Search Results

CFM: August 21–27 1 Corinthians 1–7 Videos and Podcasts Resources and Insights about this Week's Lesson Due to the number of links, a single post for this week's lesson is too big to save, so I have had to divide it up into two sections. This is Part 2, outlining chapters 4-7, with additional links and supplementary materials at the end. Make sure to check out the underlined word links within the verses and click on the root word in the link to get a broader understanding of its meaning. The unconjugated root word is identified in blue with the Strong's concordance number to the left of it. Cultural and Historical Context for 1 Corinthians 4: This chapter focuses on themes of stewardship, humility, and the true nature of apostolic ministry. The chapter provides insight into Paul's relationship with the Corinthians and his perspective on leadership within the church. Scripture Major Topic/ Theme Summary ​Cross References Videos & Resources 1 Corinthians 4 ​ ​INT ​v 1-5 ​ Stewardship and Responsibilities of Apostolic Ministry ​ Paul emphasizes the importance of faithfulness and accountability in leadership roles. He asserts that apostles are stewards of God's mysteries and that their ultimate judge is the Lord, not human opinion. ​ Prophets, Seers, and Revelators , The Prophet of God ​v. 6-13 ​ Humility and the Contrast Between Leaders, along with the Burdens. ​ Paul challenges the Corinthians' tendency to boast in favor of particular leaders. He uses irony to highlight the contrast between the apostles' suffering and the Corinthians' self-satisfied attitude. ​Peacemakers Needed ​v. 14-21 ​ Fatherly Exhortation and Warning ​ Paul addresses the Corinthians as children, reminding them of his role in their spiritual upbringing. He issues a warning and urges them to imitate his ways, grounded in humility and godliness. ​ Key Verses and Words (from the Greek, with clarified translations) : Verse 1: "This, then, is how people should think of us: as ministers of Christ and stewards of the mysteries of God." Verse 5: "Therefore judge nothing before the time comes ; the Lord will bring to light what is hidden in darkness and will manifest the motives עֵצָה of their hearts . And then everyone will have their praise ( commendation ) from God." Verse 7: "For who makes you distinct from anyone else? What do you (they) have that you did not receive ? And if you did receive it, why do you boast as though you did not?" Verse 8 : Now you are full ! Already you are rich ! You have reigned as kings without us! And how I wish to God that you did reign so that we also might reign with you ! Verse 9: For I think that God has put us apostles on display at the lowest state , he has set us forth like those condemned to die ( like in an arena ). We have been made a spectacle unto the world , and to angels and humans . Verse 10: "We are fools for Christ, but you are cautiously wise in Christ! We are weak , but you are strong ! You are honored , we are despised !" Verse 15: For though ye have a myriad of instructors in Christ, yet have ye not many fathers : for in Christ Jesus I have begotten you through the gospel . (This is a passage, that requires some caution and skepticism. Paul did not begget us, Christ did. This contradicts what Paul said earlier, and it may have been a passage that was modified in the early editions.) Verse 16: "Therefore I urge you to imitate me." Verse 20: "For the kingdom of God is not a matter of inflated speech but of power (action, work, miracles)." Verse 21 : What do you want ? Shall I come to you with a rod (of discipline), or shall I come in love and with a meek spirit? Cultural and Historical Context of 1 Corinthians 5: This chapter begins to address the issue of sexual immorality within the Corinthian church. Paul deals with the sensitive topic of a specific case of immorality and emphasizes the importance of church discipline and maintaining the moral integrity of the Christian community. Scripture Major Topic/ Theme Summary ​Cross- References, Videos & Resources 1 Corinthians 5 ​ ​ ​INT ​v. 1-8 ​ Sexual Immorality and Church Discipline ​ Paul confronts the Corinthians about a case of sexual immorality within the church, likely involving a man who had a relationship with his father's wife (possibly his stepmother). Paul rebukes the leaders for their complacency and instructs them to remove the offender from their midst. Paul teaches them that the offender needs to be turned over to his adversaries, so he can answer and be accountable for his crimes in the flesh so that he might be healed, according to the Lord's timing. Paul uses a metaphor, comparing leaven to sin; he explains that a little sin can turn into a mass ive problem, and unless that problem is addressed through the processes of the Atonement , Christ's sacrifice , we will not be able to move forward in sincerity and truth . Our celebrations before the Lord will be tainted with malice and wickedness . Church Discipline , " We Believe in Being Chaste ", “ Repent … That I May Heal You ” ​v. 9-13 ​ Purity and Separation ​ Paul advises the Corinthians to choose their friends and associates wisely; to not closely associate with people who proclaim and have the reputation of engaging in immoral and illegal behaviors. If people in the church engage in wicked and immoral behaviors, appropriate disciplinary actions should be taken, including removing them from the community. Paul clarifies that his instruction for church discipline refers to those within the church community, not unbelievers, explaining that it is not his role to judge those outside of the Church ​ ​Loving Others and Living with Differences Key Verses and Words (from the Greek, with clarified translations) : Verse 1: "It is commonly reported that there is sexual immorality among you, a kind of fornication that even pagans do not tolerate: A man is named for having (sex with, laying hold of, likely rape) one of his father’s wife s ." Verse 2: "And you are proud ! Shouldn’t you rather have gone into mourning and excommunicated this man from among you who has done this deed ? Verse 5: " hand over such as one to Satan ( his adversary ) for the destruction ( punishment ) of the flesh , so that the spirit may be saved (healed) on the day of the Lord Jesus." Verse 9: "I wrote unto you in my letter not to keep company with ( be intimate with ) the fornicators ( prostitutes , those who sell sex for money, pornography)" Verse 10: And not altogether with the fornicators of this world, or with the covetous , or extortioners , or with idolaters ; for then you ought to come forth out of the world . Verse 11: "But now I am writing to you that you must not associate with anyone that is called to be a fornicator , or covetous , an idolater , or slanderer , a drunkard , or swindler , with such as these do not eat." (In the ancient middle eastern culture, breaking bread with someone was a sign of respect, trust, and loyalty.) Verse 12: Why should I (judge) them that are cast out ? To not judge them that are within , you all do judge. Verse 13: "God will judge those outside. Therefore, put away the wicked person from among you.'" Cultural and Historical Context for 1 Corinthians 6: Paul addresses some of the legal and moral issues that the Corinthians were dealing with. There was a lot of fighting within the Christian community, and this was creating significant conflict within and outside of the Church community. Members were suing one another, and making a bad impression on their Gentile neighbors. Unable to resolve their conflicts from within, they were appealing to civil courts, and Paul expressed his frustration with the members for not stepping up and doing better. Additionally, members of the Church were having serious issues with immorality. Not only was prostitution legal in Corinth, it was considered "sacred," and it was being practiced in various pagan temples throughout the city. The temple of Aphrodite, known as the Acrocorinth, was situated on a hill overlooking the city and was considered one of the most famous sites of sacred prostitution in the ancient world. Thousands of men, women, and children were exploited as prostitutes. They were given titles of priests or priestesses and visitors to the temple could engage in sexual acts with these individuals as a means of offering devotion to the gods and goddesses, as a means of seeking their favor for fertility, prosperity, and blessings in various aspects of life. Paul condemned these practices, explaining that such behaviors not only violated Christian law, but it bound those who participated in them to the harlot, as a form of idolatry in addition to immorality. Those who were "one" with the harlot, could not be one with Christ. Scripture Major Topic/ Theme Summary ​ Cross References, Videos & Resources 1 Corinthians 6 ​ ​ ​INT ​v. 1-11 ​ Resolving Disputes Among Believers ​ Paul admonishes the Corinthians for taking their legal disputes before secular courts rather than resolving them within the church. He emphasizes the importance of solving conflicts peacefully within the Christian community. ​ One in Christ ​v. 12-20 ​ Fleeing Sexual Immorality ​ Paul addresses the issue of sexual immorality, urging believers to flee from it. He points out that many have struggled with various types of these challenges, and he offers comfort, reminding them that the Atonement has the power to cover these issues. All things are possible through Christ. However, Christ will not be manipulated by anyone. He will hold people accountable for their actions, allowing them to learn from their mistakes. Paul emphasizes that through the Atonement, we were bought with a price, and our bodies and spirits belong to God, we become one with Him. Paul explains that the body is a temple, a dedicated and consecrated place where the Holy Spirit of God can dwell. Sexual immorality violates the sacredness of this temple. ​ Personal Purity Key Verses and Words: Verse 1: " Durst any of you have a legal dispute against another , they take it before the unjust courts for judgment instead of before the Saints?" Verse 5: It is a shame I have to speak to you on this matter. Is there not a wise man among you, one that shall be able to judge between his brethren? Verse 9: "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived : neither fornicators , nor idolaters, nor adulterers , nor effeminate , nor abusers of themselves with mankind . (This is addressing the "sacred" prostitution practices that were happening throughout various temples in Corinth. Many church members were participating in these rituals.) Verse 11: "And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." Verse 12: Unto me, All things are lawful ("possible," "allow me," from ek "by, an exit or emission out of something" + eimai "I,me", a pardon), but not all things are expedient : all things are lawful for me, but I will not be brought under the power of any. (* ἐξουσιασθήσομαι : to exercise authority over another's agency, God will not infringe upon our agency, and he will not be controlled or manipulated by anyone) Verse 18: " Flee from sexual immorality. Every other sin a person does is outside the body , but whoever sins sexually , they sin against their own body." Verse 19: "Don't you know that your body is a temple of the Holy Spirit, within you, which you all have of God? You are not your own ." Verse 20: "For you were bought at a price . Therefore glorify God with your bodies and in your spirit, which are of God." Cultural and Historical Context for 1 Corinthians 7: Paul takes care to delineate between interpretations rooted in gospel principles and those reflecting his own opinions on particular matters. This distinction bears significance as it unveils some of Paul's personal biases on the subject, while simultaneously underscoring that certain matters warrant tailored consideration. In essence, Paul underscores the principle that what might be appropriate for one individual may not hold true for another. Similarly, the wisdom applicable to a specific scenario may not be universally applicable across all circumstances. This is helpful to keep in mind as one approaches these passages, as they can be confusing. ​ Scripture ​ Major Topic/ Theme ​ Summary ​ ​Cross References Videos & Resources 1 Corinthians 7 ​ ​ INT ​v. 1-9 ​ Marriage and Singleness ​ Paul addresses questions about marriage and sexual relationships. He discusses the benefits of both marriage and being single. He encourages believers to rely on the Holy Ghost to help them know their best course of action in their particular circumstances as they consider their decisions regarding marriage. Paul offers some of his own opinions, clarifying that his preference for celibacy was based on his experiences and circumstances, specifying that celibacy is not a commandment and should not be confused with doctrine. ​ Why Marriage, Why Family , To the Singles of the Church , Faith, Fortitude, Fulfillment: A Message to Single Parents ​v. 10-16 ​ The Sanctity of Marriage ​ Paul emphasizes the sanctity of marriage, specifying that this is doctrine that comes from the Lord. He discusses the importance of marital fidelity, loyalty, and commitment. He addresses the issue of believers married to unbelievers, advising them to remain in the marriage if the unbelieving partner is willing, as their faith and influence would bless the home and their children. ​Nurturing Marriage ​v. 17-24 ​ Contentment and Service ​ Paul advises believers to remain in the calling in which they were called and to find contentment in their current circumstances. He discusses the idea that different life situations provide opportunities to serve God. ​ ​v. 25-40 ​ Marriage and the Present Distress ​ Paul discusses marriage in light of the present distress, possibly referring to the challenges and uncertainties faced by believers in their time, but also challenges that were imminent (Jewish Roman War, Destruction of the Temple). Paul provides his opinion and advice on whether people should marry or remain single given the current circumstances. ​Joy and Spiritual Survival Key Verses (NIV) and Words: Verse 1: "Now concerning the matters you wrote about: ' It is good for a man not to touch a woman?'" Verse 2 : "Nevertheless, regarding fornication let every man have his own wife , and let every woman have her own husband. Verse 3 "Let the husband render unto the wife due benevolence : and likewise also the wife unto the husband." Verse 4 "The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife." Verse 5 Don't defraud (deprive) one another, except it be with consent for a time , that ye may give yourselves to fasting and prayer ; and come together again , that Satan tempt you not for your incontinency . Verse 6 But I speak this by permission (experience), and not of commandment . Verse 7 For I would that all of mankind were even as I myself. But everyone hath their own gift of God (the gift of the Holy Ghost), one after this manner , and another after that. Verse 8 I say therefore to the unmarried and widows , It is good for them if they abide even as I. Verse 9 "But if they cannot contain themselves ( be content ), they should marry , for it is better to marry than to burn ." Verse 10 And unto the married I command , not I, but the Lord, Let not the wife depart from her husband: Verse 11 But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away (neglect) his wife. (Recall the difference between ἀπολύω "putting away" ἀποστάσιον "divorce," Putting away ones wife kept her from being able to remarry according to Jewish law, forcing her and frequently her children into a desperate state of poverty. Women in these situations frequently found themselves having to rely on another man that was not her husband. This would sometimes be a family member, but if her kinsman did not accept her, she would frequently have to live with another man in a state of adultery. Jesus taught that this was inappropriate and a woman should be granted a legal divorce so she could move on. This was discussed in the previous lessons, What Lack I Yet? and Behold, Thy King Cometh ) Verse 12 But to the rest speak I, not the Lord : If any brother hath a wife that believeth not , and she be pleased to dwell with him, let him not put her away. Verse 13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. Verse 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean ; but now are they holy . Verse 15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such ( cases): but God hath called us to peace . Verse 17 "Nevertheless, each person should live as a believer in whatever situation the Lord has assigned to them, just as God has called them. This I ordain in all the churches ." Verse 19 "Circumcision is nothing (not an issue) and uncircumcision is nothing. Keeping God’s commands is what counts." Verse 29 " But this I say, brethren, the time is short: moving on it will happen, that both they that have wives be as though they had none;." Verse 32 "But I would have you without carefulness (anxiety). He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:" Verse 39: The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord." Church Videos & Resources Be One Scripture Central Study Guide Reading Guide Lynne Hilton Wilson, " 1 Corinthians 1-7 ,"  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. 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. The First Epistle to Corinth Edward J. Brandt, “ New Testament Backgrounds: 1 and 2 Corinthians, ”  Ensign , February 1976. The Wisdom of God or the Wisdom of Men Eric D. Huntsman, “‘ The Wisdom of Men’: Greek Philosophy, Corinthian Behavior, and the Teachings of Paul ,”  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), 67–97. Mary Jane Woodger, “ The ‘I’s’ of Corinth: Modern Problems Not New ,” in  Go Ye into All the World: Messages of the New Testament Apostles , 31stAnnual Sidney B. Sperry Symposium (Salt Lake City: Deseret Book, 2002), 41–56. Monte S. Nyman, “ The Stumbling Blocks of First Corinthians, ” 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), 284–295 Bruce R. McConkie, “ The Foolishness of Teaching ,” in  The Voice of My Servants: Apostolic Messages on Teaching, Learning, and Scripture , ed. Scott C. Esplin and Richard Neitzel Holzapfel (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2010), 69–96 Eternal Marriage and Chastity Kent R. Brooks, “ Paul’s Inspired Teachings on Marriage ,” 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), 75–97. C. Wilfred Griggs, “ I get the impression from reading 1 Corinthians 7:7-9 that Paul was not married and was against marriage in general. How can his views be reconciled with the revealed truths of eternal marriage? ”  Ensign , February 1976.   Russell M. Nelson, “ Disciples of Jesus Christ—Defenders of Marriage ,” BYU Speeches August 2014. Jeffrey R. Holland, “ Souls, Symbols, and Sacraments ,” BYU Speeches January 1988. David A. Bednar, “ Things as They Really Are ,”  Ensign , June 2010. David A. Bednar, “’ Ye Are the Temple of God ,’”  Ensign , September 2001. Temple Brent J. Schmidt, “ Temple Elements in Ancient Religious Communities ,”  BYU Studies  50:1. LaReina Hingson, “ The Body As the Temple of God ,”  Interpreter: A Journal of Latter-day Saint Faith and Scholarship  52 (2022): 205-230. The Bible Project Overview Book of 1 Corinthians BYU’s RSC "The Wisdom of Men": Greek Philosophy, Corinthian Behavior, and the Teachings of Paul The “I’s” of Corinth: Modern Problems Not New Paul’s Inspired Teachings on Marriage Additional Videos & Insights What is the Story of Ancient Corinth? Paul: Ministry in Corinth Ancient Corinth in 3-D 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/

CFM: August 21–27 1 Corinthians 1–7 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central 1 Corinthians 1-7 Study Guide Follow Him 1 Corinthians 1-7 Part 1 , Part 2 Transcripts Line Upon Line 1 Corinthians 1-7 ​FHE Lesson Teaching with Power 1 Corinthians 1-7 ​ Don't Miss This 1 Corinthians 1-7 ​ ​CFM New Testament 1 Corinthians 1-7 ​Unshaken 1 Corinthians 1-7 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation 1 Corinthians 1-7 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton 1 Corinthians 1-7 ( not yet posted ) ​ ​Ponderfun 1 Corinthians 1-7 ( not yet posted ) ​Talking Scripture 1 Corinthians 1-7 Show Notes ​Hurricane Utah Adult Religion Class , New Testament The Epistles of Paul, 1 Corinthians: Notes , Slides , Handout Resources and Insights about this Week's Lesson ( Link for Part 2 ) 1 Corinthians was likely written around the year 53-55 AD, during Paul's second or third missionary journey. Based on the context of Paul's introduction and his mention of Sosthenes , it was probably written at the very end of his second or beginning of his third tour. Paul wrote this letter while he was in the city of Ephesus, located in the province of Asia (modern-day Turkey). ( Review Lesson for Acts 16-19 ). Basic Timeline of Events: ~50-54: Paul's 2nd Missionary Journey ~50-51 AD: Paul arrives in Corinth, befriends Aquila and Priscilla, supports himself as a tentmaker. ~51-52 AD: Writing of 1 Thessalonians (from Corinth). ~51-52 AD: Writing of 2 Thessalonians (from Corinth). ~52 AD Paul appears on trial before the proconsul Gallio in Corinth, charges dismissed. ~52 AD Paul departs for Ephesus and stays there for around 2 years (possible date of 1 Corinthians) ~52 AD Claudius expels Jews from Rome ~54 AD Paul returns Antioch, visiting a a few places on his return 54 AD: Nero becomes Emperor and allows Jews back into Rome. ~54-58 AD Paul's 3rd Missionary Journey begins ~54-55 AD 2nd possible date for Paul's 1st letter to the Corinthians, written from Ephesus. ~55-57 AD: Paul writes 2 Corinthians from Macedonia. Late 50s AD: Paul's brief return to Corinth. ~ 57 AD: Paul's final journey to Jerusalem and subsequent imprisonment. 66 AD: Outbreak of the First Jewish-Roman War. 70 AD: Destruction of the Temple in Jerusalem by the Romans. As previously discussed, Paul's letters were purposefully tailored to address specific situations and challenges within the communities that he wrote to. Therefore, gaining insight into the community and the contextual circumstances is essential for properly grasping the significance of Paul's message. With this in mind, exploring Corinth's historical and cultural backdrop becomes paramount in illuminating Paul's message. This background serves as a valuable lens through which we can better appreciate the depth and relevance of Paul's letter to the Corinthians. I. Introduction to Corinth's History and Culture: The city of Corinth traces its origins back to around 900 BC when it was established by the Doric Greek dynasty of the Bacchiadae. This period lasted until approximately 747 BC, when a political upheaval led to a shift in governance that resulted in an aristocratic oligarchy structure. Across the subsequent centuries, Corinth thrived as one of Greece's most prosperous city-states, often rivaling Athens. During the 3rd and 2nd centuries BC, Corinth's involvement with the Achaean League led to tremendous prosperity, causing Corinth to rise in rank and population, eventually becoming the largest Greek city of its time, earning it the status of the league's capital. Nevertheless, Corinth's prosperity was disrupted in 146 BC by the destructive intervention of the Romans, which left Corinth largely deserted for quite some time. The city experienced a revival in 44 BC when Julius Caesar refounded it as Colonia Laus Iulia Corinthiensis, an honorific title that paid tribute to Julius Caesar. This marked a turning point, as the reestablished Corinth became a prominent Roman colony. The city's inhabitants were a mix of freedmen, veterans of the Roman army, locals, and migrants from other regions. This transformation fundamentally altered the city's character, creating a blend of Roman and Greek influences that defined its identity. Corinth's geographical location was a key factor that set it apart as a major center for trade and commerce in the ancient world. Situated on an isthmus connecting the Peloponnesian peninsula with mainland Greece, Corinth was strategically positioned between the Aegean Sea to the east and the Ionian Sea to the west. This unique placement made Corinth a natural crossroads for both land and sea trade routes. The city boasted two harbors, Cenchrae in the Saronic Gulf to the east and Lechaeum to the west, in the Gulf of Corinth. This strategic location facilitated the movement of goods, people, and vessels between the Aegean and Adriatic Seas, allowing ships to avoid the treacherous Cape Maleae and save time on their journeys. Additionally, a paved highway known as the Diolkos, made it possible to transport goods, animals, and even small boats across the narrow isthmus, further enhancing Corinth's importance as a transit hub. This efficient transportation connection made Corinth a bustling hub of economic activity, where merchants, traders, and travelers converged, contributing to its reputation as one of the most prosperous and influential city-states in the ancient Mediterranean world. In 1858 a major earthquake destroyed the city, providing a unique opportunity for archeologists. Modern Corinth was able to be relocated and built about 3 miles northeast of the former site. This allowed for a comprehensive exploration and excavation of the ancient city. To this date, excavations have uncovered a great deal from the Roman period city, including the Corinthian forum (divided into its upper administrative and lower commercial), its marketplace (agora), the amphitheater, the villa of Anaploga, a city council building (bouleterion), a gymnasium, baths, fountains, various temples, and sanctuaries, including those dedicated to Apollo, Asclepius, Athena, Demeter, Kore, Hera, Palaimon, Poseidon, Sisyphus, Sarapis, Tyche, Venus, and the temple of Aphrodite on Acrocorinth. ( Archaeological Site ) Corinth was renowned for its diverse and thriving industries. One of its most celebrated contributions was Corinthian Bronze, a unique alloy that combined gold, silver, and copper, resulting in a lustrous and distinctive metal renowned for its beauty and durability. This Corinthian Bronze was highly sought after for use in constructing temples, palaces, theaters, and musical instruments throughout the Roman Empire. Its applications extended even to the Temple in Jerusalem, where it was used in the design of the Beautiful Gate (Acts 3:2,10). This prominence of Corinthian Bronze is mentioned in the New Testament, particularly in the writings of the apostle Paul. In his first letter to the Corinthians, Paul draws on the image of a "sounding brass" or a "clanging cymbal" (1 Corinthians 13:1 INT χαλκός , נְחֹשֶׁת ). This metaphor, which alludes to musical instruments crafted from Corinthian Bronze, underscores the idea that without charity, even the most impressive or valuable materials hold little value. Corinthian bronze, renowned for its excellent reflective properties, was used for crafting mirrors as well. Paul seems to allude to this practice when he delves into the motif of distorted reflection in his discourse in 1 Corinthians 13:12 INT . While the King James Version translates "mirror" as "glass," a more precise rendering would be a bronze mirror because this was how they were made at that time. In a masterful analogy, Paul likens our finite comprehension on earth to gazing upon an enigma or an obscured image through a bronze mirror, juxtaposing its opaqueness with the vividness of comprehending something or someone "face to face." This comparison serves as a metaphor for the clarity of human understanding ( 1 Corinthians 13 :12 INT ). The essence of this analogy encapsulates the notion that, much like the mirrors of Corinth that yielded distorted reflections, the unveiling of God's truth illuminates a clearer comprehension of reality. Incorporating these types of cultural and tangible references into his letters, Paul skillfully connected familiar elements of Corinthian life, such as Corinthian Bronze and mirrors, to deeper spiritual truths, creating a bridge between the material world and the realm of faith. II. Religious Landscape: During this time, the religious landscape in Corinth was diverse, marked by a vast tapestry of beliefs and practices that were influenced by its multicultural environment. The city was known for its numerous temples, each dedicated to various deities, which fostered a pervasive atmosphere of idol worship. Prominent among these temples were those dedicated to Apollo and Aphrodite. The Temple of Apollo, one of the oldest and most revered in Corinth, stood as a major landmark in the city. The Temple of Aphrodite, located on the Acrocorinth hill , was infamous for employing many sacred prostitutes , contributing to the city's reputation for sexual immorality. The concept of syncretism was deeply ingrained in the cultural fabric of Corinth. Syncretism refers to the blending or merging of different religious, cultural, or philosophical beliefs and practices into a new, often hybrid, form , resulting in a very flexible approach to spirituality. The acceptance of various deities from both Greek and Roman pantheons contributed to this syncretic atmosphere. People in Corinth often incorporated new gods and rituals into their lives without abandoning the old ones, creating a diverse spiritual landscape that allowed for the coexistence of various religious traditions. One example of such a tradition came from the Greek Asklepion, healing temples located throughout Greece that were dedicated to Asclepius. One of the most famous sanctuaries is found in Corinth. It was a tradition for those whom the gods had healed to bring an offering to the shrine of the god who healed them, in the form of the body part that was healed. These offerings would be made out of stone, ceramic, clay, or such in recognition of the healing that the worshipper had sought or reportedly received from the god. Many of these types of offerings have been discovered in Corinth. It is even possible that Paul referred to this traditional practice in his passage regarding the “body of Christ,” which he described as being composed of individual members of hands, feet, ears, eyes, etc. but all functioning as one body ( 1 Corinthians 12 :14-27). This is a custom that still continues today in many Orthodox traditions. It is not uncommon to go to a Monastery or Church in Greece and see little figurines of various body parts placed around the shrines of different Saints or even depicted in the shrine itself. The religious landscape in Corinth was heavily influenced by Greek polytheism —a system that attributed and segmented diverse aspects of life and nature among multiple gods and goddesses. This tradition provided the foundation for the city's devotion to deities associated with different spheres, ranging from love and beauty to war and wisdom. This categorization process often partitioned worshippers into distinct sects or communities, a trend that the early saints began to mirror in the developing Corinthian Church, where affiliations with different apostles or teachers began to emerge. Factions surfaced among the saints around different leaders and teachers, such as Paul, Apollos, and Cephas (Peter), fostering disputes and discord. This discord was a central concern in Paul's correspondence with the Corinthians. The overarching theme of Paul's letter addresses these issues, clarifying that unity is the goal, and that we should all strive to be "perfectly joined together," working in harmony and cooperation. All of the individual apostles, teachers, members, doctrines, covenants, scriptures, ordinances, traditions, etc.—are all integral components of a collective entity, the body of Jesus Christ. Christ is the central authority uniting all, and his life, mission, and example were always focused on advocating for cooperative harmony over rivalry and strife. Nevertheless, old habits proved resistant to change, and the deeply entrenched Greek customs of Corinth, coupled with the sway of Roman cults, especially during the period of Roman colonization and occupation, exacerbated the religious dilemmas faced by the early believers in the midst of such a varied populace. In this environment, Paul's teachings on the worship of one God and the exclusivity of Christianity presented a distinct challenge. His call to forsake idolatry and embrace the teachings of Jesus Christ clashed with the prevailing syncretism and the community's deep-rooted acceptance of diverse deities—a cultural mindset that pervaded both conscious and subconscious thought. The clash between the monotheistic beliefs of Christianity and the polytheistic practices of Corinthian society played a significant role in shaping the content of Paul's letters to the Corinthians, as he addressed the moral and theological dilemmas faced by the newly established Christian community in this religiously diverse city. III. Political and Social Context: The political and social context of Corinth during this time was marked by a complex blend of Roman rule, diverse social strata, and religious diversity. Corinth was a Roman colony, and its government reflected the hierarchical structure of the Roman Empire. The political hierarchy consisted of Roman officials, including a proconsul who governed the province, local magistrates, and councils responsible for maintaining law and order. As a Roman colony, Corinth held a position of significance, serving as the capital of the province of Achaia and playing a pivotal role in regional governance. Socially, Corinth was a melting pot of various social classes. The city had a mix of Roman citizens, non-Roman citizens (often referred to as "freedmen"), and slaves. The Roman citizens enjoyed certain privileges and legal rights under Roman law. Non-Roman citizens, who often included freed slaves and immigrants, held a lower social status and fewer rights. Slaves constituted a significant portion of the population and were at the bottom of the social hierarchy, considered property rather than individuals with legal rights. For Jews and Christians in Corinth, navigating this social and political landscape presented unique challenges. These communities also likely included a mix of Roman citizens, non-Roman citizens, and slaves. Their religious practices were protected under Roman law, but they were still considered outsiders due to their distinct beliefs and customs. Those who had been expelled from Rome during the reign of Claudius, faced additional challenges due to the political and social stigmas. The Jews monotheistic beliefs and their tendencies for exclusivity directly challenged the polytheistic norms of Corinthian society. In addition, the Christian allegiance to Jesus as Lord and the internal conflicts that existed between them and their Jewish counterparts led to considerable tensions and conflicts with both the Jewish community and the broader population. Women in Corinth occupied varying roles and statuses within the Corinthian community. While Roman women enjoyed more legal rights than in some other societies, their status was still generally subordinate to men. Although, in the early Christian communities, women played important roles as leaders, patrons, and participants. Phoebe, Junia, and Priscilla are good examples of prominent women in early Christian leadership roles. However, even though they were highly respected in the Christian community, their status and influence in Corinth and the surrounding areas were still subject to the broader social norms and expectations of the time. In the midst of this intricate landscape, Paul's letter to the Corinthians addresses a broad range of issues. He sought to address these challenges by providing guidance rooted in the teachings of Jesus and the principles of the Christian faith while also considering the context of Corinth's social dynamics, Rome's governance, and the politically charged circumstances that the early saints were facing. While the saints at this time were dealing with very challenging circumstances, greater trials were just around the corner. The Jewish-Roman War was ramping up, and the destruction of Jerusalem was less than 20 years away. Rome's aggression towards the Jews and Christians would not be limited to the Holy Land, Jews and Christians throughout the Roman Empire would be targeted and persecuted. Paul recognized the stark realities of their situation, and his messages to the Corinthians specifically addressed these immediate and temporal concerns. These are crucial aspects to acknowledge when studying these chapters, especially those concerning marriage. In chapter 7, Paul even discourages people from getting married. This is one of the more controversial sections of Paul's writings for several reasons, and we will address this in more detail when we get to that section, but Paul explained that his opinions and advice regarding these matters were influenced by the "present distress" that the Corinthians faced. Paul stated that their time was short, and the fashion of their world would soon pass away, and this was true. With the onset of the Jewish-Roman War, the early saints would endure extreme persecution and hardships under the burden of Rome. Many would be killed, others would have to scatter and go into hiding. Having a family to take care of during these extremely turbulent times would have made things more complicated and more painful. There are times and circumstances where the Lord has warned people from getting married and having a family, the prophet Jeremiah was one of them, as was Paul. With these individuals, the Lord had other missions for them to fulfill. However, in general, these situations are the exception rather than the rule. Paul explained that these are matters for individual consideration and that one should seek guidance through the gift of the Holy Ghost. Chapter 7 represents an excellent example of why it is so important to recognize the broader context of any given passage, including the political and social environment because an isolated segment taken out of context can lead to significant confusion and misunderstandings. This is one of the more notorious sections that frequently cause people significant confusion, and we will attempt to break it down in more detail when we get there. IV. Philosophical Climate: Corinth's cosmopolitan nature and its status as a major trading and commercial hub attracted philosophers and thinkers from various parts of the Roman Empire. The city became a meeting point for different philosophical schools and traditions. These philosophers engaged in public debates and discussions, addressing questions about ethics, metaphysics, and the nature of reality. Contemporary philosophical schools like Stoicism, Epicureanism, and Skepticism likely had a presence in Corinth, which were built upon the foundational theories of Pythagoreanism, Platonism, Aristotelianism, and other prominent Greek philosophers and schools of thought. Public spaces, such as the forum, the agora (market), and other gathering places, served as venues for philosophical discussions. Philosophers would frequently engage in dialogues, present their ideas, and challenge each other's viewpoints. This intellectual exchange also extended to questions of morality, religion, and the nature of the divine. It was in these public spaces that Paul would frequently teach and engage with the various members of Roman society. The presence of different philosophical ideas fostered an atmosphere of intellectual stimulation and debate, and these were the types of topics and situations that Paul frequently spoke about when discussing the Greek's strong interest and appetite for "wisdom", or σοφία sophia. He compared this to the Jews passion for the Torah and their seeking "signs." Paul's grasp of Greek philosophy and discourse proved instrumental in establishing rapport with his audience. This ability enabled him to forge connections by tapping into shared attributes, encompassing areas such as sciences, philosophies, arts, cultural traditions, social interests, commerce, personal matters, and familial concerns. The very principles and subjects that facilitated Paul's efficacy as a missionary and his relationship with his Gentile recipients can also serve as conduits for our connection as readers and students to the New Testament writings. Beyond immersing ourselves in Jewish tradition and culture, acquainting ourselves with Gentile philosophies and culture proves highly beneficial. Such an understanding allows readers to forge substantial links to the narratives, tenets, and concerns of these communities. These insights offer a unique lens through which readers can discern important and significant connections they might otherwise overlook. V. Moral Climate The moral climate in Corinth reflected its permissive and open attitude toward many diverse beliefs and practices. As Charles Dickens aptly phrased, "It was the best of times, and it was the worst of times," encapsulating the inherent dichotomy of the era. On one hand, the apostle Paul traversed these streets, teaching principles of salvation and exultation through the Gospel of Jesus Christ. Conversely, a disheartening reality existed where thousands of individuals, spanning both genders and all ages, fell victim to exploitation and abuse as sex slaves. These glaring incongruities presented a jarring and sobering reality. The city housed many venues: theaters, arenas, gymnasiums, baths, temples, symposiums, and other locations where people could actively engage in various forms of enrichment, entertainment, and cultural activities. Within its walls of pride and prosperity, a reputation for opulence, indulgence, and extravagance developed and thrived. This abundance was tarnished by its association with various forms of immorality and promiscuity. These practices even extended into their religious quarters, where "sacred" prostitution was rampant within the temples and institutions, celebrated as part of their "worship to the gods". ( Paul and Sacred Prostitution in Corinth ) Consequently, the city was sometimes viewed as an emblem of moral decay and corruption, even earning the term "Corinthianize" as a euphemism for sexual immorality. This was a tragic situation that Paul addressed in his letter to the Corinthians. His account specified that even members of the Christian Church were engaging in these immoral practices. This was a major concern, and Paul clearly stated that these types of practices and behaviors were in direct violation of the teachings of Christ and his gospel. He warned the members that even though they might be able to deceive their brethren, they would not be able to defraud the Lord, and they would eventually have to face the harsh realities of their crimes, including