD ( PDF version, download ) BLB Tutorial s Maps https://www.worldhistory.org/image/15640/the-growth-of-christianity-in-the-roman-empire/

The Nag Hamadi Ruins contain an ancient library of Gnostic Christian codices that were buried after Saint Athanasius condemned the use of non-canonical books in 367 AD. Additional Information on Early Christian Sects: Early Divisions (1st Century AD): a. Jewish Christians: Originated in the Jewish communities where Jesus' early followers lived, mainly in the region of Judea and later spreading to other Jewish diaspora communities. Jewish Christians continued to observe Jewish customs and laws while recognizing Jesus as the Jewish Messiah. b. Paul's Gentile Converts: originated in diverse Gentile communities located outside of Judea, primarily in cities throughout the expansive Roman Empire where the apostle Paul conducted his influential missionary journeys. Through his ministry, Paul extended the message of salvation, emphasizing faith in Jesus Christ, to non-Jewish (Gentile) communities. This led to significant changes in the Christian movement, as Gentile converts were allowed certain leniencies regarding the strict observance of Jewish laws and customs, including matters pertaining to Kosher laws and Circumcision. These controversial changes stirred up heated tensions between the Jewish and Gentile populations within the early Christian communities . Nazarene Sect (1st Century AD): Originated in Nazareth and other areas in Galilee, where Jesus spent a significant part of His life, and later spread to other Jewish communities. The Nazarenes maintained strong connections with Jewish customs and regarded Jesus as the Jewish Messiah. Ebionite Sect (1st and 2nd Centuries AD): The Ebionites primarily originated in Jewish communities in Judea and Galilee and later spread to other Jewish communities and diaspora locations. Some sources record that the Ebionites were descendants of the Jerusalem Christians that fled to Pella just prior to the destruction of the Temple in Jerusalem. The Ebionites insisted on the continued observance of Jewish customs and laws for all followers of Jesus, including Gentile converts, and many rejected Paul's teachings. Docetism Sect (1st and 2nd Centuries AD): Docetism originated in various regions across the Roman Empire, with followers found in cities like Rome, Alexandria, and Antioch. Docetism taught that Jesus' human form was illusory and that He did not possess a physical body, emphasizing His purely divine nature. Gnostic Sects (1st and 2nd Centuries AD): Gnostic Christians originated from different regions across the Roman Empire, with significant Gnostic communities found in Alexandria (Egypt), Antioch (Syria), and parts of Asia Minor. Gnostic Christians emphasized secret knowledge (gnosis) for salvation, viewed the material world as inherently evil, and claimed to possess esoteric knowledge about Jesus and His teachings. (More on these groups below.) Adomite Sect (2nd Century AD) : The Adomite sect emerged in Syria. The Adomites believed that Adam, the first human, was the true savior and that Jesus was merely a manifestation of Adam's spirit. Elcesaites Sect (2nd Century AD) : The Elcesaite sect was founded in eastern parts of the Roman Empire, particularly in Mesopotamia and Persia (present-day Iraq and Iran), and in the regions around the Dead Sea. The Elkesaites blended elements of Jewish, Christian, and Gnostic beliefs and practiced communion and baptisms by immersion. It is believed that Elkesaites drew followers from the Essene community. Marcionism Sect (2nd Century AD): Founded by Marcion in Pontus, in a region in modern-day Turkey. Marcionism later spread to Rome and other parts of the Roman Empire. Summary: Marcionism rejected the Old Testament and believed in two opposing gods—one of judgment and law in the Old Testament, and the other of love and grace in the New Testament. Montanism Sect (2nd Century AD): Montanism originated in Phrygia, an area in modern-day Turkey, particularly in the region around Pepuza and Tymion, where the prophet Montanus lived and preached. The movement spread to other regions in the Roman Empire. Montanism claimed to receive direct revelations from the Holy Spirit, emphasized the imminent return of Christ, and promoted asceticism and strict moral living. Novatianism Sect (3rd Century AD) : Novatianism emerged in Rome and later spread to other parts of the Roman Empire. Novatianists were followers of Novatian, a presbyter in Rome, who opposed the re-admittance of Christians who had lapsed during times of persecution. They advocated for a strict approach to church discipline and penance. Collyridianism Sect (4th Century AD) : The Collyridian sect originated in Arabia and spread through parts of Asia Minor, particularly in present-day Turkey. Collyridianism centered around the veneration of the Virgin Mary to the point of offering her religious worship, which was contrary to mainstream Christian teachings at the time. Trinitarian Sect (2nd - 4th Century AD): The doctrine of the Trinity became a central tenet of Christian theology, beginning around 250 AD. While the concept has earlier influences, Origen, one of the early Christian fathers, provides the earliest known articulated description of this concept. In his writings, he used the Greek term " ousia " (substance) to categorize the nature of God, defining Him as "one genus of ousia while being three distinct species of hypostasis " (person, essence, nature, form). The concept of the Trinity was particularly significant in the Judeo-Christian community due to the second commandment, which strictly forbids the worship of gods other than Jehovah. As a result, some perceived the worship of the Father, Son, and Holy Ghost as polytheistic, challenging the long-established monotheistic tradition of Judaism. The concept of the Trinity arose as an attempt to reconcile this perceived discrepancy, and it garnered support through a vote at the First Council of Nicaea in 325 AD, held in present-day Iznik, Turkey. The Council officially adopted Trinitarianism as the Christian Church's policy. However, the issue remained highly controversial and sparked intense debates among various Christian communities across the Roman Empire for many years, sometimes leading to conflicts and bloodshed. Trinitarian Christianity affirms the belief in the Holy Trinity—God the Father, God the Son (Jesus Christ), and God the Holy Spirit—as three distinct persons in one divine essence. This belief became a defining element of orthodox Christian theology and played a significant role in shaping the course of Christian history. Arianism Sect (2nd - 4th Century AD): Arianism originated in Alexandria, Egypt, where Arius served as a presbyter and presented his controversial teachings. It later spread to other parts of the Roman Empire. Arianism was a significant theological movement in the early Christian church, named after its founder, Arius, a presbyter from Alexandria in the 4th century AD. Arianism challenged the orthodox Trinitarian doctrine by proposing a different understanding of the relationship between God the Father and Jesus Christ. According to Arianism, Jesus Christ was not co-eternal or of the same divine essence (consubstantial) as God the Father. Instead, Arius taught that Jesus, as the Son of God, was a created being and had a beginning. Arius argued that there was a time when the Son did not exist and that the Father alone was truly God in the highest sense. This view posed a direct challenge to the orthodox Trinitarian doctrine, which upheld the belief in the Holy Trinity—God the Father, God the Son (Jesus Christ), and God the Holy Spirit—as three distinct persons in one divine essence, co-eternal and consubstantial. Trinitarian Christians held that Jesus Christ was fully God and had always existed as an equal member of the Godhead, not a created being. Arianism gained significant popularity and support, creating divisions and debates within the early Christian church. The controversy over the nature of Jesus Christ's divinity led to the calling of the First Council of Nicaea in 325 AD to address and resolve the dispute. At the Council of Nicaea, the Trinitarian position, as articulated by Athanasius and others, prevailed, and the Nicene Creed was adopted. This creed firmly asserted the full divinity of Jesus Christ, stating that He is "begotten, not made, consubstantial with the Father." Arianism was officially condemned as a heresy, and its adherents, including Arius, were excommunicated from the orthodox Christian community. In the context of the Latter-day Saint (LDS) concept of the Godhead, there are some similarities and differences between Arianism and Trinitarianism. Like Arianism, LDS theology teaches that Jesus Christ is a separate being from God the Father and that He is the literal Son of God. However, unlike Arianism, the LDS doctrine of the Godhead affirms the eternal nature of Jesus Christ and His divine essence. In LDS theology, Jesus Christ is understood to be the literal Firstborn Son of God in the spirit, and He played a crucial role in the creation of the universe under the direction of God the Father. Furthermore, LDS doctrine teaches that the Father, the Son, and the Holy Ghost are separate beings with distinct roles but united in purpose as the Godhead. While this view differs from orthodox Trinitarianism, which emphasizes their complete unity in one divine essence, it aligns with the LDS concept of the Godhead as three distinct divine beings working together in perfect harmony to bring about the salvation and exaltation of humankind. Khan Academy Early Christianity , The Spread of Christianity , Christianity in the Roman Empire , Arian Controversy and the Council of Nicaea Various Gnostic Sects: The Gnostic traditions emerged as a philosophical and religious movement during the early centuries of Christianity, influenced by various ancient religious and philosophical ideas, including elements from Jewish, Christian, Greek, and other mystical traditions. Gnosticism emphasized the acquisition of secret knowledge ( gnosis ) as the means to attain spiritual enlightenment and salvation. The merging of Gnostic traditions with Christianity was a complex process that occurred over several centuries. Gnostic ideas and beliefs gradually infiltrated some Christian communities, particularly in regions with strong Hellenistic and prior Gnostic influences. Gnostic texts, such as the Gospel of Thomas, the Gospel of Mary, and the Gospel of Philip, appeared alongside the traditional Christian scriptures, creating a diverse range of beliefs and practices among early Christians. Gnostic ideas were often popular among certain communities for several reasons: Spiritual Appeal: Gnosticism offered a deeper understanding of spiritual matters and promised a direct, personal connection to the divine through secret knowledge. This mystical allure appealed to seekers of deeper spiritual experiences. Inclusivity: Gnostic beliefs were open to a broader audience and were more accessible to individuals from different cultural and religious backgrounds, attracting a diverse range of followers. Reinterpretation of Christian Teachings: Gnosticism provided alternative interpretations of Christian doctrines and stories, often incorporating ideas about the nature of the divine, the creation of the world, and the role of Jesus Christ. Despite their popularity among certain groups, Gnostic traditions faced challenges and opposition: Orthodoxy: Gnostic ideas contradicted mainstream Christian beliefs and challenged the emerging orthodox theology, especially the concept of the Trinity and the incarnation of Jesus Christ. Heresy and Exclusion: As the early Christian Church sought to define its orthodox beliefs, Gnostic teachings were deemed heretical, leading to their rejection and exclusion from mainstream Christian doctrine. Suppression and Suppression: As the Orthodox Christian Church gained political power and influence, Gnostic writings and communities were suppressed and persecuted. Many Gnostic texts were destroyed or lost over time. The rediscovery of the famous Nag Hamadi texts provides us with several texts that were previously thought to be lost. The eventual demise of Gnostic traditions can be attributed to several factors: Institutionalization of Christianity: As Christianity became an established and institutionalized religion, it sought to unify its beliefs and practices under a coherent orthodoxy, leaving no room for alternative interpretations like Gnosticism. Councils and Creeds: Ecumenical councils, such as the Council of Nicaea in 325 AD, were convened to address theological disputes and to define orthodox Christian doctrine. These councils rejected Gnostic teachings and solidified the core beliefs of Trinitarian Christianity. Political Power and Persecution: The Roman Empire's adoption of Christianity as its official religion further solidified the dominance of orthodox Christian beliefs, leading to the suppression and persecution of Gnostic communities and texts. While Gnostic traditions eventually faded from prominence within mainstream Christianity, their influence continued to echo through history. In recent times, the discovery of ancient Gnostic texts, such as the Nag Hammadi Library, has led to renewed interest in Gnosticism and its impact on early Christian thought. Below are a few of the Gnostic traditions that developed during the first few centuries leading up to the codification of the Orthodox church. Sethianism : one of the earliest gnostic groups, that originated in the early centuries in various regions across the Roman Empire, including Egypt, Syria, and Palestine. Sethianism was a Gnostic sect centered around the figure of Seth, the third son of Adam and Eve. Sethianism had a complex mythology and saw Seth as a divine figure who transmitted secret knowledge. Simonians : originated in the early second century in Samaria and later spread to other parts of the Roman Empire. The Simonians allegedly followed Simon Magus , the sorcerer figure mentioned in the New Testament (Acts 8:9-24). They incorporated Gnostic elements into their belief system and believed in the existence of a supreme, unknowable God. Basilideans : originated in Alexandria, Egypt. The Basilideans followed the teachings of Basilides, an Egyptian Gnostic teacher. They emphasized a complex system of emanations and aeons, which played a significant role in their cosmology. Valentinianism : originated in the early 2nd century in Rome and later spread to other regions in the Roman Empire. Valentinianism was one of the most influential Gnostic sects, founded by Valentinus. They emphasized the idea of the Pleroma (the fullness of divine beings) and the role of Sophia (wisdom) in the process of emanation. Bardaisanites : originated in Edessa, which