the Lord's wrath and judgment. Despite its notorious reputation, Corinth remained an economic powerhouse, and this reputation may have even contributed to its economic success. In some aspects, one could draw a loose comparison between Corinth and Las Vegas – both cities seemed to profit from morally questionable exploits. Yet, paradoxically, Corinth also housed individuals counted among God's most chosen builders of the faith, who faced many temptations, trials, and tribulations. The lessons and insights derived from Corinth resonate deeply with the present era. While the temptations and affluence available today far surpass those of ancient Corinth, the underlying principles remain strikingly relevant, and one can draw strength and perspective from these examples in combination with Paul's council by examining both the positive and the negative aspects of these scenarios. What is the Story of Ancient Corinth? As one explores Paul's letter to the Corinthians, it is helpful to consider the following questions. What is Paul's overall message and theme in his letter to the Corinthians, and how can these principles apply to us today? Paul demonstrates that even within Christ's renewed covenant, actions have consequences. What are the ramifications for ignoring and abusing the blessings of the Gospel as they were outlined in Paul's Letter to the Corinthians? What can Paul's letter teach us about the need for continual spiritual guidance and moral instruction through prophets and apostles? What are some of the challenges the saints faced in maintaining unity and resisting external pressures? How do these challenges apply to us today, and how can we manage them more effectively? Why is it necessary to define and defend doctrinal truths within a culturally diverse environment? What kind of impact can Paul's teachings on moral purity, love, and proper worship have on our families and societies? What can Paul teach us about learning to adapt to changing and challenging circumstances? What are the resources we have available to us, and how can we utilize them more efficiently and effectively? Note: Due to the number of links, a single post for this week's lesson is too big to save, so I have had to divide it up into two sections. This is Part, outlining verses 1-3. In past lessons, I have included a Key-Words and Cross-References column in the charts for each section. In this week's lesson, there were simply too many words that needed more clarification. Therefore, I added a section below each chart that includes my own insights regarding various interpretations, particularly for some of the more challenging and significant passages to help clarify some of the more obscure English translations. Five years of Greek School came in handy this week! There are underlined links to specific words within the verses that will take the reader to an online concordance, where they can examine the word and its context for themselves. Make sure to click on the root word in the link to get a broader understanding of its meaning. The reader will find multiple cross-references in these sections that can help them to better understand the language and character of Paul's message. This can be a very enlightening exercise, and it can help one to make better sense of these frequently challenging passages. Cultural and Historical Context for 1 Corinthians 1: In this chapter, Paul responds to concerns and reports he received about the Corinthian church, including disputes and quarrels among believers, as well as the influence of worldly wisdom and philosophies that contradicted the Gospel message. In our previous discussion regarding the religious culture of Corinth, we discussed the Greek methods of categorization and classification and how the Greeks would categorize their gods into different groups that corresponded with different elements of nature. This system had some advantages and purpose, particularly in the study and organization of various classifications for biology and ecology, but this concept does work as well for people. This was evident in Corinth when the Church communities began to divide themselves into different "houses", each favoring certain teachers and leaders over others, frequently basing their affiliations with the missionary that baptized them. This resulted in various fractions within the broader community as different groups began interpreting things differently, leading to disputes and discord among the saints. Dealing with these divisions was Paul's first order of business in his letter to the Corinthians. Following his Salutation and Greetings, Paul wasted no time in getting to this message. In verse 10, we read, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions ( σχίσματα , schismata) among you; but that ye be "perfectly joined together" ( κατηρτισμένοι katertismeni), in the same mind ( νοῒ ni) and in the same judgment ( γνώμῃ gnome)." This does not mean that members of the Church need to be mindless robots, all thinking and acting the same way. In fact, the Greek reads to the contrary. The root καταρτίζω (katartizo) + μένοι (meni) means to "abide" in a state of being "joined together," meaning to "be sound, complete, whole, mended, put in order, restored, moving one another towards a state of healing and perfection ." The word translated as mind comes from the root νοῦς (nous), and this represents the "faculty of being able to compromise, perceive, and understand the feeling and perspectives of others." The word translated as judgment γνώμῃ (gnomi) means to "resolve one's mind through reason and logic with unified purpose and intention." This was the message that Paul intended in the words he wrote, and our English translations simply don't do this passage justice. A common topic among the early saints was the concept of being "chosen." Who were God's chosen people? In the Old Testament, these were the Israelites and then the Jews ( בְּחִיר bāḥîr) . But in the New Testament, everything shifts when the Gentiles are added to that mix, and people begin to compete with one another, using their knowledge of the Law, their intellectual wisdom, or social status to assert themselves as "chosen." Paul blatantly calls the community out on this, demonstrating the foolishness of these mentalities, explaining that these kinds of competitions are meaningless to God and that those who seek after the vain things of the world will not have a place in God's kingdom. So who are the chosen? Who will be chosen? The ​word ἐκλέγομαι (Eklegomai), translated as "chooses or chosen," can provide some insights. This word comes from the root λέγω (lego), which means "to call by name, to teach, advise, to say or speak." the prefix ἐκ means "from, out of, or as a result of," and the suffix, -ομαι, indicates that the verb is in a first-person plural or formal conjugation. When one pieces together these different elements, one can interpret ἐκλέγομαι (Eklegomai) as "I ( we , God in the first person formal tense) will choose one who listens, one who is willing to be taught, one who is willing to take advice, feedback, and criticism, one who is willing to speak up." These are attributes of a good student ( תַּלְמִיד Talmid, from לָמַד ), a good disciple ( μαθητής , μαθήτρια Mathitis, mathitria). Paul expands upon this concept explaining the difference between the wisdom of man and the wisdom of God. The wisdom of man and the wisdom of this world is foolishness, and it has been a stumbling block for many because it has prevented them from accessingblamelessness the power and wisdom of God. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 1 ​ ​INT ​Overview Book of 1 Corinthians Vs. 1 ​ Salutation : Introduction Paul identified himself as the brother of Sosthenes , who was the leader of the synagogue in Corinth and was beaten during Paul's trial before the judgment seat of Gallio. ​​Acts 18:12-17 Vs. 2 ​Intended Audience ​The Church of God in Corinth, sanctified in Jesus Christ, called to be saints . ​ Vs. 3-9 Apostolic Greeting ​Paul extends expressions of gratitude , blessings of grace , peace , enrichment in word and knowledge , confirmation of testimony , spiritual gifts , confirmation of blameless , enduring to the end in faith , and a call to receive the fellowship of Christ. ​ ​Vs.10-16 ​Body: Unity and Division in the Church ​ Paul begins his letter beseeching the members in Corinth to extend the same graces to one another as he addresses his concerns regarding the divisions within the Corinthian church. He pleads for unity among the believers, using the term katērtismenoi , translated as "perfectly joined together" in the same mind and judgment , emphasizing that they should not be contentiously divided over their preferences for different leaders ( Chloe , Paul , Apollos , Cephas , Crispas , Gaius , Stephanas ) but rather be united in their faith in Christ. Paul explained that it was Christ who was crucified on their behalf, and it is in his name that we are baptized . ​One in Christ ​​Vs.17-25 ​ Wisdom: The wisdom of man vs. the wisdom of God through the Atonement of Jesus Christ. ​ Paul explains that Christ did not send him to baptize but to preach the gospel . Unlike the conventional wisdom of words , Paul preaches the wisdom displayed by Christ's example, his humble willingness to submit to the Father on the cross . The foundation of everything lies in Christ's Atonement, encompassing forgiveness, redemption, and peace; without this cornerstone, all else is rendered futile . In this vein, Paul draws a sharp distinction between the world's limited wisdom and the transcendent wisdom of the Lord. He points out the irony that those who derided the veneration of a man crucified on a cross as foolish were blind to the fact that their presumed wisdom would lead them to their own destruction . The perceived understanding of the wise , the scribes , the disputers , and the prudent would ultimately fall apart . Paul explains that the world does not understand the wisdom of God because if they did, they would believe . Rather, Paul teaches that the world's focus is misaligned. The Jews' demand signs and the Greeks' pursuit of wisdom failed to yield the desired results. The proclamation of Christ's crucifixion , a fulfillment of prophecy, is viewed as a stumbling block to many Jews and as foolishness to the Greeks. Yet, those who heed the call understand that Christ is the power and wisdom of God, and his wisdom and strength reign supreme. ​ ​​Vs. 26-31 ​ God intentionally chooses the weak to confound the wise. ​ Paul discusses how God often chooses the weak and foolish things of the world to confound the strong and wise . He reminds us of our humble state before the Lord, emphasizing the idea that worldly status and perceptions of superiority don't matter. True strength and wisdom come through Jesus Christ. Only through His grace that we can be justified, sanctified, and redeemed. ​“ Then Will I Make Weak Things Become Strong ” " For When I Am Weak, Then Am I Strong " Key Verses and Words (from the Greek, with clarified translations) : Verse 10: " I beseech you , brothers and sisters , in the name of our Lord Jesus Christ, that you all communicate with one another and that there be no divisions among you, but that you be perfectly joined together in mind and purpose . ( through compromise, logic, and reason ) " Verse 18: "For the message of the cross is foolishness to those who perish , but to them which are saved it is the power of God unto us." Verse 21: "For after (the wisdom of God was taken away ) the world through wisdom did not know him, It was God's pleasure , because of the foolishness that was preached, to save those that believe ." Verse 23: "but we proclaim Christ's crucifixion : a stumbling block/ scandal / offence for some of the Jews and foolishness unto the Greeks ." Verse 26: " Brothers and sisters , Heed your calling. See that many of you were not wise by human standards ; not many were dynamic / mighty/ influential; not many were of noble birth." Verse 27: "But God chose the foolish things of the world to confound the wise ; God chose the weak things of the world to confound the mighty ." Verse 28: "God chose the lowly things of this world and the despised things —and the things that are not—to nullify the things that are," Verse 29: "so that no one may boast in his presence." Verse 30: "But of Him , ye are in Christ Jesus, and He has made for us wisdom , from God— and also righteousness , holiness , and redemption ." Cultural and Historical Context for 1 Corinthians 2: 1 Corinthians 2 continues Paul's letter to the Corinthian church, delving deeper into the themes of wisdom, the Holy Spirit, and the nature of true spiritual knowledge. The chapter emphasizes the contrast between human wisdom and the wisdom that comes from God through the Spirit. Scripture Major Topic/ Theme Summary ​ Cross-References, Videos & Resources 1 Corinthians 2 ​ ​ INT ​v. 1-5 ​Developing Spiritual Wisdom through Humility ​ Paul begins this chapter by including himself in the narrative of humility, confessing his feelings of weakness and inadequacy when he first encountered the Corinthians. He recounted that he was terrified, and it was not his speech that persuaded the people to believe in Christ; rather it was the power of the Holy Ghost. ​Christian Courage: The Price of Discipleship ​v. 6-16 ​ The Role of the Holy Ghost in Teaching Wisdom ​ Paul discusses the profound role of the Holy Spirit in revealing God's wisdom. He contrasts worldly wisdom, which the rulers of the age cannot understand, with the "hidden wisdom" that God prepared, from the beginning of time, for those who love and obey Him. Paul teaches about the Plan of Salvation, which was ordained in the pre-existence. He affirms that the Holy Ghost will reveal these truths to those who diligently seek to understand them and that the Holy Ghost will guide and instruct us along our path of spiritual discernment and enlightenment. ​ How Does the Holy Ghost Help You? , The Spirit of Revelation Key Verses and Words (from the Greek, with clarified translations) : Verse 1: " And I also , brothers and sisters. When I came to you, I did not come with eloquence of speech or wisdom, declaring unto to you the testimony of God." Verse 2: "For I esteemed to know nothing while I was among you except Jesus Christ and his crucifixion ." Verse 3 : "And in weakness , fear , and trembling I was before you. Verse 4: "And my speech and my preaching were not persuasive by man's wisdom , but these words were manifestations of the Spirit and of His power ." Verse 5: That your faith should not be in the wisdom of men, but in the power of God. Verse 6: "However, we do speak wisdom among them that are mature , but not the wisdom of this world / age or of the rulers of this world /era, who are useless ." Verse 7 : But we speak the wisdom of God in a mystery , even the hidden wisdom , which God ordained before the world unto our glory : Verse 9: "However, as it is written : 'What no eye has seen , what no ear has heard , and neither entered into the heart of man '—the things God has prepared for those who l ove him ." ( Isaiah 64:4 , Doctrine and Covenants 76:10 ) Verse 10: "These are the things God has revealed to us by his Spirit . The Spirit searches all things , even the deep things of God." Verse 11: For what knoweth the things of a man , save the spirit of a man? In the same way no one knows the things of God except the Spirit of God. Verse 12: "What we have received is not the spirit of the world , but the Spirit who is from God, so that we may understand what God has freely given us." Verse 14: "The natural person (without the Spirit) does not receive (accept) the things that come from the Spirit of God but considers them foolishness, and cannot know them because they are spiritually discerned ." Verse 16: For who hath known (felt) the mind of the Lord, that he may instruct him ? But we have the mind of Christ . Cultural and Historical Context for 1 Corinthians 3: 1 Corinthians 3 continues Paul's letter to the Corinthian church, focusing on themes of spiritual development, discussing how divisions within the church impede that development, while emphasizing the importance of building one's faith upon a solid foundation. The chapter metaphorically uses the imagery of a building to illustrate spiritual growth and the consequences and blessing of our attitudes and actions. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 3 ​ ​ INT ​v. 1-4 ​ Spiritual Immaturity ​ Paul addresses the Corinthians' immaturity and their inability to receive solid spiritual nourishment. He laments their division and quarrels, which reveal their lack of maturity. ​ And Nothing Shall Offend Them ​v. 5-15 ​ Foundation and Building ​ Paul addresses the divisions of the groups, explaining that the various leaders are only ministers , laborers in the Lord's vineyard with us. Paul reminds us that this is the Lord's work and not the work of any individual; we are all servants. Paul uses the metaphor of a builder and a foundation to explain the importance of building one's faith on the solid foundation of Christ. He warns against using inferior materials, symbolizing false teachings, and emphasizes the ultimate testing of a believer's work, as they are tried by fire. ​ How Firm a Foundation ​v. 16-23 ​ God's Temple and the Holy Spirit ​ Paul reminds the Corinthians that they are God's temple when the Spirit of God dwells in them. He cautions them against pride and divisions, reiterating the importance of unity within the body of Christ, explaining that there is no need to glory or boast in ourselves or others because, through the Spirit of Christ, we are all entitled to the same blessings. ​ The Sanctity of the Body Key Verses and Words (from the Greek, with clarified translations) : Verse 1: "Brothers and sisters, I could not address you as those who live by the Spirit but as people who are still carnal—mere infants in Christ." Verse 2: " I have fed you milk , not meat , for you were not yet ready for it. Indeed, you are still not ready." Verse 3: "You are still carnal . For there is in you jealousy , strife , quarreling, and divisions (sedition). Are you not carnal, and are you not walking like (worldly) humans?" Verse 6: "I planted the seed, Apollos watered it, but God has been making it grow ." Verse 7: "The one who plants and the one who waters are one (united), and every one will receive their own reward , according to their own labor ." Verse 9: "For we are all helpers together in God’s service; God’s tillers , God’s building (builders) ." Verse 10: "Through the grace God has given me, as a wise master builder , upon (his) foundation I have laid another, and everyone else is building upon it. But let each take heed how they build thereupon ." Verse 11: "For no one can lay any foundation other than the one already laid, which is Jesus Christ." Verse 13: Everyone's work will be made manifest (on display), for the day will bring it to light . It will be revealed with fire , and the fire will test the quality of each person’s work . Verse 16: "Don't you know that you all are the temple of God, and that the Spirit of God dwelleth in you?" Verse 21: "So then, no more boasting in people ! For all these things are yours ."

CFM: August 28–September 3 1 Corinthians 8–13 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central 1 Corinthians 8-13 Study Guide Follow Him 1 Corinthians 8-13 Part 1 , Part 2 Transcripts Line Upon Line 1 Corinthians 8-13 ​FHE Lesson Teaching with Power 1 Corinthians 8-13 ​ Don't Miss This 1 Corinthians 8-13 ​ ​CFM New Testament 1 Corinthians 8-13 ​Unshaken 1 Corinthians 8-13 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation 1 Corinthians 8-13 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton 1 Corinthians 8-13 ( not yet posted ) ​ ​Ponderfun 1 Corinthians 8-13 ( not yet posted ) ​Talking Scripture 1 Corinthians 8-13 Show Notes ​Hurricane Utah Adult Religion Class , New Testament The Epistles of Paul, 1 Corinthians: Notes , Slides , Handout Resources and Insights about this Week's Lesson Be sure to review Last week' s Cultural Insights this will be very useful information for this week's lesson: I apologize for not getting this lesson out sooner. I have been out of town working on a research project that explores the development of Western Music through various theological traditions, Hebrew Chant, Greek Byzantine, Western Gregorian, Arabic Maqams, etc. Religious tradition heavily shaped our modern concepts of musical architecture and theory, and the research that I am working on explores how and why these traditions are significant and applicable to us in the modern day. This research applies not only to musicians and theologians but to anyone interested in understanding why music is such a powerful mode of communication and expression. This week, I had the special privilege of attending an Orthodox Monastery to learn more about Byzantine Chant and the Liturgical Arts. There, I was able to study under and sing with some of the most renowned and educated Byzantine Psalters in the nation. The monastery is located in the remote foothills of the Blue Ridge Mountains in South Carolina, and due to the isolated location, our internet reception was very limited, so that is the reason this lesson is coming out later than usual. Due to the demands of the conference, my time was very limited this week, so I cannot include as much as I usually do. Still, there are a few topics that I would like to touch on, some of which even pertain to music and my purposes for learning Byzantine Notation and traditions. *Note: In all of the craziness of the past week, my wires got crossed, and I got ahead of myself. Most of the following commentary applies to next week's lesson, but since I already published it, I will just leave it up as is. It will give you a bit of a sneak preview... In this week's lesson (*next week's lesson), Paul's letter delves into fascinating insights about ancient musical practices. In 1 Corinthians 14:7 INT , the word " φθόγγος " (pythongos), simply translated as "sound" in the KJV, actually alludes to an ancient Pythagorean tuning system, similar in many regards to our present-day understanding of the Harmonic Overtone Series ( Donald Duck in Mathmagicland ). Similarly, in 1 Corinthians 13:1 INT , the term " ἠχέω " (echeo) points to an ancient modal system that the Greeks traditionally used. Historical records from later Greek sources refer to these modes as the "Hagiopolitan Octoechos" or the "eight modes of the Holy City," linking these traditions to Jerusalem and the musical traditions of Ancient Israel. ( Werner , FRØYSHOV ) Over time, and through various channels, this modal system eventually evolved into what we now recognize as musical scales and modes in the West, albeit with some distinctive variations. These nuances aren't readily apparent in English translations of "sound" found in Paul's letter, yet they hold a pivotal presence within the Greek texts and the broader cultural context. Without a doubt, Paul's references to these musical terms highlighted his familiarity with the cultural, philosophical, and musical nuances of his time. Beyond their musical significance, these concepts held a profound influence on early Greek converts to Christianity. They were closely tied to the sciences and philosophical traditions that many Greeks held dear, making these references a powerful tool for persuasion and connection to Christian doctrine. In the city of Corinth, known for its intellectual fervor and philosophical discussions, these concepts would have carried significant weight. The blending of philosophy, science, and religious thought was commonplace, and Paul's ability to integrate these elements into his teachings would have resonated deeply within the community. Early Christian writers like Justin Martyr and Boethius wrote about many of these connections, shedding light on how Greeks saw music as a divine aspect of their religious identity and convictions. These were influences that played a strong role in their own conversions. Martyr and Boethius strongly believed these principles were interconnected with the teachings of Moses, and their writings attempted to demonstrate how the teachings of Christ consolidated the differences between the pagan scholastic and Judeo-Christian traditions and beliefs. These perspectives, and others like them, reveal a broader dialogue between different cultural and intellectual streams, enhancing the richness and beauty of the early Christian narrative. These intriguing correlations add layers of depth to our understanding of Paul's letters and the context in which he was writing. They remind us that the ancient world was not compartmentalized; instead, various facets of culture, science, philosophy, and faith intertwined in complex and meaningful ways. Paul's ability to engage with these intersections demonstrates his skill as a communicator and his deep engagement with the intellectual currents of his time. There are many fascinating connections pertaining to these histories and concepts, but these will have to wait for another time. 1 Corinthians 14:34-35 In previous lessons, I expressed that in the past, I had a hard time with Paul, and these verses are why. 34 Let your women keep silence in the churches: for it is not permitted unto them to speak ; but they are commanded to be under obedience , as also saith the law. 35 And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church. When my husband and I were newly married, we managed an apartment complex in an area of downtown Salt Lake that was located in a pretty impoverished area of town. When we would go to Church, grocery carts would frequently be parked outside of the entrance, as several homeless individuals would often attend, especially during the colder months. Many suffered from addictions and mental illness. One Sunday, a new family from the ward was asked to speak. During the new sister's talk, a man at the back of the church stood up and started yelling, reciting 1 Corinthians 14:34-35 over and over again. The poor sister was visibly shaken, but she courageously delivered her talk as the man continued his rant and was escorted out of the building. He continued to yell at the top of his lungs, past the outer windows of the Chapel and into the parking lot. The man who spewed these words in a rant of hate and aggression was clearly mentally ill. Still, his views and opinions were not isolated. As a woman in the Church, I have sadly encountered several demonstrations of similar mentalities, albeit more subtly, from fellow members and leaders, both men and women. I have seen women's voices ignored and dismissed. I have seen and experienced women being afraid to speak up to offer their expertise and insights because some felt this behavior was inappropriate. I have seen women in abusive situations not believed, as church leaders and members sided with the husband because he served in a prominent priesthood position. I have seen women question their rights as daughters of God, and Mothers in Zion to receive personal revelation. I have seen these insecurities exploited and abused through ignorance and various forms of unrighteous dominion. As a result, I was so grateful for President Neilson's talk, "A Plea to My Sisters," and others like it, where the Prophet openly addressed these very serious and sensitive issues. Since President Nelson's talk, I have thankfully witnessed a significant shift in the awareness and regard for women within the Church. The impact has been tangible, and I've personally observed remarkable progress. When I initially started this website, my father expressed that he was grateful that I would do this. He explained that his experience in the past starkly contrasted with the present—in the past, a woman's public involvement would have been met with admonitions to "shut up and sit down." The lens of appropriateness that was defined by past eras often stifled women's voices and their perceptions of value and worth. This was a reality born out of passages like 1 Corinthians 14:34-35. Unquestionably, this passage evokes strong emotions with many women. Reading this can stir a sense of unease, and I know that I am not alone in grappling with these verses and the associated mindsets. The words contained therein seem to hold a potential for destruction and offense. My discussions with several women have revealed a shared sentiment of bewilderment in the face of this passage. It's an understandable reaction grounded in valid reasoning. The conflicting message conveyed by these verses can be perplexing, contributing to feelings of confusion and frustration. These sentiments are real, and there is good reason for that. First of all, this section drastically contradicts the basic tenets of the Gospel, and it drastically contradicts other writings of Paul as well. At the end of Romans, Paul gratefully talks about and extends his admiration for several influential women in the early Church. He even counseled members to listen to and follow their council. In 1 Corinthians 11:5, Paul specifically talks about women publically praying and prophesying, advising them to cover their heads while doing so, as was the custom of the time. So why would he say in verse 14 that a woman was to remain silent and it was shameful for her to ask questions? This doesn't make sense because Paul probably did not write these words. Different Biblical manuscripts place these verses in different sections of the chapter. The Codex Sinaiticus and Textus Receptus place these verses in 34 and 35, but other manuscripts, such as the Claaromontanus of Paris and the Boernerianus of Dresden, place the verses after verse 40. This significant discrepancy has led many Biblical scholars to conclude that these verses were most likely interpolations, meaning they were added into the text later, possibly by Paul, but more likely by another scribe who wrote the revised text into the margins of the letter. These marginal notes are referred to as glosses , and these are surprisingly common in both the New and Old Testaments. Typically, a few words or phrases were written into the margins of earlier manuscripts to add points of clarification or explanations. Sometimes, the glosses were helpful and well-intentioned, but others were incorrect and sometimes purposefully deceptive. Over time, many glosses were incorporated into the main body of the scriptural text, and it can be very challenging to identify them without a significant amount of digging. However, most scholars agree that 1 Corinthians 14:34-35 is a gloss. We know the additions of these verses would have been included early on, definitely before Saint Jerome compiled the Latin Vulgate in the 4th century. We also know there was a lot of fluidity in the texts prior to that time and even afterward. So it is important that when we come across sections like this, things that don't feel right, things that contradict one another, and things that contradict the fundamental principles of the Gospel, we should take note and pay attention to those spiritual promptings. There is usually a lot more to the story than one might initially see on the surface. The Spirit can and will help us to find answers to these concerns in time, and we need to trust and rely on the Spirit to help us push through our doubts and confusion when we have questions, even if they go unanswered for an extended period of time. Remember that we believe the Bible to be the true word of God as long as it is translated correctly. Sometimes, mistranslations and misinterpretations are easy to identify; other times, they are not. 1 Corinthians 14:34-35 serves as a striking example of that, and it demonstrates how damaging mistranslations, misinterpretations, and misrepresentations of scripture can actually be. Overview: 1 Corinthians 8 addresses the issue of eating food sacrificed to idols within the Corinthian church. Paul discusses the balance between knowledge and love, the potential stumbling of weaker believers, and the importance of considering others' spiritual well-being. Here's an overview of the major themes, key verses, and the cultural and historical context: Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 8 ​ INT Vs. 1-3 ​ Knowledge and Love ​ Paul introduces the theme of knowledge and its relationship to love. He emphasizes that knowledge can lead to pride, but love builds up and strengthens the community. ​ ​Vs. Verses 4-13 ​ Food Sacrificed to Idols ​ Paul addresses the matter of eating food that had been offered to idols. He provides guidance on how believers should approach this issue, considering the conscience of weaker believers and the impact of one's actions within the broader community. ​A Brother Offended 1 Corinthians 9 is a chapter that delves into Paul's defense of his apostolic rights and his approach to ministry. He discusses the importance of selflessness, adapting to different cultural contexts, and the rewards of sharing the Gospel. Here's an overview of the major themes, key verses, and the cultural and historical context: Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 9 ​ INT ​Vs. 1-14 ​ Christian Liberty, Apostolic Rights and Responsibilities ​ Paul defends his apostolic authority and rights, using his own life and ministry as an example. He asserts his Mosaic rights to receive financial support from the Corinthians, but he chooses not to exercise this right to avoid hindering the Gospel's impact. (During this time, Paul was working as a tentmaker in addition to performing his Apostolic duties. Paul might remind one of King Benjamin in this chapter.) ​ ​Vs. 15-23 ​ Adapting for the Gospel ​ Paul explains his willingness to adapt to different cultural contexts to avoid unnecessary stumbling blocks to those he comes in contact with. He becomes all things to all people, sharing the Gospel message with everyone, without imposing his cultural preferences. ​Loving Others and Living with Differences ​Vs. 24-27 ​ Running the Race Paul uses the analogy of a race to describe the Christian journey. He encourages believers to exercise self-discipline and perseverance in their spiritual lives, likening it to an athlete's commitment to training and competing. ​The Race of Life 1 Corinthians 10 is a chapter that discusses the examples of Israel's history and warns against the dangers of idolatry and complacency in the Christian walk. Paul uses the experiences of the Israelites to emphasize the need for spiritual vigilance and the avoidance of practices that can lead to spiritual downfall. Here's an overview of the major themes, key verses, and the cultural and historical context: Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 10 ​ INT ​Vs. 1-13 ​ Learning from Israel's History ​ Paul draws parallels between the experiences of the Israelites in the wilderness and the Corinthian believers' spiritual journey. He warns against falling into the same patterns of disobedience and idolatry that led to God's judgment on Israel. ​Zion in the Midst of Babylon ​Vs. 14-22 ​ Fleeing from Idolatry ​ Paul addresses the issue of participating in idol feasts and warns against becoming partners with demons through such practices. He emphasizes the incompatibility of participating in the Lord's Supper and idol worship. ​Put Off the Natural Man, and Come Off Conqueror , No Other Gods ​Vs. 23-33 ​ Doing All to God's Glory ​ Paul provides guidelines for believers on how to approach various situations in a manner that glorifies God. He encourages them to consider the well-being of others, avoid causing offense, and prioritize God's kingdom in all things. ​ 1 Corinthians 11 addresses issues related to worship practices, specifically focusing on the conduct of believers during gatherings for the Lord's Supper and in the context of corporate worship. Paul addresses issues of order, gender roles, and the proper observance of the Lord's Supper. Here's an overview of the major themes, key verses, and the cultural and historical context: Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 11 ​ INT Vs. 2-6 ​ Orderly Worship and Head Coverings ​ Paul discusses the proper order of worship gatherings and addresses the issue of head coverings for women. He emphasizes the hierarchical relationship between God, Christ, men, and women, and the significance of showing proper respect and decorum. ​ Unveiling Women’s Veils of Authority ​Vs. 7-16 ​The Sacred Role of Marriage ​ Paul emphasizes the interconnected roles of men and women in marriage, stressing that they are both reflections of God's creation and should honor each other's distinct contributions within the marital relationship. ​Celestial Marriage , Nurturing Marriage ​Vs. 17-34 ​ The Lord's Supper ​ Paul criticizes the way the Corinthians are observing the Sacrament, highlighting the divisiveness and selfishness that is happening in the community. He reminds them of the importance of recognizing the significance of the bread and wine, which represent Christ's body and blood. He encourages them to examine themselves and their worthiness before partaking. ​The Beauty and Importance of the Sacrament 1 Corinthians 12 focuses on the topic of spiritual gifts and the unity of the body of Christ. Paul addresses the diversity of gifts within the church and emphasizes their interconnectedness for the common good. Here's an overview of the major themes, key verses, and the cultural and historical context: Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 12 ​ INT ​Vs 1-31 ​Spiritual Gifts & Unity and Diversity in the Body of Christ ​ Paul discusses various spiritual gifts and highlights their source as the Holy Spirit. He emphasizes the importance of sharing our gifts to teach and edify one another. ​ χαρισμάτων "gifts," προφητεία "prophesy" from the phimi and phos roots, used in many English words, prophet, profess, professor, profit, "to share light and enlightenment" The Unifying Power of Spiritual Gifts , Gifts of the Spirit , ​Vs 12-31 ​ Unity and Diversity in the Body of Christ Paul emphasizes the importance of unity within the church, highlighting the important role that diversity plays in the distribution of various spiritual gifts. He counsels the community to earnestly seek and work to develop spiritual gifts. ​The Peace of Christ Abolishes Enmity 1 Corinthians 13 is often referred to as the "Love Chapter." It beautifully explores the supreme importance of love within the context of Christian faith and community. Paul extols the virtues of love and contrasts its enduring nature with the temporary nature of spiritual gifts. Here's an overview of the major themes, key verses, and the cultural and historical context: Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 13 ​ INT ​Vs 1-3 ​ Charity ​ Paul underscores the significance of love as superior to any spiritual gift, human eloquence, or acts of charity. Without genuine love, these actions lack true value. ​Peacemakers Needed , His Yoke Is Easy and His Burden Is Ligh t ​Vs. 4-7 ​ The Characteristics of Love ​ Paul eloquently describes the nature of love through a series of virtues. Love is patient, kind, not envious or boastful, and seeks the well-being of others. It is not self-centered, easily angered, or resentful. ​ ​Vs. 8-13 ​ Love's Endurance ​ Paul contrasts the temporary nature of spiritual gifts with the enduring quality of love. He emphasizes that while spiritual gifts will pass away, love will remain eternally. Love is foundational for a life of faith, hope, and maturity. ​Cultivating Divine Attributes Church Videos & Resources Be One Scripture Central Study Guide Reading Guide 1 Corinthians 8–13 Lynne Hilton Wilson, " 1 Corinthians 8-13 ,"  Come Follow Me: The New Testament , 2019. Atonement of Jesus Christ Lloyd D. Newell, “ Walk in Newness of Life ,” in  Our Savior’s Love :  Hope & Healing in Christ , ed. Alonzo L. Gaskill and Stanley A. Johnson (Provo, UT: Religious Studies Center; Salt Lake City, 2015), 103–21. Camille Fronk Olson, “ Saved and Enabled by the Grace of Jesus Christ, ” 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), 46–66. Brian K. Ray, “ Adoption and Atonement: Becoming Sons and Daughters of Christ ,”  Religious Educator  6, no. 3 (2005): 129-136. Escape Temptation Richard D. Draper and Michael D. Rhodes, “ The Glorious Message about Resurrection and Escape from Sin in 1 Corinthians 15 ,”  BYU New Testament Commentary. “ Line upon Line: 1 Corinthians 10:13 ,”  Liahona , February 2017. Unity and the Sacrament John S. Robertson, “ A Complete Look at Perfect ,” BYU Speeches July 1999. Greg Klingler, “ Ye are the Body of Christ ,” BYU Idaho Devotionals. Henry B. Eyring, “ That We May Be One ,” General Conference April 1998. Women and Covering Their Heads Richard D. Draper and Michael D. Rhodes, “ 1 Corinthians 11:1-3 ,”  BYU New Testament Commentary . Lynne Hilton Wilson, “ Unveiling Women’s Veils of Authority ,”  Interpreter: A Journal of Latter-day Saint Faith and Scholarship  28 (2018): 133–154. Spiritual Gifts David M. Whitchurch, “ They Unifying Power of Spiritual Gifts ,”  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), 98–127. Craig K. Manscill and Derek Mock, " Gifts of the Spirit ,"  Religious Educator  6, no. 2 (2005): 69–84. Gordon B. Hinckley, “ Ten Gifts from the Lord ,” General Conference October 1985. James A. Cullimore, “ Gifts of the Spirit ,” General Conference 1974. Charity Jeffrey M. Bradshaw, “ Faith, Hope, and Charity: The ‘Three Principal Rounds ’ of the Ladder of Heavenly Ascent,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 39 (2020): 207-260. Larry E. Dahl, “ Faith, Hope, Charity ,” in  The Book of Mormon: The Keystone Scripture , ed. Paul R. Cheesman (Provo, UT: Religious Studies Center, Brigham Young University, 1988), 137–50. Brett G. Scharffs, “ The Most Important Three Things in the World ,” BYU Speeches May 2009. The Bible Project Overview Book of 1 Corinthians BYU’s RSC The Unifying Power of Spiritual Gifts Adoption and Atonement: Becoming Sons and Daughters of Christ Walking in Newness of Life: Doctrinal Themes of the Apostle Paul Saved and Enabled by the Grace of Jesus Christ Additional Videos & Insights What is the Story of Ancient Corinth? Paul: Ministry in Corinth Ancient Corinth in 3-D 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 FRØYSHOV, STIG SIMEON R. “The Early History of the Hagiopolitan Daily Office in Constantinople: New Perspectives on the Formative Period of the Byzantine Rite.” Dumbarton Oaks Papers , vol. 74, 2020, pp. 351–82. JSTOR , https://www.jstor.org/stable/26979089. Accessed 30 Aug. 2023. WERNER, ERIC. “THE ORIGIN OF THE EIGHT MODES OF MUSIC (OCTOECHOS): A Study in Musical Symbolism.” Hebrew Union College Annual , vol. 21, 1948, pp. 211–55. JSTOR , http://www.jstor.org/stable/23503693. Accessed 30 Aug. 2023.

CFM: September 4–10 1 Corinthians 14–16 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central 1 Corinthians 14-16 Study Guide Follow Him 1 Corinthians 14-16 Part 1 , Part 2 Transcripts Line Upon Line 1 Corinthians 14-16 ​FHE Lesson Teaching with Power 1 Corinthians 14-16 ​ Don't Miss This 1 Corinthians 14-16 ​ ​CFM New Testament 1 Corinthians 14-16 ​Unshaken 1 Corinthians 14-16 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation 1 Corinthians 14-16 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton 1 Corinthians 14-16 ( not yet posted ) ​ ​Ponderfun 1 Corinthians 14-16 ( not yet posted ) ​Talking Scripture 1 Corinthians 14-16 Show Notes ​Hurricane Utah Adult Religion Class , New Testament The Epistles of Paul, 1 Corinthians: Notes , Slides , Handout Resources and Insights about this Week's Lesson Be sure to review the Corinthian Cultural Insights in our previous lessons. This will be very useful information while we continue our studies in 1st and 2nd Corinthians. Also, please forgive me for getting ahead of myself last week. I was trying to get the lesson material out under a tight time crunch while juggling multiple other projects simultaneously. For some reason, I got my wires crossed and thought 1 Corinthians 14 was part of last week's lesson. So much of the commentary that I provided regarding Paul's discussion of musical terminology and the topic of 1 Corinthians 14:34-35 should actually be in this week's lesson. Rather than repeating what was already said, please refer to last week's commentary, Ye are the Body of Christ . There are some valuable insights regarding music as a language of the Spirit and Paul's supposed admonition for the women of the Church to remain silent and not ask questions. In last week's lesson, I discussed how 1 Corinthians 14:34-35 is confusing because there is a good possibility that Paul did not even write this passage or it was intentionally manipulated. This may be one of the plain and precious truths that were lost (1 Nephi 13:29-40). What better way can the adversary thwart the doctrines and mission of the Kingdom than to attack the family, one of the most fundamental and precious units of its structure? This is a familiar tactic he has used for a very long time. Several scholars suggest that verses 34 and 35 were interpolations, small snippets that had been written into the margins of an early manuscript as a gloss, which were later incorporated into the main body of the text ( Philip Barton Payne , Walker , Philip J. Abbott ). Ongoing debate abounds about the details regarding who the scribe or scribes may have been who wrote or altered these verses and what their purposes were; some suggest Paul himself may have penned a thought into the margin, and others elaborated on it. Others suggest differing theories. Regardless of the specific details, this section is highly controversial, questionable, and unreliable for multiple reasons. This is important to understand because this passage has sadly been used and abused for almost 2,000 years to suppress and devalue women and to minimize their sacred and divine roles as Mothers in Zion and as Daughters of God. Since the very beginning of time, women have possessed the rights and privileges of receiving direct revelation and inspiration from their Heavenly Father. While some try to rationalize these verses in various ways, significant extrapolation and creative calisthenics are required to try to make sense of them, and most attempts fall flat. This is true because most of these arguments simply don't make sense, even within the context of ancient Patriarchal Jewish culture. In addition to the women Paul praises in his epistle to the Romans, including Priscilla, Mary, the apostle Junia, Tryphina, Persis, Julia, and others, there are many examples of notable Jewish women who were highly respected and regarded as women who possessed divine gifts of prophecy in the Jewish world, Rebecca, Miriam, Deborah, Ruth, Hulda, Noadiah, Esther, and others. We see similar reflections in the Book of Mormon with Abish, and King Lamoni's Queen in Alma 19. We read about the mothers of the stripling warriors who prophesied to their sons through their words and examples. It is rather ironic that these passages appear in the context of a chapter that is all about edification, which in Greek literally means "building families." Taking a woman's voice out of that conversation is damaging and detrimental to the family and society, and it literally does the exact opposite of what the rest of this chapter focuses on. This becomes even more apparent as one examines the Greek and what it means to prophesy and edify. Within the broader context of the chapter, verses 34 and 35 are completely out of place. When one recognizes the broader context, history, and language, these verses stand out as clunky and awkward. By no means is this discussion intended to devalue the role of the Priesthood or the Patriarchal and hierarchical structure of the Lord's kingdom. God's kingdom is a kingdom of order. That was established from the very beginning; Adam was assigned the administrative roles and privileges of the Priesthood so that he could possess and develop the tools he needed to serve and protect his family. This enabled Eve to fulfill her divine role as a mother, the very first calling issued in mortality following the Savior's calling as the Messiah. Adam's administrative role in the priesthood and his sacred responsibilities to provide for and protect his family allowed Eve the opportunity to devote her time and attention to her calling, the nurture, education, and welfare of God's children during the formative years of their mortal sojourn upon the Earth. Both roles represent a divine and sacred partnership with God, and both roles should be honored, celebrated, and respected. Both the creative and administrative aspects of the Priesthood are absolutely essential for building up the Kingdom of God upon the earth. Sherrie Mills Johnson offers some valuable perspective on this in her article, “ Paul’s Teachings in 1 Corinthians on Women .” Sadly, these verses require significant clarification, but I don't want this topic to distract from some of the most powerful and beautiful messages that are included in the readings for this week. In addition to Paul's teachings about the powerful gifts of the Spirit and the process of receiving and recognizing revelation in Chapter 14, Chapter 15 is the pinnacle of Paul's entire letter. Not only does Paul provide a powerful witness for the Resurrection of Jesus Christ and a beautiful explanation of what that means, he also teaches about important topics such as the Plan of Salvation and the saving ordinances of the gospel for both the living and the dead. Several excellent articles explore the writings of Paul regarding these subjects and how they relate to the revelations that Joseph Smith received in the early phases of the Restoration. I hope readers will take the time to read and study these links and resources. Overview: 1 Corinthians 14 addresses the orderly conduct of worship services in the Corinthian church, focusing on the use of spiritual gifts, especially the gift of tongues and prophecy. Paul provides guidelines for edifying worship that promotes understanding and unity among believers. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 14 ​ INT Observation Reason, Faith, and Revelation Vs. 1-5 Eager Pursuit of Spiritual Gifts for Edification Paul encouraged the members of the Church to pursue gifts of the Spirit, especially prophecy, for the benefit and edification of the whole church. He explains that prophecy is more valuable than speaking in tongues because it clearly communicates with others in a way they can understand. In classical Greek, a prophet or prophetess was regarded as an "interpreter of the gods." and this would have resonated with the Greek community. (See: ​ γλώσσῃ "tongues, foreign language" λαλεῖ " speak , express one's thoughts, דָבַר , προφητεύων "prophesy, interpretation, to bring forth light " (related terms: prophet, profess, Professor, profit) οἰκοδομὴν " edification , building / domesticating the home/family " παράκλησιν " exhortation , consolation," παραμυθίαν " comfort " διερμηνεύῃ " interpret , explain, תַּרְגֵּם ") Διώκετε "Move rapidly and decisively toward an object" in verse 1, the object one should zealously seek after is charity . ​Vs. Verses 6-25 Distinctive Roles of Tongues and Prophecy Verse 6: Paul explains speaking in tongues and prophecy as a means of providing edification ( ἀποκαλύψει "revelation, uncovering hidden things" γνώσει "knowledge," διδαχῇ doctrine." Verse 7-10: Paul compares spoken languages to musical language, explaining that all sounds have significance. He uses several words translated into English as "sounds." However, the specific Greek words used indicate significant differences in the types of sound that Paul refers to, further clarifying his intended meaning. ( φωνὴν (phone) "sound, voice, phonetics, tone" διαστολὴν φθόγγοις (diastolin tous phythongis) " distinction of the musical sound s , similar to the Harmonic Overtone Series, as the principle was taught to the Greeks by Pythagoras around 500 BC and it was foundational to many of their philosophical and academic traditions" αὐλὸς " pipe , " κιθάρα (kithara, lyre , harp, which is where we get the English word guitar) Verses 9-12: Illustrate the importance of intelligibility and the purpose of languages; the congregation should be able to understand what is being communicated. Verse 13-20: Paul stresses the importance of interpretation in speech, prayer, prophesy, and song. He instructs the psalter to sing with the spirit and understanding . The word for Spirit is pneuma ; it is where we get the word neume , the medieval word for a musical note. Verse 20: Paul Exhorts the community to be mature in their understanding and thinking, not as infants in spiritual matters. ( τέλειοι "mature, sound, perfect, whole, complete, תָּמִים (Tamim, as in Thummim )." The conjugation of this word specifies a masculine plural ending, which can apply to a mixed group of men and women.) Verses 21-22: Reference to the prophecy of Isaiah about the sign of tongues . The Lord specifies that he will speak to people of other tongues and languages as a sign to the unbelievers, but that prophesy is reserved for the believers An example of an authentic recreation of a kithara and a double aulos performed by my dear friend Yannis on the diaulos Ancient Lyre & Double Syrinx (diaulos) - Yannis Pantazis & Theodore Koumartzis Bernstein explains the Harmonic Overtone Series A Simple Explanation of how Pythagoras' teachings regarding music influenced Greek Sciences and Culture: Donald Duck in Mathmagicland ​Vs. 26-33 ​ Regulation of Tongues and Prophecy in Worship Requirements & Regulations Verse 26: Instruction for orderly gatherings where each participant contributes in a beneficial manner. Verse 27: Limitation on the number of speakers in tongues and requirement for interpretation. Verses 29-30: Similar regulation for prophecy, with speakers taking turns to edify the congregation. Verse 33: Emphasis on God's nature as a God of order, not confusion, in worship. ​ ​Vs 34-40 ​ Women's Participation and Silence in Worship ​Women's voices silenced (which significantly contradicts other passages made by Paul in addition to the teachings of the Savior). Vs 34 & 35 are most likely interpolations that were added into the text later. Verse 34: Instruction for women to keep silent in the assembly and to ask their husbands for clarification to their questions at home. The passage quotes the Torah "Law" as validation. However, singing women are specifically mentioned in the Old Testament; they had a long-standing tradition of serving alongside the Levite priests in the Temple Ordinances and general assemblies. Additionally, Paul constantly refers to the Law of Christ superseding the Law of Moses, so this justification being used in this matter contradicts itself on multiple levels. Verse 35: Possible reference to women asking questions during the service, theoretically leading to potential disruptions. A Plea to My Sisters , Sisters’ Participation in the Gathering of Israel , Spiritual Treasures ​Vs 36-40 ​Guidance for God's order of Receiving Personal Revelation ​Verses 36-38: Response to potential objections and questions. Paul asserts that his teachings are consistent with doctrine and that God is a God of order. If 34 and 35 are, in fact, interpolations, these later verses are not referring to women's roles at all. They specifically apply to God's role as the author of peace and his regulations regarding how prophesy and the gift of tongues should be received, understood, and regarded. If someone receives personal revelation, it should not contradict what the Prophets have already revealed through the commandments and the writings. Verse 39: Paul reiterates the importance of prophecy and admonishes members to zealously pursue it. This is not something that should be forbidden (once again, this contradicts vs. 34 and 35 as well as the teachings of the Savior) Verse 40: Final instruction for all things to be done decently and in order . ​ ​A Framework for Personal Revelation 1 Corinthians 15 is a pivotal chapter in which Paul addresses the doctrine of the resurrection and its significance for Christian faith. He tackles questions about the resurrection of the dead, the nature of the resurrection body, and the victory over death through Christ. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 15 ​ INT ​Vs. 1-11 The Resurrection of Christ and Its Implications ​ Paul explains the Resurrection is the core message of the gospel. Paul addresses the implications of denying the resurrection, emphasizing that it is because of the Resurrection that we can be saved. He affirms the testimonies of the Twelve and his own as witness of Jesus Christ as the Resurrected Lord. (Notable Words: ἑστήκατε "to stand firm in one's beliefs," σῴζεσθε "save, preserve, protect הושִׁיעַ from יָשַׁע root." κατέχετε "keep, possess, hold fast to, adhere to firmly" (the word and memory of the gospel message τίνι λόγῳ εὐηγγελισάμην ), Κηφᾷ "the rock, Peter" ​"This chapter is both the crown and close of the whole epistle but, more importantly, it holds the key to the epistle’s real intent. Though resurrection is this chapter’s overriding theme, behind it and giving it force and meaning is Paul’s understanding of the grace of God. It is the doctrine of the Resurrection that provides the insight necessary to understanding what grace really is and how it actually works. Grace is an expression of the Father’s love for his children shown by his free gift to them of immortal life through the Resurrection. That gift, however, came about through another of God’s supernal gifts, that of his Son (John 3:16). The Son himself, through his own act of grace, opened the door to its power. This was accomplished through the Lord’s death, carried out by the instrument of the cross." (Paul's First Epistle to the Corinthians, p. 1129 Draper & Rhodes) ​12-19 ​Dire consequences of no Resurrection Paul addresses the significant implications of denying the resurrection of the dead. He emphasizes the centrality of Christ's resurrection to the Christian faith, asserting that if there is no resurrection, then Christ has not been raised either. In such a scenario, the apostles are false witnesses , faith is futile , believers remain in their sins, and all who have died will perish . Paul underscores the fundamental importance of the resurrection in affirming the hope of eternal life through Christ, emphasizing that without it, the entire foundation of the Christian message crumbles. ​ ​Vs. 20-34 Christ as the Firstfruits of those who have slept Verse 20: The assurance of Christ's resurrection as the first fruits of those who have slept. ( Firstfruits , Rashit & Bikkurim ) Verses 21-22: Parallel between Adam's death and resurrection through Christ, highlighting the universality of death in contrast to Christ's victory over death. Verses 23-28: Paul outlines an ordinal sequence of events related to the resurrection and the culmination of God's ultimate plan. He explains that Christ's resurrection as the first fruits of them that slept marks a new beginning, which would be followed by the resurrection of believers at His second coming. This leads to the final defeat of death and the establishment of God's kingdom. Ultimately, God will subject all things to Christ's authority, and when put in order, Christ will present the kingdom to God the Father. This passage underscores the triumphant victory of Christ over death and His ultimate reign , highlighting a restoration of God's plan for the salvation of mankind. Verses 29-34: A discussion about baptism on behalf of the dead, emphasizing the importance and purposes for ordinances in facilitating a path and means for the resurrection of man to take place. (See articles listed below by Madsen , Paulsen & Mason , and Poulsen, Christensen, & Pulido . Also see Ann Booth's Vision and Early Conceptions of Redeeming the Dead among Latter-day Saints ) "As the Millennium begins, “the face of the Lord will be unveiled,” noted Elder Pratt, “and those who are alive will be quickened, and they will be caught up; and the Saints who are in their graves, will come forth and be caught up, together with those who are quickened, and they will be taken into the heavens into the midst of those celestial beings who will make their appearance at that time. These are the ones who are the firstfruits, that is, the firstfruits at the time of his coming” (compare D&C 88:97–98). These are they who will inherit a fullness of joy and glory in the Celestial Kingdom. They include those who believed on the name of Christ and entered into covenants with him and strove to keep them. They are the ones who received the Holy Ghost by the laying on of hands and who endured to the end in faith. Further, they were sealed by the Holy Spirit of Promise and became members of the Church of the Firstborn and were ordained kings and queens, priests and priestesses (see D&C 76:50–57) and entered into the eternal state of marriage (D&C 131:2–3). -Paul's First Epistle to the Corinthians (p. 1129) Draper & Rhodes. Where Justice, Love, and Mercy Meet ​Vs. 35- 49 The Nature of the Resurrected Body & Three Degrees of Glory Verses 35-38: Paul uses an analogy of sowing a seed to explain the transformation of the body in the resurrection. Verses 39-41 Paul compares different kinds of seeds to different species of flesh . He uses that analogy to compare the different types of Resurrected bodies , specifically using the terms ἐπουράνια "celestial, heavenly " and ἐπίγεια "terrestrial, earthly ." Paul compares their glory to those of the sun ( ἥλιος , שֶׁמֶשׁ ), moon ( σελήνη , יָרֵחַ ), and stars ( ἀστήρ , כּוֹכָב ) Verses 42-49: Paul contrasts the differences between temporal and heavenly bodies, emphasizing the transformation of the mortal body into the imperishable and glorious body. ​John 14:2 , D&C 76 , D&C 88 , D&C 121 , D&C 131 The doctrines of the three degrees of Glory are present in several early Christian records, including Polycarp , bishop of Smyrna (70-130), Justin Martyr, Dionysius the Areopagite , and others. However, many of these records and doctrines were later rejected and abandoned; in many cases, these writings were found objectionable because they contradicted the Trinitarian philosophies that grew to dominance during the 3rd & 4th Centuries. Elder Orson Pratt taught, "All who are placed within the power of redemption will be redeemed—not redeemed to the same degree of salvation, but some will inherit one kingdom, and some another; some receiving the highest or celestial glory, being crowned with crowns of glory in the presence of God forever, shining forth like the sun in its meridian strength; while others, though celestial, will be subject to them, inheriting a less degree of celestial glory. Others will inherit a terrestrial glory, or the glory of the moon. Others will inherit a glory still less than this, which may be termed a telestial glory, like that of the stars—a glory small indeed! They are all redeemed, according to their repentance, faithfulness, and works of righteousness, into these various degrees of glory.” ​Vs. 50-59 ​ The Victory over Death ​ Verses 50-53: Paul explains some of the mysteries pertaining to the resurrection and describes the transformation of the faithful. He teaches that this transformation will occur in the twinkling of an eye at the last day when the trumpet shall sound , as he highlights Christ's victory over death as the corruptible put on inccorruption and the mortal put on immortality . Verses 54-57: Paul sings a declaration of victory over death through Christ's resurrection, Oh death , where is thy sting " Oh grave , where is thy victory ? Paul's psalm culminates with his feelings of gratitude for the Lord and his triumph. ​ The Resurrection D&C 63:50–51 , Philippians 3:21 , D&C 43:32 , D&C 29:26 , D&C 101:31 , Isaiah 25:8 INT 1 Corinthians 16 serves as the concluding chapter of the epistle, touching upon various practical matters related to the collection for the Jerusalem church, Paul's travel plans, and personal greetings. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 1 Corinthians 16 ​ INT ​Vs. 1-4 Matters of Business: The Collection for the Jerusalem Church Verses 1-2: Paul turns his attention to temporal matters and gives instructions for taking up a collection for the saints in Jerusalem, who had experienced a significant famine. This reflects the early Christian practice of communal support. On the first Sunday of the week, they were to provide offerings for the poor and needy. Verses 3-4: Paul entrusts the Corinthians with the task of delivering the collection to Jerusalem. Fast Offerings ​Vs. 15-12 Paul's Travel Plans and Visit Verses 5-7: Paul addresses his intention to visit Corinth and potentially stay for a while, depending on the circumstances. Verses 8-12: Paul plans to remain in Ephesus until Pentecost due to a great opportunity for effective ministry, and he expresses his plans to send Timothy. ​Vs. 13-24 Encouragements and Personal Greetings Verse 13-14: Exhortation to be watchful, stand firm in the faith, exercise strength, and demonstrate charity in all things. Verses 15-16: Paul refers to the household of Stephanas and their commitment to ministry. He exhorts the members to submit to their leadership and help with their labors. Verses 17-18: Commendation of the visit of Stephanas, Fortunatus, and Achaicus, as well as the need for mutual recognition and respect among leaders. Verses 19-20: Personal greetings and expressions of love from churches and individuals, once again sending his appreciation to Priscilla, emphasizing the interconnectedness of the early Christian community and women in leadership positions. ​ ​Vs. 21-24 ​ Conclusion and Benediction ​ Verses 21-22: Final greetings and expression of love from Paul in his own handwriting, underscoring the personal nature of his communication. Verses 23-24: Benediction and reminder of the grace of the Lord Jesus, expressing Paul's genuine affection for the Corinthians. ​ Church Videos & Resources Be One Scripture Central Study Guide Reading Guide 1 Corinthians 14–16 Lynne Wilson, " 1 Corinthians 14-16 ,"  Come Follow Me: The New Testament , 2019. Commentary Talyor Halverson, “ Let all things be done decently and in order, ” Interpreter Foundation, July 7, 2013. The Gift of Prophecy Dean Sorensen, “ Is the gift of prophecy limited to those whom we sustain as prophets, seers, and revelators? ”  Ensign , April 1990. Paul and Keeping Women Silent Sherrie Mills Johnson, “ Paul’s Teachings in 1 Corinthians on Women ,”  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), 129–52. Richard D. Draper, “ New Light on Paul’s Teachings ,”  Ensign , September 1999. Baptisms for the Dead H. David Burton, “ Baptism for the Dead: LDS Practice ,”  Encyclopedia of Mormonism Krister Stendahl, “ Baptism for the Dead: Ancient Sources ,”  Encyclopedia of Mormonism David M. Calabro, “ Early Christian Temples and Baptism for the Dead: Defining Sacred Space in the Late Antique Near East ,”  Interpreter: A Journal of Latter-day Saint Faith and Scholarship  46 (2021): 77-100. Kevin L. Barney, “ Baptized for the Dead ,”  Interpreter: A Journal of Latter-day Saint Faith and Scholarship  39 (2020): 103-150. Daniel B. Sharp, " Vicarious Baptism for the Dead: 1 Corinthians 15:29 ,”  Studies in the Bible and Antiquity  6, no. 3 (2014). Robert L. Millet, “ Was baptism for the dead a non-Christian practice in New Testament times (see 1 Cor. 15:29), or was it a practice of the Church of Jesus Christ, as it is today? ”  Ensign,  August 1987. David L. Paulsen, Roger D. Cook, and Kendel J. Christensen, “ The Harrowing of Hell: Salvation for the Dead in Early Christianity ,”  Journal of Book of Mormon and Other Restoration Scripture  19, no. 1 (2010): 56–77 David L. Paulsen and Brock M. Mason, “ Baptism for the Dead in Early Christianity ,”  Journal of Book of Mormon and Other Restoration Scripture  19, no. 2 (2010): 22–49. David L. Paulsen, Kendel J. Christensen, and Martin Pulido, " Redeeming the Dead: Tender Mercies, Turning of Hearts, and Restoration of Authority ,"  Journal of the Book of Mormon and Other Restoration Scripture  20, no. 1 (2011): 28–51. David L. Paulsen, Kendel J. Christensen, Martin Pulido, and Judson Burton, “ Redemption of the Dead: Continuing Revelation after Joseph Smith ,”  Journal of Book of Mormon and Other Restoration Scripture  20, no. 2 (2011): 52–69. Christ’s Victory Over Death Paul V. Johnson, “ And There Shall Be No More Death ,” General Conference April 1985. Nicholas J. Frederick, “‘ If Christ Had Not Come into the World ’,” in  Abinadi: He Came Among Them in Disguise , ed. Shon D. Hopkin (Provo, UT: Religious Studies Center; Salt Lake City: Deseret Book, 2018), 117–138. Robert J. Matthews, “ Resurrection: the Ultimate Triumph,” in  Jesus Christ: Son of God, Savior ,  ed. Paul H. Peterson, Gary L. Hatch, and Laura D. Card (Provo, UT: Religious Studies Center, Brigham Young University, 2002), 313–33. David Larsen, “ Death Being Swallowed Up in Netzach in the Bible and the Book of Mormon ,”  BYU Studies Quarterly  55, no. 4 (2016): 123–134. Resurrected Bodies Bruce K. Satterfield, “ Nature of Resurrected Bodie s,” Brigham Young University Jared T. Parker and Todd B. Parker, “ An Analysis of the Joseph Smith Translation of 1 Corinthians 15:40 ,”  Religious Educator 19 , no. 2 (2018): 83–117. 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. The Bible Project Overview Book of 1 Corinthians BYU’s RSC An Analysis of the Joseph Smith Translation of 1 Corinthians 15:40 Paul's Teachings in 1 Corinthians on Women Paul the Apostle: Champion of the Doctrine of the Resurrection “If Christ Had Not Come into the World” Additional Videos & Insights Spiritual Gifts Worksheet PDF by Amanda Rapp What is the Story of Ancient Corinth? Paul: Ministry in Corinth Ancient Corinth in 3-D 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 ) Truman G. Madsen, “ The Temple and the Restoration ,” in Temple in Antiquity: Ancient Records and Modern Perspectives, ed. Truman G. Madsen (Salt Lake City: Deseret Book, 2010), 12. BYU Studies; Richard D. Draper; Michael D. Rhodes. Paul's First Epistle to the Corinthians (p. 1129). BYU Studies. Kindle Edition.

CFM: September 11–17 2 Corinthians 1–7 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central 2 Corinthians 1-7 Study Guide Follow Him 2 Corinthians 1-7 Part 1 , Part 2 Transcripts Line Upon Line 2 Corinthians 1-7 ​FHE Lesson Teaching with Power 2 Corinthians 1-7 ​ Don't Miss This 2 Corinthians 1-7 ​ ​CFM New Testament 2 Corinthians 1-6 ​Unshaken 2 Corinthians 1-7 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation 2 Corinthians 1-7 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton 2 Corinthians 1-7 ​ ​Ponderfun 2 Corinthians 1-7 ( not yet posted ) ​Talking Scripture 2 Corinthians 1-7 Show Notes ​Hurricane Utah Adult Religion Class , New Testament The Epistles of Paul, 2 Corinthians: Notes , Slides , Handout Resources and Insights about this Week's Lesson This week, we begin Paul's second letter to the Corinthians. This letter was written around 55-56 AD from Macedonia, about a year after his first letter. Be sure to review the Corinthian Cultural Insights in our previous lessons and the Supplemental info for Understanding the Epistles of Paul and Others, as this lesson builds from these foundations. From Paul's letter (2 Corinthians 2:1; 7:8), we learn that Paul had made a "painful visit" to Corinth, which is not documented in the New Testament. It appears that this visit did not go well, as it resulted in distress both for Paul and the Corinthians. Titus, a trusted associate of Paul, had been sent to Corinth to assess the situation and the Corinthians' response to Paul's first letter (1 Corinthians). Titus's return with news from Corinth was a significant event that influenced the content of 2 Corinthians. There is a good possibility the 2 Corinthians may be an amalgamation of several letters that Paul sent to the community. These were very emotional letters for Paul, as his authority and credibility was being heavily undermined. Sadly, some of his harshest critics included fellow Christian missionaries. We will encounter these events in more detail when we study chapters 10-13. If you have not already had an opportunity to watch the Bible Project videos, these are fantastic resources that provide excellent overviews of the accounts that we are studying. Whenever I start a new book, I usually watch these videos early on because these simple animations really help me to grasp a better overall perspective of the materials before diving into the texts. Book of 2 Corinthians Summary: A Complete Animated Overview Overview: 2 Corinthians 1 opens Paul's second letter to the Corinthians, and it serves as both an introduction to the letter and an expression of comfort, encouragement, and gratitude. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources ​2 Corinthians 1 ​ ​ ​INT ​ Verses 1-7 Introduction& Finding Comfort in Affliction ​ Verse 1-2: Letter introduction Verse 3: Paul begins by praising God as the "God of all comfort " who comforts us in our affliction. Verse 4: The theme of God's comfort is further developed, highlighting that God comforts us so we can comfort others in their tribulations and affliction . ( חָזַק , נָחַם "comfort," צָרָה "tribulation" Verses 5-7: Paul shares his personal experiences of suffering and receiving divine comfort and consolation . He relates this to the Corinthians, expressing that as they share in Christ's sufferings, and endure their trials with hope and stedfast faith, they can also partake in His comfort. He explains that the purpose of our trials is for our consolation and our salvation . It is through our trials that we can become partakers and partners with Christ as we gain essential perspective and knowledge . ​ ​ Verses 8-14 Trustworthiness of Paul's Apostleship ​ Verses 8-10: Paul discusses a severe trial he faced in Asia, emphasizing that it brought him to the brink of death and despair , surpassing the measure of his strength, but through that challenge, Paul learned to let go of himself. This allowed him to place his trust solely in the power of God's deliverance . These kinds of experiences forge bonds of trust with our Savior. Verses 11-14: Paul highlights the Corinthians' prayers and his reliance on their support. He reassures them that he conducts himself with integrity, simplicity , and sincerity , aligning his actions with his words. ​Paul's Afflictions in Asia ​ Verses 15-24 ​ Change in Travel Plans ​ Verses 15-17: Paul explains his initial plans to visit Corinth, expressing his desire for their mutual benefit. Verses 18-22: Paul defends his consistency in keeping his word, explaining that he does not vacillate between "yes" and "no" but remains faithful to his promises. He explains that God has anointed him and his companions to the work, and God will help them to accomplish their duties. Verses 23-24: Paul mentions his decision to postpone his visit to Corinth to spare them pain and to keep the peace. He emphasizes his desire to work together as helpers with the Corinthians for their joy, not as overlords . ​ ​​ 2 Corinthians 2 continues Paul's second letter to the Corinthians, exploring themes related to forgiveness, reconciliation, and the ministry of the apostles. It delves into the emotional and relational dynamics between Paul and the Corinthians. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 2 ​ ​ INT ​ Verses 1-11 ​​ Forgiveness and Reconciliation ​ Verses 1-4: Paul describes his decision not to return to Corinth in heaviness, as an effort to spare the Corinthians any additional sorrow. He seeks to avoid causing pain, and expresses the depth of his love and concern. Verses 5-11: Paul addresses a specific disciplinary issue within the Corinthian church. He encourages the Corinthians to forgive and comfort an individual who had caused hostility and opposition . He counsels the community to reaffirm their love for this individual, in their efforts to prevent this individual from being " swallowed up " in sorrow, highlighting that the role of church discipline is ultimately forgiveness and maintaining unity. ​ ​ Verses 12-17 ​ The Ministry of the Apostles ​ Verses 12-13: Paul explains his arrival in Troas, where he was expected to meet Titus but did not find him. He expresses concern for Titus's welfare and the impact of his ministry. Verses 14-17: Paul discusses the nature of apostolic ministry and the sweet savour of Christ's knowledge they spread. He contrasts those who corrupt the message with those who preach it sincerely . ​ 2 Corinthians 3 delves into the themes of the new covenant, the ministry of the Spirit, and the transformation of believers. It contrasts the old and new covenants, highlighting the superiority of the ministry of the Spirit. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 3 ​ ​ ​INT ​ Verses 1-6 ​​ Ministry of the New Covenant ​ Verses 1-3: Paul starts by discussing the Corinthians themselves as a letter of recommendation , written not with ink but by the Spirit of the living God, not in tablets of stone , but in the fleshy tablets of the heart . Verses 4-6: He contrasts the new covenant , characterized by the Spirit that gives life , with the old covenant of the letter that brought death . Paul emphasizes the sufficiency and competence that come from God. ​ ​ Verses 7-18 ​ The Glory of the New Covenant ​ Verses 7-11: Paul describes the glory of the old covenant engraved in stone , so great that the children of Israel could not behold it, just as they struggled to gaze upon the countenance of Moses' face shining when he received the law. However, he contrasts this glory with the greater glory of the new covenant, which surpasses the old in righteousness and the Spirit's transformative power, rendering the old law idle and void. Verses 12-16: Paul emphasizes the beauty and plainness of the Law, the boldness and freedom believers have under the new covenant, unlike the veiled hearts of those who still adhere to the old covenant. ( 2 Nephi 32:3 , D&C 84:54-58 , The Book of Mormon—Keystone of Our Religion Verses 17-18: The chapter affirms the Lord as the Spirit of God, who brings liberty . Like a mirror , the Spirit reflects the transformation of believers into the image of Christ, reflecting his glory, as He progresses theirs. ( Moses 1:39 ) Hear Him , "​When you reach up for the Lord’s power in your life with the same intensity that a drowning person has when grasping and gasping for air, power from Jesus Christ will be yours. When the Savior knows you truly want to reach up to Him—when He can feel that the greatest desire of your heart is to draw His power into your life—you will be led by the Holy Ghost to know exactly what you should do. When you spiritually stretch beyond anything you have ever done before, then His power will flow into you. And then you will understand the deep meaning of words we sing in the hymn “The Spirit of God”: The Lord is extending the Saints’ understanding. … The knowledge and power of God are expanding; The veil o’er the earth is beginning to burst." -Pres Nelson ​ 2 Corinthians 4 continues Paul's second letter to the Corinthians, addressing themes related to the ministry of apostles, the glory of the Gospel, and the challenges faced by believers. It emphasizes the enduring nature of faith and the power of God's light. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 4 ​ ​ ​ INT ​ Verses 1-6 ​ The Treasure of Gospel Ministry (service, relief) ​ Verses 1-2: Paul speaks of the ministry of apostles as a mercy and stewardship, emphasizing the importance of preaching the truth without distortion, craftiness , deceit , or dishonesty . Verses 3-4: Paul acknowledges that the Gospel is veiled ( hidden ) to those who are lost due to their unbelief, the gods of this world blind their minds ( Ephesians 6:12 ) , but Paul proclaims Christ as the light of the Gospel , the image of God . Verses 5-6: Paul emphasizes that their ministry is not about themselves but about proclaiming Jesus Christ as Lord and themselves as servants . ​In Search of Treasure ​ Verses 7-12 ​ The Fragility of the Human Vessel ​ Verses 7-10: Paul discusses the troubles and distress faced by apostles on every side, highlighting the paradox of being afflicted yet not crushed, perplexed but not in despair , persecuted but not abandoned , struck down but not destroyed , feeling the frailties of the body, death bearing down, but also finding life in Christ Verses 11-12: Paul sees the mortal sufferings of the apostles as sharing in the death of Christ, explaining that death (th άnαtο s) is in us; it is part of what it means to be mortal ( thenētē), but it is through mortality (the fall) and through Jesus' Atonement that death can be conquered, and life is possible for all. ​ ​ Verses 13-18 ​ The Renewal of the Inner Self ​ Verses 13-16: Paul uses an analogy of breath becoming speech, in the same way spirit enters a body. The consonants of a word house the breath in the same way a body houses the spirit. A word or mortal body is temporary and fleeting, but through Christ, it can be raised up , becoming continuously present with Him. Paul asserts that faith sustains and renews us in the midst of challenge and adversity, and if one continues to hold fast to God's Word, his Gospel, with confidence, believing in the resurrection of all things, they can be continuously renewed through Christ, even after the outer body perishes. Verses 16-18: Paul contrasts the outward human body, which is temporal , with the inner self, which is not seen but is eternal , renewed day by day through Christ. Paul focuses on maintaining an eternal perspective, emphasizing that one's afflictions represent only a moment in God's grand design. Paul explains that how one embraces these challenging moments works towards the eternal weight of their eternal reward, the glory (light and knowledge) that God can provide them with in this life and the next. ( D&C 63:66 , D&C 121:7–8 ) ​The Pleasing Word of God ​​ 2 Corinthians 5 continues to address themes related to the believer's new identity in Christ, reconciliation, and the ministry of reconciliation. It also delves into the concept of the future resurrection and judgment. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 5 ​ ​ INT ​ Verses 1-10 ​ Our Heavenly Dwelling and the New Creation ​ Verses 1-5: Paul discusses the earthly house / family/ tabernacle (physical body), סֻכָּה , מִשְׁכָּן , אֹהֶל ) and the longing for a heavenly dwelling/ building (temple for edification, resurrected body, a house not made with hands ) that God has prepared for believers ( סֻכָּה , מִשְׁכָּן , אֹהֶל ) . Paul emphasizes that while in the body, we groan under the burden of being unclothed and naked , and we earnestly desire to be clothed with the house of heaven . Verses 6-8: Paul asserts that while home in the mortal body, we are absent ( ekdēmēsai) from the Lord, but when we walk by faith . We express our desire to be present ( endēmēsai ) with the Lord. Verses 9-10: Paul underscores the aim of those who are faithful, whether in the body or away from it, to please the Lord. Through our labors dedicated to him, we strive for acceptance . Paul speaks of the judgment seat of Christ, where all will receive compensation for their deeds , whether good or bad . ​ Abide in Me, and I in You; Therefore Walk with Me ​ Verses 11-21 ​ The Ministry of Reconciliation ​ Verses 11-15: Paul explains the motive behind their ministry—the fear of the Lord and the love of Christ compel them to persuade others to be reconciled to God through Christ. Verses 16-17: Paul speaks of the new creation in Christ, where old things have passed away , and all things have become new. Verses 18-21: Paul details the ministry of reconciliation , emphasizing that God reconciled the world to Himself through Christ. Believers are entrusted with the message of reconciliation, and they serve as ambassadors for Christ, imploring others to be reconciled to God. ​The Ministry of Reconciliation 2 Corinthians 6 continues Paul's second letter to the Corinthians, addressing themes related to the nature of Christian ministry, the call to holiness, and the hardships faced by apostles. It emphasizes the need for separation from idolatry and worldly influences. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources ​2 Corinthians 6 ​ ​ ​INT ​ Verses 1-2 ​ Co-Workers with God ​ Verses 1-2: Paul encourages the Corinthians not to receive God's grace in vain . He emphasizes that they are co-workers with God and that "now is the accepted time ; behold, now is the day of salvation ." ​ ​ Verses 3-13 ​ The Nature of Apostolic Ministry Verses 3-10: Paul discusses the nature of his ministry and the hardships faced by apostles. He highlights the paradox of suffering and yet remaining faithful ( patience in afflictions , necessities , distress , stripes , imprisonments , tumults , labors , watchings , fastings , dishonor , evil report , deceivers , the unknown , dying , living , chastisement , sorrow , not put to death (survivor's guilt), poverty , wealth . By pureness in knowledge , longsuffering , kindness , love unfeigned , by the Holy Ghost , word of truth , power of God , armour of righteousness , honor , good report truth , well known , rejoicing ) Verses 11-13: Paul expresses his affection for the Corinthians and calls them to open their hearts to him as he has opened his heart to them. ​ ​ Verses 14-18 ​ Separation from Unbelievers and Idolatry ​ Verses 14-16: Paul urges the Corinthians not to be unequally yoked together with unbelievers , emphasizing the need for separation from idolatry and ungodly influences. Paul reminds us that we are the temple of God, and if worthy, God will dwell in us, and walk with us. He will be our God, and we shall be his people. Verses 17-18: Paul speaks of the believer's being set apart in Christ and the promise of God's presence among them, highlighting their relationship to him as sons and daughters . ​Followers of the Prince of Peace 2 Corinthians 7 continues Paul's second letter to the Corinthians, addressing themes of repentance, godly sorrow, and reconciliation. It underscores the importance of a healthy relationship between Paul and the Corinthian church. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources ​2 Corinthians 7 ​ ​ ​ INT ​ Verses 1-16 ​ Godly Sorrow and Repentance ​ Verses 1-4: Paul urges the Corinthians to cleanse themselves from all filthiness of flesh and spirit as a means of perfecting (fulfilling/ maturing) our holiness and reverence before God. Paul reassures the people of his love for them, explaining that the boldness of his speech is not intended to condemn but to express his confidence in them, which brings him great comfort and joy amid all the tribulations. Verses 5-7: Paul shares his joy in the arrival of Titus, who brought the good news of the Corinthians' response to his previous letter. He highlights the consolation he felt when he learned of the earnest desire of the members, who had expressed mourning and fervently penitent minds. Verses 8-13: Paul explains the effects of his previous letter on the Corinthians, which led to their feelings of Godly sorrow and repentance . He expresses his joy and comfort not in their sorrow but in their response to improve, for that is the nature of repentance unto salvation. Verses 14-16: Paul commends the Corinthians for their obedience and the comfort they gave Titus, emphasizing the reconciliation and renewed relationship between them. ​Repentance: A Joyful Choice , Godly Sorrow Leads to Repentance Church Videos & Resources Godly Sorrow Leads to Repentance Reconciled to God Scripture Central Study Guide Reading Guide 2 Corinthians 1–7 Lynne Hilton Wilson, " 2 Corinthians 1-7 ,"  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. 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. The Purpose of Trials Henry B. Eyring, “ Try, Try, Try ,” General Conference October 2018. Jeffrey R. Holland, “ Tomorrow the Lord Will Do Wonders Among You ,” General Conference April 2016. Elder Evan A. Schmutz, “ God Shall Wipe Away All Tears ,” General Conference October 2016 Quentin L. Cook, “ Hope Ya Know, We Had a Hard Time ,” General Conference October 2008. Robert D. Hales, “ Behold, We Count Them Happy Which Endure ,” General Conference April 1998. Neal A. Maxwell, “ Enduring Well ,”  Ensign  April 1999. Dallin H. Oaks, “ Adversity, ” BYU Speeches January 1995. Truman G. Madsen, “ Joseph Smith and Trials ,” BYU Speeches August 1978 Reconciliation with God Gaye Strathearn, “‘ Jesus Christ, and Him Crucified ’: Paul’s Testimony of Christ,” in  Jesus Christ: Son of God, Savior , ed. Paul H. Peterson, Gary L. Hatch, and Laura D. Card (Provo, UT: Religious Studies Center, Brigham Young University, 2002), 334–357. 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. Terence M. Vinson, “ Reconciled to God ,”  Ensign , October 2014. Godly Sorrow and Repentance D. Chad Richardson, “ Forgiving Oneself ,”  Ensign , March 2007. Dallin H. Oaks, “ Sin and Suffering ,” BYU Speeches August 1990. J. Richard Clarke, “ The Healing Power of Christ ,” BYU Speeches March 1984. Dieter F. Uchtdorf, “ You Can Do It Now! ” General Conference October 2013. The Bible Project Book of 2 Corinthians Summary: A Complete Animated Overview BYU’s RSC The Epistles of the Apostle Paul “Jesus Christ, and Him Crucified”: Paul’s Testimony of Christ "We Have Now Received the Atonement" Additional Videos & Insights What is the Story of Ancient Corinth? Paul: Ministry in Corinth Ancient Corinth in 3-D 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 ) Truman G. Madsen, “ The Temple and the Restoration ,” in Temple in Antiquity: Ancient Records and Modern Perspectives, ed. Truman G. Madsen (Salt Lake City: Deseret Book, 2010), 12. BYU Studies; Richard D. Draper; Michael D. Rhodes. Paul's First Epistle to the Corinthians (p. 1129). BYU Studies. Kindle Edition.