is present-day Urfa in southeastern Turkey. The Bardaisanites were followers of Bardaisan, a Syrian Gnostic philosopher. They incorporated philosophical elements of Gnostic thought with a focus on creation, astrology, and cosmic determinism, in an effort to consolidate concepts pertaining to free will and fate, and how these principles relate to the laws of nature, God, and man. Carpocratianism : originated in Alexandria, Egypt. The Carpocratians were followers of Carpocrates, a Gnostic teacher. They believed in the soul's reincarnation and sought to attain spiritual liberation through knowledge and experience. They viewed Jesus, not as a redeemer, but as an ordinary man who remembered his divine origin. They saw Christ as someone they could emulate rather than worship. They also practiced magic, and believed they could communicate with demonic spirits to exercise their power and superiority over them. Nicolaitans : originated in the early Christian community in Asia Minor (modern-day Turkey). The Nicolaitans were a Gnostic sect mentioned in the book of Revelation (Revelation 2:6, 2:15). Little is known about their specific beliefs, but they were criticized for advocating practices that promoted immorality and idolatry. These Gnostic sects emerged during the early centuries of Christianity and spread to various regions in the Roman Empire, each contributing their unique perspectives and beliefs to the diverse landscape of Gnostic and Christian thought. As we explore the diverse sects of Christianity and Philosophy, it becomes evident how confusion arose due to the abundance of information and misinformation circulating at the time. Amidst the chaos, distinguishing fact from fiction seemed almost impossible. In the aftermath of the apostles' deaths, the divergence of numerous factions led to a period known as the Great Apostasy—a prophesied inevitability, and a situation that many earnestly sought to prevent. Although much was lost, much was also preserved. In the process of canonizing scripture and stalwart attempts to consolidate records and doctrine, a significant and important remnant was maintained, despite tremendous opposition and persecution. The conversion of Constantine marked a crucial turning point for the Christians, and this allowed the survivors to do the best they could with the remnants that remained. While there are many variations among the records and the communities who preserved them, it is vital to recognize that most were faithfully trying to do the best they could with what they had under very challenging circumstances. Instead of criticizing our Jewish and Christian brothers and sisters for the inevitable deviations that occurred over time, we should be grateful for what they accomplished and admire their courageous and noble efforts in doing so. There is so much we can learn from one another as we embrace grace and tolerance in our shared pursuit of truth. As members of The Church of Jesus Christ of Latter-day Saints, we are truly fortunate to have modern-day Prophets and Apostles who provide clarity amidst the uncertainties, guiding us on the path of truth. Likewise, we are immensely blessed to have the Book of Mormon, which serves as an additional witness to the Bible, enabling us to better and more accurately interpret and understand God's word and wisdom. Through the guidance of obedient and faithful Priesthood leaders and the inspiration that can come from both ancient and modern scripture, we can learn to navigate the complexities of history and theology, gaining greater insights and unity in our collective journey of faith and truth. FYI for further investigation if desired: Below is a list of some of the Gnostic writings that were in circulation. It's important to note that while these texts offer insight into the diverse ideas circulating during that time, they may not align with our understanding of gospel principles as members of The Church of Jesus Christ of Latter-day Saints. These writings often present unconventional and esoteric perspectives. Additionally, most of these writings were recorded in Coptic , and being modern translations of a language that went extinct, these translations have undergone multiple rounds of interpretation, making them very challenging to decipher accurately. Pseudepigrapha, Apocrypha and Sacred Writings Gnostic Texts Secret Book of John (Apocryphon of John) Reality of the Rulers Gospel of Philip Gospel of Thomas Gospel of Mary Gospel of Peter Gospel of Matthias Gnostic texts discovered at Nag Hamadi Corpus Hermeticum Prayer of the Apostle Paul ( Text ) Apocryphon of James ( Text ) Gospel of Truth ( Text ) Treatise on the Resurrection ( Text ) Tripartite Tractate ( Text ) Apocryphon of John ( Text ) Gospel of Thomas ( Text ) Gospel of Philip ( Text ) Hypostasis of the Archons ( Text ) On the Origin of the World ( Text ) Exegesis on the Soul ( Text ) Book of Thomas the Contender ( Text ) Holy Book of the Great Invisible Spirit ( The Gospel of the Egyptians ) ( Text ) Eugnostos the Blessed ( Text ) The Sophia of Jesus Christ ( Text ) Dialogue of the Saviour ( Text ) Apocalypse of Paul ( Text ) First Apocalypse of James ( Text ) Second Apocalypse of James ( Text ) Apocalypse of Adam ( Text ) Acts of Peter and the Twelve ( Text ) The Thunder, Perfect Mind ( Text ) Authoritative Teaching ( Authoritative Discourse ) ( Text ) Concept of Our Great Power ( Text ) Plato 's Republic . ( Text ) The Discourse on the Eighth and Ninth ( Text ) Prayer of Thanksgiving ( Text ) Asclepius ( Text ) Paraphrase of Shem ( Text ) Second Treatise of the Great Seth ( Text ) Gnostic Apocalypse of Peter ( Text ) Teachings of Silvanus ( Text ) Three Steles of Seth ( Text ) Zostrianos ( Text ) Letter of Peter to Philip ( Text ) Melchizedek ( Text ) Thought of Norea ( Text ) Testimony of Truth ( Text ) Marsanes ( Text ) Interpretation of Knowledge ( Text ) Valentinian Exposition ( Text ) Allogenes ( Text ) Hypsiphrone ( Text ) Sentences of Sextus ( Text ) Trimorphic Protennoia ( Text ) These texts offer intriguing glimpses into the diverse beliefs and spiritual traditions of early Christian and Gnostic communities. However, readers should approach them with an understanding of their historical and cultural context and exercise caution in interpreting their teachings, as they may diverge significantly from the doctrines and principles found in the restored gospel of The Church of Jesus Christ of Latter-day Saints.

Organization of the New Testament The letters in the New Testament are not arranged in chronological order. Instead, they are generally organized according to their length and the recipients of the letters. The New Testament is divided into several sections, each serving a distinct purpose. Here's an overview of how the New Testament is organized: 1. The Gospels - Biography of Christ: The New Testament begins with the four Gospels—Matthew, Mark, Luke, and John. These books narrate the life, ministry, death, and resurrection of Jesus Christ. Matthew, Mark, and Luke are known as the Synoptic Gospels because they share many similarities in their content and structure, while John's Gospel presents a unique theological perspective. 2. Acts of the Apostles - History of Early Church: After the Gospels, the New Testament contains the book of Acts, which is a historical account written by Luke. It details the early growth and spread of the Christian church, particularly focusing on the ministry of the apostles, particularly Peter and Paul. 3. Letters: Pauline Epistles : Following the book of Acts are the letters written by the Apostle Paul to various Christian communities and individuals. These letters are organized based on their length rather than their chronological order. They are generally divided into two groups: a. The Major Pauline Epistles: These are the longer letters attributed to Paul, and they include: Romans 1 Corinthians 2 Corinthians 1 Thessalonians 2 Thessalonians Galatians Philippians Philemon Colossians Ephesians b. The Pastoral Epistles: These are shorter letters attributed to Paul, although they were likely compiled or written by someone else following his death. Some speculate that Luke may have written them. They are addressed to individual leaders, Timothy and Titus. They include: 1 Timothy 2 Timothy Titus General Epistles : After the Pauline letters, the New Testament includes a collection of letters written by other apostles and early Christian leaders. They are called "General" because they are not addressed to specific individuals or churches. These letters include: - Hebrews - James - 1 Peter - 2 Peter - 1 John - 2 John - 3 John - Jude 4. Prophecy - The Book of Revelation: The New Testament concludes with the book of Revelation, an apocalyptic work attributed to the Apostle John. It contains prophetic visions and messages of hope and encouragement for the early Christian community during times of persecution. How can an understanding of the organization of the New Testament help one to better understand the Epistles? When studying the individual letters of the New Testament, it is vital to consider the broader context. As we move from the historical narratives of the Gospels and Acts to the Epistles, we encounter personalized addresses aimed at specific circumstances and occasions. Each of these writings was penned with a particular audience and purpose in mind, necessitating a thorough understanding of the historical background and context to interpret their intended meaning accurately. These letters frequently tackle specific issues relevant to distinct regions, making it crucial to grasp the context, culture, and reasons for each letter's composition. Failing to consider these components may lead to misinterpretation and unintended manipulation of the text. Thus, it becomes essential to familiarize oneself with the chronological placement of these letters within the early church's historical development, allowing for a more comprehensive grasp of their significance. ( The Occasional Nature, Composition, and Structure of Paul’s Letters ) The chart provided below presents an estimation of the chronological order and dates of the books of the New Testament. It is important to acknowledge variations in different sources and traditions regarding the specific order and timing. Therefore, the following list is an estimated compilation of dates and orders based on biblical accounts and additional books and resources. ( James D. Quiggle Old and New Testament Chronology , Bible Hub Timeline , Zondervan Charts New Testament by House) Note that column 3 indicates the chronological timing of when the events of the books took place. In 2nd column, the writer of the text is listed, along with an estimated time that scholars believe the records were compiled and recorded. Chronological Order of Epistles within Context of Early Church ​Chronological Order ​Writer (approx date of written record) ​Approx Time of events ​Events ​Gospels ​ Matthew (80-90 AD) John Mark (70 AD) Luke (100 AD) John (90 AD) ​6 BC- 30 AD ​Life of Christ ​Acts 1-8 ​Luke (100 AD) ​~30-34 AD ​Ascension, Pentecost, Apostles Preach & Heal, Magnificent 7, Stephen’s Martyrdom, Paul Persecutes the Church, Philip in Samaria, Simon the Sorcerer, the Ethiopian ​Acts 9 ​Luke (100 AD) ​~34 AD ​Saul’s Conversion ​Acts 10-12 ​Luke (100 AD) ​~37-44 AD ​Peter Preaches to Gentiles, Barnabas sent to Antioch & brings Paul from Tarsus, James killed, Peter Arrested and escapes, Herod Agrippa dies ​Paul’s First Missionary Journey ​Luke (100 AD) ​~46-48 ​Antioch, Cyprus, Pisidion, Iconium. Lystrum & Derby ​James (45-49 AD) ​James, the brother of Jesus (before 62 AD) ​~45-49 AD ​ ​Galatians (48-49 AD) ​Paul (50 AD) ​~48-49 AD ​ ​Acts 15 Jerusalem Council ​Luke (100 AD) ​~48-50 ​Debates over Circumcision, Kosher Laws, and Festival observance. Circumcision laws were lifted for converts as well as kosher laws ​Acts 16-17: Paul’s 2nd Missionary Journey w/ Silas ​Luke (100 AD) ​~49-52 ​Revisits several previous Galatian cities, Macedonia, Philippi, Timothy & Luke join mission ​Acts 17 ​Luke (100 AD) ​ ​Paul and companions visit Thessalonica, Berea, Athens, ​1 Thessalonians ​Paul (~50 AD) ​51 AD ​ ​2 Thessalonians ​Attributed to Paul (100 AD) ​51 AD ​ ​Acts 18:1-19 ​Luke (100 AD) ​ ​Paul & Companions visit Corinth ​1 Corinthians ​Paul (mid 50s) ​53-57 AD ​Written from Ephesus ​Acts 18:20 ​Luke (100 AD) ​ ​Paul & Companions visit Cechreae & Ephesus, leave Aquila & Pricilla there to help church community ​Phillipians ​Paul (~52-62 AD) ​~51-55 AD ​Written from Macedonia ​2 Corinthians ​Paul (~55-56 AD) ​~55-56 AD ​Written from Macedonia ​Romans ​Paul ~55-58 ​~55-58 AD ​Written from Corinth ​Philemon ​Attributed to Paul & Timothy (~57-62) ​~57-62 AD ​ ​Acts 19 Ministry in Ephesus ​Luke (100 AD) ​~early to mid 50s ​ ​Acts 20:1-3 Ministry in Troas ​Luke (100 AD) ​~mid 50s ​ ​Acts 20-21 ​Luke (100 AD) ​~mid to late 50s ​Paul’s farewell’s & journey back to Jerusalem Nero becomes Emperor ​ 54 AD ​ ​Acts 21-23 ​Luke (100 AD) ​~59 AD ​Paul’s Arrival & Arrest in Jerusalem. Journey to Rome. ​​Paul’s transfer to Caesarea ​​Luke (100 AD) ​​~58-60 AD ​ ​Acts 24-26 ​Luke (100 AD) ​~60 AD ​ ​Paul before Felix, Festus & Agrippa ​Luke (100 AD) ​~60 AD ​ ​Acts 27-28 ​Luke (100 AD) ​~August 60 AD ​Paul Sails for Rome, Shipwrecked in Malta ​James, brother of Jesus killed ​ ​~62 AD ​ ​Ephesians ​Attributed to Paul (90 AD) ​~62 AD ​ ​Phillipians ​Paul (61-62 AD) ​Mid-60s AD ​ ​Arrival in Rome ​Luke (100 AD) ​~Early 60’s ​ ​Acts 28:30-31 ​Luke (100 AD) ​~62 AD ​Paul under house arrest for 2 years ​Colossians ​Attributed to Paul, possibly written by Timothy or another scribe on Paul’s behalf (~early 60s AD) ​~62 AD ​ ​1 Timothy ​Attributed to Paul (90-140 AD) ​~62 AD ​ ​2 Timothy ​Attributed to Paul (90-140 AD) ​~64 AD ​ The Great Fire in Rome ​ ​64 AD ​Nero blamed Christians, resulting in increased persecution. What was the terrible legacy of Nero? , Ancient History: Rome If You Want To, Nero Persecutes Christians (EP2) ​Jewish War ​ ​66 AD ​General Vespasian & son, Titus dispatched to Jerusalem to stop the riots. The Jewish War Begins (66-67 CE) ​1 Peter ​Peter (~64-66 AD) ​~64-66 AD ​Paul Martyred ​ ​~64 AD ​ ​2 Peter ​Peter (~66-68 AD) ​~66-68 AD ​ ​Peter Martyred ​ ​~68 AD ​ ​Hebrews ​Sometimes attributed to Paul, possibly Luke, Barnabas, or someone else, but no one is sure. (~90 AD) ​~64-70 AD ​ ​Jude ​Jude, brother of James (the brother of Jesus) (~50-110 AD) ​~50-70 AD ​ ​Revelation 1-3 ​John of Patmos (the Beloved) (~95 AD) ​~95 AD ​ ​1 John ​John the Evangelist (the Beloved) ~95-110 AD ​~95-110 AD ​ ​2 John ​John the Evangelist (the Beloved) ~95-110 AD ​~95-110 AD (possibly later) ​ ​3 John ​John the Evangelist (the Beloved) ~95-110 AD ​​~95-110 AD (possibly later) ​ ​ Revelation 4-22 ​John the Evangelist (the Beloved) ~95-110 AD ​~95-110 AD ​ Organization of Paul's individual letters: In previous lessons, we discussed the general outline for Paul's letters, and Paul uses this outline in his letter to the Romans. The Salutation : the name of the sender and the name of the recipient, whether that was a targeted person or group of people. An Apostolic Greeting : Typically, this greeting included words of t hanksgiving and prayer, as Paul often expressed gratitude for the recipients' faith, offered prayers on their behalf, and sometimes provided commendations or words of encouragement. Body of the Letter : This section constituted the bulk of the letter and contained the central teachings, theological discussions, and pastoral exhortations. Paul addressed various issues facing the audience that he was addressing, answering their specific questions, and addressing the challenges faced by the recipients, offering theological insights and practical guidance. Therefore it is crucial to understand the historical context of each letter in order to understand their doctrinal relevance. Personal Exhortations and Instructions : These were p ractical and specific instructions to individuals or groups within the community, addressing moral behavior, relationships, and the application of Christian principles in daily life. Final Greetings and Closing : The letter concludes with final greetings, expressions of love, and sometimes additional prayers or blessings. In Context: In Paul's letter to the Romans, let's observe how each element is used within the letter as a whole: 1. The Salutation: In Romans 1:1-7, Paul begins with the salutation, introducing himself as the sender and the Roman community of believers as the letter's recipients. He addresses the letter to "all in Rome who are loved by God and called to be his holy people." Although Paul had not personally founded the church in Rome, he expressed his desire to visit them and impart some spiritual gift to strengthen them (Romans 1:11). 2. An Apostolic Greeting: Paul follows the salutation with expressions of thanksgiving and prayer in Romans 1:8-15. He commends the faith of the Roman Christians, stating that their faith is being reported all over the world. Paul expresses his longing to visit them and shares his eagerness to preach the Gospel to them. He offers prayers for God's will to be fulfilled, and he desires mutual encouragement and growth in their faith. 3. Body of the Letter: The majority of the Book of Romans constitutes the body of the letter (Romans 1:16-15:33). Here, Paul addresses various theological and practical issues faced by the Roman Christians. He expounds on the central teachings of Christianity, including the universal sinfulness of humanity, justification by faith, the role of the Law, and the righteousness of God revealed in Christ. Paul answers questions about the relationship between Jews and Gentiles in the church and provides guidance on Christian living, love, and ethical behavior. In many ways, the body reflects a cliff notes version of Paul's missionary discussions, and multiple conference addresses could easily be derived from each chapter. 4. Personal Exhortations and Instructions: Throughout the letter, Paul provides practical instructions for the Christian community in Rome. For example, in Romans 12:9-21, he offers personal exhortations regarding love, humility, and living in harmony with one another. In Romans 13:1-7, he addresses their relationship with governing authorities and the importance of submission to them. Paul also discusses matters of conscience and the need for sensitivity towards others in Romans 14. 5. Final Greetings and Closing: In Romans 16, Paul concludes the letter with final greetings and expressions of love for specific individuals in the Roman church. He mentions various co-workers and friends, extending his love and greetings to them. Paul also emphasizes that his message is in line with the Gospel and the teachings of Christ and offers a benediction, concluding the letter with praise to God. The structure of Paul's letter to the Romans follows the typical pattern of ancient letters, both sacred and secular, making it a well-organized and purposeful communication to the Christian community in Rome. Understanding this outline helps readers grasp the flow and context of the letter, making it easier to comprehend its doctrinal significance and practical applications.

CFM: August 7–13 Romans 1–6 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Romans 1-6 Archives Follow Him Romans 1-6 Part 1 , Part 2 Transcripts Line Upon Line Romans 1-6 ​FHE Lesson Teaching with Power Romans 1-6 ​ Don't Miss This Romans 1-6 ​ ​CFM New Testament Romans 1-6 ​Unshaken Romans 1-6 ( Part 1 , Part 2 , Part 3 ) ​ ​The Interpreter Foundation Romans 1-6 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Romans 1-6 ( not yet posted ) ​ ​Ponderfun Romans 1-6 ( not yet posted ) ​Talking Scripture Romans 1-6 Show Notes Resources and Insights about this Week's Lesson A supplemental post for understanding the format of the New Testament and the organization of Paul's Letters is available and applicable for the remainder of our CFM studies. This outlines how the letters fit into the historical narrative, which is essential for understanding the letters themselves. The material has its own link, so one can easily refer back to it throughout the rest of the year. Some of the information might already be familiar, but some will probably be new to most people. This is essential information to understand and will set the foundation for the remainder of our studies, so it would be wise to start with that overview and then return to this post. Supplemental info for understanding the Epistles of Paul and Others Cultural and Historical Context for Romans 1: Understanding the cultural and historical context of Rome during the first century AD is crucial to interpreting Paul's letters appropriately and accurately. During Paul's time, the city of Rome was a melting pot of diverse cultures and religious practices. The Roman Empire was polytheistic, worshipping numerous gods and deities. The imperial cult, where the emperor was considered divine and worshiped, was a significant aspect of Roman religious life. Amid this religious diversity, early Christians faced several challenges, especially because they refused to participate in the imperial cult and the worship of Roman deities, leading to accusations of atheism and disloyalty to the state. In addition, Judaism and Christianity were considered to be "mystery cults" by the Romans. M ystery cults were religious groups characterized by their secretive nature, exclusive membership, and the promise of hidden knowledge or special spiritual experiences through ritual observance. Initially, there were many mystery cults in Rome. Some of the well-known mystery cults included the cults of Isis, Mithras, and Eleusinian Mysteries, among others. However, by the 4th Century AD, almost all of these cults had been eradicated by the government, with Christianity and Judaism being among the few survivors. Perhaps the most significant challenge that the early church faced was infighting between the Jewish and Christian communities, even among the believers. The Romans viewed this as extremely problematic. The Jewish population in Rome was substantial, and early Christianity emerged as a sect within Judaism. In the early stages of Christianity, many of its followers were Jews who believed in Jesus as the Messiah. However, as the Christian message spread, it attracted a growing number of Gentile converts as well. This growing divide between Jews who adhered to traditional Judaism and those who embraced Christianity led to serious conflicts and disagreements within the Jewish community in Rome. The differences in beliefs and practices, particularly regarding the recognition of Jesus as the Messiah and the acceptance of Gentile converts without full adherence to Jewish customs (i.e. circumcision, kosher laws, festival observance, etc.), caused significant tension and division. Historically, tensions between the Jewish and Roman communities in Rome were not uncommon. However, a serious event occurred during the reign of Emperor Claudius around 49 AD. Historians report that due to disturbances caused by disputes between Jews over Chrestus (likely referring to Christ), Claudius ordered the expulsion of Jews from Rome. This expulsion likely affected Jewish Christians as well, as they were still considered part of the Jewish community. The exact reasons for the disturbances are not entirely clear, but it is evident that the conflict between Jews and Christians played a role in these events. The expulsion disrupted the Jewish and Christian communities in Rome, leading to a temporary displacement of these groups. After the death of Claudius in 54 AD, Nero ascended to the throne. During Nero's reign, he allowed the Jews to return to Rome, likely as part of his broader efforts to gain popularity and support. Jewish historian Flavius Josephus mentions that Poppaea Sabina, Nero's wife, influenced him to lift the ban on the Jews and allow their return to the city. With the lifting of the ban, Jewish Christians were also permitted to return to Rome. Consequently, the Christian community in Rome began to reestablish itself, and Christianity continued to grow in the city. Paul wrote his letter to the Romans ~55-58, as the Christian community was returning to the city. Paul's emphasis on the universality of God's revelation underscores the accessibility of God's truth to all people, both Jew and Gentile, learned and unlearned, male and female, bond and free... This notion challenged the idea that God's favor was exclusively for the Jews and revealed the inclusive nature of the Gospel message to all who believed in and accepted Jesus Christ. This was a major theme, and it was intentionally intended to address the infighting that had become such a serious problem. Book of Romans Summary: A Complete Animated Overview (Part 1) The Greco-Roman world was historically marked by moral decadence, with widespread immorality, sexual promiscuity, and various vices. Paul's references to idolatry, impurity, and sexual misconduct in Romans 1 address the moral decay prevalent in the Roman society of that time. Some might have heard that these passages specifically refer to homosexuality. However, that is a misleading argument, and one should exercise caution if one chooses to jump to this conclusion. It's crucial to recognize that Paul's era vastly differed from our contemporary understanding of sexuality. In an ancient context, power dynamics significantly influenced sexual relationships, and these relationships frequently lacked consent. The unequal distribution of power was stark, with women and children historically being marginalized. From a social and legal standpoint, they were considered property —a sentiment that Jesus himself heavily criticized. Legal rights were extremely limited, particularly for women, children, concubines, eunuchs, and slaves, leading to grave issues in connection with unrighteous dominion, which included rampant domestic and sexual abuse. In this complex milieu, modern terms and concepts like "homosexual" or "heterosexual" had not emerged. These are terms and concepts that have only become socially established in the last few centuries. Instead, sexual roles were anciently categorized as "penetrator" and "penetrated," representing power and social dynamics. The penetrator was the one who was in power, and the submissive role represented the one who was not. Regrettably, abuses of power were prevalent, mirroring some of the modern tragedies we see today. Paul's letter, rather than singling out a specific contemporary group, addresses these broader issues, notably sexual misconduct and exploitation of women, weaker men, and children. Understanding the Greek terms that are used can help one to better comprehend these dynamics. For example, " ἄρσεσιν ," as used in verse 27 INT , typically translated as "men lusting after men," can also refer to men lusting after young, weaker men or boys. Similarly, " ἀστόργους ," interpreted as "without natural affection," in vs 31 INT is not a reference to homosexuality. Rather, it conveys callousness, heartlessness, and a general lack of empathy and care for others. These are important distinctions and should be considered when reading these passages. If one would like to understand more about this subject, I would recommend downloading the following discussion: Homosexuality & the Bible , Dan McClellan, Ph.D. In conclusion, Romans 1 serves as a foundational chapter setting the stage for Paul's theological discussions in the rest of the letter. The themes of God's revelation, human accountability, the consequences of suppressing truth, and the downward spiral of sin all reflect the broader cultural and historical context of Paul's time. Understanding this context enriches our interpretation of the chapter and deepens our appreciation of Paul's message. Scripture Major Topics/ Themes ​Summary ​Key Words & Cross-References ​Videos & Resources Romans 1 ​ ​INT ​ Book of Romans Summary: A Complete Animated Overview (Part 1 vs 1-4) Romans 1:1-7 Salutation Paul introduces himself as a servant of Christ and emphasizes Jesus Christ's divine nature and redemptive work. He expresses his desire to visit the Roman Christians, addressing them as beloved saints and reminding them of their identity in Christ and God's grace and peace. δοῦλος "servant," ἀπόστολος "apostle," εὐαγγέλιον "gospel," κλητοὶ "called" ἁγίοις "saints," εἰρήνη "peace," χάρις "grace" What Is My Purpose as a Missionary? Romans 1:8-15 Apostolic Greeting Paul expresses gratitude for the faith of the Roman Christians and their reputation for spreading the Gospel. He shares his longing to visit them, desiring to impart spiritual gifts and encourage one another's faith. Paul expresses his eagerness to preach the Gospel in Rome and reach both the Gentiles and the Jews. ​ εὐχαριστῶ "I thank," πίστις "faith" μάρτυς "witness" χάρισμα "gift" ​An Epistle from an Apostle ​Roman 1:16-18 ​Intended Audience : all who believe and are not ashamed of the gospel of Christ, both Jew & Gentile, wise and barbarian ​Right away, Paul addresses the schism between the Jewish and Gentile communities, explaining that the gospel of Jesus Christ is for everyone willing to receive the power of God unto salvation. ​ σωτηρίαν "salvation" πιστεύω "believe, faith" δικαιοσύνη " righteousness, צְדָקָה " ​ Romans Historical Background | Why was Romans written? ​Romans 1:18-20 ​The Universality of God's Revelation and Humanity's Accountability ​ Paul explains that God's wrath is revealed against all unrighteousness, particularly against those who have the truth and reject it. He argues that God has made Himself known to humanity and manifested Himself from creation, leaving people without an