CFM : April 7–13 D&C 30–36  Videos, Podcasts, & Weekly Lesson Material Media Resource Links BYU RSC Library D&C 30-36 The Gathering of Israel "What Is Our Doctrine?" Video: The Gathering of Israel: A Glorious Duty Voices of the Restoration: Early Converts Come Follow Church History with Lynne Hilton Wilson D&C 30-36 Handouts Come Follow Me Kid D&C 30-36 Come Follow Me Scott Woodward & Casey Griffiths D&C 30-36 The Failed Mission that Tripled Membership | Come Follow Me w/ Scott & Casey | D&C 30-36 Apr 7-13 What You Don't Know about Early Converts with Janiece Johnson | Church History Matters Scott & Casey Come Follow Up D&C 30-36 D&C Historical Background D&C 30-36 Don't Miss This D&C 30-36 Follow Him D&C 30-36 Doctrine & Covenants 30-36 Part 1 • Bro. Mark Beecher • April 7 - 13 • Come Follow Me Doctrine & Covenants 30-36 Part 2 • Bro. Mark Beecher • April 7 - 13 • Come Follow Me Transcript Grounded with Barbara Morgan D&C 30-36 Gospel For Kids D&C 30-36 Sidney and Phebe Rigdon: Changing their lives to accept the gospel Mission to Native Americans: The Delaware Indians hear the gospel Parley and Thankful Pratt: Faith to follow the Spirit Hurricane Adult Religion Class D&C 30-36 Sections 29–34 Sections 35–40, 47 Seminary Decks D&C 30-36 Latter Day Kids D&C 30-36 Layla the Ladybug | Animated Scripture Lesson for Kids (Come Follow Me: Apr 7-13) Line Upon Line D&C 30-36 Meridian Magazine Podcast D&C 30-36 Our Mother's Knew It D&C 30-36 D&C Week 15 [D&C 30-36] Insights and Object Lessons with Maria Eckersley Saving Talents D&C 30-36 Come Follow Me 4/7/2025 – Devotionals & FHE for Kids Scripture Study Central D&C 30-36 Come Follow Me Insights (Doctrine and Covenants 30-36, Apr 5-11) Come Follow Me: Act in Doctrine (Doctrine and Covenants 30-36, Apr 5-11) Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 30-36, April 5-11) Come Follow Me with Taylor Halverson (Doctrine and Covenants 30-36, Apr 5-11) Hard Questions in Church History with Lynne Hilton Wilson: Week 15 (D&C 30-37, Apr 5-11) Doctrine and Covenants 30 & 32, with Scott Woodward Scripture Explorers D&C 30-36 D&C 30-36 Early Missionaries Scripture Gems D&C 30-36 Scripture Gems Ep. 14- Come Follow Me: D&C 30-36 Scripture Insights D&C 30-36 Doctrine & Covenants 30-36. Lesson 15. CFM 2025. Scripture Insights Talking Scripture D&C 30-36 Ep 315 | D&C 30-36, Come Follow Me 2025 (April 7-13) Show Notes The Interpreter Foundation D&C 30-36 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Show — March 16, 2025, including Doctrine & Covenants in Context Nibley Lectures: Come, Follow Me Doctrine and Covenants Lesson 15 (D&C 30-36) Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 15 (D&C 30–36) Scripture Roundtable: D&C Gospel Doctrine Lesson 11, "The Field Is White Already to Harvest" Scripture Roundtable: D&C Gospel Doctrine Lesson 12, "The Gathering of My People" Scripture Roundtable: D&C Gospel Doctrine Lesson 21, "Looking Forth for the Great Day of the Lord to Come" The Red Crystal D&C 30-36 The Scriptures are Real D&C 30-36 S4 E16 I Will Be in Your Midst, Susan Black on God Bringing Key Converts (D&C 30-36) Unshaken D&C 30-36 Come Follow Me - D&C 30-36 - Messages for Missionaries Unshaken Verse-by-Verse: D&C 30-36 - "Preach My Gospel" Resources and Insights for this Week's Lesson   My apologies for not getting this out earlier. I was out of town with my kiddos for Spring Break. Full Chapter Outlines are included in expandable links below. Happy Studies! Additional Info: Voices of the Restoration: Early Converts Early Converts Thomas Baldwin Marsh Parley P. Pratt Ziba Peterson Ezra Thayre Northrop Sweet Edward Partridge Chapter Outlines Doctrine and Covenants 30: Study Guide 1. Overview This section is originally three brief revelations combined by Joseph Smith in the 1835 Doctrine and Covenants. It addresses three Whitmer brothers—David, Peter Jr., and John—each receiving specific counsel. The overarching theme is the Lord’s call to serve diligently and faithfully in the newly organized Church. Each brother is either gently rebuked for distraction and complacency (David) or invited to join a missionary effort (Peter Jr. and John). 2. Timeframe & Setting Timeframe: September 1830, immediately following a three-day Church conference in Fayette, New York. The Church was still in its infancy—just five months after its organization in April 1830. Setting: The Whitmer family home in Fayette served as a central gathering place. The recent conference underscored the imperative to preach the gospel widely. As elders of the Church prepared to separate and embark on various assignments, the Lord spoke to the Whitmer brothers with direct guidance on their respective duties. 3. Key Circumstances David Whitmer: Needed correction for letting worldly concerns overshadow his God-given calling. Peter Whitmer Jr.: Called to join Oliver Cowdery on the mission westward, specifically to the Lamanites, underscoring the importance of that pioneering missionary effort. John Whitmer: Instructed to preach the gospel in his local region, focusing on building up the Church near home. Rebukes and Reassurances: The section demonstrates the Lord’s willingness both to chasten and to promise blessings for those who serve faithfully. 4. Purpose of the Revelation Realignment: David Whitmer is lovingly rebuked to refocus on his divine ministry. Missionary Calls: Peter Whitmer Jr. and John Whitmer are assigned to specific fields of labor—Peter traveling with Oliver Cowdery, and John beginning to preach locally. Demonstration of Personal Revelation: Each brother’s message is precisely tailored to his situation, modeling how the Lord directs individuals in the Restoration. 5. Significance Obedience and Trust in God: David’s rebuke spotlights the theme of fearing man over God, reminding us to rely on divine strength. Pioneering Mission to Lamanites: Peter’s call to accompany Oliver Cowdery foreshadows a notable missionary trek toward the western frontier. Local vs. Distant Service: John’s call to serve closer to home highlights that all disciples have essential roles—whether near or far. Unity in Diverse Callings: Despite differences in assignment, each Whitmer brother’s work supports the central mission of building up the Church and preparing for Zion. Theme & Description Resources & Cross-References Verses 1–4:  David Whitmer’s Correction and Counsel Description:  David Whitmer is mildly rebuked for fearing others’ opinions more than relying on the Lord. He has been swayed by voices “whom [the Lord has] not commanded,” implying susceptibility to outside influences.   “Ponder and attend to the ministry” (3-4) David is told to “inquire for yourself” and remain at his father’s home for the present, devoting himself to his calling. Hebrew/Greek/Literary Insight : “Fear” in Hebrew ירא, ( yare ) often denotes reverence or awe. It is also the root for Torah, meaning Law and instruction.  Here, it suggests David revered human approval more than seeking out divine will and instruction frm the Lord. Reflection: What does “fearing man” look like in my life? Are we turning to the Lord and his instructions? How do I set aside time to “ponder” what God expects of me? Where am I currently planted, and how can I  more fully serve there? Saints: Come Life or Come Death D&C 3:7 (caution against fearing man) Matthew 10:28 (fear God, not man) Proverbs 29:25 (the fear of man bringeth a snare) Luke 2:19 (Mary’s pondering in her heart) D&C 6:7 (seek not for riches but for wisdom) Alma 37:36–37 (counsel with the Lord in all thy doings) Doctrine and Covenants Contexts: D&C 30 Doctrine and Covenants Minute: D&C 30 Restoration Voices Volume 2: D&C 30 " The Knight and Whitmer Families " – Revelations in Context President Russell M. Nelson – “ Spiritual Treasures ” (Oct 2019) Encourages seeking personal revelation and being spiritually independent President Dallin H. Oaks – “ Following Christ ” (Oct 2024) Discusses the spiritual maturity required to follow the Savior’s will above our own or others’ expectations—especially relevant to David’s chastisement for fearing man more than God. Elder Jeffrey R. Holland – “ Broken Things to Mend ” (April 2006) Relates to the Lord’s loving correction of David Whitmer in D&C 30 and His desire to lift and empower rather than shame. Guidance of the Holy Spirit A Mission to the Lamanites Who Are the Lamanites? American Indians Early Missionaries Lamanite Identity Verses 5–8:  Peter Whitmer Jr.’s Call to Serve Description:  Peter is assigned to accompany Oliver Cowdery on the early mission to the Lamanites. The Lord instructs him to heed Oliver’s words and to endure afflictions in faith. “None … be his counselor, except Joseph Smith” ( 7–8)  Reinforces Oliver’s role as Senior Companion: Peter’s duty is to be supportive and diligent. Literary Insight : Note the repeated phrase “fear not” across early revelations—emphasizes reliance on God’s power and instruction to help them overcome challenges and anxieties. Reflection: How can I show loyalty and support to those called to lead? When have I experienced God’s power in “all [my] afflictions”? Who has God placed in my life to mentor me, and how can I better accept their guidance? In what ways does diligence lead to “eternal life”? -D&C 28:8 (Oliver’s mission calling) -D&C 4:2 (serve with all heart, might, mind, strength) - Mark 13:10 (the gospel must first be published among all nations) -D&C 31:3 (thrust in your sickle with all your soul) | Verses 9–11: John Whitmer’s Local Mission “Proclaim my gospel, as with the voice of a trump” John is called to preach boldly. The imagery of a trumpet signals urgency and clarity in delivering God’s message. “And your whole labor shall be in Zion … not fearing what man can do” Hebrew/Greek/Literary Insight : Trumpet as a call to action or to battle (e.g. Joshua 6:20). Symbolically, the Lord’s disciples “sound” the message. Reflection: How do I share the gospel’s joyful sound with boldness and love? Is there someone in my circle who is ready for the message if I simply open my mouth? What does it look like to give one’s “whole labor” to Zion? How can I embrace Christ’s promise “I am with you” and overcome fear? Consider “John’s local labor” : We need not travel far to share the gospel; local ministries can be as vital as global ones. Isaiah 58:1 (cry aloud, spare not, lift up thy voice like a trumpet) D&C 33:2 (voice as a trump) D&C 63:47 (Zion, the pure in heart) Psalm 118:6 (the Lord is on my side; I will not fear) Doctrine and Covenants 31: Study Guide 1 . Overview This section, given in September 1830, is directed to Thomas B. Marsh, who had recently joined the Church after receiving a strong witness of the Book of Mormon. Thomas left his home and traveled from Boston to New York, eventually being baptized at the second conference of the Church. The Lord here addresses Thomas’s concerns about his family and instructs him on how to fulfill his call to preach the gospel. 2. Timeframe & Setting Timeframe: Received in September 1830, shortly after the second conference of the Church at Fayette, New York. Setting: Thomas B. Marsh had just been baptized. He worried about the well-being of his family and desired to know his next steps in Church service. The Church membership still numbered only around 60–70 at this point. Missionary assignments were rapidly expanding, echoing the Lord’s repeated call to spread the gospel far and wide. 3. Key Circumstances Personal Fears: Thomas’s concern about his family’s acceptance and welfare while he engages in missionary work. Lord’s Assurance: The Lord offers direct comfort—his family “shall live”—and promises that as he serves diligently, they will be blessed. Call to Preach: Thomas is to “open his mouth,” declare repentance, and rely on the Lord for deliverance in afflictions. Promise of Support: Great blessings are promised if he remains faithful in the work. 4. Purpose of the Revelation Reassurance: Calm Thomas’s anxieties about leaving his home responsibilities to engage in the ministry. Empowerment: Instruct him to trust in God’s protecting hand over his family. Commission: Give Thomas a clear charge to go and preach repentance “with all your soul,” trusting that the Holy Ghost will guide him. 5. Significance Model of Calling & Commitment: Thomas’s story shows that the Lord knows personal circumstances and addresses them in calling His servants. Family in Missions: Emphasizes that the Lord cares about families, promising He will watch over them if we labor diligently in His cause. Pattern for Overcoming Fear: The counsel to “thrust in your sickle” (verse 5) parallels the broader counsel in D&C 4:2–4—serve with all heart, might, mind, and strength. Theme & Description Resources & Cross-References Verses 1–2: “Blessed Are You … Because of Your Faith” Description : Thomas’s faith is praised; he has endured challenges with his family’s skepticism. The Lord promises blessings for him and his “little ones,” reassuring that they “shall live.” Hebrew/Greek/Literary Insight : “Afflicted” (Greek: θλῖψις, thlipsis ) connotes “pressing burdens.” God acknowledges these burdens but promises relief. Reflection:  1. How does God address my personal anxieties regarding family or other pressing concerns? 2. Why do trials often precede spiritual growth and callings? Doctrine and Covenants Contexts: 31 Doctrine and Covenants: 31 Minute:Restoration Voices Volume 2: 31 "Revelations in Context: The Journey of the Colesville Branch " – Joseph F. Darowski The Fruits of Apostasy The Faith and Fall of Thomas Marsh Thomas Baldwin Marsh What Role Does the Book of Mormon Play in Missionary Work? How Thomas B. Marsh was Led to the Book of Mormon Without Knowing It -D&C 4:3 (desire to serve God) -D&C 90:24 (all things work together for good to them that love God) “ Come, Join with Us ” – President Dieter F. Uchtdorf Encourages members to join the cause despite personal imperfections—resonant with Marsh’s early calling and doubts. “ To My Grandchildren ” – President Henry B. Eyring Focuses on the legacy and blessings passed on through obedience, relevant to Marsh’s promise that his family would be cared for. Verses 3-5: “Thrust in Your Sickle … Your Sins Are Forgiven You” Reflection:  Description : Thomas is urged to throw himself fully into the Lord’s work, leaving behind guilt or hesitation. Divine forgiveness gives him spiritual confidence. Reflection:  1. How does acknowledging Christ’s power to forgive embolden me to serve? 2. In what ways can I “thrust in my sickle” more wholeheartedly? How Can the Book of Mormon Strengthen Marriages and Families? - D&C 6:9 (labor in my vineyard) - Alma 26:5–7 (rejoice in reaping the sheaves) Verse 5 “Your laborer is worthy of his hire” Description : Echoing Jesus’s teachings (Luke 10:7), the Lord assures Thomas that as he dedicates himself to the ministry, God will provide temporally and spiritually. Insight:  “Worthy of his hire” underscores that serving God does not leave us destitute; we receive blessings “heaped up, pressed down.” Reflection:   When have I seen the Lord’s temporal or spiritual provision in my own life of service? - Luke 10:7 (laborer is worthy of his hire) - D&C 84:86 (take no thought for your life) Verses 6–10: “Go Forth … Pray Always … Family Shall Live” Description : Emphasizes prayer as the key to overcoming temptation and despair. Thomas is comforted that he will not be left alone in afflictions. Reflection : 1. How does “pray always” (verse 6) connect to avoiding “enter[ing] into temptation” (Luke 22:40)? 2. In what ways have I witnessed deliverance through prayer? - D&C 10:5 (pray always, conquer Satan) - 3 Nephi 18:15 (watch and pray) Verses 8–10 “Your family shall live … govern your house” Description : The Lord addresses Thomas’s specific worry about his family’s well-being and encourages him to be “meek, steadfast, revile not.” This embodies Christlike leadership at home. Literary Insight : “Meek” often pairs with “steadfast” in revelations, indicating quiet strength and loyalty. Reflection Questions : 1. How can I apply “govern your house in meekness” in my current family or stewardship roles? 2. Why does the Lord repeatedly warn against “reviling” in early Church revelations? - D&C 121:41–46 (leadership by persuasion, meekness) - Ephesians 6:4 (nurture family in the Lord) Verse 11: Final Charge and Blessing “Be faithful unto the end … I am with you” Description : The closing assurance that Thomas’s faithfulness “unto the end” leads him to the Lord’s continued presence. This succinctly echoes the Book of Mormon’s “endure to the end.” Reflection Questions : 1. How does knowing “I am with you” help me persevere through hardship? 2. In which part of my discipleship am I most tempted to give up, and how can I deepen my commitment?  - 2 Nephi 31:20 (endure to the end, eternal life) - D&C 68:6 (be of good cheer, do not fear) Doctrine and Covenants 32: Study Guide 1. Overview This short revelation, given in October 1830, further instructs Parley P. Pratt and Ziba Peterson to join Oliver Cowdery and Peter Whitmer Jr. on their mission to teach the Lamanites. Building on earlier revelations, this text reinforces the call to preach “in the wilderness among the Lamanites,” provides caution about “pretend[ing] to no other revelation,” and emphasizes constant prayer for understanding. 2. Timeframe & Setting Timeframe: Received in October 1830, shortly after Oliver Cowdery and Peter Whitmer Jr. had been called in Section 28 and Section 30 to preach to the Lamanites. Setting: The Church was still centered in upstate New York, with membership roughly around 70–80. Leaders and elders were “anxiously” seeking direction regarding the Lamanite mission, prophesied in the Book of Mormon to be of critical importance in the last days. Parley P. Pratt had recently converted, bringing significant missionary zeal, and Ziba Peterson—though lesser-known—was also ready to serve. 3. Key Circumstances Shared Interest in Lamanite Mission: The Book of Mormon highlighted a promise of blessings for the Lamanites, motivating these new elders to embark on a difficult western journey. Appointed Companions: Parley and Ziba are now officially added to Oliver and Peter’s group. Reliance on Scripture: They are cautioned not to “pretend to no other revelation” beyond what God has provided, underscoring scriptural primacy and obedience. 4. Purpose of the Revelation Confirming Companions: Affirms Parley P. Pratt and Ziba Peterson as part of the Lamanite mission. Divine Assurance: The Lord promises to accompany them—“I myself will go with them”—and act as their advocate. Exhortation to Study and Prayer: They must “pray always” so the Lord can unfold the scriptures to their understanding, grounding their missionary work in God’s revealed word. 5. Significance Missionary Pattern: Demonstrates the Lord’s pattern of pairing or grouping missionaries, reflecting the principle that “in the mouth of two or three witnesses” (Matthew 18:16) every word shall be established. Spiritual Endorsement of Scripture: Emphasizes reliance on the Book of Mormon and current revelations, resisting the temptation to produce extraneous or unauthorized doctrines. Dependence on the Lord: The message that “I myself will go with them” offers missionaries (then and now) confidence that, through Christ’s advocacy, “nothing shall prevail against them” when they serve faithfully. Theme & Description Resources & Cross-References Verses 1–2:  Parley P. Pratt Called to Go “Among the Lamanites” “As I live … [he] shall declare my gospel, and learn of me” Description :  The Lord addresses Parley P. Pratt by name, declaring His will that Parley humbly preach the gospel. A call to “learn of me” and be “meek and lowly of heart” parallels Christ’s invitation in Matthew 11:29. Reflection : 1. What does it look like to be “meek and lowly of heart” in modern missionary work? 2. How has the Lord prepared me personally for my assignments? Doctrine and Covenants Contexts: 32 Doctrine and Covenants: 32  Minute:Restoration Voices Volume 2: 32 Missionaries to the Lamanites A Mission to the Lamanites Parley P. Pratt Ziba Peterson - D&C 30:5–6 (similar counsel to Peter Jr.) - Matthew 11:29 (take my yoke upon you) " The Gathering of Scattered Israel "  – President Russell M. Nelson , October 2020 Emphasizes the role of covenant Israel in missionary work, a direct correlation with the Lamanite mission of D&C 32. " Missionary Work: Sharing What Is in Your Heart "  – Elder Dieter F. Uchtdorf , April 2019 Encourages disciples to share the gospel authentically and boldly, just as the early missionaries were commissioned. Verse 2 “Go … into the wilderness among the Lamanites” Description :  Parley is specifically appointed to join Oliver Cowdery and Peter Whitmer Jr. on the westward mission. This is the earliest formal mention of him traveling to American frontier areas for teaching Native Americans. Reflection Questions : 1. How does trusting prophetic counsel, even when it seems difficult, align me with God’s purposes? 2. When have I stepped into unknown “wilderness” trusting the Lord’s guidance? - D&C 28:8 (Oliver’s mission command) - 1 Nephi 2:4 (leaving comfort to follow God into the wilderness- a personal Exodus) Verse 3: Ziba Peterson to Join; Divine Advocacy Description : The Lord adds Ziba Peterson to the missionary party, promising His divine companionship and advocacy. This is a remarkable assurance that, when called, disciples serve under His direct guidance. Hebrew/Greek Insight : “Advocate” from Greek παράκλητος ( paraklētos ), connotes a helper or intercessor—Christ’s role is to plead our cause before the Father. Reflection : 1. How does knowing Christ is my advocate give me courage when facing daunting tasks? 2. What does it mean in practical terms that “nothing shall prevail against them”? - D&C 29:5 (Christ as advocate with the Father) - Moroni 7:28 (Christ stands as our advocate) Verses 4–5: “Give Heed to That Which Is Written … Pray Always” Description : Counseled to rely on previously revealed scripture (Bible, Book of Mormon, and Joseph’s revelations) rather than producing unauthorized doctrines. “Pray always” is key to receiving enlightenment on God’s word. Reflection Questions : 1. When have I been tempted to speculate beyond authorized teachings? How can I balance healthy curiosity with humility? 2. How do I currently “pray always” for deeper scriptural insights? - 2 Nephi 25:26 (we talk of Christ…) - D&C 42:12–13 (teach from the scriptures) Verse 5 “Trifle not, and I will bless them” Description :Emphasizes seriousness of their mission—no room for trivializing God’s commandments. The Lord’s blessing rests on earnest, faithful labor. Literary Insight : “Trifle not” recurs in revelations (e.g., D&C 6:12), signifying disregard or superficial treatment is spiritually dangerous. Reflection Questions : 1. In what ways do I “trifle” with sacred things? 2. How do I show the Lord that I prioritize His work above lesser pursuits? - D&C 6:12 (look unto me in every thought) - D&C 100:5–6 (speak as moved upon by the Holy Ghost) Doctrine and Covenants 33: Study Guide 1. Overview This revelation, given in October 1830 to Ezra Thayre and Northrop Sweet, underscores the urgency of preaching the gospel “in the eleventh hour” and preparing the world for the coming of the Bridegroom. The Lord calls out a “crooked and perverse generation,” invites laborers into His vineyard, and reiterates foundational gospel doctrines like repentance, baptism, and reliance on revealed scriptures (the Bible and the Book of Mormon). 2. Timeframe & Setting Timeframe: October 1830, a busy month for early missionary efforts. The Church was about six months old and expanding rapidly. Setting: Ezra Thayre and Northrop Sweet each had recently joined the Church. Similar to other revelations from this period, the Lord commands them to declare repentance and gather the elect. Tension between restored truths and prevailing religious traditions was high, with “priestcrafts” abounding. 3. Key Circumstances Continued Focus on Missionary Work: Reemphasizes the field is “white already to harvest” (cf. D&C 4; 11; 12). Defending Against Apostasy: The Lord describes the vineyard as “corrupted every whit,” highlighting the need to reestablish pure doctrine. Preparation for Christ’s Coming: Emphasis on having “lamps trimmed and burning,” a reference to the parable of the ten virgins (Matthew 25). 4. Purpose of the Revelation Call to Cry Repentance: The Lord urges these newly called servants to open their mouths boldly—an echo of earlier instructions given to others. Reassert Core Gospel Doctrines: Faith in Christ, repentance, baptism of water and fire, and the foundation upon the “rock” of revelation. Encourage Watchfulness: With repeated admonitions to pray always, be faithful, and be ready for the Savior’s second coming. 5. Significance Model of Diligent Service: Ezra and Northrop show that new converts can immediately be called to do great work. Blending of Scripture: Revelation reaffirms that both the Bible and the Book of Mormon are essential for instruction and “quicken” believers by the Spirit (v.16). Maintaining Spiritual Readiness: Spiritual vigilance is a hallmark of discipleship—demonstrated by the lamp-oil metaphor for being spiritually prepared. Theme & Description Resources & Cross-References Verses 1–4: “Declare My Gospel … It Is the Eleventh Hour” “Open ye your ears … whose word is quick and powerful.” Description : The revelation begins by stressing God’s Word as sharper than a two-edged sword, referencing Hebrews 4:12. Ezra and Northrop must heed the Spirit and speak boldly. “Field is white … it is the eleventh hour … vineyard has become corrupted.”  Reiterates the harvest is urgent, near the “last time” for laborers to enter. The corruption arises from “priestcrafts”—teaching for personal gain, not genuine faith. Hebrew/Greek Insight : Greek for “quick” (ζων, zōn ) connotes “living.” God’s Word is living, potent, and discerning of hearts. Reflection Questions : In what ways has scripture revealed my deepest “thoughts and intents”? How do I better “open my ears” to divine direction? How does considering it “the eleventh hour” change my perspective on sharing the gospel? What modern “priestcrafts” might distract or mislead people from pure doctrine? Saints: Come Life or Come Death Doctrine and Covenants Contexts: 33 Doctrine and Covenants: 33 Minute:Restoration Voices Volume 2: 33 The Eleventh Hour Ezra Thayre: From Skeptic to Believer Ezra Thayre Northrop Sweet The Gathering of Israel What Role Does the Book of Mormon Play in Missionary Work? - Hebrews 4:12 (the word of God is quick and powerful) -D&C 11:21 (obtain God’s word before declaring it)  -D&C 4:4 (field white already to harvest) -2 Nephi 26:29 (priestcraft definition) Elder Jeffrey R. Holland “ We Are All Enlisted ” October 2011 General Conference Discusses the spiritual urgency of missionary work and the powerful imagery of laborers being called to the vineyard in the final hour. Who Are the Lamanites? American Indians Early Missionaries Lamanite Identity Verses 5–6: Church Called Out of the Wilderness, Gathering the Elect Description :  The Lord describes the Restoration as bringing His Church “out of the wilderness.” He promises to gather His elect from across the earth, paralleling revelations about gathering Israel. Literary Insight : “Wilderness” often symbolizes apostasy or absence of divine authority; “called forth” echoes Revelation 12:6’s imagery of the Church fleeing into the wilderness but now returning. Reflection Questions : How does the concept of gathering resonate in my life—whether physically or spiritually? Where have I seen God actively “calling forth” people from their spiritual wilderness? Who Will Listen? - Revelation 12:6 (church in the wilderness) -D&C 29:7 (elect to be gathered) Verses 7–10: Thrust in Your Sickles; Preach Repentance Description :  Command to labor diligently, trusting God for success. “Become as Nephi” highlights bold, faithful obedience. “Open your mouths … for the kingdom of heaven is at hand”  Repeats “open your mouth” thrice (vs. 8–10), signifying bold preaching. The urgent message: “Repent, repent, … the kingdom is at hand.” Reflection Questions : In what ways is Nephi’s journeying a model for modern disciples? How does his journey (exodus) model the Covenant Path?  How might I emulate Nephi’s courage in speaking truth? How do I overcome hesitation to testify openly? What areas in my life call for deeper repentance to “make [His] paths straight”?  How does learning to interpret scripture accurately help us with that mission?  1 Nephi 3:7 (Nephi’s obedience) Alma 26:5 (thrust in your sickle) Elder David A. Bednar “ Come and See ” Explains the personal call to share the gospel and how ordinary members are central to God's missionary work. President Henry B. Eyring “ A Voice of Warning ” Reflects on the divine mandate to cry repentance. Verses 11–15: The Gospel and Its Foundation Description :  Basic gospel sequence : faith, repentance, baptism by water, then baptism of fire (Holy Ghost). This restates the “doctrine of Christ” taught in 2 Nephi 31. It aligns with covenant promises made with Ancient Israel Exodus 6:6-7 I will be your God if you will be my people, I will lead you out of bondage, I will deliver you, I will redeem you, I will bring you unto me as a people. These mirror the same covenants we make today.  “Upon this rock I will build my church … confirm in my church” vs. 13-15 The “rock” is Christ and revelation (see Matthew 16:16–18). Confirms the early Church “articles and covenants” (likely referencing D&C 20) and clarifies that new members receive confirmation by laying on of hands. Reflection Questions : Why is a living foundation (Christ and continuing revelation) essential to the Church’s endurance? How does confirmation deepen my covenant relationship with God? How has the baptism of fire and the Holy Ghost shaped my discipleship? What daily practices renew that spiritual rebirth?   Matthew 16:18 (upon this rock) D&C 20:68 (confirmation and laying on of hands) Verses 16–18: Prepare for the Coming of the Bridegroom “Scriptures are given … having your lamps trimmed and burning” Description :  The Book of Mormon and holy scriptures are central guides. “Lamps trimmed” references the parable of the ten virgins—urging constant spiritual readiness.  “I come quickly … Amen.”  The Lord concludes with a final reminder of His near return, an exhortation to urgent preparation. Literary Pattern : Many revelations end with “Even so. Amen.” echoing Book of Revelation’s style (Revelation 22:20).  Reflection :  How can I live each day in active anticipation of Christ’s coming? Is my personal “lamp” of faith burning brightly, or do I need more “oil” in daily devotion? How can scriptures and the Spirit “quicken” me daily? Why Should We Read the Book of Mormon Daily? How Did President Gordon B. Hinckley Emphasize the Importance of the Book of Mormon? Why Should People Study the Same Scriptures Over and Over Again? What Was Mormon’s Purpose in Writing the Book of Mormon? - Matthew 25:1–13 (ten virgins) -D&C 45:56–57 (wise virgins) - Revelation 22:20 (“Surely I come quickly”) -3 Nephi 24:5 (swift witness) Doctrine and Covenants 34: Study Guide 1. Overview In November 1830, the Lord speaks directly to nineteen-year-old Orson Pratt, who was recently converted through his older brother Parley P. Pratt’s preaching. This revelation comes at the Peter Whitmer Sr. home in Fayette, New York, and emphasizes Orson’s calling to cry repentance, prepare the world for the Lord’s second coming, and prophesy “by the power of the Holy Ghost.” It offers a beautiful reminder that newly baptized members, even the young, can be entrusted with significant responsibilities in God’s kingdom. 2. Timeframe & Setting Timeframe: Early November 1830, roughly six months after the Church’s organization. Setting: Orson Pratt, at age 19, had embraced the restored gospel in September 1830. Joseph Smith was still in Fayette, guiding and directing the fledgling Church. The Church’s membership was small but actively extending missionary labors to places like Ohio and the western frontiers. 3. Key Circumstances Young Convert, Big Call: Orson Pratt exemplifies the Lord’s practice of calling and empowering even newly baptized disciples to significant service. Focus on the Second Coming: Orson is told to preach repentance and warn of the cataclysmic events preceding Christ’s return. Witness of the Savior: The Lord identifies Himself as Redeemer, “the light and life of the world,” underscoring central Christ-centered doctrines. 4. P urpose of the Revelation Personal Address: The Lord calls Orson Pratt “my son,” forging a personal connection and bestowing confidence in his divine sonship. Commission to Preach: Orson is directed to “lift up [his] voice … long and loud,” teaching repentance to a perverse generation. Promised Accompaniment: The Lord assures Orson of divine help—“I am with you until I come”—infusing his missionary efforts with faith. 5. Significance Becoming “Sons of God”: Reinforces that those who believe in Christ’s atonement and covenant with Him become His children in a fuller, covenant sense (verse 3). Preparation for End-Time Events: Orson’s calling symbolizes the broader apostolic task of preparing the world for the second coming through warnings and invitations to repent. Gift of Prophecy: Emphasizes that prophecy is given “by the power of the Holy Ghost,” reminding believers how spiritual gifts operate within Church callings. Theme & Description Resources & Cross-References Verses 1–4: Identity in Christ & Sonship “Jesus Christ your Redeemer … a light which shineth in darkness” Description : The Lord introduces Himself to Orson, using Johannine language (styles reflecting those of John the Apostle)  about “light shining in darkness.” He reaffirms His redemptive mission. “Become the sons of God … blessed are you because you believed” Through Christ’s atonement, those who believe might become “sons [and daughters] of God” (cf. John 1:12). The Lord acknowledges Orson’s faith, calling him “my son.”  R eflection Questions:  1. How does understanding my divine potential as God’s child transform my outlook?  2. What step of faith do I need to take to deepen my sense of spiritual identity?  Doctrine and Covenants Contexts: 34 Doctrine and Covenants: 34 Minute:Restoration Voices Volume 2: 34 Second Coming of Jesus Christ Orson Pratt's Call to Serve - John 1:12 (power to become the sons of God)  -3 Nephi 9:17 (sons and daughters through belief in Christ) Verses 5–9: Preaching Repentance & Preparing for the Second Coming “Called of me to preach my gospel … lift up your voice … long and loud” Description : Assigned a missionary role, echoing earlier calls (e.g. D&C 30–32). The phrase “long and loud” again plays on the trump motif, suggesting musical connotations, persistence, and boldness in declaring repentance as angelic messengers of Christ. “Time is soon at hand that I shall come … great destructions await” Predicts the cosmic signs of the Lord’s return—darkened sun, blood-red moon, trembling nations. Calls for preparation by crying repentance to the wicked.  Reflection:  What “crooked and perverse” aspects of society (verse 6) might I be called to address today?  In what ways have I felt hesitant to “sound” the gospel message publicly? How can I approach end-time prophecies with faith rather than fear?  Why is it merciful for God to give warnings and time to repent before destruction?  What Did the Early Saints Learn about the Second Coming from the Book of Mormon? -D&C 1:4 (voice of warning) - Philippians 2:15 (be blameless in a crooked and perverse nation) -Joel 2:31 (sun darkened, moon into blood) - D&C 29:14–21 (signs preceding Christ’s coming) Verses 10–11 “Prophesy … it shall be given by the power of the Holy Ghost” Description : Orson is told to speak prophetically, trusting the Holy Ghost for utterance. This underscores that spiritual gifts come through faith and humility. The Lord reassures him, “I am with you.”  Reflection:  When have I felt a prompting to speak truth beyond my own capacity?  How does the Lord’s promise “I am with you until I come” shape my daily discipleship?  - 2 Peter 1:21 (prophecy from the Holy Ghost) -  -Mosiah 8:16–17 (gift of seership and prophecy) Verse 12 “Verily, verily, I say unto you, I come quickly … Amen" Description : Concludes with Christ’s statement, “I come quickly,” echoing Revelation 22:20. This phrase invites continual readiness. Reflection:  How can I live in a state of constant spiritual preparedness so that “quickly” doesn’t catch me off guard?  - Revelation 22:20 (the Lord’s promise to come quickly)   -D&C 51:20 (the Lord coming quickly in His time) Doctrine and Covenants 35: Study Guide 1. Overview Section 35 is a revelation given to Sidney Rigdon and Joseph Smith shortly after Rigdon’s arrival from Ohio. This revelation calls Sidney to be Joseph’s scribe for the inspired translation of the Bible and reveals critical doctrine about the Lord’s mission, the Restoration, and the coming of the Savior. It outlines divine roles in the last days and reaffirms Joseph’s prophetic calling. 2. Timeframe & Setting Date: December 7, 1830 Location: Fayette, New York Context: Sidney Rigdon had just arrived with Edward Partridge to inquire of the Lord. The translation of the Bible had begun earlier that year, and this revelation designates Sidney’s role as Joseph’s new scribe (previous scribes had been called to other missions). 3. Key Circumstances Growing numbers were joining the Church in Ohio. Revelation needed to clarify Joseph’s prophetic role and Sidney’s calling. Builds theological foundation regarding the Second Coming, gifts of the Spirit, and unity with Christ. 4. Purpose of the Revelation To call Sidney Rigdon as Joseph’s scribe for the Bible translation. To affirm that Joseph Smith holds the keys of the mysteries. To instruct on signs, miracles, the gathering of Israel, and preparations for the Lord’s return. 5. Significance Introduces Sidney Rigdon into a central leadership and translation role. Highlights doctrinal unity between the Father, Son, and believers (v. 2). Proclaims that the Lord will “show miracles” to believers in the last days (v. 8–9). Identifies Joseph Smith as the one through whom the fulness of the gospel would be restored and sealed mysteries revealed (v. 17–18). This section focuses on prophetic imagery  (e.g., "fig tree," "threshing," "bosom"). These are deeply rooted in both ancient Hebrew and New Testament contexts. Pair your reading with JST Genesis and Matthew  to see how Sidney’s scribe work shaped Restoration scripture. Theme & Description Resources & Cross-References Verses 1–2  – The Nature and Unity of Christ Description :  Christ again identifies Himself as Alpha and Omega, declaring His eternal nature. The language is deeply Johannine, echoing John 1:1–14 and Revelation 1:8. Verse 2 expresses divine unity: “one in me as I am one in the Father.” The concept of divine perichoresis (mutual indwelling) resonates here. Language Insight:  “Alpha and Omega” is from Greek—first and last letters of the Greek alphabet—signifying totality and omnipotence. The “course is one eternal round” evokes eternal recurrence and divine order. “Learn of Me” Doctrine and Covenants Contexts: 35 Doctrine and Covenants: 35  Minute:Restoration Voices Volume 2: 35 Saints: Gathered In How Are the Book of Mormon’s Teachings About the Godhead Unique? Joseph Smith’s Translation of the Bible 'Go to the Ohio' John 17:21 ;  D&C 93:3 ; “one” (Greek: heis) ; See also  Colossians 1:15–20 . The Joseph Smith Translation A Primary Source for the Doctrine and Covenants Verses 3–7  – Sidney Rigdon’s Call and Role Description :  Sidney is likened to John the Baptist (v. 4), preparing the way for the Lord and the coming of Elijah. He is called to administer baptism and confer the Holy Ghost. Verse 6 echoes Acts 8:14–17 regarding apostolic authority. Language Insight: “Thou knewest it not” ginōskō  (v.4) highlights a prophetic pattern where God prepares individuals for callings they don’t yet perceive. Similar to Esther 4:14. Reflection:  What callings or purposes might the Lord be preparing me for—even if I “know it not”? - Luke 1:17 ;   - Acts 8:14–17 ; JST and Restoration parallels to John’s ministry Verses 8–12  – Miracles, Faith, and Babylon’s Fall Description :  Miracles will follow the believers. Only those ready to receive the “fulness of the gospel” will recognize and respond to divine manifestations. Babylon will experience desolations. Language Insight:  “Babylon” is a symbol of the fallen world system (see Isaiah 13, Revelation 17). “Wine of the wrath” references Rev. 14:10 and covenantal judgment. The phrase “my arm is not shortened” (v. 8) comes from Isaiah 59:1, indicating God’s continued power. Reflection:  Am I prepared to receive the “fulness” of the gospel and the spiritual gifts the Lord offers—or do doubts and distractions limit my readiness? - Isaiah 59:1   - Ether 12:12–18 ; See also  “miracle” (Greek: dynamis) . Verses 13–16  – Calling the Weak to Thresh the Nations Description :  The Lord chooses the weak and unlearned (v. 13; compare 1 Cor. 1:27) to “thresh ( dāš )   the nations” — a prophetic image of judgment and separation (see Micah 4:13), the process of separating the wheat from the chaff. “Gird up their loins” (v. 14) is a military and priestly phrase in scripture. The meek will be ready. “Learn the parable of the fig tree” is a Second Coming reference. Why the fig  tree?  Gen 3:7  Tree of knowledge  Jesus curses the fig  tree.  Reflection: What kinds of fruits and offerings are we preparing for the Savior?  In what ways might I feel “weak” or unqualified—and how can I trust and allow God to use my weaknesses for good? Micah 4:13   D&C 1:19–23   1 Corinthians 1:27–29 . Threshing Process Verses 17–19  – Joseph Smith and the Keys of the Mysteries Description :  Joseph is entrusted with “the keys of the mystery of those things which have been sealed.” This is a reference to apocalyptic and temple imagery (cf. Rev. 10; 2 Nephi 27). The Comforter (Holy Ghost) will guide him. Language Insight:  “Mystery” in Greek is mystērion , meaning sacred secrets revealed through divine initiation—not unknowable information. - 2 Nephi 27:7–10   - Revelation 10:1–11   Verses 20–23  – The Inspired Translation and Sidney’s Role as Scribe Description :  Sidney is commanded to write for Joseph. Scriptures will be revealed, “as they are in mine own bosom.” Echoes 1 Corinthians 2:9–13  about divine knowledge revealed through the Spirit. Language Insight:  “ Bosom ” is an ancient metaphor for love, trust, and sacred closeness, “close to the heart”—suggesting that the divine knowledge is precious and will be revealed from the very heart of God to those he trusts. Reflection: What does it mean to you that the scriptures are given from “the bosom” of the Lord? How might that change how you approach your study? JST Introduction   1 Corinthians 2:9–13 . Verses 24–27  – Encouragement, Rejoicing, and the Coming of the Lord Description :  The Lord promises deliverance and triumph for Zion. Saints are reminded: “Fear not, little flock.” This echoes Luke 12:32 and speaks peace. Language Insight:  “Flourish” implies abundance and covenant renewal ( Psalm 72:7 ). “Fear not” is a consistent divine reassurance to the faithful. Reflection:   How can I cultivate greater courage and trust in the Lord’s promises—especially in times of uncertainty? Why Does Zion Flourish in the Wilderness? How Far - D&C 45:39   - Luke 21:28   - JST Matthew 25:1–13 . Doctrine and Covenants 36 Study Guide 1. Overview This brief but significant revelation is directed to Edward Partridge, a new convert described by Joseph Smith as "a pattern of piety, and one of the Lord’s great men." It confirms his forgiveness and calling to preach the gospel and outlines the expanding missionary effort of the Church in late 1830. 2. Timeframe & Setting Date: December 9, 1830 Location: Near Fayette, New York Context: Edward Partridge had recently arrived with Sidney Rigdon from Ohio to meet Joseph Smith. Within days of his arrival and conversion, the Lord called him into missionary service, reflective of the urgent spirit of early Church efforts to proclaim the restored gospel. 3. Key Circumstances Sidney Rigdon had come to inquire of the Lord and had already received a revelation (Section 35). Edward Partridge accompanied him and was soon baptized and given this revelation. The Church was rapidly expanding beyond New York, especially into Ohio and the western frontiers. The Lord was preparing additional leaders for future priesthood organization and missionary work. 4. Purpose of the Revelation To confirm Edward Partridge’s forgiveness and calling as a preacher of the gospel. To outline the divine process of receiving the Holy Ghost through ordained priesthood authority. To emphasize the universal invitation to receive this call and participate in the work of salvation. 5. Significance Marks the formal introduction of Edward Partridge as a key figure in the Restoration—he would later serve as the Church's first Bishop. Provides a divine pattern for priesthood ordination and the conferral of the Holy Ghost. Reaffirms the urgency and divine authority behind early missionary efforts. Echoes the Lord’s intent to “suddenly come to [His] temple”—a prophetic foreshadowing of Kirtland and future temple worship. Theme & Description Resources & Cross-References Verses 1–3 – Forgiveness, Calling, and the Holy Ghost Summary : Edward Partridge is told his sins are forgiven and he is called to preach the gospel “as with the voice of a trump.” Through Sidney Rigdon, the Lord will lay His hand upon Edward, bestowing the Holy Ghost—the Comforter. Hebrew Root of "Trump" : The term "trump" (Gk: salpigx ) is once again used (see 1 Cor. 14:8; Rev. 1:10). - "Peaceable things" : Echoes Isaiah 52:7 – “How beautiful… are the feet of him that bringeth good tidings… that publisheth peace.” - Reflection :  What does it mean to receive the Spirit by the “laying on of hands”? How does this blessing change our identity and responsibilities in God’s kingdom? Doctrine and Covenants Contexts: 36 Doctrine and Covenants: 36  Minute:Restoration Voices Volume 2: 36 -Acts 8:17   -D&C 20:41  -3 Nephi 19:9  -JST Genesis 14:29–31 Repentance Edward Partridge The Next Two Years Ram's Horn Verses 4–6 – A Universal Missionary Call Summary:  All who accept the gospel and come to Sidney and Joseph may be ordained to preach. The message is repentance—“save yourselves from this untoward generation.” - "Save yourselves…":  Peter’s phrase from Acts 2:40, emphasizing personal agency in responding to divine truth. - “Garments spotted with the flesh” : Allusion to Jude 1:23, symbolizing corruption or sin contaminating the purity of the soul. - Hebrew Insight : "Untoward" (Gk: skolios ) means "crooked," echoing the Isaiah motif of straightening paths for the Messiah (Isa. 40:3–5). - Reflection : What might the “garments spotted with flesh” represent in your life today? How do we “come out of the fire” spiritually? -D&C 4:1–4 - 1 Peter 2:9 Verses 7–8 – The Lord’s Urgency and Promise Summary: This missionary call applies to all elders of the Church. Those who embrace it with sincerity will be ordained and sent forth. The section ends with a bold declaration: “I will suddenly come to my temple.” - "Gird up your loins" : A Hebrew idiom meaning “prepare for urgent action” (cf. Exodus 12:11; Luke 12:35). - Temple Prophecy : “I will suddenly come to my temple” anticipates Malachi 3:1 and is fulfilled in part by the Kirtland Temple (see D&C 110). Reflection : What does it mean for Christ to “come suddenly”? Are we spiritually prepared for that arrival? - Malachi 3:1–3   -D&C 133:2–3  -1 Thess. 5:2. Additional Resources: The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM : April 28–May 4 D&C 41–44  Videos, Podcasts, & Weekly Lesson Material Chapter Outlines Continued Doctrine & Covenants 42 Section Overview & Study Guide (V. 40-93) Major Topic & Themes Cross References & Supporting Resources 📖 D&C 42:40–42 – Warnings Against Pride and Idleness Summary of Verses The Lord gives practical counsel to avoid pride, vanity, and laziness. He commands the Saints not to be “proud in [their] hearts,” instructing that garments should be plain, with beauty arising from “the work of thine own hands.” Cleanliness is expected in all things before God. Finally, He warns against idleness: “he that is idle shall not eat the bread nor wear the garments of the laborer.” These verses reinforce the covenant expectation of humility , modesty , self-reliance , and diligence  as foundational to a Zion society. Work is not just temporal but spiritual—it is part of one’s stewardship and offering to the Lord. 🕊️ Language & Cultural Insights “Proud in thy heart” (v. 40) Hebrew: גָּבַהּ לֵב (gavah lev)  – ( gavah – to be high, haughty) + ( lev – heart) Pride in the heart is not merely external arrogance, but inner self-exaltation  and rebellion against God. In scripture, pride is the root of apostasy  (see Proverbs 16:18 ; Alma 38:11–12 ). “Let all thy garments be plain” (v. 40) Garments in ancient Israel symbolized identity, status, and sanctity. To make them “plain” suggests a return to humble dignity  and personal craftsmanship over showiness or vanity. “Beauty… the work of thine own hands”  suggests a shift from display to creation—honoring personal industry . “Cleanliness” (v. 41) Hebrew: טָהוֹר ( tahor )  – clean, pure, ceremonially and morally. Cleanliness is a symbol of spiritual preparation and worthiness (cf. Psalm 24:4 ; Isaiah 1:16 ). This may also reference temple imagery , where outer cleanliness reflects inner holiness. “Idle… shall not eat the bread nor wear the garments of the laborer” (v. 42) Echoes 2 Thessalonians 3:10  – “If any would not work, neither should he eat.” Idleness is condemned not because work earns salvation, but because work is part of divine partnership  in creation and consecration. 💭 Reflection Questions How do I guard against pride in subtle forms—status, appearance, education, or spiritual achievements? What does it mean for my work  to be my beauty? How can I elevate the spiritual value of my daily efforts? Is my life marked by modesty and humility in both appearance and attitude? What does true cleanliness before the Lord  look like—physically, emotionally, spiritually? Do I honor the Lord through my labor and diligence? How do I contribute meaningfully to my home, church, or community? 📖 Cross-References Mosiah 18:27  – Those with more should give freely; those with little should labor with their hands. 2 Nephi 9:28–30  – Pride and worldly wisdom can lead to destruction. Alma 4:6–12  – Prosperity leads to pride; pride leads to downfall. Proverbs 31:13, 17, 27  – The virtuous woman works willingly with her hands and avoids idleness. Jacob 2:13  – Pride due to costly apparel condemned among the Nephites. 🎙️ Relevant Conference Talks “ Pride and the Priesthood ” – President Dieter F. Uchtdorf, October 2010   “Pride is a switch that turns off priesthood power. Humility is a switch that turns it on.” “ We Are Daughters of Our Heavenly Father ” – Elaine S. Dalton, April 2013   Virtue is an outward manifestation of an inward knowledge of who we are.” “ The Joy of Honest Labor ” – Elder L. Tom Perry, April 1986   “Labor is the foundation of all honor.” “ Two Principles of Any Economy" . The Dignity of Work, and the Value of Education – Elder Dieter F. Uchtdorf, April 2009   “Work is an antidote to anxiety. It is a symbol of our partnership with God.” 📖 D&C 42:43–52 – Healing and Faith Summary of Verses This section outlines the Lord’s law of healing. Those who are sick are to be cared for tenderly , nourished with herbs and mild food , and blessed by the prayer of faith and priesthood administration . If they are appointed unto death, they die unto the Lord; if they live, they live unto Him. The Saints are instructed to weep for those who die without hope, but to rejoice for those who “die in [the Lord]”—for death to them will be sweet. The Lord affirms that faith opens the way for miracles , spiritual gifts , and eternal identity as sons and daughters of God . Even those who are not healed physically, but who believe and remain faithful, receive divine strength. This passage reflects the intersection of physical healing, spiritual power, and covenantal identity , emphasizing that faith always brings divine blessings, even if the outcomes differ. 🕊️ Language & Cultural Insights “Nourished… with herbs and mild food” (v. 43) The Lord shows sensitivity to natural and medicinal remedies , suggesting that faith and physical care  are complementary. In ancient Israel, herbs were used in both ritual cleansing ( Exodus 12:22 ; Leviticus 14:4 ) and healing (see Isaiah 38:21). “Lay their hands upon them in my name” (v. 44) Greek: ἐπιτίθημι χεῖρας ( epitithēmi cheiras )  –  Used in the New Testament to describe how Christ and His apostles healed ( Mark 6:5 ; Acts 9:17 ). Priesthood blessings  continue this sacred pattern of divine contact and sanctified touch. “Die unto me… live unto me” (v. 44) Echoes Romans 14:8  – “Whether we live or die, we are the Lord’s.” This language implies belonging  in life and death—our covenant with Christ extends beyond the veil. “They shall not taste of death… it shall be sweet unto them” (v. 46) Hebrew: מָתוֹק ( matoq )  – sweet, pleasant. Death is not bitter to the righteous—it is a transition wrapped in peace and covenantal joy . “He who hath faith… shall leap / hear / see” (vv. 48–51) These reflect Isaiah 35:5–6 , a prophecy of healing and restoration in Zion. Suggests both literal healing  and spiritual awakening  through faith in Christ. “Power to become my sons” (v. 52) Greek: τέκνα Θεοῦ ( tekna Theou)  – children of God Echoes John 1:12 – “As many as received him… to them gave he power to become the sons of God.” 💭 Reflection Questions How do I approach healing in my life—with faith in divine power and  responsibility for physical care? What does it mean to “die unto the Lord”? How can that perspective change how I view death and grief? How has the power of the priesthood blessed me or my family during times of illness or hardship? Am I seeking to be “healed” in both body and spirit through faith and obedience? What small acts of tenderness or belief can I offer to those who are sick or suffering around me? 📖 Cross-References James 5:14–15  – “Is any sick among you? Let him call for the elders of the church…” Mosiah 24:14–15  – The Lord eases burdens even if He does not immediately remove them. Alma 7:11–12  – Christ takes upon Himself sicknesses and infirmities. Isaiah 35:3–6  – The eyes of the blind shall be opened, the lame shall leap. John 11:25–26  – “Whosoever liveth and believeth in me shall never die.” Alma 46:40 – This verse beautifully parallels D&C 42:43  where the Lord instructs the Saints to nourish the sick with herbs and mild food  alongside priesthood blessings. 🎙️ Relevant Conference Talks “ Faith Is Not by Chance, but by Choice ” – Elder Neil L. Andersen, October 2015   “Whether in life or in death, faith centers us in Christ.” “Miracles, Angels, and Priesthood Power” – Elder Shayne M. Bowen, April 2024   “ If you desire the blessings of the priesthood, including miracles and the ministry of angels, walk the path of covenants God has made available. ” “ The Sustaining Power of Faith in Times of Uncertainty and Testing ” – Elder Richard G. Scott, April 2003   Faith can move mountains, but sometimes it moves us to climb them. "Your exercise of faith builds character. Fortified character expands your capacity to exercise faith. Thus, your confidence in conquering the trials of life is enhanced. And the strengthening cycle continues. The more your character is fortified, the more enabled you are to exercise the power of faith." " The Doors of Death " – President Russell M. Nelson, April 1992 " The only way to take sorrow out of death is to take love out of life. Eternal perspective provides peace “which passeth all understanding ” 📖 D&C 42:53–60 – Scriptures and Revelation Summary of Verses In these verses, the Lord declares that the scriptures shall govern the Church . The Saints are commanded to seek knowledge through revelation, but also to preserve the scriptures  and teach them to all nations . Leaders are instructed to wait until they have received the full body of scripture before teaching them, emphasizing order , reverence , and divine timing . The doctrines revealed in the scriptures are to become God’s law  for governing the Church. Obedience to these teachings leads to salvation, while persistent disobedience leads to condemnation. This passage reveals the deep connection between scripture, revelation, and salvation , showing that divine knowledge is both preserved in text and received through the Spirit. 🕊️ Language & Cultural Insights “Ask, and my scriptures shall be given” (v. 56) Echoes Matthew 7:7  – “Ask, and it shall be given you…” Reveals the principle that revelation requires active seeking  and divine readiness. “Preserved in safety” (v. 56) The word “preserve” often translates the Hebrew שָׁמַר ( shamar )   – to guard, protect, watch over. Indicates that scripture is sacred trust , not merely information. Anciently, scribes preserved sacred texts in temple repositories (cf. 2 Kings 22 ). “Hold thy peace concerning them” (v. 57) Implies sacred restraint —one must not teach prematurely or without the Spirit’s direction. Reflects the pattern of progressive revelation , where truths unfold “line upon line” ( Isaiah 28:10 ; D&C 98:12 ). “Taught unto all nations” (v. 58) Greek: ἔθνος ( ethnos )  – nations, peoples, often translated as “Gentiles.” Emphasizes the universal nature  of God’s word—its global reach and inclusive invitation. “To be my law to govern my church” (v. 59) The Lord equates the scriptures with divine legislation —not optional guidance, but binding commandments. Hebrew: תּוֹרָה ( Torah )   – instruction, law, teaching. This underscores that scripture is covenantal law . 💭 Reflection Questions How do I treat the scriptures—as sacred law or simply inspirational literature? In what ways am I actively seeking revelation “upon revelation” through prayer and scripture study? Do I teach or share sacred truths with appropriate timing, reverence, and spiritual readiness? How can I better preserve the scriptures in my family, my study habits, and my heart? What role do the scriptures play in governing my choices, conversations, and commitments? 📖 Cross-References 2 Timothy 3:16–17   – “All scripture is given by inspiration of God…” 2 Nephi 4:15–16  – “My soul delighteth in the scriptures…” D&C 68:4   – When moved by the Holy Ghost, what the Lord’s servants speak becomes scripture. Mosiah 1:5–7  – Scriptures preserve language and faith across generations. Jacob 4:6–13  – We search the scriptures because they testify of Christ. 🎙️ Relevant Conference Talks “ The Power of Scripture ” – Elder Richard G. Scott, October 2011   When we study the scriptures, we unlock heaven’s storehouse of knowledge. ”Scriptures are like packets of light that illuminate our minds and give place to guidance and inspiration from on high." “ The Power of the Book of Mormon ” – President Thomas S. Monson, April 2017   A man becomes closer to God by abiding by its precepts. “With the Power of God in Great Glory” – Elder David A. Bednar, October 2021   “Moroni’s teachings in September of 1823 about the Book of Mormon and the mission of Elijah established the doctrinal foundation for the work of salvation and exaltation on both sides of the veil.” 📖 D&C 42:61–69 – Mysteries and the New Jerusalem Summary of Verses In this powerful passage, the Lord promises that greater revelation  will come to those who seek it: “revelation upon revelation, knowledge upon knowledge.” This revelation will include the mysteries of the kingdom , the location of the New Jerusalem , and the peaceable things of the Spirit . The Saints are promised joy and eternal life as a result of faithful seeking. God’s laws must be observed and lived  in order to receive more light. The faithful will be given church covenants  sufficient to establish them in this life and prepare them for the city of Zion. A reminder is given: “he that lacketh wisdom, let him ask of me.” The Saints are to rejoice , for they have received the keys of the kingdom . This section blends personal revelation with prophetic destiny—inviting Saints to actively seek divine knowledge  and prepare for Zion by keeping the Lord’s law and participating in revealed covenants. 🕊️ Language & Cultural Insights “Revelation upon revelation, knowledge upon knowledge” (v. 61) Mirrors Isaiah 28:10  – “precept upon precept, line upon line…” Hebrew: דַּעַת ( daʿat ) – knowledge, often linked to covenantal and spiritual discernment . This shows a pattern of progressive revelation —God gives more light as we live what we have. “Mysteries” (v. 61) Greek: μυστήριον ( mystērion )   – a hidden or sacred secret, known only by divine revelation. Refers to higher truths not accessible through reason alone, but given through the Spirit  (see 1 Cor. 2:7–10 ). “Peaceable things… that bringeth life eternal” (v. 61) Hebrew: שָׁלוֹם ( shalom )   – peace, wholeness, well-being. These “peaceable things” are not just emotional calm, but the fruit of divine alignment  with God’s law. “The New Jerusalem” (v. 62) Hebrew: יְרוּשָׁלַיִם חֲדָשָׁה (Yerushalayim ḥadashah) This is the prophesied holy city (see Ether 13:6–10 ; Revelation 21:2 ) where Christ will reign. Its location will be revealed in due time—a key part of millennial preparation . “Observe the laws… and be faithful” (v. 66) Reflects the covenantal language of obedience as the gateway to revelation  ( John 7:17 ). “He that lacketh wisdom…” (v. 68) Echoes James 1:5 , Joseph Smith’s First Vision scripture. Suggests that asking in faith  is the eternal key to all revelation—personal and prophetic. 💭 Reflection Questions Am I actively seeking revelation, or am I waiting passively for inspiration to come? What “mysteries” or “peaceable things” might the Lord be ready to teach me—if I prepare myself spiritually? How does obedience open the doors to knowledge and joy? In what ways do I participate in the building of Zion and the preparation for the New Jerusalem? How often do I ask God for wisdom? What do I do with the answers I receive? 📖 Cross-References James 1:5–6  – “If any of you lack wisdom, let him ask of God…” Isaiah 2:2–3  – The mountain of the Lord’s house established; the Lord shall teach His ways. Ether 13:6–10   – New Jerusalem to be built in the Americas as a land of inheritance for the righteous. D&C 1:28  – The Lord’s people “shall be taught more perfectly…” D&C 76:5–10  – To those who fear God and serve Him, He will reveal all His mysteries. 🎙️ Relevant Conference Talks “ Revelation for the Church, Revelation for Our Lives ” – President Russell M. Nelson, April 2018   “In coming days, it will not be possible to survive spiritually without the guiding, directing, comforting, and constant influence of the Holy Ghost.” “ Seek Ye Out of the Best Books ” – Elder Ian S. Arden, October 2017  " As we study from the best books, we protect ourselves against the menacing jaws of those that seek to gnaw at our spiritual roots. " “ Daily Restoration ” – Elder Dieter F. Uchtdorf, October 2021   “ We need an ongoing, daily infusion of heavenly light. We need “times of refreshing.” Times of personal restoration. ” “ Come to Zion ” – Elder D. Todd Christofferson, October 2008   “ In our families and in our stakes and districts, let us seek to build up Zion through unity, godliness, and charity. ” Articles and Other Resources 📖 D&C 42:70–73 – Support for Church Officers Summary of Verses These verses provide instruction for how Church officers—specifically priests, teachers, elders, high priests, counselors, and bishops—are to be supported in their callings. They are to have stewardships  or receive a just remuneration  from the consecrated properties of the Saints. The purpose of this support is to allow Church leaders to focus fully on their spiritual responsibilities  and service to the Saints. The system emphasizes equity , wise use of consecrated resources , and the principle that those who labor in the Lord’s vineyard are worthy of temporal support. This segment reflects a divine pattern where spiritual laborers are sustained by the generosity and consecration of the Saints, creating balance, accountability, and shared responsibility  in the administration of the Church. 🕊️ Language & Cultural Insights “Stewardships” (v. 70) Greek: οἰκονομία ( oikonomia ) – " house law " administration, stewardship, management This is the root of the word “economy.” It implies entrusted responsibility  over a portion of the Lord’s resources. In the gospel context, a stewardship is both a sacred duty  and a divine trust  (see D&C 104:11–13 ). “Just remuneration” (vv. 72–73) Remuneration  = payment or compensation considered fair and appropriate for one’s labor. The use of the word “just” indicates that compensation must be governed by principles of fairness and need , not extravagance or inequality. “Consecrated to the bishop… for the good of the poor” (v. 71) This clause shows the dual purpose of consecrated offerings: to sustain leaders and  to serve the poor . Consecration is not about creating a class of privileged leadership—it is about collective responsibility . “As may be thought best or decided by the counselors and bishop” (v. 72) Indicates that Church financial decisions should be made with counsel  and spiritual discretion , not unilaterally. Follows the pattern of governing by council , a principle that safeguards against abuse and reinforces unity. 💭 Reflection Questions How can I sustain my Church leaders—not only spiritually, but temporally when appropriate? Do I view my tithes and offerings as sacred tools to build Zion and sustain those who labor in the vineyard? What is my personal “stewardship,” and how can I magnify it with faith and diligence? How does the principle of just remuneration  reflect God's concern for fairness and dignity in labor? In what ways do I counsel with others when making financial or stewardship decisions in the Church or my family? 📖 Cross-References Mosiah 18:26–28  – Those who had means were to impart freely; those who labored in spiritual things were supported. 1 Corinthians 9:13–14  – “They which preach the gospel should live of the gospel.” D&C 24:18   – The Lord promises to provide for His servants in His own way. D&C 104:11–18  – Detailed description of stewardships and accountability. Jacob 2:18–19  – Seek riches to do good—to clothe the naked, feed the hungry, and build the kingdom. 🎙️ Relevant Conference Talks “ “For Whatsoever a Man Soweth, That Shall He Also Reap,” outlining the The Law of the Harvest – Elder L. Tom Perry, October 1980   “As we give of our time and talents, we help support the Lord’s work and those who are called to carry it out.” “ Stewardship – a Sacred Trust” – Elder Quentin L. Cook, October 2009   We are all stewards over the means the Lord has placed in our hands. “ The Windows of Heaven ” – Elder David A. Bednar, October 2013   Church funds are sacred. The systems for their use must reflect the sacred trust placed in them. “Through our obedience, God’s work moves forward—and His servants are supported.” 📖 D&C 42:74–93 – Church Discipline and Moral Law Summary of Verses This concluding portion of Section 42 provides detailed instructions on how the Church should handle serious transgressions , including fornication , adultery , murder , theft , lying , and offenses between members . The Lord outlines standards of due process, including confession , witnesses , private correction , and Church involvement  when needed. Specific procedures are given for married and unmarried individuals, as well as guidelines on when to rebuke openly  or reprove privately . The goal of discipline is not shame, but repentance, reconciliation, and restoration . These verses illustrate the Lord’s commitment to both justice and mercy , showing how the Church is to be governed by law, order, and love —balancing protection of the body with opportunities for repentance and forgiveness. 🕊️ Language & Cultural Insights “Put away their companions for the cause of fornication” (v. 74) Echoes Matthew 5:32  and Matthew 19:9 , where Christ allows separation for sexual immorality. (See our lesson " What Lack I Yet, " for more details about what these passages are referring to and some helpful insights pertaining to Jewish law regarding how Christ was actually condemning the Jewish legal system for mistreating women, he was not condemning women. In fact he wa advocating for them. Greek: πορνεία ( porneia )   – fornication, sexual sin, impurity. “Cast them out” (vv. 75, 77, 91) Ancient Israelite communities would cut off or remove  unrepentant covenant-breakers to preserve holiness ( Lev. 18 ; Deut. 17 ). In the New Testament, Paul commands similar action in 1 Corinthians 5:13 . “Every word shall be established… by two witnesses” (v. 80) Based on the Law of Moses  ( Deuteronomy 19:15 ) and reinforced in New Testament church law  ( Matthew 18:16 ). Ensures fairness and integrity  in judgment. “Not to the members, but to the elders” (v. 89) Protects individuals from public humiliation , ensuring discipline is administered through priesthood structure . Aligns with Christ’s counsel to resolve offenses “between thee and him alone” ( Matthew 18:15 ). “Speak reproachfully” (v. 92) Greek: ὀνειδίζω ( oneidizō )  – to revile, insult, shame publicly The Lord discourages gossip or shaming as discipline—it is to be private, redemptive, and guided by love. 💭 Reflection Questions How do I respond when someone in my circle falls short? Am I more like the Pharisees—or the Savior? What role does confession  play in personal healing and Church unity? Do I show enough humility to correct my own behavior before calling out others? How do I uphold righteousness while still creating an environment of compassion and invitation to repent? Am I prepared to forgive and reconcile when someone sincerely repents? 📖 Cross-References Mosiah 26:29–32  – Those who confess and repent are forgiven. Matthew 18:15–17  – Step-by-step process for dealing with offenses in the Church. D&C 58:42–43  – True repentance includes confessing and forsaking sin. Moroni 6:7–8  – Church members who repent are forgiven and retained in fellowship. 🎙️ Relevant Conference Talks “ He is Risen with Healing in His Wings ” – Elder Patrick Kearon, April 2022   “Christ’s discipline is to heal, not to wound.” “ The Righteous Judge ” – Elder Lynn G. Robbins, October 2016   Discipline in the Lord’s Church is evidence of His love and desire to save. "" Compassion doesn’t nullify the need for discipline. The word discipline comes from the Latin word discere, “to learn,” or discipulus, “learner,” making a disciple a student and follower. To discipline in the Lord’s way is to lovingly and patiently teach." (Greek μαθητής mathētḗs , Hebrew תַּלְמִיד (talmid) from לִמּוּד limmûwd / root לָמַד lâmad ) “ Repentance and Conversion ” – Elder Russell M. Nelson, April 2007   “Divine love includes discipline and opportunities to change.” “ The Divine Gift of Repentance (and Forgiveness)” – Elder D. Todd Christofferson, October 2011   “ The divine gift of repentance is the key to happiness here and hereafter. In the Savior’s words and in deep humility and love, I invite all to “repent: for the kingdom of heaven is at hand” ( Matthew 4:17 ). I know that in accepting this invitation, you will find joy both now and forever. ” Doctrine & Covenants 43 Title: The Law of Revelation and the Voice of God’s Prophet Date: February 1831 Location: Kirtland, Ohio Recipient: The Church, through Joseph Smith Context & Background: Soon after Joseph Smith arrived in Kirtland, confusion arose as unauthorized individuals —notably a woman claiming to receive revelations for the Church—began spreading false teachings. This revelation clarifies the divinely appointed order of revelation , affirming that only the President of the Church  is authorized to receive commandments and revelations for the entire body of Saints. All other members may receive revelation, but only within their own sphere of responsibility. The Lord uses this moment to reaffirm the prophetic office of Joseph Smith , outline the proper channels for Church governance , and give powerful prophetic warnings about the calamities preceding the Second Coming . Key Circumstances: A woman in Kirtland claimed she had received revelations commanding the Saints. Some early members were vulnerable to spiritual deception due to enthusiasm, inexperience, or lack of structure. The Lord uses this occasion to restate the prophetic chain of authority  and warn of false spirits . Major Doctrinal Themes: Revelation and Authority  – Only the prophet receives revelation for the Church. All revelation must align with priesthood order. Spiritual Order  – God works through appointed channels , and the Church must be protected from deception. The Voice of the Lord  – When the prophet speaks by the Spirit, it is the Lord’s voice. Preparation for Calamities  – Saints are warned of impending tribulations and commanded to gather and prepare . The Role of the Prophet in the Last Days  – Joseph Smith is given the divine mandate to teach by commandment  and prepare the Saints for Christ’s return . Why It Matters: D&C 43 is a foundational text on the principle of prophetic authority , defending the Church against spiritual disorder and establishing safeguards that still guide us today. It reminds us that personal revelation is sacred , but prophetic revelation is authoritative , and that unity in Christ’s Church comes through heeding His appointed servants . It also opens a window into the urgency of preparation for the Lord’s coming . Main Topics & Themes  Cross-References & Supporting Resources 📖 D&C 43:1–7 – The Law of Revelation through the Prophet Summary of Verses The Lord directly reaffirms that only Joseph Smith —the one appointed and ordained by God—holds the authority to receive commandments and revelations for the entire Church. Anyone claiming revelation for the Church who has not been appointed and sustained  is acting contrary to God's law. The Saints are instructed to hearken and obey  what is spoken by the Prophet when he is moved upon by the Spirit, for it is as if the Lord Himself  is speaking. This segment establishes a critical doctrinal foundation: the principle of prophetic revelation  through a singular, authorized mouthpiece. In a period where spiritual enthusiasm and charismatic claims were common, this revelation safeguards the Church against confusion and apostasy. 