excuse for their ignorance of Him. ​ ἀποκαλύπτω "reveal, uncover" ἀδικίαν "unrighteousness" γνωστὸν "known," φανερόν "manifest, appeared" ​ ​Romans 1:21-23 ​The Consequences of Ignoring and Suppressing Truth ​ Paul addresses the refusal of humanity to acknowledge God and the consequences of suppressing the truth. He describes how people, in their ignorance and folly, exchanged the glory of the immortal God for images and idols, leading to moral and spiritual decay. ​ ἀλήθεια " truth , אֱמֶת , אָמַן " ​ Pure Truth, Pure Doctrine, and Pure Revelation Nelson Romans 1:24-32​ ​God's "Giving Over": A consequence for sin ​ Paul reveals a process of divine "giving over" in response to human rebellion. He explains that God allows individuals to pursue their sinful desires, which can result in various forms of immorality and depravity. This passage outlines the downward spiral of sin and its consequences on society. ​ παρέδωκεν " to give into the hands (of another, custody), to permit, allow, deliver (to be judged, condemned, managed, punished) נָתַן ​To Heal the Shattering Consequences of Abuse , Revocation of Spirit, the consequence for Sin . Cultural and Historical Context for Romans 2: In the Greco-Roman world, circumcision was a significant religious and cultural marker for Jews. It symbolized their covenant relationship with God as descendants of Abraham. Some Jewish Christians in Rome may have taken pride in their circumcision and considered it a guarantee of God's favor and salvation. On the other hand, some Gentile Christians may have felt inferior or judged by their Jewish counterparts because they lacked this physical sign of the covenant. Paul's message challenged these perspectives, highlighting the need for true inward transformation and obedience to God's law rather than relying solely on external rituals. He points out that God's judgment is impartial and based on the heart's condition and deeds, regardless of one's cultural or religious background. Furthermore, Paul's discussion about the conscience and the law reflects the diverse cultural background of the Roman Christians. Some believers had been raised with a knowledge of the Mosaic Law, while others came from backgrounds with little exposure to it. Paul clarifies that everyone is held accountable to the standard of righteousness God has revealed to them, whether through the law or conscience. Romans 2 challenges the self-righteousness and hypocrisy of both Jews and Gentiles, calling for genuine inward transformation and obedience to God's will. Paul's message remains relevant, encouraging believers to examine their hearts, as he encourages all to recognize that true righteousness comes from faith in Christ, leading to a true circumcision of heart, as demonstrated in spirit, through the process of one's life coming into alignment with God's will and purposes. Scripture Major Topic/ Theme Summary ​Key Words & Cross References ​Videos & Resources R omans 2 ​ INT ​ ​ ​Romans 2:1-11 ​ God's Impartial Judgment ​ Paul begins by warning against passing judgment on others while being guilty of similar sins. He emphasizes that God's judgment is impartial and based on deeds, both for Jews and Gentiles. Those who do good will receive eternal life, while those who persist in evil will face God's wrath. ​ κρίνω "judge, שָׁפַט " κατακρίνεις "condemn," δικαιοκρισία "righteous judgement" ἀφθαρσίαν "immortality ζωὴν αἰώνιον "eternal life" προσωποληψία "respecter of persons, one who discriminates " ​“Teach Us Tolerance and Love” ​Romans 2: 12-16 ​ The Conscience and the Law ​ Paul discusses the role of the conscience and the law in God's judgment. He explains that those who sin without the law will be judged based on their conscience, while those under the law will be judged by the law. The presence of the law does not grant exemption but rather increases accountability. ​ νόμῳ "law, תּורָה " συνειδήσεως " conscience " ​Peace of Conscience and Peace of Mind ​Romans 2: 17-29 ​ True Circumcision of the Heart ​ Paul addresses the issue of circumcision and its true significance. He criticizes those who boast in their physical circumcision but do not obey the law. Paul emphasizes that true circumcision is of the heart, not just outwardly, and it results in a transformed life by the Spirit through a change of heart. ​ περιτομὴ "circumcision, מוּלָה " ἀκροβυστία "uncircumcised ערְלָה " ​ Converted unto the Lord Cultural and Historical Context for Romans 3: Romans 3 is a pivotal chapter in the Apostle Paul's letter to the Roman Christians. In this chapter, Paul continues his theological argument, addressing the controversial issues that divided the people. Paul sustains his discourse on circumcision and how the physical result of the practice was not the primary objective. Circumcision was used as a token to represent one's devotion to observing their covenant with God. The goal was not the outward appearance of one's body but rather the inner commitment to righteously observe God's law. Paul explained that the Jews had received the logia, the "oracles" of God. The term logia is rather interesting, and it is used to describe the pouches of the breastplate that held the Urim and Thummim, the חֹשֶׁן choshen. The term logia is derived from Logos , which means "word, doctrine, teachings, study, logic, reasoning, speech, sayings, instruction, gospel, wisdom, etc." The Jews had learned many things from studying the Torah in connection with God's word; this was something that the oracles helped them to accomplish. The knowledge they gained provided them with huge advantages in multiple fields. However, Paul explained that all of this learning profits one little in the eternal perspective if they fail to recognize God as the source of their faith and strength. In addition, the law, by itself, does not justify anyone; if anything, it makes one more accountable for their sin and could condemn them if they do not use their knowledge for righteous purposes. Paul goes on to explain that just because someone might not believe in the law or God, it does not negate the effect of the law. Truth is truth ἀληθής , and all actions have consequences. Therefore, all things will eventually have to be justified, δικαιωθῇς , and judged κρίνεσθαί according to principles of righteousness δικαιοσύνην and unrighteousness ἄδικος in order to accomplish universal harmony and balance. The universal problem to this paradigm is sin ἁμαρτάνω , and because all mankind is guilty of sin, they must be justified. Paul emphasizes the righteousness of God and the equality of both Jews and Gentiles in their sinful states. Both represent unprofitable servants because both have gone astray. Paul maintains that the role of faith in Jesus Christ is essential for salvation, for without Christ, all sinners inevitably come short of the glory of God. It is only through the grace χάριτι of Jesus Christ that mankind can be redeemed ἀπολυτρώσεως , this is a gift that Christ freely offers all who will follow him and faithfully strive to repent, forgive, receive the ordinances of salvation, and endure to the end. Questions sometimes arise between the definitions of justification and sanctification. Justification and sanctification are two essential concepts in Christian theology, and they refer to distinct aspects of one's relationship with God. While both are integral to the process of salvation, they serve different purposes and occur at different stages in the believer's spiritual journey. Justification : Justification is an act of God's grace through which a sinner is "made right" or declared righteous through God forgiving their sins. It is an instantaneous legal action by God upon genuine repentance and faith in Jesus Christ. In justification, God credits the righteousness of Christ to the believer's account, and their sins are forgiven. This means that in God's eyes, the believer is seen as righteous, not because of their own merit or good works, but because of the righteousness of Christ imputed upon them. Key points about justification: It is a singular event that happens at the moment of justification, i.e. baptism, partaking of the sacrament, as part of the repentance process. It is based on Christ's Atonement and not on any human effort or good deeds. It is an act of God's grace, and the believer receives justification as a gift. It results in the believer being declared righteous and fully accepted by God. Sanctification : Sanctification, on the other hand, is a progressive and ongoing work of the Holy Spirit. It means to be "made holy , or consecrated ". It is the process of becoming more like Christ and developing his attributes of holiness and purity. While justification deals with the believer's legal standing before God, sanctification addresses their practical living, moral transformation, and spiritual development. Key points about sanctification: Sanctification or consecration means to be set apart and dedicated to God, it is frequently related to ceremonial priesthood and temple ordinances. Sanctification is a lifelong process that continues throughout one's life and into the next. Sanctification takes work. Learning to reflect the image and countenance of Christ in one's life requires dedicated effort and a continuous connection with the Holy Spirit. It requires active cooperation and obedience to God's Word. It is a process of progression that requires continual patience and regular justification. In summary, justification is a legal act by God through which an individual is declared righteous and forgiven, based on faith in Christ's work. Sanctification, on the other hand, is an ongoing process of transformation and growth in holiness, enabled by the Holy Spirit, as one faithfully seeks to live a life that honors and pleases God. Both justification and sanctification are essential along one's journey to salvation and spiritual maturity. Scripture Major Topics/ Themes ​Summary ​Key Words & Cross-References ​Videos & Resources Romans 3 ​ ​INT ​ ​Romans 3:1-20 ​ The Universality of Sin and the Righteousness of God ​ Paul addresses the advantage of being a Jew and the faithfulness of God despite human unfaithfulness. He concludes that both Jews and Gentiles are under the power of sin and stand condemned before God. The Law, which was given to the Jews, does not provide justification; instead, it reveals the knowledge of sin. ​ ἐδικαιώθη " justified," ἔργων "works," ἀφέθησαν they who are forgiven נְשׂוּי , epekalyphthēsan "they are covered, כְּסוּי " (Psalms 32:1 INT ) ​The Weightier Matters of the Law: Judgment, Mercy, and Faith ​Romans 3:21-31 ​ Justification by Faith ​ Paul shifts his focus to the concept of justification by faith. He explains that righteousness apart from the Law was witnessed by the prophets, and is now revealed through faith in Jesus Christ. This justification is available to all who believe, without distinction between Jews and Gentiles. Paul highlights that all have sinned and fall short of God's glory but can be justified freely by His grace through the redemption found in Christ's sacrifice. ἀπολυτρώσεως "redemption, פָּדָה " ἱλαστήριον "propritation, willing sacrifice ," ​The Gift of Grace Cultural and Historical Context for Romans 4: Paul continues his focus on the theme of justification by faith, using the example of Abraham as a testament to this principle. He emphasizes that righteousness is not earned through works or adherence to the Law but is imputed through faith in God's promises. Paul's reference to Abraham is crucial in this context because Abraham was revered as the father of the Jewish people, and his faith was a foundational element in Jewish identity and religious heritage. By demonstrating that Abraham was justified by faith before circumcision was introduced, Paul challenges the idea that circumcision was necessary for righteousness. Scripture Major Topic/ Theme Summary ​Key Words & Cross References ​Videos & Resources Romans 4 ​ INT ​ ​ ​Romans 4:1-8 ​ Abraham's Faith and Justification ​ Paul begins by highlighting Abraham's faith as the foundational example of justification by faith. He references Genesis 15:6 , where Abraham believed in God's promise, and his faith was credited to him as righteousness. Paul clarifies that righteousness is not a result of works but rather a gift granted through faith. Because of the Covenant Abraham made with God he was promised certain blessings ( Psalm 32:1 INT ) ​ epekalyphthēsan "they are covered, כְּסוּי " (Psalms 32:1 INT ) ​Abrahamic Covenant ​Romans 4: 9-12 ​ Circumcision and Faith ​ Paul addresses the significance of circumcision in the context of faith and justification. He explains that Abraham was declared righteous before being circumcised, signifying that faith preceded the physical act of circumcision. This illustrates that righteousness is attained through faith, irrespective of adherence to Jewish customs and traditions. ​ ​ ​Romans 4: 13-17 ​ The Promise and the Law ​ Paul contrasts the promise given to Abraham and his offspring with the Law given later through Moses. He emphasizes that the promise is based on faith and grace, making it applicable to all who believe, both Jews and Gentiles. The Law, on the other hand, brings about wrath due to humanity's inability to keep it perfectly. ​ ἐπαγγελία "promise" σπέρματι "seed, posterity" κληρονόμον "heir" ζῳοποιέω "quickening" ​ ​Romans 4:18-25 ​ Abraham's Faith in God's Promise ​ Paul returns to the example of Abraham's unwavering faith in God's promise of giving him offspring, despite his old age and Sarah's barrenness. Abraham's faith serves as an illustration of the kind of faith that leads to justification. Paul underscores that Jesus' death and resurrection also fulfill God's promise and bring righteousness to those who believe in Him. ​ ἐλπίδι "hope" ἠγέρθη " raised, awakend" ​Covenants Cultural and Historical Context of Romans 5: Paul delves deeper into the implications of justification by faith and explores the blessings that result from being justified through Christ's sacrifice. He emphasizes the themes of peace, reconciliation, and the triumph of grace over sin. Scripture Major Topic/ Theme Summary ​Key Words & Cross References ​Videos & Resources Romans 5 ​ INT ​ ​ Book of Romans Summary: A Complete Animated Overview (Part 2 vs. 5-16) ​Romans 5:1-2 ​ Justification Brings Peace with God ​ Paul begins by highlighting the peace that comes through justification by faith. He explains that those who are justified have peace with God through Jesus Christ, ending the state of enmity and restoring a harmonious relationship between believers and God. ​ Shall He Find Faith on the Earth? ​Romans 5:3-5 ​ Triumph Over Suffering and Tribulations ​ Paul explains that as believers face various trials and tribulations, their hope in Christ strengthens them. Suffering produces endurance, character, and hope, as believers are confident in God's love and the ultimate victory over adversity. ​ θλῖψις "tribulation" ὑπομονὴν "patience" δοκιμήν "experience" ​ ​Grateful in Any Circumstances , For I Am Not Ashamed of the Gospel of Christ ​Romans 5:6-11 ​ Christ's Sacrifice and Reconciliation ​ Paul emphasizes the significance of Christ's sacrifice for the ungodly. While humanity was still sinners, Christ died to reconcile them to God. Through this act of love, believers are saved from God's wrath and reconciled to Him, experiencing God's grace and mercy. ​ κατηλλάγημεν "reconciled" σωθησόμεθα "we shall be saved" καταλλαγὴν "atonement" ​We Have Now Received the Atonement ​Romans 5:12-21 ​ Adam and Christ as Representatives ​ Paul draws a parallel between Adam and Christ as representatives of humanity. Through Adam's sin, sin and death entered the world, affecting all people. However, Christ's obedience and sacrificial death bring righteousness and life to those who believe. Grace triumphs over sin, and Christ's work has a far greater impact than Adam's transgression. ​ παραβάσεως "transgression," ἁμαρτία "sin," ὁμοιώματι "similitude" τύπος "type" ​ Redemption Cultural and Historical Context for Romans 6: Paul continues to explore the topic of justification by faith, addressing the issue of sin and the believer's new life in Christ. He emphasizes the themes of dying to sin, being united with Christ in His death and resurrection, and living a new life in righteousness. ​Major Topics & Events ​Location ​Scripture ​Cross Reference ​Videos & Resources Romans 6 ​ INT ​ ​Romans 6:1-4 ​ Dying to Sin and Living in Christ ​ Paul begins by addressing the question of whether believers should continue in sin now that they have received God's grace. He argues that those who are united with Christ through faith have died to sin, symbolically being buried with Him through baptism and raised to new life, just as Christ was raised from the dead. ​ ἐβαπτίσθημεν "baptized" συνετάφημεν "we are buried with (Christ)" ἠγέρθη "we are raised" ​Ye Must Be Born Again ​Romans 6:5-14 ​ Freedom from Sin's Dominion ​ Paul explains that believers are no longer under the dominion of sin but are now under grace. Sin's power has been broken through Christ's death, and believers are called to offer themselves as instruments of righteousness, no longer yielding to sin's desires. ​ σύμφυτοι "planted together" ἀναστάσεως "resurection" δεδικαίωται "freed" κυριεύσει "dominion" ​ ​Romans 6:15-23 ​ Slaves to Righteousness ​ Paul contrasts the slavery to sin with being slaves to righteousness. He urges believers not to let sin reign in their mortal bodies, but instead, to present themselves to God and yield to righteousness. The outcome of serving sin is death, while serving righteousness leads to sanctification and eternal life through Jesus Christ. ἐλευθερωθέντες "being made free" ​The Atonement and the Value of One Soul , To Be Free of Heavy Burdens Church Videos & Resources Be of Good Cheer Scripture Central Study Guide Some of the links on the Scripture Central website were not working, so I have included those: Romans 1–6 Lynne Hilton Wilson, " Romans 1-6 ,"  Come Follow Me: The New Testament , 2019. Background to the Pauline Epistles: Frank F. Judd Jr., “ The Epistles of the Apostle Paul: An Overview, ” in  New Testament History, Culture, and Society: A Background to the Texts of the New Testament,  ed. Lincoln H. Blumell (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2019), 419-445. What Are the Epistles? Eric D. Huntsman, “ The Occasional Nature, Composition, and Structure of Paul’s Letters ,” in  How the New Testament Came to Be: The Thirty-fifth Annual Sidney B. Sperry Symposium , ed. Kent P. Jackson and Frank F. Judd Jr. (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 190–207. Lincoln H. Blumell, “ Scribes and Ancient Letters: Implications for the Pauline Epistles ,” in  How the New Testament Came to Be: The Thirty-fifth Annual Sidney B. Sperry Symposium , ed. Kent P. Jackson and Frank F. Judd Jr. (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 208–226. Patrick D. Degn, “ The Letters of Paul: Messages of Faith, Hope, and Charity ,” BYU Adult Religion. I am Not Ashamed of the Gospel Dieter F. Uchtdorf, “ Missionary Work: Sharing What Is in Your Heart ,” General Conference April 2019. Joni L. Koch, “ ’For I Am Not Ashamed of the Gospel of Christ ,’”  Liahona , January 2019. Thomas S. Monson, “ Dare to Stand Alone ,” General Conference October 2011. Ryan J. Wessel, “ Responding to Wrong Answers ,”  Religious Educator  16, no. 2 (2015): 174–83. Grace and the Atonement Camille Fronk Olson, “ Saved and Enabled by the Grace of Jesus Christ ,”  Shedding Light on the New Testament : Acts–Revelation, ed. Ray L. Huntington, Frank F. Judd Jr., and David M. Whitchurch (Provo, UT: Religious Studies Center, Brigham Young University, 2009), 46–66. Matthew O. Richardson, “ We Have Now Received the Atonement ,” in  Shedding Light on the New Testament : Acts–Revelation, ed. Ray L. Huntington, Frank F. Judd Jr., and David M. Whitchurch, (Provo, UT: Religious Studies Center, Brigham Young University, 2009), 30–45. David Rolph Seely, “ William Tyndale and the Language of At-one-ment, ” in  The King James Bible and the Restoration , ed. Kent P. Jackson (Provo, UT: Religious Studies Center, Brigham Young University, 2011), 25–42. Mark D. Ellison, " Paul and James on Faith and Works ,"  Religious Educator  13, no. 3 (2012): 147–171. Baptism J. Devn Cornish, “ The Gate Called Baptism ,”  Ensign , February 2015. L. Tom Perry, “ The Gospel of Jesus Christ ,” General Conference April 2008. The Bible Project Book of Romans Summary: A Complete Animated Overview (Part 1) Book of Romans Summary: A Complete Animated Overview (Part 2) BYU’s RSC “We Have Now Received the Atonement” William Tyndale and the Language of At-one-ment Responding to Wrong Answers Video Tours of the Holy Land & Key Sites Listed throughout the summaries above Additional Videos & Insights Romans Historical Background | Why was Romans written? Paul, Apostle of Christ (full movie available for purchase or rental on YouTube) Early Church History Timeline 0 to 500 AD ( PDF version, download ) BLB Tutorial s Maps https://www.worldhistory.org/image/15640/the-growth-of-christianity-in-the-roman-empire/

CFM: August 14–20 Romans 7–16 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Romans 7-16 Study Guide Follow Him Romans 7-16 Part 1 , Part 2 Transcripts Line Upon Line Romans 7-16 ​FHE Lesson Teaching with Power Romans 7-16 ​ Don't Miss This Romans 7-16 ​ ​CFM New Testament Romans 7-16 ​Unshaken Romans 7-16 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Romans 7-16 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Romans 7-16 ​ ​Ponderfun Romans 7-16 ( not yet posted ) ​Talking Scripture Romans 7-16 Show Notes ​Hurricane Utah Adult Religion Class , New Testament The Epistles of Paul, Romans ​Slides ​ Notes , Handouts Resources and Insights about this Week's Lesson This week I have added an additional source to the list above, the Hurricane Adult Religion Class has a treasure trove of information, from Slides that can be used in teaching a Sunday School Class, to detailed Summaries and Handouts, this is a link you will want to take advantage of! Romans can be a challenging text to navigate. Last week's lesson may have left some readers scratching their heads, overwhelmed with several confusing passages, and this week's readings can be even more demanding. Not only are there more of them, but language and translation barriers can cause some significant issues with interpretation. Historically, interpretation and misinterpretation issues have led to serious debates and divisions among various Christian communities. Bruce R. McConkie expressed his view that "the Epistle of Romans has caused more doctrinal misunderstanding and misinterpretation than any other Biblical book, even surpassing the Book of Revelation." So this is a serious issue, and something we need to be cognisant of. To overcome these challenges, utilizing Interlinear translations, along with Greek and Hebrew dictionaries and concordances can be highly beneficial. These tools help to shed light on the meaning of the text as it was initially intended. This can help one to foster a deeper understanding of and appreciation for Paul's message. An example of one of the more prominent controversies that members of the Church uncounter are Paul's writings regarding faith, i.e grace vs. works. Many Protestant Christians believe in the concept of sola fide—“faith alone,” whereas LDS doctrine teaches that both faith and works are essential for salvation and eternal progression. We touched upon this topic last week in our discussion between the Greek words for Justification and Sanctification. In this case, the dictionaries and concordances helped to clarify some of the questionable passages. We observed that in the English translations, these words and concepts are frequently lumped together, and the distinction between the two principles is not always very clear, which can cause considerable confusion. Many of the disagreements that developed between various faith communities stemmed from differences in interpretations that were further complicated with multiple translations, editions, and various cultural and language barriers. Of the roughly 25,000 surviving fragments of the New Testament that we currently have, only around 5,800 are written in Greek. Out of those documents, only about 450 were written prior to the 10th century, and there are multiple discrepancies between all of them. One can observe this by analyzing the variations between some of the more prominent ancient codices, such as the Codex Vaticanus (325-350), Codex Sinaiticus (350-360), Codex Alexandrinus (400-440), Codex Ephraemi (~450), and Vulgate (384 Latin). This demonstrates how challenging it can be to sort out what was the original message, so that one can more aptly discern between the differences in the various accounts. Thankfully, we have the Book of Mormon and modern-day prophets who can help us to navigate these sometimes turbulent topics. ( New Testament Manuscripts, Textual Families, and Variants ) Next to the Gospels, the Book of Acts and Romans were the most widely distributed text of the New Testament. This supports their authenticity, however, the various ways in which these books have been recorded and interpreted among different communities demonstrates how fluid these texts and their interpretations actually were, especially early on before there was an opportunity to standardize them. We must remember that prior to the invention of the printing press, all of these records had to be written out by hand, numerous scribes and translators were involved in the process of their replication, and anyone who has done translation work knows that there are multiple ways in which something can be interpreted. The process of translation is tricky, and can be influenced by numerous factors: personal or social bias, political or theological agendas, artistic interpretation, accidental mistakes, misunderstandings, difficulties in being able to read and decipher prior documents, education or lack thereof, language fluency, etc. Nephi even addressed this when he prophesied that many of the plain and simple truths of the Bible would be lost as it was disseminated among the Gentile nations 2 Nephi 29 . So, do not be discouraged if these sections feel overwhelming, you are not alone! Hopefully, the different resources and commentaries that are available on this site will help. Also, feel free to ask questions on the Facebook threads that I post these lessons on. I may not know the answers, but I will do my best to help you find resources, and hopefully others will chime in as well. Cultural and Historical Context for Romans 7: In this chapter, Paul delves into the struggle between sin and the law, emphasizing one's inability to overcome sin through their own merit and efforts. He highlights the tension between the desire to obey God's law and the ongoing battle with sinful inclinations. The chapter ultimately points to the need for deliverance through Christ. In Paul's time, the Jewish audience in Rome would have been familiar with the significance of the Mosaic Law and its role in defining sin. This stemmed from the events of the Fall. Because of Adam and Eve's transgression, the Lord "gave them over" ( παρέδωκεν from last week's lesson) and allowed them to learn through their own experience how the Law worked, both the positive and negative aspects and consequences of the Law. The scriptures teach that obedience to the Law ultimately results in freedom and blessings. Whereas, disobedience to the Law ultimately results in negative consequences that include death, bondage, adversity, sorrow, pain, and so forth. Jewish religious life revolved around the Law, and the strict observance of its commandments was crucial for spiritual identity. The Jews were blessed with abundant revelations and knowledge, receiving greater light than others. However, with this privilege came greater responsibility, as they were accountable for using this knowledge properly. Those who sin against such abundant light will face greater condemnation. The Law operates with justice and judgment as the penalties affixed to these terms and conditions. Doctrine and Covenants 82:3–4 , 1 Nephi 2:20-21 . Therefore, the Law, by its nature does not have the power to provide deliverance. Paul points out that Jewish history, particularly the experience of exile and captivity, demonstrated that the law alone could not save them from sin's power and the consequences of disobedience. It was only through the Atonement of Jesus Christ that the Law could be satisfied and mercy could be obtained. The Jews were not alone in their efforts to understand these complicated principles, the Greco-Roman culture of the time also struggled to comprehend these types of moral and ethical dilemmas. Numerous scholars grappled with the idea of virtue, and the human struggle to control one's desires and appetites in the pursuit of a higher moral life and character. Paul's discussion in Romans 7 addresses these cultural and historical contexts. He presents a universal human experience, regardless of cultural background, where individuals recognize their inability to achieve righteousness through the law or their own efforts. The chapter underscores the necessity of grace and the redemptive work of Jesus Christ to free believers from the power of sin, death, bondage, and pain. Scripture Major Topics/ Themes ​Summary ​Key Words & Cross-References ​Videos & Resources Romans 7 ​ ​INT ​ Book of Romans Summary: A Complete Animated Overview (Part 2 vs. 5-16) Romans 1:1-7 Law & Sin Paul begins by illustrating the analogy of marriage, explaining how a person is bound to the law until death. Christ's Atonement