🕊️ Language & Cultural Insights “Ye have received a commandment for a law unto my Church” (v. 2) Hebrew: תּוֹרָה ( Torah )   – law, instruction, direction. This reinforces that divine law is revealed through authorized covenant leaders , not through personal charisma. “None else shall be appointed… except it be through him” (v. 3) Mirrors Numbers 27:18–23 , where the Lord commands Moses to lay hands on Joshua—transmitting leadership through prophetic appointment . Indicates that authority cannot be self-assumed  or claimed independently. “He that receiveth as if from mine own mouth” (v. 5) Reinforces D&C 1:38  – “Whether by mine own voice or by the voice of my servants, it is the same.” This sacred echo links the prophetic voice  with the voice of Christ —emphasizing reverence and accountability. “Commandments unto the children of men” (v. 6) While personal revelation is for guidance, commandments  are divine laws meant for the body of the Church, delivered only through authorized prophetic channels. “That they may have life and be made partakers of the glories” (v. 7) Greek: κοινωνός ( koinōnos )  – partaker, sharer, one who has fellowship. Implies that obedience to the living prophet  grants access to covenantal blessings, knowledge, and glory . 💭 Reflection Questions How does this passage shape my understanding of the role of the living prophet today? Do I treat prophetic counsel as the voice of the Lord, or as optional suggestions? What safeguards has the Lord put in place to protect the Church from spiritual deception? How do I discern between personal revelation and presumption? What blessings come from aligning my life with the words of God’s ordained mouthpiece? 📖 Cross-References D&C 1:38  – “What I the Lord have spoken… whether by mine own voice or the voice of my servants…” Numbers 12:6–8  – The Lord speaks to His prophets in a distinct way. Amos 3:7  – “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” 2 Nephi 26:33  – The Lord invites all to partake of His glory, without partiality, through correct channels. D&C 28:1–7  – Revelation for the Church comes only through the appointed head. 🎙️ Relevant Conference Talks “ Sustaining the Prophets ” – Elder Russell M. Nelson, October 2014   “ Our sustaining of prophets is a personal commitment that we will do our utmost to uphold their prophetic priorities. “ The Prophet of God ” – Elder Neil L. Andersen, October 2018   “A prophet does not stand between you and the Savior. Rather, he stands beside you and points the way.” “ The Doctrine of Christ ” – Elder D. Todd Christofferson, April 2012   “Doctrine is revealed through the prophet and is binding on the Church.” Articles and Other Resources Steven C. Harper, “ Section 43 ” Jeffrey G. Cannon, “ 'All Things Must Be Done in Order' ”   📖 D&C 43:8–16 – Commanded to Teach by the Spirit and Prepare the Saints Summary of Verses The Lord commands the elders of the Church to teach and edify one another  through the Spirit, that all may be instructed more perfectly in doctrine, law, gospel, and commandments. The purpose of this spiritual teaching is to prepare the Saints for what is to come , including trials, calamities, and the return of the Lord. The Lord promises to pour out His Spirit , even upon the weak, that all may prophesy, testify, and warn their neighbors. Those who do not repent will face judgment. The Saints are not only to receive instruction but also to become instruments in proclaiming truth and preparing the world for Christ’s coming. This section emphasizes that teaching in the Church must be Spirit-led, edifying, and preparatory —and that all Saints share in the work of building and warning Zion. 🕊️ Language & Cultural Insights “Teach one another… edify one another” (v. 8–9) Greek: οἰκοδομέω ( oikodomeō )  – to build up, edify, strengthen morally and spiritually. In early Christian usage, edification was a central goal of Church gatherings— to uplift and fortify each other in the faith  ( 1 Cor. 14:26 ). “More perfectly… in theory, in principle, in doctrine, in the law of the gospel” (v. 10) This progression suggests a deepening of understanding —from ideas (theory) to divine truths (doctrine) to lived obedience (law). Implies that true discipleship involves growth in clarity and obedience . “To be prepared in all things” (v. 15) In Jewish tradition, preparation (Hebrew: הֵכִין – hekin , "established" is associated with ritual readiness  (Exodus 19:11) and spiritual alertness ( Amos 4:12 ). In this context, preparation means being spiritually fortified for tribulation and Second Coming events . “Warn their neighbors” (v. 9, 16) Echoes Ezekiel 33:6–7  – the watchman who fails to warn is accountable for lost souls. In restoration theology, this charge is part of every member’s covenantal responsibility. 💭 Reflection Questions How can I more fully invite the Spirit into my teaching—whether at church, in the home, or in conversation? What does “edifying one another” look like in practice? Am I helping others grow in faith and understanding? What is the Lord preparing me for—and how do I know if I’m spiritually ready? Do I view myself as a “watchman” over those within my stewardship? How can I lovingly warn and encourage? What doctrines, principles, or commandments do I still need to understand “more perfectly”? 📖 Cross-References D&C 88:77–80  – Teach one another that all may be instructed in the law of the kingdom. Ezekiel 33:1–7  – The responsibility of the watchman to warn. Alma 12:9–11  – God gives more knowledge to those who heed His word. 1 Corinthians 14:26  – All things are to be done unto edifying. 2 Timothy 3:16–17  – Scripture is profitable for doctrine, reproof, correction, and instruction in righteousness. 🎙️ Relevant Conference Talks “ Teaching in the Savior’s Way ” – Elder Jan E Newman, April 2021   We teach to invite the Spirit, to build faith, and to deepen discipleship. " The responsibility rests squarely upon each of us to follow the example of the Master and teach like Him." “ Be Not Troubled ” – Elder Ronald A. Rasband, October 2018   We have been warned and forewarned; we have been given instruction and protection. “ Highly Favored of the Lord , " addressed to the rising Generation – Elder Gary E. Stevenson, October 2020   Your role in teaching and warning others is part of your divine identity. Spiritual Preparation for the Second Coming, " Hear Him " and " Confidence in the Presence of God " – President Russell M. Nelson,   The Lord is hastening His work, and we must be prepared for His return. 📖 D&C 43:17–35 – The Lord’s Warning Voice Before His Coming Summary of Verses In this dramatic and prophetic passage, the Lord describes the conditions that will precede His Second Coming: great tribulation , a desolating sickness , and a scourge poured out upon the nations . He speaks of the cleansing of the earth , the shaking of the wicked , and the establishment of Zion  for the righteous. The Lord declares that He is the same yesterday, today, and forever , and that His voice is calling all to repentance. His servants are to lift a warning voice  so that all may prepare. Those who repent and hearken will be gathered and preserved; those who harden their hearts will be cut off. The section closes with a direct reminder: the Saints are to teach repentance and prepare the world for Christ’s return . This segment moves from instruction to prophetic proclamation , reminding the Saints that the Restoration is not just a spiritual movement—it is the gathering of a holy people to prepare for the reign of the King of Kings . 🕊️ Language & Cultural Insights “The great day of the Lord” (v. 17) Hebrew: יוֹם יְהוָה (Yom Yahweh)  – The Day of the Lord (see Joel 2 ; Zephaniah 1 ) Describes a future time of judgment and deliverance —when the Lord intervenes dramatically in history. “the Lord shall utter His voice out of heaven.. the trump of God shall sound bith long and loud” (v. 18) Echoes apocalyptic prophesy in Psalm 29 , Exodus 19:16–19 , Joel 3:16 , Revelation 10:3 , Numbers 10:2–10 , Exodus 19:16–19 , Leviticus 25:9 , 1 Thessalonians 4:16 . The long, loud shofar blast (tekiah gedolah) was associated with both alarm  and victory . Tekiah (תקיעה) "to blow, thrust, clap, sound, strike, blast (a trumpet or horn)." Numbers 10:3, & Gedolah (גדולה) “the great (long, powerful) blast.” Specifically, this refers to the final, extended shofar blast  traditionally sounded at the end of Yom Kippur or Rosh Hashanah services. “Gird up your loins” (v. 19) Hebrew idiom  meaning to prepare for urgent action (literally: tuck in loose robes to move swiftly). 1 Peter 1:13 “Cup of the wrath of mine indignation” (v. 26) Ancient biblical symbol  (e.g., Isaiah 51:17 , Jeremiah 25:15 , D&C 19:18-20 ) representing the full measure of God’s justice and judgment. “In the twinkling of an eye ” (v. 32) ) Echoes 1 Corinthians 15:52 , describing the sudden transformation of the righteous at the resurrection. Ripeness of “Unquenchable fire” (v. 33) Rooted in Hebrew imagery  of Gehenna ( Jeremiah 7:31–33 ), symbolizing ultimate, irreversible divine judgment pronounced on those guilty of wickedness and idolatry “Treasure these things, and let the Solemnities of eternity rest upon you” (v. 34) Reflects temple and prophetic language, inviting the Saints to carry eternal weight and reverence  in their hearts. In Hebrew thought, a solemnity  (or solemn assembly ) was not just a sad or weighty moment — it was a set-apart, sacred time  tied to the most holy feasts, temple gatherings, or covenant renewals. Solemnities  → Hebrew root: שִׁמְחָה ( simchah ) = joy, rejoicing (but also its opposite, מוֹעֵד קָדוֹשׁ   moed qadosh  or solemn assembly , refers to sacred, weighty gatherings). Isaiah 33:20 , Zephaniah 3:18 Eternity  → Hebrew root: עוֹלָם ( olam ) = everlasting, beyond time, the eternal realm. D&C 121:30-32 , D&C 109:78 , Ecclesiastes 3:11 The “solemnities of eternity” in D&C 43:34 invites the Saints to live with a temple-centered, covenant-shaped perspective: to let the reality of God’s eternal purposes, the weight of divine promises, patterns, and His call to holiness rest upon our hearts and minds, guiding us toward joy, seriousness, reflection, and preparation for Zion. 💭 Reflection Questions What is the Lord inviting me to change today, knowing that the great day of the Lord draws near? How have I personally responded to God’s voice — through scriptures, prophets, or life experiences? Do I allow the “solemnities of eternity” to rest on my mind? What does it mean for me to labor for the last time in the vineyard ? How can I find peace in the hope of the Millennium, even amidst today’s turmoil? 📖 Cross-References Joel 2:1–13  – A day of darkness and repentance before the Lord’s coming. Matthew 24:27–31  — Signs of the Son of Man’s coming. 1 Corinthians 15:51–52   — We shall all be changed in the twinkling of an eye. Revelation 20:1–3  — Satan bound for a thousand years. D&C 88:87–116  — Detailed description of the Lord’s coming in glory. 🎙️ Relevant Conference Talks “ Preparation for the Second Coming of the Lord ” – Elder Dallin H. Oaks, April 2004   The prophecies of the Second Coming warn us and prepare us. The Savior will come again in power and glory. “ The Gathering of Scattered Israel ” & " Let God Prevail " – President Russell M. Nelson,   You were sent to earth in this dispensation to help gather Israel and prepare the world for the Second Coming of Jesus Christ. “ Preparing for the Lord’s Return ” – Elder D. Todd Christofferson, April 2019,   The Lord is hastening His work, and our preparation must also hasten. “ We Are The Church of Jesus Christ of Latter-day Saints ," Come unto Christ and Don’t Come Alone” – Elder Reyna I. Aburto, October 2019   “When we come unto Christ, we also invite others to be gathered and prepared.” Articles and Other Resources “ Why Did Jesus Christ Compare Himself to a Hen?  (3 Nephi 10:4)” KnoWhy  “ What Does Mormon Teach Us about Ministering as Angels?  (Moroni 7:29)” KnoWhy “ Why Do the Scriptures Compare Hell to an Unquenchable Fire?  (Mosiah 2:38)” KnoWhy “ Twelve Oxen and the Brazen Sea ” in The Glory of the Son Doctrine & Covenants 44 – Section Overview & Study Guide Title: Calling of a General Conference and the Power of Gathering Date: Early March 1831 Location: Kirtland, Ohio Recipient: The Church, through Joseph Smith Context & Background: This short but significant revelation was received in preparation for a forthcoming Church conference , later held in June 1831. As Saints gathered in Ohio, the Lord instructed Joseph and Sidney to assemble the Church so that He might pour out His Spirit  and appoint further responsibilities . The Saints were promised power to overcome opposition  and to be prepared for the unfolding of the Lord’s work—including the establishment of Zion. At this time, the Church was still relatively young and small, and the idea of holding general conferences  was inspired, forward-looking, and formative in the creation of Church-wide unity, governance, and spiritual empowerment . Key Circumstances: A general conference was anticipated in accordance with earlier instruction (D&C 20:61–62). Saints were gathering to Ohio from New York, often under difficult circumstances. The Lord was beginning to establish more formal structures of leadership , stewardship, and governance in preparation for greater light and responsibility. Major Doctrinal Themes: Power in Unity  – Saints are to assemble so that God may strengthen  and organize  His people through spiritual outpouring. Preparation for Zion  – Saints are prepared to receive further instruction regarding gathering , consecration , and Zion-building . Protection and Legal Standing  – The Lord promises power to overcome opposition, including temporal challenges. Conference as Revelation Catalyst  – Conferences are not just administrative—they are divinely appointed times for receiving commandments and direction . Why It Matters: Though brief, Section 44 models the importance of gathering in sacred assembly , where the Lord promises to manifest His Spirit, appoint leaders, reveal His will, and unify the Saints . It affirms the prophetic pattern of holding general conferences—a tradition that continues to bless the Church today—and ties together administrative order with spiritual empowerment. Main Topics & Themes  Cross-References & Supporting Resources 📖 D&C 44:1–6 – Assemble the Church for Revelation, Order, and Power Summary of Verses The Lord instructs Joseph Smith and Sidney Rigdon to call a general conference  of the Church. In this sacred assembly, He promises to pour out His Spirit  upon those who gather. The purpose of this outpouring is threefold: to strengthen the Saints , to appoint them to further responsibilities , and to prepare them to gather others  and establish Zion . The Lord also speaks of giving His servants power to overcome temporal and spiritual opposition , particularly as they work to establish the Church legally and protect the rights of its members. Though this revelation is only six verses long, it is loaded with prophetic purpose , modeling the Church’s pattern of receiving greater light through gathered councils  and spirit-filled meetings . 🕊️ Language & Cultural Insights “Call the elders of the church together” (v. 1) Greek: ἐκκλησία ( ekklesia )   – church, assembly, or congregation. Originally a term for a called-out group , emphasizing the sacred nature of gathering. Also referred to as a συναγωγή synagogu e , קָהָל ( qahal ), and מוֹעֵד moed . This is one of the earliest revelations that gives us the precedent for General Conference  as a revelatory event. “Pour out my Spirit upon them” (v. 2) Echoes Joel 2:28  and Acts 2:17   – “I will pour out my Spirit upon all flesh…” This promise anticipates Pentecostal power —prophecy, discernment, unity, and boldness in the gospel cause. “I will our out my Spirit upon them". Echoing, "They shall be endowed with power from on high” (v. 2) Foreshadows later revelations about temple endowment  ( D&C 105:11–12 ; Luke 24:49 ). This phrase implies spiritual preparation to overcome evil and establish righteousness , not simply knowledge. “To be organized according to the laws of men” (v. 4) Indicates that the Church is to be both spiritually empowered  and legally structured , reflecting a balance between heavenly order and earthly stewardship. The Restoration is not just spiritual but also legally structured  — God’s work operates both within  and above  civil systems (compare D&C 58:21–22 ). “Provide for the poor and needy” (v. 6) This reflects ancient covenantal mercy and justice  (see Isaiah 1:17 ; James 1:27), showing that Zion is not just doctrinal—it is socially compassionate . 💭 Reflection Questions How does gathering with other Saints (in church, conferences, councils, etc.) bring about personal and communal revelation in my life? What can I do to better prepare myself to be “endowed with power from on high” in my daily responsibilities? How does the balance between spiritual guidance  and practical organization  show up in my service, family, or Church calling? What responsibility do I have to care for the vulnerable (widows, orphans, the poor) in my community? How does this passage shape my understanding of what General Conference should mean for me today? 📖 Cross-References D&C 38:32–33  – Saints commanded to gather in Ohio and be endowed with power. Joel 2:28–29  – God will pour out His Spirit in the last days. D&C 88:117–120  – Instruction to hold solemn assemblies and be taught from on high. Acts 2:1–4  – Pentecost and the outpouring of the Spirit upon the gathered disciples. James 1:27  – “Pure religion… to visit the fatherless and widows in their affliction.” 🎙️ Relevant Conference Talks “ The Temple and Your Spiritual Foundation " highlighting the Power of Gathering” – President Russell M. Nelson, October 2021   “The very act of gathering brings strength, revelation, and divine presence.” “ Called to the Work ” – Elder David A. Bednar, April 2017  “An assignment to labor in a specific place is essential and important but secondary to a call to the work.” “ Preparation in the Priesthood: “I Need Your Help ” – President Henry B. Eyring, October 2011   As we are organized by God’s laws in accordance with His Priesthood, we are empowered to meet the needs of His people. “ Ministering as the Savior Does ” – Sister Jean B. Bingham, April 2018   “Ministering begins with seeing others as the Savior sees them and providing for both spiritual and physical needs.” Articles and Other Resources Steven C. Harper, “ Section 44 ”

CFM: September 18–24 2 Corinthians 8–13 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central 2 Corinthians 8-13 Study Guide Follow Him 2 Corinthians 8-13 Part 1 , Part 2 Transcripts Line Upon Line 2 Corinthians 8-13 ​FHE Lesson Teaching with Power 2 Corinthians 8-13 ​ Don't Miss This 2 Corinthians 8-13 ​ ​CFM New Testament 2 Corinthians 8-13 ​Unshaken 2 Corinthians 8-13 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation 2 Corinthians 8-13 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton 2 Corinthians 8-13 ​ ​Ponderfun 2 Corinthians 8-13 ( not yet posted ) ​Talking Scripture 2 Corinthians 8-13 Show Notes ​Hurricane Utah Adult Religion Class , New Testament The Epistles of Paul, 2 Corinthians: Notes , Slides , Handout Resources and Insights for this Week's Lesson This week, we complete Paul's second letter to the Corinthians. This letter was written around 55-56 AD from Macedonia, about a year after his first letter. Be sure to review the Corinthian Cultural Insights in our previous lessons and the Supplemental info for Understanding the Epistles of Paul and Others, as this lesson builds from these foundations. Paul speaks quite a bit about Macedonia in the sections we are studying this week, particularly commenting on the generosity they offered to support Paul's ministry and to help with a collection that the Saints were gathering to support the Church in Jerusalem. A little context pertaining to this history can be helpful for one to get a better understanding of Paul's letter. In previous lessons we discussed the political tensions that were rising in Jerusalem between the Romans and the Jewish/ Christian populations in Jerusalem ( 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 ) . We also discussed some of the historical timelines of Paul's ministry in Acts 16-21 and Acts 22-28 . This may be helpful information to review as we examine Paul's letters, as it was during this time that those tensions were escalating. Many in Jerusalem were struggling with significant poverty and persecution. The Macedonian community provided substantial aid and support during these difficult times and Paul reflects on their example in his letter to the Corinthians. Macedonia was historically a region in northern Greece, see map below. Under the rule of King Philip II and his son Alexander the Great , Macedonia gained prominence during the 4th & 3rd century BC, spreading Hellenistic culture and influence throughout the Ancient world. By the time of Paul's missionary journeys, Greek culture, language, and religion held significant cultural and political sway. Macedonia's diverse economy, driven by agriculture, mining, and trade, played a pivotal role in supporting various cultural and religious activities. Paul's interaction with Macedonia began with a vision that prompting his journey to Philippi , where he established the first Christian community in Europe ( Acts 16:9-10 ). This was where Paul met Lydia, a seller of purple cloth and a worshiper of God (probably from Jewish-Phoenician descent). Through Paul's faithful missionary efforts, Lydia became the first European Christian convert. Additionally, in Philippi, Paul and his companions encountered a demon-possessed girl who was being cruelly exploited. At that time, women were frequently considered expendable and they were used and abused for various purposes. One such purposes involved heavily drugging these women to the point of intoxication. Their owners would market them as "priestesses," describing their inebriated state as a form of Πύθωνος (pythonos) "divination". Tragically, these individuals would frequently be poisoned to the point of insanity or death. In reality, this was a highly disturbing and immoral practice, but it was very lucrative and it held traditional cultural significance, so the practitioners and communities mysticized and glamorized the abuse to the point of idolatry, so much so that many women and families even aspired to these positions. Similar situations are described in Delphi, where a Pythian Priestesses would be exposed to gasses or other types of intoxicating substance. (Note the etymological relationship between the Pythian priestess and the Greek pythonos that is intentionally used in the Greek. This word was used to describe a branch of divination that was attributed to the legends of Apollo and the Python ) The intoxicating agent that was used would typically cause the oracle to babble incoherently. The "Priests" would then "translate" the woman's incoherent chatter as "divine revelation" and they would exchange the message for substantial profit. ( The Oracle of Delphi- Was she Really Stoned? ) When Paul healed the woman in Philippi, in the name of Jesus, it freed her from her captivity, much to the chagrin of her owners who had profited significantly from her fortune-telling abilities. This resulted in severe persecution for Paul, and it even landed him in prison where he and his companion Silas were beaten. Many incredible miracles came out of these trials, causing several individuals to be converted to Christ and his doctrine. These profound encounters in Philippi deeply impacted the individuals and communities of Macedonia, and because of their gratitude and love for the Savior, the community made significant sacrifices to support Paul and his ministry efforts. ( Paul & Silas: Preaching in Philippi , What we learn from Paul/Silas prison in Phillipi Greece .) This story and history offers valuable perspective as we consider our motivations for giving, whether that is financially or through service. Generosity motivated by gratitude and love is far more powerful and rewarding than serving because one feels guilty or obligated Despite the many challenges that Paul faced, his ministry in Macedonia laid the foundation for Christianity's growth. The Epistle to the Philippians reflects the strong bond between Paul and the Philippian church in Macedonia, and he describes the significant financial support that the community provided, enabling him to help others. It is important to recognize that while Paul was receiving financial assistance from the Macedonians, he was not using it for himself, he worked as tentmaker in Corinth to provide for his needs, and he likely contributed much of his own earnings as well. Other notable Macedonian cities, including Thessalonica and Berea, were also visited by Paul, resulting in the establishment of core Christian centers in Europe. References in Paul's letters, such as 2 Corinthians, highlights the generosity and partnership of the Macedonian churches in supporting his missionary and humanitarian efforts, contributing significantly to the spread of the Gospel in the Roman world. ( Where is Ancient Philippi? ) Overview: In this chapter, Paul addresses the topic of financial generosity and giving, particularly in the context of a collection for the impoverished saints in Jerusalem. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 8 ​ ​ ​ INT ​ Verse 1-5 ​ The Generosity of the Macedonian Churches ​ Paul begins by commending the generosity of the Macedonian churches (Philippi, Thessalonica, and Berea). These churches, despite their own poverty and affliction, demonstrated a wealth of generosity. Paul emphasizes that this community gave themselves to the Lord, and the fellowship of their ministry was voluntary, rooted in a deep love for the Lord and their fellow believers. ​HistoryofMacedonia.org, The Doctrine of Belonging ​ Verse 6-7 ​ The Corinthians' Participation Encouraged ​ Paul encourages the Corinthians to follow this example, to excel in the grace of giving, just as the Macedonians had done. He reminds them that have been abundantly blessed, abounding in faith , utterance , knowledge , and diligence , and they should abound in grace also. ​Helping the Poor and Distressed , Are We Not All Beggars ​ Verse 8-9 ​ The Example of Christ's Giving Paul points to the ultimate example of giving: Jesus Christ. He highlights that Jesus, though rich , became poor for the sake of humanity's salvation. Paule advises that Christ's example is a powerful motivation for all believers to be generous. ​Consider the Goodness and Greatness of God ​ Verse 10-12 ​ Willingness and Equality ​ Paul emphasizes that willingness to give is expedient , but it should not be coerced. He suggests that giving should be done according to the readiness of one's will , one's means, and it should be done with the purpose of promoting opportunity and equality among believers. ​The Responsibility for Welfare Rests with Me and My Family ​ Verse 13-15 ​ Sharing Abundance and Avoiding Hardship Paul explains that the goal is not to burden some while easing others but to achieve a fair distribution, one that is beneficial to both the giver and the receiver. Paul argues for a sense of fairness in this collection. The Corinthians' abundance can help those in need/want in Jerusalem, thus preventing hardship among the saints there. In verse 15, he quotes from Exodus 16:18 , illustrating that God's provision is designed to result in a sharing of resources. ​The Sanctifying Work of Welfare , ​ Verse 16-24 ​ The Trusted Messengers ​ Paul introduces Titus , Paul's companion who served as a Bishop ( Titus 1:7 ). Titus was assigned the responsibility of collecting and delivering the Corinthians' contributions to Jerusalem. Paul speaks highly of the Corinthians' character and reliability. This section underscores the importance of handling financial matters with honesty , diligence , integrity , and transparency . ​Act in All Diligence Chapter 9 continues the theme of generosity and giving introduced in the previous chapter (2 Corinthians 8). It provides further insights into the principles of cheerful and purposeful giving and the blessings associated with it. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 9 ​ ​ INT ​ Verse 1-5 ​ Paul's " Boasting " about the Corinthians ​ In the opening verses, Paul expresses his fondness and confidence towards the Corinthians', and their willingness to give, their readiness to participate in the collection for the saints in Jerusalem. He mentions how he has boasted to other churches about the Corinthians' eagerness to help, which serves as a motivating factor for the Corinthian believers. The Hebrew word translated to "boasting" in the Septuagint is הָלַל , meaning to "sing one's praise." This is where we get Hallelujah, Hallel "praise" + Yah "Yahweh or Jehovah." Paul does not use this word in a negative light but rather to highlight the Corinthians as an example of those who find joy, strength, and light in Jesus Christ. ( Alma 26:10-12 , 2 Corinthians 7:13–16 ) ​ ​ Verse 6-7 ​ Principles of Cheerful Giving Paul emphasizes the principles of sowing and reaping. He suggests that those who sow sparingly will reap sparingly, while those who sow generously will reap generously ( ἐπ εὐλογίαις ). He encourages believers to give cheerfully and not grudgingly, under compulsion or reluctantly, for God loves a cheerful giver . ​The Law of Abundance , Why Giving Matters ​​ Verse 8-11 ​ God's Abundant Provision ​ Paul assures the Corinthians that God is able to provide sufficiently and abundantly for them in every way, so they can be generous in all circumstances. He refers to God's bountiful blessings and the overflow of grace, which enables believers to have all they need and to excel in every good work. The chapter underscores that generosity leads to thanksgiving and glorification of God. ​ Earthly Debts, Heavenly Debts Verse 12-15 ​ The Impact of Generosity ​ Paul emphasizes that the collection for the saints in Jerusalem not only supplies their material wants and needs, but their service also results in thanksgiving to God. Believers' experimentation with generosity in their ministering and obedience to the Gospel can lead others to glorify God. This act of giving is not only about supplying the needs of the saints but also about fostering unity and love among believers. ​Overcome the World and Find Rest Chapter 10 contains important themes related to Paul's authority as an apostle, his approach to spiritual warfare, and his concern for the Corinthian church. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 10 ​ ​ ​ INT ​ Verse 1-2 ​ Paul's Meekness and Boldness ​ Paul begins by addressing his critics in Corinth who accused him of being bold and forceful in his letters but weak in person. He expresses his desire to exhibit meekness when he is with the Corinthians while reserving his boldness for those who question his authority. ​ ​ Verse 3-6 ​ Spiritual Warfare and Divine Weapons ​ Paul introduces the concept of spiritual warfare, explaining that though he walks in the flesh, he does not wage war according to worldly standards. He asserts that the weapons of his warfare are not of the flesh but have divine power for demolishing the strongholds of the adversary: these include casting down prideful imaginations that separate us from the knowledge of God, controlling our thoughts and actions to live in obedience, preparing oneself to protect and defend themselves against disobedience and to help others when they have mastered obedience in those principles. The passage emphasizes the importance of spiritual discernment and obedience to Christ, taking every thought captive to obey Him. ​ Winning the War against Evil , Build a Fortress of Spirituality and Protection ​ Verse 7-11 ​ Authority and Boasting ​ Paul responds to those who measure themselves by human standards and outer appearances , those who boast about their own accomplishments. He states that his authority, given by the Lord, is for building up the church, not for tearing it down . Paul promises that when he arrives in Corinth, he will prove his apostolic authority through deeds, not just words. ​ On Being Genuine , The Powers of Heaven ​ Verse 12-18 ​ Boasting in the Lord Paul questions the wisdom of comparing and boasting about one's own accomplishments. He contrasts this behavior with the glory, commendation, and approval that Christ offers those who stretch beyond themselves and reach for Him, describing the magnifying power of Christ. Paul emphasizes that our praise should be in the Lord, not in human achievements. Paul hopes that the Corinthians will recognize that those who boast of themselves are not approved, but those whom the Lord commends have genuine authority. ​ Alma 26:10-12 , Spiritual Eclipse , Drawing the Power of Jesus Christ into Our Lives ​ In this chapter, Paul continues to address the challenges and criticisms he faces from some in the Corinthian church. He discusses themes related to his apostolic authority, his concern for the spiritual well-being of the Corinthians, and the false apostles who are misleading them. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 11 ​ ​ ​ INT ​ Verse 1-3 ​ Concern for the Corinthians' Faithfulness ​ Paul expresses his deep concern for the Corinthians, fearing that they may be led astray by the folly of those who come preaching infidelity regarding the covenant. Paul uses the covenant of marriage and chastity as a metaphor, stressing the importance of fidelity to God, just as one should be faithful to their spouse . He describes the sadness and jealousy the Lord feels when we turn to worldly idols and carnal behaviors. Paul refers to the story of the Garden of Eden and describes the serpent that beguiled Eve. He explains that through subtle and crafty means, the adversary corrupted the pure simplicity and integrity of the true gospel that was centered on Jesus Christ and his doctrine, replacing it with a counterfeit form of Priestcraft, thereby confusing the minds of the people. " The Great Imitator " ​ Verse 4-6 ​ The Danger of False Apostles ​ Paul warns the Corinthians about the presence of false apostles and messiahs who preach a different gospel. He acknowledges that he may not be as eloquent as these false apostles in speech but asserts that his knowledge of Christ is genuine. Paul emphasizes that he does not consider himself in any way inferior to these " super - apostles ". ​ A Framework for Personal Revelation , Beware of False Prophets and False Teachers ​ Verse 7-15 ​ Paul's Apostolic Sacrifices and Suffering ​ Paul defends his apostolic authority by recounting his sacrifices and sufferings for the sake of the Gospel. He highlights that he worked to support himself and his companions, refusing financial support from the Corinthians to avoid being a burden. Paul mentions his sufferings, including beatings, imprisonment, and near-death experiences, to demonstrate his dedication to Christ's mission. ​ ​ Verse 16-21 ​ Boasting in Weakness and Folly Paul employs a tone of irony, comparing himself to those who boast in human terms. He boasts in his weaknesses and acknowledges that he may not measure up to the standards of these false apostles. He declares that he will continue boasting in his weaknesses to emphasize the power of Christ. ​ ​ Verse 22-33 ​ Paul's Credentials and Perseverance ​ Paul lists his credentials, including his Hebrew / Israelite / Abrahamic heritage, his sufferings, and his numerous experiences and encounters with danger. He shares an account of being lowered in a basket to escape from danger in Damascus. This section underscores Paul's determination to preach the Gospel regardless of the hardships he faces. ​ Corinthians 12 continues the themes of Paul's apostolic authority, personal experiences, and his emphasis on God's grace in the midst of weakness. It also includes Paul's famous reference to the "thorn in the flesh." Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 12 ​ ​ ​ INT ​ Verse 1-6 ​ Paul's Vision and Revelations ​ Although not explicitly stated, Paul begins referring to himself in 3rd person, mentioning a man who had a remarkable spiritual experience, being caught up to the " third heaven " ( paradise , Celestial Kingdom , Degrees of Glory ). Paul emphasizes that the man saw and heard " inexpressible words / things" that were not lawful to utter , emphasizing the extraordinary nature of his revelations. ​The Throne Theophany and Prophetic Commission ​ Verse 7-10 ​ Paul's Thorn in the Flesh ​ In these verses, Paul refers to a " thorn in the flesh " that was given to him lest he should be exalted above measure . While Paul doesn't specify the nature of this thorn, he indicates that it was a source of suffering and he pleaded with the Lord three times to have it removed. However, the Lord's response was that His grace was sufficient , and His power is made perfect in weakness . Paul then declares that he will take pleasure in his infirmities , necessities , reproaches , persecutions , and distresses gladly because through these weaknesses he can be strengthened in Christ. ​A Crown of Thorns, a Crown of Glory ​ Verse 11-13 ​ Paul's Concern for the Corinthians ​ Paul expresses concern that the Corinthians might think less of him due to his weakness or his reluctance to boast about his spiritual experiences. He reminds them that he has not been a burden to them and asks for their forgiveness if he has wronged them in any way. ​ ​ Verse 14-18 ​ Paul's Challenging Relationship with the Corinthians ​ Paul speaks affectionately about his relationship with the Corinthians, likening it to a parent's care for their children. Paul expresses his desire to come to them a third time, emphasizing that he does not seek their possessions but them as believers. He expresses that he has spent and been spent on their behalf, and the more abundantly he loves them, the less he is loved. (How many parents can relate to that!) Paul reminds the community that he never sought financial gain from them, nor did he exercise craftiness or guile . Paul highlights the sending of Titus and another brother as evidence of his sincerity in his dealings with them ​ Courageous Parenting , Loving Others and Living with Differences , Jesus Christ Is the Strength of Parent s ​ Verse 19-21 ​ Concerns about Division and Sin ​ Paul expresses concern that when he visits them, he may find divisions, jealousy, anger, tribalism, and other sinful behaviors among the Corinthians. He warns that he may have to confront these issues, and it would be a source of sorrow for him. ​Love Your Enemies ( The Threat of Tribalism quoted by Elder Oaks) Second Corinthians 13 is the final chapter in the Second Epistle to the Corinthians, authored by the Apostle Paul. In this concluding chapter, Paul addresses several themes, including his authority as an apostle, the need for self-examination and spiritual maturity among the Corinthians, and his desire for the church to live in harmony. Scripture Major Topics/ Themes ​Summary ​Cross-References, Videos & Resources 2 Corinthians 13 ​ ​ ​ INT ​ Verse 1-4 ​ Paul's Authority and the Witnesses ​ Paul cites the principle from the Law of Moses that requires the testimony of multiple witnesses to validate the law, proclaiming that in the mouth of two or three witnesses , every word would be established . He clarifies that he will not be lenient with those who have sinned and not repented, even as he did during his previous visits. Paul addresses the Corinthian's desires for proof that Christ is indeed speaking through Paul. ​Scriptural Witnesses ​ Verse 5 ​ Self-Examination and Faith ​ Paul urges the Corinthians to examine themselves to see whether they are in the faith. He encourages them to test and prove themselves to ensure they are walking in accordance with the teachings of Christ and they are not reprobates . This verse highlights the importance of self-reflection and self-examination in the context of Christian faith and discipleship. ​"Doubt your doubts..." Come Join with Us , We Will Prove Them Herewith ​​ Verse 6-10 ​ Paul's Desire for Spiritual Maturity ​ Paul expresses his hope that the Corinthians will do what is right, hoping that he can come to edify the community, and he will not have to exercise his apostolic authority in a sharp manner. He emphasizes his desire for their spiritual growth and maturity . Paul acknowledges that he writes these things while absent but warns that when he arrives, he will not hesitate to use his authority to chastise and potentially dismantle the church. ​And Nothing Shall Offend Them Verse 11-14 ​ Living in Harmony and Peace ​ Paul concludes by urging the Corinthians to live in peace and unity with one another. He offers a greeting and benediction, invoking the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit. This passage highlights the importance of unity and reconciliation within the Christian community. ​ Church Videos & Resources The Cheerful Giver Scripture Central Study Guide Reading Guide 2 Corinthians 8–13 Lynne Hilton Wilson, " 2 Corinthians 7-13 ,"  Come Follow Me: The New Testament , 2019. 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. Serving the Poor and the Needy and Cheerful Giving Gérald J. Caussé, “ Caring for the Poor and Needy in the Growing International Church ,”   in   Lengthening Our Stride: Globalization of the Church , ed. Reid L. Neilson and Wayne D. Crosby (Provo, UT: Religious Studies Center; Salt Lake City: Deseret Book, 2018), 27–38. John K. Carmack, “ Bless the Poor and Needy ,” BYU Speeches February 2004. Dallin H. Oaks, “ Why Do We Serve? ” General Conference October 1984. Arthur C. Brooks, “Why Giving Matters,” BYU Speeches February 2009. False Prophets M. Russell Ballard, “ Beware of False Prophets and False Teachers ,” General Conference October 1999. Personal Faithfulness in the Gospel M. Russell Ballard, “ How Elder Ballard Responded When a Member Told Him He Was a False Prophet ,” LDS Living. Carolyn J. Rasmus, “ Weak Things Made Strong ,” in  Fourth Nephi, From Zion to Destruction , ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1995), 251–262. The Third Heaven Monte S. Nyman, “ Six Visions of Eternity ,” in  Sperry Symposium Classics: The Doctrine and Covenants , ed. Craig K. Manscill (Provo, UT: Religious Studies Center, Brigham Young University, 2004), 198–201. Two or Three Witnesses Gaye Strathearn, “‘ Jesus Christ, and Him Crucified ’: Paul’s Testimony of Christ,” in  Jesus Christ: Son of God, Savior , ed. Paul H. Peterson, Gary L. Hatch, and Laura D. Card (Provo, UT: Religious Studies Center, Brigham Young University, 2002), 334–357.2 Corinthians 1–7 The Bible Project Book of 2 Corinthians Summary: A Complete Animated Overview BYU’s RSC Paul's Use of Old Testament Scripture Caring for the Poor and Needy in the Growing International Church “Weak Things Made Strong” Additional Videos & Insights New Testament Minute: 2 Corinthians What is the Story of Ancient Corinth? Paul: Ministry in Corinth Ancient Corinth in 3-D 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 )

CFM: July 24–30 Acts 16–21 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Acts 16-21 ​3 Lessons from the Book of the Acts Follow Him Acts 16-21 Part 1 , Part 2 Transcripts Line Upon Line Acts 16-21 ​FHE Lesson Teaching with Power Acts 16-21 ​ Don't Miss This Acts 16-21 ​ ​CFM New Testament Acts 16-21 ​Unshaken Acts 16-21 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Acts 16-21 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Acts 16-21 ( not yet posted ) ​ ​Talk of Him Acts 16-21 ​ ​Ponderfun Acts 16-21 ( not yet posted ) ​Talking Scripture Acts 16-21 Show Notes Resources and Insights about this Week's Lesson The following maps and videos below provide an excellent summary of this week's lesson material. The videos trace the footsteps of Paul, and take the viewer to the actual locations. This is enormously beneficial because it is helpful to see the ruins, geography, and culture of the area, helping to bring the story to life. Expand Map The Apostle Paul's First Missionary Journey, In Pursuit of Paul Expand the Map The Apostle Paul's Second Missionary Journey, In Pursuit of Paul Expand the Map The Apostle Paul's Third Mission, In Pursuit of Paul Historical & Cultural Context The following textbook was issued to my son during the height of COVID homeschooling, and it is actually pretty decent. It provides a broad and very approachable summary of Ancient Greek and Roman History & Culture and can provide some beneficial context for those wanting to brush up on the social and political environments leading up to and surrounding Paul's mission: Ancient Greece and Rome Reader Canonization of the New Testament The process of canonization, which occurred over several centuries, involved the compilation and acceptance of certain texts as inspired and authoritative within the Christian faith. By the end of the first century/ beginning of the second century AD, the thirty-nine documents that now comprise our Old Testament and the twenty-seven documents that now comprise our New Testament were written and circulated among early Christian communities in addition to many others. However, it was not until much later that these texts were collectively acknowledged as part of the authoritative body of Christian scripture. Additionally, different sects of Christian communities include different books in their official cannons. For example, the LDS Cannon includes 69 books if one adds the Book of Mormon, D&C, and The Pearl of Great Price. Whereas, other communities include more or less. For example, the Ethiopian Orthodox Tewahedo canon includes 88 books. The LDS Old Testament canon most closely aligns with the Protestant canon, and our New Testament most closely resembles the Athanasius New Testament Canon, which was consolidated in 367 AD. The term "canon," comes from the Gr eek κανών , meaning "reed," or "measuring rod," and it r efers to a defined catalog of inspired and authoritative texts, whereas "scripture" denotes the inspired and authoritative status of a written document. The distinction between the two is crucial because Christians did not immediately create universally accepted lists of authoritative texts following Jesus Christ's death. Instead, for several centuries, various texts were considered scriptural without a commonly agreed-upon canon. Historically, the development of the New Testament Canon can be classified into three stages: 1. In the first and second centuries, certain writings, such as the four Gospels, several Pauline letters, 1 Peter, and 1 John, were widespread. However, they were not formally consolidated. Other writings, such as Hebrews, 2 Peter, 2–3 John, James, Jude, Revelation, and others, were also in circulation but held less prominence and authority. 2. During the second to the early fourth centuries, a variety of additional writings emerged and circulated, some of which were eventually included in the New Testament canon. However, there were also writings that circulated but were later excluded from various canons by different communities for various reasons, including the Apocrypha and Pseudepigrapha . Despite remaining in the canons of Orthodox and Catholic communities, the Apocrypha and Pseudepigrapha were not regarded as authoritative as others. In the 1500s, during the Protestant Reformation, Martin Luther moved these books to the end of the Protestant canon, and in the 1800s, printers omitted them entirely. Some records state that this was for theological reasons, others claim it was more for practical reasons, to make the Bible more accessible by reducing printing costs. In reality, it was probably a bit of both. Moreover, several significant texts that were widely known in the ancient church have been recently uncovered through archaeological findings and in ancient library collections of various communities. As the ancient church expanded, debates arose concerning the value of many texts that were in circulation, leading to questions about authorship, doctrine, accuracy, interpretation, authority, and politics. These debates created skepticism and concern among the different Christian communities. Certain writings challenged contending religious dogmas and caused significant political controversies and divisions. Topics related to the Trinity and Arianism, the roles of women, slaves, and different ethnic groups, doctrinal differences between numerous Christian sects, issues pertaining to the calendar, festival observance, liturgical practices/ traditions, and concepts considered idolatrous or heretical were some of the contentious issues. The presence of pseudepigraphical writings and texts with uncertain authorship introduced additional complexities into the discussions surrounding the formation of the New Testament canon. Pseudepigraphical writings and the use of pseudonyms were common practices in the ancient world. These records were written in the style of and attributed to specific authors who did not actually write the texts, and multiple factors contributed to the existence of such writings. While some were intentionally deceptive, others may have been well-intentioned, meant to be more biographical or traditional in nature, possibly condensed or translated from earlier records or oral traditions. Various theories and explanations surround these pseudepigraphical texts, and these were all issues that canonical compilers had to weigh and consider. It is generally assumed that they sought to discern and exclude writings that lacked verifiable authenticity. Nevertheless, modern scholars believe that a few texts included in the canon might not have been genuinely authored by the figures they were ascribed to. For instance, among the thirteen Pauline epistles, some scholars contend that only seven letters were actually written by Paul: Galatians, 1st Thessalonians, 1st Corinthians, 2nd Corinthians, Romans, Philippians, and Philemon. Later writers are thought to have composed 1st Timothy, 2nd Timothy, and Titus. Additionally, there is ongoing debate regarding the authorship of 2nd Thessalonians, Colossians, and Ephesians. The Epistle to the Hebrews is traditionally included in the Pauline letters, but the writer of the document is anonymous, and the form of the letter does not match Paul's other letters. It is crucial to acknowledge that while Paul may not have written these contended writings, it does not discredit them. The developers of the canon deemed these books to have merit and may have possessed more information about the circumstances of their origins than we have today. Yet, understanding the historical context and complexities surrounding authorship can help us to better approach these texts with scholarly and critical discernment. This can be particularly helpful when encountering contradictory concepts, as such instances do frequently occur. As a result of the many challenges that existed, the process of determining the canon became intricate, with various factors influencing the inclusion or exclusion of certain texts. The debates and controversies surrounding these writings reflect the diverse perspectives and theological considerations of early Christian communities, making the formation of the New Testament canon a dynamic and nuanced process. 3. In the fourth and fifth centuries, early Christians made significant efforts to define and differentiate between authoritative and non-authoritative texts. Surprisingly, the Church scribes in Alexandria were actually inspired by the writings of Homer. Initially, their goal was to model the Biblical canon after the Homeric tradition, which divided the canon into sections that corresponded with the 24 letters of the Greek alphabet. However, with the Biblical canon, there was debate regarding what alphabet they should use, the Hebrew alphabet, which had 22 letters, or the Greek, which had 24. Ultimately, that goal was abandoned because there were too many records to compile. Church leaders drafted numerous lists of canonical books during this period. Ultimately, as the official canons emerged, the more established texts that were traditionally accepted by the widest audiences ended up making the cut. The earliest known list endorsing the exclusive use of the twenty-seven books now comprising the New Testament was compiled by Athanasius in AD 367. Subsequently, several church councils ratified this list and effectively closed the New Testament canon for many Christians. While many writings were rejected for inclusion into the canon, they do provide valuable insights into the early Christian world. They offer significant details about the history, culture, and groups that existed among the various traditions. They demonstrate many of the ideas that were circulating at the time and identify some of the fractions that existed between different communities. The fact that so many of these records have been discovered in multiple locations throughout both Jewish and Christian communities demonstrates how widely these records and ideas spread. Listed are a few resources relevant resources that offer additional information: the Dead Sea Scroll , Nag Hamadi Codices , St Catherine's Monastery of Sinai , Pseudepigrapha, Apocrypha, and Sacred Writings , Stone The Pauline Epistles The Book of Acts serves as a vital framework for understanding and contextualizing the Pauline Epistles within the broader narrative of the New Testament and the materials that we cover in this and last week's lesson form the foundation for future materials. So it is important to approach these writing with that goal in mind. Acts, written as the second volume of the Gospel of Luke, chronicles the acts and ministry of the apostles after Jesus' ascension, with a particular emphasis on the missionary journeys and teachings of the apostle Paul. Acts provides essential historical and geographical context for the Pauline Epistles. Without understanding Acts, the epistles lack essential context and historical perspective. The Book of Acts narrates Paul's conversion, his subsequent calling as an apostle to the Gentiles, and his pivotal role in spreading Christianity beyond its Jewish origins. It details Paul's missionary journeys to various cities, including his interactions with local communities, Jewish synagogues, and pagan audiences. By understanding the events recorded in Acts, readers gain insight into the circumstances and challenges faced by the early Christian communities to whom Paul later wrote his epistles. Acts offers a window into the religious and cultural milieu of the first-century Mediterranean world, showcasing the diverse contexts in which Paul's teachings took root and the diverse audiences he addressed. Furthermore, Acts provides valuable historical continuity between the Gospels and the Pauline Epistles, showing how the teachings and experiences of Jesus' ministry informed and influenced Paul's own understanding of the Gospel message. It illustrates the continuity of the apostolic tradition and the organic growth of the early Christian faith. The Book of Acts also highlights the key theological themes that Paul addresses in his epistles, such as justification by faith, the role of the Law, the inclusion of Gentiles in the new covenant, and the nature of the Church as the body of Christ. Acts reveals how Paul's interactions with diverse communities shaped and informed his theological reflections, leading to his pastoral instructions and theological explanations in the epistles. There are a few key things to understand when one examines the Book of Acts in context with the Epistles of Paul. This will be helpful as we move on to other books within the CFM Curriculum. The historical context for the letters, which is outlined in the Book of Acts. The literary framework of Paul's letters. The purpose of the letters, as is demonstrated by the overall themes. The traditional view of the historical context: The chart below demonstrates when Paul's letters were initially thought to have been composed. These are organized in correlation with the chronology of the Book of Acts. The literary framework of Paul's letters: All of Paul's thirteen letters used a fairly standard outline. 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. The purpose of Paul's letters, as is demonstrated by the overall themes. The Pauline Letters were written to various Christian communities and individuals across different regions of the ancient Roman Empire. Their primary purpose can be observed by identifying the main themes included in Paul's letters. As one learns more about the historical significance of the various locations Paul addresses, one can learn to better appreciate the doctrinal and practical significance of Paul's message, as it pertains to the community that he was addressing and as it pertains to us in our lives, society, and circumstance. There are many ways one can find value in these messages, and how one interprets them can play a pivotal role in the quantity and quality of information that one can gain from them. Understanding these messages in the context that Paul intended them is essential for accurate interpretation, and this is an important concept that Biblical students should strive for. The terms "eisegesis" and "exegesis" are sometimes used among scholars when describing how one interprets scripture. These terms refer to two contrasting approaches to interpretation. Understanding and applying each perspective is essential for maintaining sound and accurate perspective and insight. Exegesis: Exegesis is the process of extracting meaning from a text by carefully analyzing and interpreting it in its historical, cultural, and literary context. The goal of exegesis is to uncover the original intent and meaning of the biblical author. It involves studying the grammar, syntax, historical background, literary genre, and cultural context of the text. Exegesis seeks to answer questions such as "What did the original author mean to convey to their original audience?" and "What is the historical and cultural backdrop that shaped the message?" This approach is grounded in careful scholarship and aims to let the text speak for itself. The Importance of Exegesis: Exegesis is vital for a reliable understanding of Scripture. It ensures that interpretations are based on evidence from the text itself and the historical context in which it was written. By using exegesis, we can avoid reading our own biases or preconceptions into the text, and instead, let the biblical authors and their cultural context inform our understanding. This approach fosters a deeper appreciation for the original message and facilitates accurate application to our lives today. Eisegesis: Eisegesis is the interpretive approach where readers bring their personal experiences, beliefs, and spiritual insights into their study of the Scriptures, enriching their understanding of the text by connecting it with their individual lives. It involves allowing the timeless truths of the Bible to resonate with one's own experiences, leading to a deeper and more meaningful personal connection with God's Word. When practiced responsibly and with a humble heart, eisegesis can foster a profound spiritual journey, encouraging individuals to apply the teachings of Scripture in relevant and transformative ways in their daily lives. Concerns to be aware of with Eisegesis: When one interprets a text by reading one's own ideas, beliefs, or preconceived notions into it, rather than drawing meaning from the text itself, the interpreter can impose their own agenda onto the biblical text, distorting its original meaning to fit their personal beliefs or theological biases. This approach can result in misinterpretations and misapplications of Scripture. Eisegesis can be detrimental to biblical understanding because it can lead to misinterpretation and the misrepresentation of the biblical message. It is essential to avoid imposing personal or political beliefs and agendas into the text. Instead, one should strive to remain faithful to the historical and cultural context in which the text was written. Misusing eisegesis can lead to the promotion of false teachings and a lack of integrity in biblical interpretation. The Importance of Balancing Both Approaches: To gain a comprehensive understanding of the Bible, it is crucial to strike a balance between exegesis and eisegesis. Exegesis provides the solid foundation for accurately interpreting Scripture, ensuring that we stay true to the original intent and meaning of the text. On the other hand, we should be cautious with eisegesis to avoid misinterpretation and confusion, refraining from imposing our personal biases onto the text. By skillfully applying exegesis, we can grasp the rich insights and timeless truths the biblical authors intended to convey. Combining this with a measured and thoughtful approach to eisegesis, we open ourselves to the personal relevance of the Scriptures. When approached with humility and openness, eisegesis can allow the Word of God to resonate with our unique life experiences, fostering a deeper connection and spiritual growth. By thoughtfully employing both approaches, we can cultivate a profound understanding of God's Word and its practical application in our lives. The balanced use of exegesis and eisegesis enriches our study, deepens our faith, and guides us in living out the transformative message of the Gospel. In the graphs below, I have included links in the locations that provide additional information about the different cities and communities that Paul visited. All links are underlined. This is in addition to the video tours listed at the beginning of the Resources section. If you have not watched those already, these offer excellent information regarding the culture, geography, and topics described in the materials that we cover this week. Major Topics & Events ​Major Topics & Events ​Location ​Scripture ​Cross References ​Videos & Resources ​Acts 16 ​ ​INT ​ Acts 16 animated video ​ Timothy Joins Paul and Silas ​ Lystra, Derbe, and various cities in Galatia, Late 40s or early 50s ​ Acts 16:1-5 ​ Galatians 1:1-2, 1 Timothy 1:2 ​How dangerous was travel in the first century Roman Empire? ​ Paul meets Timothy, a disciple with a good reputation, and decides to take him along on the journey. ​ ​ Verses 1-2 ​ ​ ​ Timothy is circumcised due to Jewish sensitivities, and Paul and Timothy deliver the decrees of the Jerusalem Council to the churches, resulting in increased strength and growth in faith. ​ ​ Verses 3-5 ​ ​ ​ Paul's Vision of the Macedonian Man, (*It is likely by this point that Luke has joined Paul as suggested by the "we, us" statement in Acts 16:10) ​ Various cities in Asia Minor (modern-day Turkey), Late 40s or early 50s AD ​ Acts 16:6-10 ​ ​ ​ Paul and his companions are prevented by the Holy Spirit from preaching in Asia. ​ ​ Verses 6-7 ​ ​ ​ Paul has a vision of a man from Macedonia urging them to come and help, prompting their decision to go to Macedonia. ​ ​ Verses 8-10 ​ ​ ​ Lydia's Conversion and the Philippian Jailer ​ Philippi (Macedonia), Late 40s or early 50s Acts 16:11-40 ​Lydia, "seller of purple" ( Tyrian Purple dyes associated with Phoenician traditions). Philippians (Paul's letter to the Philippians) Acts 16: Lydia Bible Story for Kids , ​ Acts 16: Lydia's Story (8:02-16:00) ​ Paul and his companions arrive in Philippi, a leading city of Macedonia, and meet Lydia, a God fearer, who believes and is baptized along with her household. Lydia is the first European convert ​ ​ Verses 11-15 ​ ​ ​ Paul and Silas encounter a slave girl possessed by a spirit of divination, which leads to their arrest, beating, and imprisonment. ​ ​ Verses 16-24 ​ ​ ​ While in prison, Paul and Silas sing hymns and pray, resulting in an earthquake that opens the prison doors. The jailer and his household are saved and baptized. ​ ​ Verses 25-34 ​ ​ ​ Paul and Silas are released after the authorities realize their Roman citizenship, and they encourage the believers before departing from the city. ​ ​ Verses 35-40 ​ ​ ​Major Topics & Events ​Location ​Scripture ​Cross References ​Videos & Resources ​Acts 17 ​ ​ INT ​ ​ ​ Preaching in Thessalonica ​ Thessalonica (Macedonia), Late 40s or early to mid 50s AD ​ Acts 17:1-9 ​ 1 Thessalonians, 2 Thessalonians ​ Where is Ancient Thessalonica? ​ Paul and Silas preach in the synagogue in Thessalonica, reasoning from the Scriptures and proclaiming Jesus as the Messiah. ​ ​ Verses 1-4 ​ ​ ​ Some Jews become jealous and incite a mob against Paul and Silas, leading to their departure from the city. ​ ​ Verses 5-9 ​ ​ ​ Preaching in Berea ​ Berea (Macedonia), modern name Veria , Late 40s or early to mid 50s ( historic sites ) ​ Acts 17:10-15 ​ Who were the Ancient Bereans? ​ Paul and Silas go to Berea, and the Berean Jews receive the message with eagerness, examining the Scriptures daily to verify the teachings. ​ ​ Verses 10-12 ​ ​ ​ Jews from Thessalonica come to Berea and stir up opposition, prompting Paul's departure to Athens, while Silas and Timothy stay behind. ​ ​ Verses 13-15 ​ ​ ​ Preaching in Athens ​ Athens (Greece), Late 40s or early to mid 50s ​ Acts 17:16-34 ​ ​ We are the Offspring of God , Paul in Athens ​ Paul arrives in Athens and is troubled by the many idols in the city. He engages with the philosophers in the marketplace. ​ ​ Verses 16-21 ​ ​Did Paul really Visit Athens? , ​Stoicism , Epicurions ​ Paul delivers a speech at the Areopagus, proclaiming the true God to the Athenians and their unknown God. Some respond with mockery, while others believe. ​ ​ Verses 22-34 ​ ​Did Paul really Visit Athens? ​Major Topics & Events ​Location ​Scripture ​Cross-References ​Videos & Resources ​Acts 18 ​ ​INT ​ ​ ​ Ministry in Corinth ​ Corinth (Greece), Late 40s or early to mid 50s AD ​ Acts 18:1-11 ​ 1 Corinthians, 2 Corinthians ​ How long did Paul live in Corinth? ​ Paul arrives in Corinth and meets Aquila and Priscilla, who become his close companions. He engages in tentmaking to support himself. ​ ​ Verses 1-4 ​ ​ Aquila and Priscilla ​ Paul devotes himself to preaching the word, facing opposition and blasphemy from the Jews. ​ ​ Verses 5-6 ​ ​ ​ Paul leaves the synagogue and begins teaching in the house of a man named Titius Justus, and many Corinthians believe and are baptized. ​ ​ Verses 7-11 ​ ​ ​ Paul's Trial Before Gallio ​ Corinth (Greece), Late 40s or early to mid 50s AD ​ Acts 18:12-17 ​ ​ ​ The Jews in Corinth bring Paul before the tribunal of Gallio, accusing him of teaching contrary to Jewish law. ​ ​ Verses 12-13 ​ ​ ​ Gallio dismisses the case, refusing to be involved in religious matters. ​ ​ Verses 14-17 ​ ​ ​ Paul's Departure from Corinth ​ Cenchreae (Greece), Ephesus (Asia Minor), Late 40s or early to mid 50s AD ​ Acts 18:18-23 ​ ​ ​ Paul takes leave of the Corinthian believers, accompanied by Aquila and Priscilla, and shaves his head in Cenchreae due to a vow. ​ ​ Verses 18-19 ​ ​ ​ Paul travels to Ephesus, leaves Aquila and Priscilla there, and continues his journey, visiting various regions and strengthening the disciples. ​ ​ Verses 20-23 ​ ​ ​Major Topics & Events ​Locations ​Scripture ​Cross References ​Videos & Resources ​Acts 19 ​ ​INT ​ ​ ​ Ministry in Ephesus ​ Ephesus (Asia Minor), Late 40s or early to mid 50s AD ​ Acts 19:1-20 ​ Ephesians, 1 Timothy, 2 Timothy ​ Where is Ancient Ephesus? ​ Paul arrives in Ephesus and encounters disciples who had received the baptism of John. He teaches them about the Holy Spirit, and they are baptized in the name of Jesus. ​ ​ Verses 1-7 ​ ​ ​ Paul spends two years preaching and teaching in the synagogue and the lecture hall of Tyrannus, impacting both Jews and Greeks. ​ ​ Verses 8-10 ​ ​ ​ Extraordinary miracles occur through Paul, leading some Jewish exorcists to attempt to use the name of Jesus without authority. The incident causes fear and leads many to believe and confess their practices. ​ ​ Verses 11-20 ​ ​ ​ Riot in Ephesus ​​ Ephesus (Asia Minor), Late 40s or early to mid 50s AD ​ Acts 19:21-41 ​ ​ Why was the Temple of Artemis on of the Wonders of the Ancient World? ​ Paul plans to travel to Jerusalem and then to Rome, sending Timothy and Erastus ahead to Macedonia. ​ ​ Verses 21-22 ​ ​ ​ Demetrius, a silversmith, stirs up a riot among the craftsmen who make silver shrines of Artemis, resulting in a chaotic scene in the city theater. ​ ​ Verses 23-34 ​ ​ ​ The town clerk calms the crowd, urging them to take legal action if they have a case against anyone. The assembly is dismissed. ​ ​ Verses 35-41 ​ ​ ​ Paul's Departure from Ephesus ​ ​ Acts 20:1 ​ ​ ​Major Topics & Events ​Location ​Scripture ​Cross References ​Videos & Resources Acts 20 ​ ​INT ​ ​ ​ Ministry in Troas ​ Troas ( Troy - Asia Minor), Late 40s or early to mid 50s AD ​ Acts 20:1-12 ​ ​ 2014 Ancient Alexandria-Troas and Troy ​ After departing from Ephesus, Paul travels through Macedonia, encouraging the believers, and arrives in Troas. ​ ​ Verses 1-6 ​ ​ ​ On the first day of the week, Paul preaches a lengthy message in an upper room. A young man named Eutychus falls from a window but is miraculously revived by Paul. ​ ​ Verses 7-12 ​ ​ ​ Farewell to the Ephesian Elders ​ Assos (Asia Minor), Miletus (Asia Minor), Late 40s or early to mid 50s AD ​ Acts 20:13-38 ​ Ephesians, 1 Timothy, 2 Timothy ​ The Ancient Assos and Thyatira ​ Paul leaves Troas by ship, while the rest of his companions travel by foot to Assos. ​ ​ Verses 13-16 ​ ​ ​ Paul sends for the elders of the Ephesian church and delivers a farewell speech, exhorting them to care for the flock, warning of future hardships, and commending them to God's grace. ​ ​ Verses 17-35 ​ ​ ​ Paul prays with the Ephesian elders, and they say their goodbyes with much emotion. ​ ​ Verses 36-38 ​ ​ ​ Paul's Journey to Jerusalem ​ Miletus ( Minoan colony , Ionian settlement Asia Minor) to Jerusalem (Judea), Late 40s or early to mid 50s AD ​ Acts 20:16-38 Thales of Miletus Phoenician heritage, tutor of Pythagoras, one of the Ancient " Seven Sages " video ; Hecataeus of Miletus "father of geography" ​ Miletus Ancient City ​ Paul hurries to reach Jerusalem by the day of Pentecost, bypassing Ephesus. ​ ​ Verses 16-17 ​ ​ ​ Paul meets with the elders from Ephesus once again, testifying to his ministry and the coming hardships he will face. ​ ​ Verses 18-25 ​ ​ ​ Paul emphasizes his innocence and integrity, commends them to God, and bids them farewell. ​ ​ Verses 26-38 ​ ​ ​Major Topics & Events ​Location ​Scripture ​Cross Reference ​Videos & Resources ​Acts 21 ​ ​INT ​ ​ ​ Paul's Journey to Jerusalem ​ Miletus (Asia Minor), Cos ( Dorian colony), Rhodes , Patara (Lycia) (Asia Minor) , Tyre (Phoenicia), Caesarea (Judea), Late 50s AD ​ Acts 21:1-16 ​ ​ ​ Paul sets sail from Miletus and travels to various cities, including Cos, Rhodes, and Patara. ​ ​ Verses 1-6 ​ ​ ​ Paul and his companions arrive in Tyre, where they meet with disciples and stay for seven days. ​ ​ Verses 7-9 ​ ​ ​ A prophet named Agabus warns Paul about the imprisonment and hardships he will face in Jerusalem, but Paul remains steadfast in his determination to go. ​ ​ Verses 10-14 ​ ​ ​ Paul and his companions continue their journey and arrive in Caesarea, staying at the house of Philip the evangelist. ​ ​ Verses 15-16 ​ ​ ​ Paul's Arrival in Jerusalem ​ Jerusalem (Judea), Late 50s AD ​ Acts 21:17-26 ​ ​ ​ Paul and his companions are warmly received by the brethren in Jerusalem ​ ​ Verses 17-19 ​ ​ ​ James and the elders inform Paul about the rumors circulating among Jewish believers regarding his teaching on the Law, and they advise him to participate in a purification ritual to demonstrate his adherence to Jewish customs. ​ ​ Verses 20-26 ​ ​ ​ Paul's Arrest in the Temple ​ Locations: Jerusalem (Judea), Late 50s AD ​ Acts 21:27-40 ​ ​ Why was Paul Arrested in Jerusalem after his Third Missionary Journey? ​ Jews from Asia stir up the crowd against Paul, accusing him of bringing Gentiles into the temple, leading to a commotion. ​ ​ Verses 27-30 ​ ​ ​ Roman soldiers intervene and arrest Paul, rescuing him from the crowd's violence. ​ ​ Verses 31-36 ​ ​ ​ Paul addresses the Roman commander and requests permission to speak to the people, which the commander grants. ​ ​ Verses 37-40 ​ ​ Church Videos & Resources After the Resurrection (Full Movie) New Testament Times at a Glance: The Early Apostles—Their Lives and Letters ​ We are the Offspring of God (Ward members might even recognize a familiar face) 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 16–21 ,"  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. Eric D. Huntsman, “‘ The Wisdom of Men’: Greek Philosophy, Corinthian Behavior, and the Teachings of Paul ,”  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), 67–97. 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. 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. Kevin R. Duncan, “ The Sacred Roles of the Holy Ghost ,”  Ensign  October 2014. Dallin H. Oaks, “ Sharing the Restored Gospel ,” General Conference October 2016. David A. Bednar, “ Come and See ,” General Conference October 2014. Neil L. Anderson, “ A Witness of God ,” General Conference October 2016. Mervyn B. Arnold, “ To the Rescue: We Can Do It ,” General Conference April 2016. Elder S. Gifford Nielsen, “ Hastening the Lord's Game Plan! ” General Conference October 2013. Dallin H. Oaks, " Sharing the Gospel ," General Conference October 2001 . D. Todd Christofferson, " Why We Share the Gospel ,"  Ensign  August 2014. The Bible Project Book of Acts Summary Paul's Missionary Journeys: Acts 13-20 Bound for Rome: Acts 21-28 BYU’s RSC Paul as a Witness of the Work of God The Western Text of the Book of Acts 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) ​ Acts Episode 4 Philip - Eyewitness Bible Series Acts 16: Lydia's Story Paul in Athens Early Church History Timeline 0 to 500 AD ( PDF version, download ) BLB Tutorial s https://www.worldhistory.org/image/15640/the-growth-of-christianity-in-the-roman-empire/