answered the demands of the Law through his death; he paid the ransom for the Fall of mankind and purchased our sins. With his death and resurrection, a new and everlasting Law was brought to pass, and because of this, we are no longer subjected to the rigorous demands of the Mosaic Law, but we are indebted to Him. We are released from death and Hell through the redemptive Power of Jesus Christ, no longer fastened with the chains of condemnation and guilt. This allows us to move forward, to freely serve God with a new heart and a renewed Spirit. Through the Gift of the Holy Ghost, we can better understand the true Spirit of the Law rather than relying on the traditional and fallible interpretations of the letter alone. κυριεύει "It has Dominion" (the Law) אָדון , בַּעַל ; δέδεται " bound , fastened in chains" θανα τόω "death" הֵמִית הָרַג ; What Is My Purpose as a Missionary? Romans 7: 7-13 The Struggle with Sin Paul discusses the function of the law (Torah) in revealing sin and helping one to recognize the consequences and ramifications of their behaviors. He does not criticize the Law, rather he clearly acknowledges that the Law is holy and righteous, but he also explains that the Law exposes the depth of human ignorance and corruption. Sin unrighteously abuses the law, producing consequences of death. When one is not aware of the Law they live in a blissfully ignorant state, but when they learn the Law, they become very aware of their dire circumstances. This reveals the ongoing struggle within as one grapples with the tension between their sinful nature and their desire to obey God's law. ​ vs. 7 νόμος "Law, Torah " Doctrine and Covenants 82:3–4 ; vs. 8 ἐπιθυμία "concupiscence, desire, craving, lust for that which was forbidden" νεκρά "dead, empty, lifeless, moot מוּת , meaningless;" vs. 11 ἀφορμὴν λαβοῦσα : "taking occasion, taking opportunity/ advantage"; ἐξηπάτησέν "deceived, seduced, beguiled , cheated, נָשָׁא " Genesis 3:13 INT , ἀπέκτεινεν "slay, destroy, inflict mortal and spiritual death" ​Love and Law ​Roman 7:14-25 The Internal Conflict Paul shares his personal struggle with sin and the law. He describes the inner conflict between his desire to do what is right and his inability to carry it out. Paul highlights the power of sin at work in him, leading to frustration and a sense of wretchedness. He recognizes that deliverance can only come through Jesus Christ, who rescues believers from this struggle. vs. 14 σάρκικός "carnal, flesh, בָּשָׂר " πεπραμένος ὑπὸ "sold under, מָכַר " vs. 15 JST, Romans 7:15–17 ; ​ Romans Historical Background | Why was Romans written? Cultural and Historical Context for Romans 8: Romans 8 is one of the most cherished and profound chapters in the Bible, often considered the pinnacle of the Apostle Paul's letter to the Romans. In this chapter, Paul expounds on the liberating truths of the Gospel and the assurance of God's love and the plan for the salvation for all who come unto Christ. He discusses the role of the Holy Ghost, our identity as children of God, the pre-existence, foreordination, predestination, the victory over sin and death, principles of callings and elections, and the unshakable and everlasting love of God. During Paul's time, believers faced various challenges and persecutions for their faith. As discussed in previous lessons, the Roman Empire was not always tolerant of non-imperial religions, including Christianity. In such a context, Paul's emphasis on the assurance of salvation, the empowering presence of the Holy Spirit, and the unbreakable love of God brought tremendous comfort and hope to the believers in Rome. His teachings reminded them that they were not alone in their struggles, and their sufferings were not in vain. The promise of future glory and the assurance of God's love provided encouragement and endurance in the face of tremendous adversity. Neal A. Maxwell, in his address titled " Premortality, a Glorious Reality ," delineated comparable circumstances within the early saints of the Restored Church. He expounded upon how these foundational principles concerning premortality and the Plan of Salvation were revealed to Prophet Joseph Smith through the revelations presented in the Pearl of Great Price. Remarkable parallels existed between these two communities, underscoring the enduring and sustaining nature of these theological themes. Additionally, Paul's teachings about the Holy Spirit were particularly relevant to the Greco-Roman culture, where the idea of divine spirits or pneuma ( πνεῦμα ) was prevalent ( Greco-Roman Religion and the New Testament ). Paul drew upon these limited understandings, corrected and built upon them, through highlighting the unique role of the Holy Ghost in comforting and empowering believers, guiding them into truth, and confirming their eternal identity and destiny as children of God. Scripture Major Topic/ Theme Summary ​Key Words & Cross References ​Videos & Resources Romans 8 ​ ​ ​ INT ​Romans 8:1-11 ​ Life in the Spirit ​ Paul proclaims freedom from condemnation for those in Christ Jesus. He contrasts living carnally , which leads to death , with living in the Spirit, which brings life and peace . The Holy Spirit dwells in believers, quickening their mortal bodies to overcome sin and live according to God's will, explaining that " he that searcheth the hearts knoweth what is the mind of the Spirit" ​ κατάκριμα "condemnation, damnation, judgement"; πνεῦμα "Spirit"; ἠλευθέρωσέν " freedom , liberty"; φρονοῦσιν "mind, to have understanding, wisdom"; ἔχθρα "emnity, אֵיבָה " ​ Take the Holy Spirit as Your Guide , Let the Holy Spirit Guide ​Romans 8:12-17 Adoption as Sons and Heirs ​ Paul explains that believers are not slaves to fear but have received the Spirit of adoption, making them children of God and joint heirs with Christ. This adoption into God's family gives faithful followers a new identity and intimate relationship with God as their Father. Part of the adoptive process includes receiving a new name. ​ υἱοθεσίας "adoption"; τέκνα "children, יֶלֶד "; κληρονόμοι "heir, יורֵשׁ " Let God Prevail​ Romans 8:18-27 ​ Hope in Suffering ​ Paul acknowledges the reality of suffering in the present world but assures believers that their future glory far surpasses any present hardships. The Holy Ghost helps God's children through their weakness and trials, offering them hope , communicating (interceding) with them in prayer according to God's will. ​ ἀποκαραδοκία "earnest expectation, wait longingly/ patiently Psalms 37:7 הִתְחוֹלֵל " ​Our Relationship with God ​Romans 8:28-39 ​ God's Purpose and Unshakable Love ​ Paul expounds on God's sovereign plan, established from the preexistence, working all things together for the good of those who love Him. Those whom he calls he justifies , and from those whom he justifies , he glorifies . Paul reassures believers of God's unshakable love, which triumphs over any circumstances, even in the face of separation , tribulation , persecution , distress , poverty humiliation or danger . He reminds us that God loves us so much, he delivered his own son to intercede on our behalf so that we could be redeemed and he could freely give us everything ( Doctrine and Covenants 84:33–41 ). Paul concludes with the following quote: " I am persuaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , Nor height , nor depth , nor any other creature , shall be able to separate us from the love of God, which is in Christ Jesus our Lord." ( 2 Nephi 1:15 ) ​vs. 28 πρόθεσιν "purpose, intention, set forth beforehand" vs. 29 Paul refers to the Pre-existence προέγνω "foreknow, foreordination " προώρισεν "predestination" ( Alma 22:13 , 13:1-9 ) συμμόρφους "conformed, modeled/ fashioned like Phl 3:21 ) vs. 30 ἐκάλεσεν "called, קָרָא ", ἐκλεκτῶν "elect, chosen, exalted" ​ Premortality, A Glorious Reality , The Father , By Divine Design Cultural and Historical Context for Romans 9: Romans 9 begins the second part of Paul's epistle, and it primarily deals with God's treatment of Israel. This is a theologically rich and emotionally charged chapter, where Paul grapples with the complex topic of God's sovereignty and humankind's role in matters of agency and salvation. Paul addresses the status of Israel as God's elect people and discusses the inclusion of the Gentiles as part of God's broader redemptive plan. Paul expresses deep concern for his fellow Jews, and verses 1-5 reflects the realities of the time when many Jews had not embraced Jesus as the Messiah. Paul's desire was to see his kinsmen come to faith in Christ, knowing that God's plan included the Gentiles as well. Paul's discourse delves into God's rationale and eternal perspective, managing questions that probe the factors influencing why certain individuals are granted more or less compared to others. Why are some granted abundance, mercy, and compassion, while others wrestle with obstacles, adversities, and trials? Why do the blessing of the covenant favor some and exclude or harden others? How do our choices influence God's decisions, and to what extent are our privileges determined by our lineage, culture, and traditions? Many Jewish Christians of the time found it challenging to fully accept the Gentiles as part of God's covenant people, particularly due to differences in adherence to the Mosaic Law and established traditions. Paul's teachings effectively addressed these tensions by drawing on examples from the Old Testament. He highlighted instances where God diverged from tradition and expectation. Moreover, Paul underscored moments when God affirmed His intention to extend His redemptive plan to encompass Gentile nations and the entirety of the world. Paul's emphasis resided in the fact that God's choices regarding His called and elected were not rooted in ethnic lineage or human presumptions; instead, they were firmly founded in His divine will and ultimate purpose. Paul's mention of Pharaoh in verses 17-18 would have struck a chord not only with his Jewish audience but also with the Roman converts and investigators. In the Greco-Roman context, ruling monarchs were often viewed as figures with divine attributes, and their actions were commonly attributed to the will of the gods. Paul's portrayal of God's hardening of Pharaoh's heart brought this perspective to light, portraying God as the highest authority over all earthly rulers and underscoring His supreme sovereignty over human affairs and history. Scripture Major Topics/ Themes ​Summary ​Key Words & Cross-References ​Videos & Resources ​Romans 9 ​ ​ ​ INT ​Romans 9:1-5 ​ Paul's Sorrow for Israel ​ Paul offers his witness of the truth of Christ, and expresses the deep heaviness and sorrow he feels for his fellow Israelites, who have not embraced the fullness of the Gospel. He remembers being one of them, and highlights the unique privileges and blessings that Israel received as God's chosen people, including adoption into the kingdom, the glory of God's presence, the covenant , the knowledge of the law , the services , ordinances , and the promise d blessings. ​ ​​Romans 9: 6-13 ​ God's position over Election ​ Paul addresses the tension between God's choices as to whom he chooses to elect and humankind's responsibility in matters of salvation. Paul emphasizes that not all physical descendants of Israel are counted as children of the promise . God's choices regarding whom he calls to various roles and positions is not based on lineage or human conception, but on His divine oversight and higher purpose . One's obedience to their covenants certainly plays a factor, but some choices are based on other variables that only God understands, as seen in His election of Isaac over Ishmael and Jacob over Esau when they were only infants. ​ The Power of Sustaining Faith ​Romans 9: 14-24 ​ God's Mercy and Hardening ​ Paul anticipates the question of God's fairness in choosing some for mercy and compassion while choosing others for hardening . Paul emphasizes that God's actions are just and righteous, and it is not up to us to contradict the Lord or to find fault with his motives. God sees the bigger picture, and as the Potte r of the clay , He has the right and perspective to show much endurance and longsuffering or to respond with wrath in order to refine or destroy as He sees fit . Paul illustrates this point using Pharaoh as an example. ​God as the Potter κεραμεὺς יָצַר : Isa. 29:16 , 64:8 INT ( 2 Ne. 27:27 ). πηλοῦ חֹמֶר , טִיט "clay" ​Infuriating Unfairness ​​Romans 9: 25-33 ​ Inclusion of the Gentiles Paul clarifies that God's redemptive plan extends beyond Israel to encompass the Gentiles as well. Drawing from Hosea and Isaiah , Paul underscores God's longstanding intention to include the Gentiles within His people. He reminds them of the promise that Abraham's seed and the Children of Israel would become as numerous as the sands חוֹל of the sea, but only a remnant would be saved. Those who do not pursue righteousness, having faith in Jesus Christ will stumble under the weight of the Law. But all who exercise faith and obedience, believing the words and promises of God, will attain salvation by and through Him, even those who had previously been denied the opportunity. ​ Hosea 2:23 INT . Isaiah 10:22 INT " sands of the" כ חןל ה ים Reference to the Abrahamic covenant, that Abraham would be the father of many nations (through birth and adoption). President Nelson's admonition to the Youth and Church ​ Help Gather Israel Cultural and Historical Context for Romans 10: Romans 10 continues Paul's passionate discourse on the topic of salvation, faith, and the inclusion of both Jews and Gentiles in God's redemptive plan. In this chapter, Paul focuses on the necessity of faith and the role of preaching in bringing the message of the Gospel to all people. He addresses the unbelief of Israel and the universal offer of salvation through faith in Christ. Scripture Major Topic/ Theme Summary ​Key Words & Cross References ​Videos & Resources Romans 10 ​ ​ ​INT ​Romans 9:30- 10:21 ​Israel abandoned God ​God stretched out his hand to Israel, but they were disobedient and contrary. In other words, it wasn’t God who abandoned Israel; it was Israel who abandoned God. ​ ​ ​Romans 10: 1-4 ​ The Righteousness of Faith ​ Paul expresses his deep desire for the salvation of his fellow Jews, emphasizing that they have a zeal for God but not according to precise and correct knowledge . He explained that their ignorance of Jesus and faith in His righteousness caused them to erroneously establish their own righteousness, not understanding that Christ's Atonement was the end and the purpose for the Law. ​ Romans 10: 5-13 ​ The Necessity of Faith and Confession ​ Paul explains that the righteousness that leads to salvation is attainable through faith in Christ. He quotes from the Old Testament to distinguish Christ as the Word and the Tree of Life. His references also demonstrate that there is no distinction between Jew and Gentile; all who confess , believe, and call on the name of the Lord will be saved. vs. 6 ​Who shall ascend into heaven? (to bring Christ down from above) vs. 7 Who shall descend into the deep? vs 8 The word is nigh, even in thy mouth , and in thy heart (Deut 30:14-15 INT ); Whosoever believeth on him shall not be ashamed Psalm 31:1 , Isaiah 45:17 , Joel 2:26 , 2 Nephi 6:13 ​ The Law of Moses and the Law of Christ Romans 10: 14-21 ​ The Universality of the Gospel Paul emphasizes the importance of preaching the Gospel so all might have the opportunity to know Jesus as their Lord, and to receive and obey the gospel of peace and salvation. He emphasizes that people can only call on the Lord if they believe, and they can only believe if they hear the message. This underscores the urgency of sending messengers to proclaim the Gospel to all people, including both Jews and Gentiles. Paul also acknowledges that not all of Israel accepted the Gospel, despite the Gospel being offered to them. ​How beautiful are the feet רַגְלֵ of them that preach the gospel of peace, and bring glad tidings of good things! ( Nahum 1:15 INT ) Faith cometh by hearing the word of God, their sound went out into all the earth (Gospel taught through music!) ​ The Music of the Gospel Cultural and Historical Context of Romans 11: Romans 11 is a crucial chapter in the Apostle Paul's letter to the Romans, exploring the topics of God's plan for Israel, the Gentiles' inclusion in God's redemptive plan, and the future restoration of Israel. Paul addresses the question of whether God has rejected His chosen people, Israel, and explains the mystery of the relationship between Jews and Gentiles in God's eternal plan. During Paul's time, the question of Israel's status in God's redemptive plan was a significant point of heated debate among early Christian communities. Jewish-Christian relations were complex, and some Gentile believers may have struggled with their understanding of God's covenant promises to Israel. Paul's teaching in Romans 11 addressed these tensions, providing both comfort and theological clarity. He affirms that God has not rejected Israel entirely but has preserved a remnant of faithful Jews, showing that His covenant faithfulness remains intact. At the same time, Paul emphasizes that the inclusion of the Gentiles in God's salvation plan is not meant to replace Israel but to extend God's grace to all nations. The analogy of the olive tree and the grafting of wild branches into the cultivated tree would have resonated with both Jewish and Gentile Christians. Olive trees were a familiar agricultural image in the ancient Near East, and Paul skillfully used this metaphor to illustrate the relationship between Israel and the Gentiles in God's plan. Paul's message in Romans 11 offers hope for both Jewish and Gentile believers, assuring them of God's faithfulness and the inclusivity of His salvation. It emphasizes the unity of the Church, composed of both Jewish and Gentile believers, and the ultimate fulfillment of God's promises to Israel. Scripture Major Topic/ Theme Summary ​Key Words & Cross References ​Videos & Resources ​Romans 11 ​ ​ ​ ​INT Romans 11: 1-10 ​Israel's Rejection and God's Remnant Paul asks if God has rejected His people, Israel. He answers, God forbid, stating that he himself is a descendant of Benjamin. Paul explains that while some had rejected him, and his prophets, he preserved an elect remnant of faithful Jews who did not bow their knee to idolatry. This remnant is evidence of God's ongoing faithfulness to His covenant promises. χάρις " grace ". ἔργον "work, deed" The Gift of Grace ​Romans 11: 11-24 ​ The Inclusion of the Gentiles ​ Paul explains that Israel's temporary rejection opened the door for the Gentiles to be included in God's salvation plan. He uses the analogy of an olive tree to illustrate how Gentiles, like wild branches , have been grafted into the cultivated tree of Israel's promises. However, Paul warns the Gentiles not to become arrogant but to remember that they stand by faith, just as Israel's future restoration is also by faith. ​vs. 11 through their fall (the diasporas) salvation is come unto the Gentiles, for to provoke them to jealousy (i.e. emulation). The Gentile nations learned a lot from the Jews and Israelites, and they emulated their traditions, sciences, and technologies, incorporating them into their own. vs 16-24 Vineyards of the Lord Isa. 5:7 ( 2 Ne. 15:7 ), Jacob 5:3 ( 5:3–77 ). ​The Gathering of Scattered Israel Romans 11: 25-32 ​ The Future Restoration of Israel ​ Paul addresses the mystery of Israel's partial hardening, revealing that it was temporary until the fullness ( of the restoration ) of Gentiles comes to pass. Afterward, all Israel will have the opportunity to be saved as God's covenant faithfulness is demonstrated. Paul emphasizes that God's mercy is extended to both Jews and Gentiles, and that all have the opportunity to learn from past mistakes without regret and shame to receive His salvation. ​vs 26 Sion the Deliverer : (i.e. Jesus Christ) Isaiah 59:20 , Alma 11:37–41 For this is my covenant unto them, when I shall take away their sins. v. 29 For the gifts and calling of God are without repentance (i.e. regret, shame). ​ Romans 11: 33-36 ​ God's Wisdom and Unsearchable Ways In a hymn, Paul marvels at the riches , wisdom , and knowledge of God, recognizing that His ways are unsearchable , חֵקֶר beyond human comprehension. Proverbs 25:2 Paul humbly acknowledges that God's plan for salvation, including the relationship between Israel and the Gentiles, is part of His divine design. ​ ​ Cultural and Historical Context for Romans 12: Romans 12 marks a significant shift in the Apostle Paul's letter to the Romans. Having thoroughly expounded on theological doctrines in the preceding chapters, Paul now transitions to practical exhortations for Christian living. In this chapter, he emphasizes the transformation of believers' lives through the renewing of their minds and hearts as an expression of genuine love, gratitude, and service within their communities. As discussed previously, the Christian community in Rome was diverse at this time, comprising both Jewish and Gentile believers. These groups faced challenges and opposition from various quarters, including from the Roman authorities and skeptical Jewish communities. Paul's teachings in Romans 12 aimed to provide guidance for believers as they navigated the intricacies of their Christian faith in the midst of a complex cultural context. The notion of presenting one's body as a living sacrifice and offering a broken heart and contrite spirit aligned with both Jewish and Greco-Roman ideals of dedication and moral transformation. The idea of a new or renewed heart would have resonated with the Greek community, given their familiarity with the concept of metamorphosis from Pythagoras' theory of the eternal nature and transmigration of the soul. While this concept evolved more into a theory relating to reincarnation, the broader concept of rebirth and renewal of the body and mind would have been recognizable. The word metamorphosis means a "mighty change," and this term might remind us of Alma 5:12–14 . "And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts?" This mighty change of heart is what it means to be truly converted to the Lord. The emphasis on unity and diversity in the body of Christ would have also resonated with the Roman Christians, as they encountered different backgrounds and celebrated spiritual gifts within their community. Greek philosophers, such as Plato and Pythagoras, believed in the concept of divine inspiration, where certain individuals were chosen by the gods to receive knowledge and insights beyond human understanding. These gifts could be related to artistic or music talents, heightened wisdom, prophetic abilities, skills with mathematics, sciences, and language, culinary abilities, athleticism, etc. Paul's call for humility and service would have been particularly significant in a society where these skills were appreciated and utilized. Furthermore, the concept of responding to persecution with love and blessings challenged the prevailing cultural norms of retaliation and revenge. In the Roman world, the expectation was often to retaliate against enemies, but Paul teaches a radical approach based on Christ's example of sacrificial love. This would have been especially poignant to those at the bottom of Rome's hierarchical social structure. Scripture Major Topic/ Theme Summary ​Key Words & Cross References ​Videos & Resources ​Romans 12 ​ ​ ​ ​INT Romans 12: 1-2 ​Living Sacrifices and Renewed Minds Paul begins by urging believers to present themselves as living sacrifices to God, surrendering their lives wholly and willingly upon his altar. This act of consecration involves a transformation of the mind and heart, representing a broken heart and contrite Spirit, moving away from conforming to the world's patterns and views to align with God's will. Renewing the mind leads to discerning God's good, pleasing, and perfect will. ​ So it is that real, personal sacrifice never was placing an animal on the altar. Instead, it is a willingness to put the animal in us upon the altar and letting it be consumed! Such is the “sacrifice unto the Lord … of a broken heart and a contrite spirit,” ( D&C 59:8 ), a prerequisite to taking up the cross, while giving “away all [our] sins” in order to “know God” ( Alma 22:18 ) for the denial of self precedes the full acceptance of Him. - Neal A. Maxwell ​Romans 12:3-8 Unity and Diversity in the Body of Christ ​ Paul expounds upon the diversity of spiritual gifts within the Church and how each member is essential for the body's proper function . He encourages soberness , humility and grace in how we treat one another, recognizing that each person's unique contributions are from God. Unity is achieved when believers use their diverse gifts for the common good, demonstrating love and mutual respect. ​ Spiritual Gifts ​ Unity in Diversity Romans 12:9-13 ​ Love and Genuine Relationships ​ Paul exhorts believers to love genuinely and sincerely, showing affection to one another as a family. They are to abhor what is evil , cling to what is good, be kind , respectful , a good example , and appropriately affectionate . Paul encourages perseverance in prayer, contributing to the needs of fellow believers, and actively pursuing opportunities to bless others. ​ ​ Building Meaningful Relationships Romans 12:14-21 Harmony and Peaceful Living, Responding to Persecution ​ Paul advises believers to bless those who persecute them and not to repay evil for evil. Instead, they are to live honestly and peaceably with everyone, leaving vengeance to God. Paul offers the following advice in how to relate to others: be positive, show kindness, genuinely care about people: rejoic e and weep with them when appropriate, Exercise wisdom but not conceit, learn to meet others at their level: this might require us to raise the bar or simplify to meet the needs of the person and situation, bless don't curse others, be honest, don't avenge but give place to wrath. Overcome evil with good, through embodying Christ's teachings. ​ ​ Receiving and Retaining a Mighty Change Cultural and Historical Context for Romans 13: Romans 13 is a chapter in the Apostle Paul's letter to the Romans that addresses the Christian's relationship to civil authorities and the broader concept of living in submission and love. Paul discusses the importance of obeying governing authorities, fulfilling the law through love, and living as responsible citizens within society. At the time of writing, the early Christian community faced complex challenges within the Roman Empire. The Roman authorities were known for their hierarchical structure, and compliance with Roman laws and practices was expected of its subjects. Paul's teachings on submission to governing authorities were significant given the context of the Roman Empire. While the Roman authorities were often tolerant of various religions, they could be hostile toward those perceived as a threat to the empire's stability or social order. Christians were not exempt from potential persecution, as they were sometimes misunderstood or falsely accused of undermining the Roman state. By encouraging submission to authorities, Paul sought to promote peaceful coexistence and avoid unnecessary conflict with the government. At the same time, he wanted to emphasize that ultimate loyalty belongs to God, and believers should not compromise their faith or values for the sake of appeasing human authorities. The call to fulfill the law through love was also a pertinent message for the Roman Christians. In the Greco-Roman world, society was often hierarchical and heavily influenced by power dynamics. Paul's emphasis on love as the fulfillment of the law challenged this cultural norm and promoted a radical approach to living in harmony with others. Moreover, Paul's exhortation to don the armor of God holds significant symbolic and etymological ties to the Temple Endowment . While these profound doctrinal insights were eventually obscured after the Temple's destruction during the centuries that followed, their echoes reverberate throughout his writings. ​ Scripture ​ Major Topic/ Theme ​ Summary ​ ​Key Words & Cross References ​ ​Videos & Resources ​Romans 13 ​ ​ ​ ​INT ​​Romans 13: 1-7 ​ Submission to Governing Authorities ​ Paul begins by exhorting believers to be subject to governing powers , emphasizing that these authorities are established by God for the purpose of maintaining order and justice. He explains that those who resist governmental authority will face condemnation , but those who do good have no reason to fear the authorities. Paul encourages believers to pay their taxes and give honor to whom honor is due. ​ ​ Defending our Divinely Inspired Constitution ​​Romans 13: 8-10 ​ Fulfilling the Law through Love ​ Paul shifts the focus from civil authority to the broader concept of fulfilling the law through love. He emphasizes that love is the fulfillment of the law, as it does no harm to one's neighbor. Paul stresses that living in love leads to righteous living, aligning with the principles of the Ten Commandments and other moral teachings. ​ ​ Hearts Knit in Righteousness and Unity ​​Romans 13: 11-14 ​ Living Responsibly in the Present Time ​Paul reminds the believers of the urgency of their faith in the present time. He encourages them to wake from their sleep , explaining that the night is far spent , and it is time to cast off works of darkness and put on the armor of light . He urges them to live responsibly, knowing that the day of salvation is near and that they should not indulge in sinful desires or engage in wild parties. Instead, they should put on the Lord Jesus Christ and walk in His ways. Put on the whole armor of God, Eph. 6:10–18 ( D&C 27:15–18 ). ἐνδυσώμεθα "put on", ἐνδύσησθε "endowed" ​Luke 24:49 INT ​ The Armor of God , Brighter and Brighter until the Perfect Day Cultural and Historical Context for Romans 14: Romans 14 deals with matters of conscience and Christian liberty within the Christian community. In this chapter, the Apostle Paul addresses the issues of food and special days, urging believers not to pass judgment on one another but to embrace unity and love in their diverse expressions of faith. In the early Christian community, there were diverse backgrounds and beliefs among Jewish and Gentile believers. This diversity sometimes led to conflicts and disagreements regarding dietary laws and the observance of special days from the Jewish tradition. The Mosaic Law contained dietary restrictions and designated certain days for observance, which were central to Jewish religious practice. When Gentile believers converted to Christianity, there were questions about whether they should adhere to these Jewish customs. Some Jewish believers might have felt that observing these practices was essential, while Gentile believers might have seen them as optional. Paul's teaching in Romans 14 sought to foster unity and mutual respect within the diverse Christian community. He encouraged believers not to let these disputable matters divide them but to prioritize love and understanding. By focusing on the common ground of faith in Christ and the acceptance of one another, the Roman Christians could overcome potential cultural and religious barriers. Furthermore, Paul's message about each believer's accountability to God reinforced the idea that faith is a personal relationship with God. He wanted to prevent legalism and judgmental attitudes from hindering the spiritual growth of the believers. His call to avoid causing others to stumble demonstrated his concern for the spiritual welfare of the entire Christian community. Paul's letter emphasizes the importance of handling disputable matters with love, respect, and sensitivity within the Christian community. Paul's teachings are just as relevant to us today as they were in the cultural and historical context of the early Christian church, where diversity in beliefs and practices sometimes caused tensions. This is especially true as the Church continues to expand, incorporating communities and cultures from all around the globe. Pauls exhortations promoted unity, mutual acceptance, and a focus on the core of the Christian faith, fostering a Christ-centered, loving, and inclusive body of saints. ​ Scripture Major Topic/ Theme ​ Summary ​ ​Key Words & Cross References ​ ​Videos & Resources ​Romans 14 ​ ​ ​ ​ INT ​​Romans 14: 1-4 ​ Dealing with Disputable Matters ​ Paul addresses the issues of differences in convictions regarding certain practices, such as eating meat or observing special days. He advises believers not to pass judgment on those with different convictions, as God is the ultimate judge of individuals. Paul urges mutual acceptance and respect within the Christian community. ἀσθενοῦντα ​"weak" ​Peacemakers Needed ​​Romans 14: 5-12 ​ Each Believer's Accountability to God ​ Paul emphasizes that each believer should be convinced in their own mind about the practices they observe or refrain from. No one should judge or condemn another believer based on these disputable matters. Each individual is accountable to God, and He will judge them according to their own faith and conscience. ​Every knee shall bow , every tongue shall confess , Isa. 45:23 ( D&C 88:104 ). ​ Developing Good Judgment and not Judging Others , The Merciful Obtain Mercy ​​Romans 14: 13-23 ​ Avoiding Stumbling Blocks ​ Paul counsels believers not to put a stumbling block in the way of fellow believers. If something they do causes another believer to stumble or go against their conscience, they should refrain from that action out of love. Paul explains that it is better to prioritize love and unity over personal liberties when it comes to disputable matters. πρόσκομμα "Stumblingblock" נֶגֶף אֶבֶן "a stone of affliction" "sticks and stones may break my bones, but words will never hurt me". Words have power, and the tongue can be very destructive. ​ Cultural and Historical Context for Romans 15: Romans 15 continues Paul's exhortations to the Roman Christians, focusing on the principles of unity, love, and the Gospel's message to all. In this chapter, Paul encourages believers to be considerate of one another, to imitate Christ's example, and to strive for harmony between Jewish and Gentile believers. He also shares his plans for future ministry and requests prayer support from the Roman Christians. Scripture ​ Major Topic/ Theme ​ Summary ​ ​Key Words & Cross References ​ ​Videos & Resources ​Romans 15 ​ ​ ​ ​ INT ​​Romans 15: 1-6 ​ Considerate Living and Unity ​ Paul urging the people to be considerate of those who are weaker in faith and not to please themselves but to bear and lift one another up. He counsels us to edify our neighbors for good , and cites Christ as the ultimate example of self-sacrifice and service. Paul prays that God grants them harmony and unity, so they may glorify God with one accord . ​ ​ Love - the Essence of the Gospel ​​Romans 15: 7-13 ​ The Inclusion of the Gentiles in the Gospel ​ Paul reiterates the Gospel's universality, proclaiming that Christ came to both Jews and Gentiles. He quotes Old Testament passages to support his message of the inclusion of the Gentiles in God's redemptive plan. ​ Psalm 18:49 , Isaiah 11:10 INT "Root of Jesse" 2 Nephi 21:10–12 , Revelation 5:5 ​ ​​Romans 15: 14-33 ​ Paul's Travel Plans and Request for Prayer ​ Paul shares his ministry goals and his desire to visit Rome on his way to Spain. He requests prayer support from the Roman Christians for his upcoming journey, that he may be delivered from those who oppose the Gospel. Paul expresses his longing to be with the Roman believers and extends greetings from fellow Christians. ​ Isaiah 52:15 ​ Cultural and Historical Context for Romans 16: Romans 16 is the concluding chapter of Paul's letter to the Romans, and it contains greetings, commendations, and personal messages to various individuals in the Christian community. In this chapter, Paul demonstrates his deep affection for the Roman believers and expresses gratitude for their partnership in the Gospel. He also warns against false teachers and encourages the believers to remain wise and obedient to God. Paul's extensive catalogue of personal greetings in Romans 16 vividly illuminates the tightly knit and relational fabric of the early Christian community. It prominently showcases the active participation of both men and women in the ministry, emphasizing the pivotal roles women held in propagating the Gospel and fostering the vitality of the growing church. This dimension is particularly significant when viewed against the backdrop of other instances in Paul's letters where he seems to censure women, advocating their limited involvement in church affairs or leadership positions and implying that marriage and family are undesirable pursuits. Such passages starkly contrast with the overarching themes and sentiments found elsewhere in Paul's writings, especially within the passages under current consideration. These inconsistencies strongly suggest that the denigrating portrayals of women in Paul's other correspondences might have been deliberate distortions or misrepresentations intended to marginalize and stifle women's roles, influence, and contributions as the church evolved over time. Therefore, it is prudent to approach these contested passages with a discerning skepticism, particularly since they diverge so sharply from the teachings of the Savior and from the prevailing narrative in the rest of Paul's work. Paul's admonition regarding false teachers in verses 17-20 underscores the serious challenges that the Roman Christians confronted from individuals propagating divisive and incorrect teachings. Given this context, it was of utmost importance for Paul to caution the believers about these potential dangers and to urge them to remain resolute in their faith while upholding sound doctrine. Significantly, these warnings find intriguing resonance with Paul's earlier and warm greetings to numerous esteemed women of the early church. This connection bears remarkable similarity to President Nelson's recent address titled " A Plea to My Sisters ," wherein the Prophet exhorts his sisters in Zion to assume their foreordained roles of defenders of the faith. President Nelson urges the women of the Church to step up and stand out as women of faith, wisdom, and discernment. He encourages us to trust ourselves and our abilities to access divine power and strength, and he encourages our brethren to pay attention. President Nelson lists numerous heightened skills and abilities that women have that are desperately needed in our communities, including our ability to detect erroneous trends. Like the mothers of Helaman's stripling warriors in Alma 56, we too can develop and strengthen our God given rights as Mothers and daughters in Zion to call upon the powers of heaven to protect and strengthen our families and children, as we fearlessly teach the truth of the gospel in our valiant and noble efforts to raise a sin-resistant generation. This is one of the ways we work in partnership with Christ, and with our priesthood brothers to crush the head of the serpent who deceived our first parents, and continues to threaten our families and loved ones. Like Jael in Judges 4-5, during her fateful encounter with the enemy Sisera, we must play to our strengths, to overcome evil with good. In the winding up chapters leading to the Second Coming of Christ, these skills will be absolutely essential. In Paul's final words of greeting and benediction, he expressed his deep desire for God's grace to be upon the Roman believers, acknowledging God's power to strengthen and establish them in their faith journey. Scripture ​ Major Topic/ Theme ​ Summary ​ ​Key Words & Cross References ​ ​Videos & Resources ​Romans 16 ​ ​ ​ INT ​​Romans 16: 1-16 ​ Personal Greetings and Commendations ​ Paul sends greetings to several individuals in the Roman church, acknowledging their contributions and service in the Gospel. He commends Phoebe , a deaconess , and leader of many. She was the one who delivered the Epistle to Rome. Paul also mentions other fellow workers, both men and women ( Precilla , Mary , the apostle Junia , Tryphina , Persis , Julia , and the sister of Nereus) who were all instrumental in advancing the Gospel. ​ ​ On Junia in Romans 16:7 Dan McClellan is an LDS Biblical scholar who has a served as a supervisor for the translation department at the Church's Headquarters and as a professor at BYU. 5 Ways Women Participated in the Early Church ​​Romans 16: 17-20 ​ Warning Against False Teachers ​ Paul urges the believers to watch out for those who cause divisions and create obstacles and offenses contrary to the Gospel. He emphasizes the need for discernment and wisdom in recognizing and avoiding false teachers who are motivated by greed. Paul assures the Roman Christians that God will soon crush Satan under their feet. ​And the God of peace shall bruise Satan under your feet shortly. Gen 3:15 INT ( שׁוּף means "bruise, buff, grind," which can be perceived as a method of refinement. Whereas the word used in Romans is usually translated from the Hebrew word שָׁבַר, meaning to "shatter, crush," as one grows in wisdom, they learn to develop the tools to combat the adversary ​ A Plea to My Sisters , Pricilla, Phoebe and Building the Kingdom ​​Romans 16: 21-24 ​ Final Words of Greeting and Benediction ​ Paul sends greetings from his fellow workers, including Timothy, Lucius, Jason, and Sosipater. He concludes with a benediction, invoking God's grace to be with all believers. ​ ​ ​​Romans 16: 25-27 ​ Personal Greetings from Corinth ​ Paul acknowledges and praises God, the one who has the power to strengthen and establish believers according to the Gospel and the preaching of Jesus Christ. ​ ​ Church Videos & Resources Be of Good Cheer Love and Marriage The Music of the Gospel Scripture Central Study Guide JST Variants Reading Guide Lynne Wilson, " Romans 7-16 ,"  Come Follow Me: The New Testament , 2019. The Law of Moses and the Law of Christ John W. Welch, “ Roman Law Relating to the New Testament ” in  New Testament History, Culture, and Society: A Background to the Texts of the New Testament,  ed. Lincoln H. Blumell (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2019), 160-177. Phillip W. McMullen, “ Sacrifice in the Law of Moses: Parallels in the Law of the Gospel ,”  Ensign , March 1990. Jared W. Ludlow, “ Paul’s Use of Old Testament Scripture ,” in How the New Testament Came to Be: The Thirty-fifth Annual Sidney B. Sperry Symposium, ed. Kent P. Jackson and Frank F. Judd Jr. (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 227–242. Brandt, Edward J., “ The Law of Moses and the Law of Christ ” in Sperry Symposium Classics: The Old Testament, ed. Paul Y. Hoskisson (Provo and Salt Lake City: Religious Studies Center, Brigham Young University, and Deseret Book 2005), 133–153. Foreordination Brent L. Top, “ Foreordination ,”  Encyclopedia of Mormonism.  Neal A. Maxwell, “ Meeting the Challenges of Today ,” BYU Speeches, October 1978. Brent L. Top, “ Were We Foreordained in Our Premortal Life? A Look into How God's Time and Calls Wor k,”  LDS Living . Eldon R. Taylor, “ Romans 8:29-30 Seems to Indicate that Paul believed in predestination. Did He? ”  Ensign , December 1990. Joseph F. McConkie, “ Premortal Existence, Foreordinations, and Heavenly Councils ,” in  Apocryphal Writings and the Latter-day Saints , ed. C. Wilfred Griggs (Provo, UT: Religious Studies Center, Brigham Young University, 1986), 174–98. Adoption into the House of Israel Daniel H. Ludlow, “ Of the House of Israel ,”  Ensign , January 1991. Fellowshipping Russell M. Nelson, “ Ministering with the Power and Authority of God ,” General Conference April 2018. Jeffrey R. Holland, “ Be With and Strengthen Them ,” General Conference April 2018 The Bible Project Book of Romans Summary: A Complete Animated Overview (Part 1) Book of Romans Summary: A Complete Animated Overview (Part 2) BYU’s RSC Roman Law Relating to the New Testament Paul’s Use of Old Testament Scripture Premortal Existence, Foreordinations, and Heavenly Councils Additional Videos & Insights Romans Historical Background | Why was Romans written? Paul, Apostle of Christ (full movie available for purchase or rental on YouTube) New Testament History, Culture, and Society Early Church History Timeline 0 to 500 AD ( PDF version, download ) BLB Tutorial s Maps https://www.worldhistory.org/image/15640/the-growth-of-christianity-in-the-roman-empire/