CFM : June 23–29 D&C 67–70  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 67-70 "A History of All the Important Things" (D&C 69:3) Come Follow Church History with Lynne Hilton Wilson D&C 67-70 D&C 67-70 I Persecution for New Revelations I Come Follow Church History with Lynne Hilton Wilson Come Follow Me Kid D&C 67-70 Come Follow Me Scott Woodward & Casey Griffiths D&C 67-70 Scripture Is More Than You Think | Church History Matters with Scott & Casey | June 23-29 Open Canon: How God Still Speaks Today (Restoration Revealed Episode 11) Come Follow Up D&C 67-70 Doctrine and Covenants | Jun 23-29 | Sections 67-70 | Come Follow Up on BYUtv D&C Historical Background D&C 67-70 Don't Miss This D&C 67-70 Follow Him D&C 67-70 Doctrine & Covenants 67-70 Part 1 • Brother Peter Vidmar • June 23-29 • Come Follow Me Doctrine & Covenants 67-70 Part 2 • Brother Peter Vidmar • June 23-29 • Come Follow Me Transcripts Grounded with Barbara Morgan D&C 67-70 Gospel For Kids Seminary Decks Hurricane Adult Religion Class D&C 67-70 The church in Ohio, August–November 1831 (63-69) The law of consecration; the office of bishop (70) Latter Day Kids D&C 67-70 Symbols of Baptism | Animated Scripture Lesson for Kids (Come Follow Me: Jun 23-29) Line Upon Line D&C 67-70 Meridian Magazine Podcast D&C 67-70 “Scriptures are Worth…the Riches of the Whole Earth” Our Mother's Knew It D&C 67-70 D&C Week 26 [D&C 67-70] Insights and Object Lessons with Maria Eckersley Saving Talents D&C 67-70 Scripture Study Central D&C 67-70 D&C 67-70 | Taylor & Tyler | Come Follow Me Insights   Scripture Explorers D&C 67-70 D&C Trivia Time! D&C 67-70 Scripture Gems D&C 67-70 Scripture Insights D&C 67-70 Talking Scripture D&C 67-70 Show Notes Teaching With Power D&C 67-70 Insights Teaching Activities Thumb Follow Me The Red Crystal D&C 67-70 The Scriptures are Real D&C 67-70 The Interpreter Foundation D&C 67-70 Study and Teaching Helps: 2025 Doctrine & Covenants Nibley Lectures: Come, Follow Me Doctrine and Covenants Lesson 26 (D&C 67-70) Come, Follow Me  Study and Teaching Helps — Lesson 26: D&C 67–70 Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 26 (D&C 67–70) Scripture Roundtable: D&C Gospel Doctrine Lesson 42, Continuing Revelation to Latter-day Prophets Unshaken D&C 67-70 CHAPTER & SECTION SUMMARIES D&C 67 D&C 68 D&C 69 D&C 70 Saints: Volume 1, Chapter 13 The Gift Has Returned Resources and Insights for this Week's Lesson   What is Scripture? A Study of Doctrine and Covenants 67-70 The Etymology and Definition of Scripture The word "scripture" comes from the Latin scriptura , meaning "a writing." When we break it down further, we can see it as combining "script" (written) with elements that echo the Hebrew torah  (law, instruction, doctrine). This etymology helps us understand that scripture is fundamentally divine instruction that has been preserved in written form for our guidance and edification. But as we'll discover in Doctrine and Covenants 67-70, the Lord's definition of scripture is far broader and more inclusive than we might initially think. The Lord's Definition of Scripture In Doctrine and Covenants 68:3-4, the Lord provides a revolutionary definition of scripture that expands far beyond ancient texts or official church publications: "And this is an ensample unto all those who were ordained unto this priesthood, whose mission is appointed unto them to go forth—And they shall speak as they are moved upon by the Holy Ghost. And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation." Notice that the Lord defines scripture not by who speaks it or where it's published, but by the power behind it: the Holy Ghost. This means that scripture is any truth spoken or received through the power of the Holy Ghost. Scripture as Commentary: The Nephi Example When Commentary Becomes Canon Consider Nephi's fascinating position as he wrote what we now know as the Book of Mormon. From his perspective, he wasn't necessarily setting out to write new scripture—he was creating what might have been viewed as commentary on the Torah and the writings contained in the brass plates. Nephi frequently references "searching the scriptures" and drawing connections between the law of Moses and the coming Messiah. To the Jewish community of Nephi's time, his writings might have been received as midrash —interpretive commentary on established scripture. Yet what began as inspired commentary, written by the power of the Holy Ghost, became canonized scripture for millions of people centuries later. The Defining Characteristic of True Scripture This pattern reveals one of the defining characteristics of authentic scripture: its ability to enlighten, clarify, sustain, and support the doctrine the Lord has already provided . Nephi's writings didn't contradict the Torah; they illuminated it. They didn't replace Moses' law; they revealed how it pointed toward Christ. Similarly, the Doctrine and Covenants doesn't replace the Bible—it clarifies and expands upon biblical truths. The Book of Mormon doesn't contradict biblical doctrine—it serves as "another testament of Jesus Christ," supporting and sustaining the same eternal principles. The Gradual Recognition of Scripture This raises an intriguing question: Did Nephi fully realize he was recording what would become canonized scripture? His own words suggest he understood the sacred nature of his task—he speaks of being "constrained by the Spirit" and commanded to write (1 Nephi 19:3). Yet he also expresses humility about his writing abilities and concerns about how future generations might receive his words. This mirrors our own experience with personal revelation and inspired writing. We may not always recognize in the moment when we're receiving or recording something that will prove to be truly scriptural in nature—something that will enlighten, sustain, and support gospel truth for ourselves or others. Who Can Receive Scripture? The Democratic Nature of Revelation One of the most remarkable aspects of these revelations is how democratically the Lord distributes the gift of receiving scripture. As Casey and Scott noted in their discussion, this isn't limited to prophets and apostles. The Book of Mormon teaches us that "God imparts his word to not only men but women also, and this is not all—little children do have words given unto them many times which confound the wise and learned" (Alma 32:23). Nephi reinforces this principle, teaching that "anyone who receives the Holy Ghost can speak with the tongue of angels by the power of the Holy Ghost, which means they can speak the words of Christ" (2 Nephi 32:2-3). God's Pattern of Choosing the Humble This pattern reflects God's consistent method of working through humble, often broken vessels: Joseph Smith  was only 14 years old when he received the First Vision Moses  struggled with speech, whether that was impediments or anxiety, we do not know, but we do know he became God's spokesman Jesus chose fishermen  over scholars as His apostles The Samaritan woman  at the well—an outcast from the lowest social class—was among the first to whom Jesus revealed His messianic identity Mary Magdalene , a woman with a complicated past, was chosen to be the first witness of the Resurrection Nephi himself  described his writing as "weakness in writing" (2 Nephi 33:1), yet his words have become beacons of light to millions God deliberately chooses servants who are humble and teachable, often those who are broken. As Leonard Cohen wrote, "There is a crack in everything—that's how the light gets in." Our brokenness is not a liability; it's how God's light enters our lives. Different Types of Scripture Understanding the Lord's broad definition of scripture helps us recognize different categories: Personal Scripture This includes: Patriarchal blessings (scripture to the individual recipient) Personal revelations received through prayer Inspired counsel from parents, leaders, or friends Promptings of the Holy Ghost in daily life Personal journals and writings when moved upon by the Spirit Canonized Scripture This represents official doctrine that serves as a "measuring rod" for the entire Church: The Bible The Book of Mormon The Doctrine and Covenants The Pearl of Great Price Commentary That Illuminates Like Nephi's writings, this category includes: Inspired talks and teachings that clarify scripture Commentaries and writings that support and sustain established doctrine Teachings that help us better understand canonical scripture Scripture from Other Faiths The Lord acknowledges that He works with people of all nations. As stated in the 1978 First Presidency declaration: "The great religious leaders of the world such as Muhammad, Confucius... received a portion of God's light... to enlighten whole nations and bring a higher level of understanding to individuals." The Doctrine and Covenants confirms this: "There are other holy men that ye know not of... the Lord doth grant unto all nations... to teach his word in wisdom, all that he sees fit that they should have" (D&C 49:8; Alma 29:8). The Process of Receiving Scripture Being "Quickened" by the Spirit In Doctrine and Covenants 67:11, the Lord explains that "no man has seen God at any time in the flesh, except quickened by the spirit of God." This principle of being "quickened"—spiritually prepared and enhanced—applies not only to seeing God but to receiving any form of divine communication. When we are quickened by the Spirit, we become more sensitive to: The voice of the Lord through the Holy Ghost Truth wherever it may be found The patterns and principles of divine revelation How new truth connects with and supports established doctrine The Role of Preparation Joseph Smith's ability to detect false revelation (like Hiram Page's writings) came from his experience being quickened by the Spirit. Through divine manifestations, he learned to recognize: The patterns of true revelation How authentic scripture feels and sounds The difference between divine and counterfeit spiritual experiences and manifestations How true revelation always supports and clarifies truth Detecting True Scripture The Measuring Rod Principle Joseph Smith detected problems with Hiram Page's revelations because they contradicted the spirit and fundamental doctrines of established scripture—both the Bible and revelations Joseph had already received. This teaches us an important principle: true scripture does not contradict the essential doctrinal truths previously established by God; instead, it will enlighten, clarify, sustain, and support existing doctrine . However, this principle refers to doctrinal contradictions, not differences in perspective, interpretation, or historical accounts—and this is a crucial distinction. Scripture itself contains multiple viewpoints and interpretive approaches, and this diversity was intentional and inspired. Consider these examples of intentional scriptural diversity: Different historical perspectives : The books of Chronicles and Kings offer varying accounts of the same events, each emphasizing different lessons and details Multiple Gospel witnesses : Matthew, Mark, Luke, and John each present Christ's life and ministry from their unique perspectives and for different audiences Varied interpretive approaches : Old Testament writers often included multiple traditions or explanations for the same events, allowing readers to find meaning that resonated with their circumstances Why this diversity exists:  Ancient writers and compilers understood that different perspectives could illuminate different aspects of eternal truth. Rather than seeing this as problematic, they embraced it as enlightening. When they included multiple accounts or interpretations, they trusted readers to prayerfully discern which perspectives offered the most insight for their particular needs and situations. The key distinction:  These various accounts and interpretations all sought to understand and illuminate the same fundamental truths—the Law, the nature of God, the path to salvation. They didn't contradict core doctrine; they demonstrated how different people experienced and interpreted God's unchanging principles in their unique circumstances. Just as Nephi's commentary on the brass plates illuminated rather than contradicted the Torah—offering fresh insights while maintaining doctrinal consistency—authentic modern revelation builds upon the foundation of previous truth rather than undermining its essential teachings. The diversity enriches our understanding; and expands our vision and appreciation for the Lord and his instruction. The Fruits Test The Savior taught us to judge by fruits (Matthew 7:16-20). True scripture, properly interpreted, will: Draw us closer to Christ Inspire righteous living Bring peace and clarity Align with established gospel principles Bear witness of truth through the Holy Ghost Clarify and support previous revelations The Light and Truth Test Doctrine and Covenants 67:9 gives us another test: "You know that there is no unrighteousness in them, and that which is righteous cometh down from above, from the Father of lights." True scripture will always promote righteousness and come from God, the ultimate source of all light and truth. Why This Matters Today Recognizing Revelation in Our Lives Understanding that anyone can receive scripture when moved upon by the Holy Ghost helps us: Value personal revelation more highly Recognize when family members, friends, or leaders speak by inspiration Be more attentive to the Spirit's promptings in daily life Appreciate that God speaks to us individually according to our needs Understand that our own inspired writing or speaking can be scriptural in nature Appreciating Church Leadership When we understand that our leaders speak scripture when moved upon by the Holy Ghost, we can better recognize and receive their inspired counsel. This doesn't mean everything they say is scripture, but it helps us be more spiritually attuned to when they are speaking by inspiration—when their words clarify, support, and sustain established doctrine. Interfaith Understanding Recognizing that God works with people of all faiths helps us: Find common ground with people of other religions Appreciate truth wherever it's found, especially when it supports gospel principles Build bridges of understanding and cooperation Maintain our own convictions while respecting others' spiritual experiences Becoming Better Receivers of Revelation As we study how scripture comes and how to recognize it, we become better prepared to: Receive personal revelation Distinguish between our own thoughts and God's voice Help others recognize the Spirit's influence in their lives Build Zion through inspired cooperation and understanding Create our own "commentary" through inspired living, teaching, and journaling Conclusion The Lord's definition of scripture in these sections is both humbling and empowering. It's humbling because it reminds us that God can work through anyone—including ourselves when we're prepared. It's empowering because it assures us that divine communication isn't limited to ancient prophets or modern apostles, but is available to all of God's children who seek it with sincere hearts. Like Nephi, we may not always recognize when we're receiving or sharing something truly scriptural. But when we speak or write by the power of the Holy Ghost, when our words enlighten, clarify, sustain, and support the doctrine of Christ, we participate in the same sacred process that has given us all canonized scripture. As we learn to recognize scripture in all its forms—whether spoken by a child in Primary, whispered by the Spirit in personal prayer, taught by our leaders, or even found in the inspired writings of other faiths—we open ourselves to a richer, more abundant spiritual life. We become part of that great community of believers who, though scattered across the earth and throughout history, are united by the same Spirit that speaks truth to honest hearts everywhere. The promise of Doctrine and Covenants 68:4 applies to each of us: when we speak as we are moved upon by the Holy Ghost, our words become "the will of the Lord... the mind of the Lord... the word of the Lord... the voice of the Lord, and the power of God unto salvation." What a remarkable privilege and responsibility we have as recipients and transmitters of divine truth—as potential creators of commentary that may, through the Spirit, enlighten and sustain others in their journey toward Christ. Additional Resources The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM : June 16–22 D&C 64–66  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 64-66 "A Covenant and a Deed Which Cannot Be Broken" The Doctrines of Submission and Forgiveness Come Follow Church History with Lynne Hilton Wilson D&C 64-66 D&C 64-66 I Why People Leave the Gospel I Come Follow Church History with Lynne Hilton Wilson Come Follow Me Kid D&C 64-66 Come Follow Me Scott Woodward & Casey Griffiths D&C 64-66 Why Forgiveness Is So Important | Church History Matters with Scott & Casey | Jun 16-22 Sign Seeking VS Seeking a Witness | Church History Matters with Scott & Casey | Jun 16-22 Open Canon: How God Still Speaks Today (Restoration Revealed Episode 11) Come Follow Up D&C 64-66 D&C Historical Background D&C 64-66 Don't Miss This D&C 64-66 Follow Him D&C 64-66 Doctrine & Covenants 64-66 Part 1 • Dr. Jason Whiting • June 16-22 • Come Follow Me Doctrine & Covenants 64-66 Part 2 • Dr. Jason Whiting • June 16-22 • Come Follow Me https://tinyurl.com/podcastDC225EN Grounded with Barbara Morgan D&C 64-66 Gospel For Kids Not yet published Seminary Decks Not yet published Hurricane Adult Religion Class D&C 64-66 The Church in Ohio, August - November 1831 Latter Day Kids D&C 64-66 The Whiny Whale | Animated Scripture Lesson for Kids (Come Follow Me: June 16-27) Line Upon Line D&C 64-66 Come Follow Me LDS 2021 D&C 64-66 (June 14-20) (Doctrine and Covenants) - Zion Rolls Forth Meridian Magazine Podcast D&C 64-66 “The Lord Requireth the Heart and a Willing Mind”, Doctrine & Covenants 64-66 Our Mother's Knew It D&C 64-66 D&C Week 25 [D&C 64-66] Insights and Object Lessons with Maria Eckersley Saving Talents D&C 64-66 Scripture Study Central D&C 64-66 D&C 64-66 | Taylor & Tyler | Come Follow Me Insights   Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 64-66, June 14-20) Come Follow Me: Act in Doctrine (Doctrine and Covenants 64-66, June 14-20) Come, Follow Me with John Hilton III (Doctrine and Covenants 64-66, June 14-20) Come Follow Me with Taylor Halverson (Doctrine and Covenants 64-66, June 14-20) Church History Matters Podcast Doctrine and Covenants 65, with Scott Woodward Scripture Explorers D&C 64-66 A Difficult Journey Scripture Gems D&C 64-66 Scripture Insights D&C 64-66 Talking Scripture D&C 64-66 Ep 325 | D&C 64-66, Come Follow Me 2025 (June 16-22) Show Notes Teaching With Power D&C 64-66 Insights Teaching Activities Thumb Follow Me D&C 51-57 Not Yet Posted The Red Crystal D&C 64-66 The Scriptures are Real D&C 64-66 Not yet posted The Interpreter Foundation D&C 64-66 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Come, Follow Me: Doctrine & Covenants Nibley Lectures: Come, Follow Me Doctrine and Covenants Lesson 25 (D&C 64-66) Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 25 (D&C 64–66) Scripture Roundtable: D&C Gospel Doctrine Lesson 41, "Every Member a Missionary" Scripture Roundtable: D&C Gospel Doctrine Lesson 46, "Zion—The Pure in Heart" Scripture Roundtable: Old Testament Gospel Doctrine Lesson 12, “Fruitful in the Land of My Affliction” Unshaken D&C 64-66 God Wants Your Heart CHAPTER & SECTION SUMMARIES D&C 64 D&C 65 D&C 66 Saints: Volume 1, Chapter 13 The Gift Has Returned Resources and Insights for this Week's Lesson   Housekeeping You've likely noticed some changes to our CFM Corner website. I have been working to make your scripture study experience more enriching and accessible. What's New Enhanced Section Summaries:  Each section now has its own dedicated page, making it easier to find and reference specific sections and insights when you need them. Integrated Scripture Passages:  I'm now including relevant scriptural text directly in our discussions, but this isn't meant to replace your personal scriptures or the Church's official resources. The Gospel Library app and ChurchofJesusChrist.org offer invaluable cross-references, study aids, and supplementary materials that remain essential to your study. However, this integrated format is for practical use, as it allows me to embed lexicon and word study links directly into the scriptural text, giving you immediate access to Hebrew and Greek insights without interrupting your reading flow. Why Ancient Languages Matter When you explore these lexicon links, you'll discover something fascinating: many words offer multiple translation options. Take ἀφίημι  (aphiēmi) from this week's lesson—it can mean "to release," "to let go," "to send away," or "to forgive." Additionally, you'll discover that there are several terms that can be used to translate "forgive." How do we know which translation is accurate? This reveals one of translation's greatest challenges: capturing not just the correct interpretation of a word, but its essence —the full emotional and spiritual weight the original author intended. This is an impossible task, as so many of these words were intentionally chosen not only for their meaning, but for their poetic value, and how they interact with other words within the text. This is one of the reasons that so many beautiful Hebrew wordplays and Greek double meanings get lost in translation, often disappearing altogether in English renditions. These translational gaps often leave us with an incomplete and sometimes distorted understanding of what the text originally intended to convey. This is why these word studies are so valuable. Learning to Navigate Multiple Options:  Determining which translation best fits the context takes time and practice. The most reliable approach is examining how the same words or phrase appears elsewhere in scripture—this is where concordances become invaluable tools. This allows us to examine how ancient prophets used these terms. We can also examine how modern prophets and apostles have interpreted these passages. Using these sources as our guides can help us discern which meaning best captures the divine intent behind the text. The Restoration's Unique Gift This exercise continually amazes me because when we dig back to these ancient source materials, we discover extraordinary insights. The concepts revealed through careful study of Hebrew and Greek texts align precisely with Book of Mormon and Doctrine and Covenants revelations. The accuracy of even the smallest details is remarkable—subtle elements like Hebrew naming patterns, linguistic structures, ancient agricultural practices, and cultural references that would be impossible to fabricate without advanced knowledge of Near Eastern civilizations and languages. These linguistic insights also illuminate and resolve many doctrinal questions that have puzzled Christian scholars for centuries. To me, this harmony isn't coincidental—it's evidential. Joseph Smith, with limited formal education and no access to advanced biblical scholarship, received revelations that perfectly complement truths embedded in ancient languages he couldn't academically access. Yet through divine means, he did access them. Modern prophets and apostles continue this pattern, teaching principles that resonate with the deepest meanings found in scripture's original words. This remarkable convergence demonstrates that The Church of Jesus Christ of Latter-day Saints is truly built upon the foundation of restoration—not human wisdom, but divine revelation that transcends educational limitations and spans millennia. For me, this has become a powerful witness of the Church's authenticity and the reality of continuing revelation. Your Invitation I invite you to explore these lexicon connections carefully. Don't just skim past them—let them enrich your study. Notice how ancient truths illuminate modern revelation, and how modern revelation clarifies ancient truths. This back-and-forth dialogue between old and new scripture has strengthened my testimony immeasurably, and I believe it will do the same for you. The Lord has given us tools for deeper understanding. Let's use them to dig more deeply into His word and witness the remarkable consistency of His eternal truths across millennia. The Sacred Journey to Zion: From Forgiveness to Covenant Song This week's revelations invite us on a transformative journey—one that begins with the some of the hardest gifts we'll ever give and culminates in the most beautiful song we'll ever sing. The Lord maps out the sacred pathway to Zion through three interconnected movements: the freedom of forgiveness, the embrace of accountability, and the joy of covenant living. Movement One: The Great Release (D&C 64) "Of you it is required to forgive all men" (D&C 64:10). The Lord doesn't suggest forgiveness—He requires it. But this isn't cruelty; it's liberation. In this week's materials, we learn that the Greek word for forgive, ἀφίημι  (aphiēmi), means "to release, to let go, to send away." When we forgive, we're not declaring that wrong was right. We're transferring the burden to the only One who can carry it righteously. As Isaiah testified, "Surely he hath borne our griefs, and carried our sorrows" ( Isaiah 53:4 ). Think of forgiveness as unlocking a prison—but discovering that you were the one behind bars. The offense created chains that bound you  to the offender, forcing you to carry their debt. Forgiveness doesn't erase the debt; it transfers it to Christ, who has already paid for it. 🕊️ The Lord honors our healing process.  Notice that in this very section, He calls out multiple elders by name—some repent, others don't. They each face consequences accordingly, and their lives are shaped, for good or ill, based upon their choices to repent and learn. Forgiveness doesn't eliminate accountability, it does not let the unrepentant "off the hook"; it establishes divine justice while freeing us from carrying burdens that were never ours to bear. This release becomes our first key to opening the gates of Zion. We cannot enter the city of peace while carrying the chains of resentment. Movement Two: The Sacred Responsibility (D&C 64-65) Once our hands are freed from the chains of bitterness, the Lord places something sacred in them: the responsibility of choice. These sections emphasize that agency is both gift and stewardship. The Lord reminds us that "he that is faithful shall be made strong in every place" (D&C 66:8). Our weakness, surrendered to Him, becomes strength (Ether 12:27). But this requires our active participation—choosing daily to "take up [our] cross and follow [Him]." Here we discover the beautiful union between justification and sanctification: Justification  is God's declaration that we are righteous through Christ's merit alone Sanctification  is our ongoing transformation to "holiness" through covenant living We are justified by grace, but sanctified through faithful choices and opportunities to serve, as we faithfully strive to develop the characteristics of our Master. The Lord saves us, but we participate in our own becoming, we are active agents in our eternal destiny. These sections teach us about the responsibilities of stewardship and sacred boundaries. Even the temple and Kingdom of God has boundaries. Church discipline isn't punishment—it's protective and progressive. Compassionate and intentional guidance is essential for eternal growth. Righteous boundaries preserve and develop individuals and communities. The Lord does not expect us to be perfected overnight, he offers stage specific guidance to those who are willing and humble enough to receive it. The Lord is acutely aware of our specific circumstances and concerns, his revelation regarding William McLellin's personal concerns clearly demonstrates this. To God, no soul is too small for divine care and instruction. For William, his counsel came through Joseph Smith, and today we each have the opportunity to receive similar and personal counsel through patriarchal and priesthood blessings. Movement Three: The Covenant Song (D&C 66) Once again, we see the journey culminate to a musical refrain: "songs of everlasting joy upon their heads" (D&C 66:11). This echoes Alma's stirring question: "Have ye felt to sing the song of redeeming love?" (Alma 5:26). But these aren't mere hymns—they're lived testimonies. Every act of forgiveness adds a note. Every choice to follow Christ contributes to the harmony. Every covenant kept strengthens the melody. The Lord tells Emma that "the song of the righteous is a prayer unto me" (D&C 25:12). Our lives become worship when we breath life into the principles and patterns that these sections teach. The song of redeeming love isn't just something we sing—it's something we become. 🎵 This song becomes our witness, our crown, our spiritual signature—a harmony of trust, justice, and divine love, engraved into our hearts, that prepares the world for the return of the King. The Complete Journey: Keys, Crosses, and Crowns Examine how this journey connects? The Key of Forgiveness and Repentance  unlocks our prison and opens Zion's gate The Cross of Accountability  shapes us through sacred choices and covenant living The Crown of Joy  emerges as our transformed lives become a song of redemption The Lord's counsel to "make straight His paths" connects us to John the Baptist and every forerunner of Christ. We prepare His way by removing obstacles (for ourselves and others)—through faith, repentance, mercy, covenants, teaching, good works, and testimony. As we take up our crosses to follow Him, we learn to sing the song of redeeming love. His law becomes engraved into our hearts as we join His chorus, singing "songs of everlasting joy." This sacred music becomes our witness, our covenant, and our crown—a halo of light, truth, experience, wisdom, and grace that represents our transformative hero's journey. The pathway to Zion isn't just about reaching a destination. It's about becoming the kind of people who belong there—those who have learned to release, to choose righteously, and to live in such harmony with divine will that their very existence becomes a song of praise. Questions for Reflection What burdens might the Lord be inviting you to transfer to Him? How does understanding the difference between justification and sanctification change your approach to spiritual growth? How can your life become a "song of redeeming love," a witness of your faith and discipleship? Additional Resources The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped

CFM : May 26–June 1 D&C 51–57  Videos, Podcasts, & Weekly Lesson Material VIDEOS & PODCASTS Media Resource Links BYU RSC Library D&C 51-57 William W. Phelps Evaluating Latter-day Saint Doctrine "Her Borders Must Be Enlarged" Come Follow Church History with Lynne Hilton Wilson D&C 51-57 Locating & Building Zion | D&C 51-57 | May 26-June 1 | Come Follow Church History with Lynne Wilson Handout Come Follow Me Kid D&C 51-57 Come Follow Me Scott Woodward & Casey Griffiths D&C 51-57 Trying to Build Zion While Losing Everything | Church History Matters w/Scott & Casey May 26 - Jun 1 Why Zion Had to Start Here | Church History Matters with Scott & Casey | May 26 - Jun 1 Come Follow Up D&C 51-57 Doctrine and Covenants | May 26-Jun 1 | Sections 51-57 | Come Follow Up on BYUtv D&C Historical Background D&C 51-57 Don't Miss This D&C 51-57 Follow Him D&C 51-57 Doctrine & Covenants 51-57 Part 1 • Sister Emily Utt • May 26 - June 1 • Come Follow Me Doctrine & Covenants 51-57 Part 2 • Sister Emily Utt • May 26 - June 1 • Come Follow Me Transcripts Grounded with Barbara Morgan D&C 51-57 Gospel For Kids D&C 51-57 Trouble in Missouri Find the Truth | Come Learn with Me | Doctrine and Covenants 52 Seminary Decks Not yet published Hurricane Adult Religion Class D&C 51-57 Sections 46, 49-50, 52-56 Sections 57-62 Latter Day Kids D&C 51-57 Tangled Wires Line Upon Line D&C 51-57 Meridian Magazine Podcast D&C 51-57 Our Mother's Knew It D&C 51-57 Saving Talents D&C 51-57 Scripture Study Central D&C 51-57 Come Follow Me Insights (Doctrine and Covenants 51-57, May 17-23) Come Follow Me with Casey Paul Griffiths (Doctrine and Covenants 51-57, May 17-23) Come Follow Me: Act in Doctrine (Doctrine and Covenants 51-57, May 17-23) Hard Questions in Church History with Lynne Hilton Wilson: Week 21-22 (D&C 51-57, May 17-23) Come Follow Me with John Hilton III (Doctrine and Covenants 51-57, May 17-23) Come Follow Me with Taylor Halverson (Doctrine and Covenants 51-57, May 17-23) Doctrine and Covenants 57, with Scott Woodward Doctrine and Covenants Contexts: D&C 51 , 52 , 53 , 54 , 55 , 56 , and 57  Steven Harper Doctrine and Covenants Minute: D&C 51 , 52 , 53 , 54 , 55 , 56 , and 57  Casey Griffiths Restoration Voices Volume 2: D&C 51 , 52 , 53 , 54 , 55 , 56 , and 57  Susan Easton Black How Can the Book of Mormon Help Saints Live the Law of Consecration? How Does the Book of Mormon Prepare Missionaries to Sacrifice, Serve, and Preach? Where Did Joseph Smith Get His Ideas about the Physical and Spiritual Gathering of Israel? How Thomas B. Marsh was Led to the Book of Mormon Without Knowing It Where Will the City of New Jerusalem Be? The Lost City of Zion. (Restoration Revealed Episode 10) Scripture Explorers D&C 51-57 D&C 51-57 Seeking Zion | Scripture Explorers Scripture Gems D&C 51-57 Scripture Gems Ep. 20- Come Follow Me: D&C 51-57 Scripture Insights D&C 51-57 Doctrine & Covenants 51-57. Lesson 22. CFM 2025. Scripture Insights Talking Scripture D&C 51-57 Ep 322 | D&C 51-57, Come Follow Me 2025 (May 26-June 1) Teaching With Power D&C 51-57 Doctrine and Covenants 51-57 Insights Doctrine and Covenants 51-57 Teaching Activities Thumb Follow Me D&C 51-57 The Great Blurple Blunder The Red Crystal D&C 51-57 The Scriptures are Real D&C 51-57 S4 E30 Establishing Zion: Learning about Then for Now (D&C 51-57) The Interpreter Foundation D&C 51-57 Study and Teaching Helps: 2025 Doctrine & Covenants Interpreter Radio Come, Follow Me: Doctrine & Covenants The Past and Future of the Temple Lot in Independence, Jackson County, Missouri Come, Follow Me  Study and Teaching Helps — Lesson 21: D&C 51–57 Audio Roundtable: Come, Follow Me Doctrine and Covenants Lesson 21 (D&C 51–57) “Be Not Deceived, but Continue in Steadfastness” Doctrine & Covenants 26; 28; 43:1-7; 50; 52:14-19 “The Gathering of My People” D&C 29:1-8; 33:3-7; 37; 38:24-41; 52:2-5, 42-43; 57:1-3; 110:11 Scripture Roundtable: D&C Gospel Doctrine Lesson 12, "The Gathering of My People" Scripture Roundtable: D&C Gospel Doctrine Lesson 14, "The Law of Consecration" Scripture Roundtable: D&C Gospel Doctrine Lesson 35, "A Mission of Saving" Scripture Roundtable: D&C Gospel Doctrine Lesson 46, "Zion—The Pure in Heart" Unshaken D&C 51-57 Come Follow Me - D&C 51-57 - Hastening the Work Unshaken Verse-by-Verse: D&C 51-57 - Wise Stewards SECTION SUMMARIES Section 51 Outline Word Section 52 Outline Word Section 53 Outline Word Section 54 Outline Word Section 55 Outline Word Section 56 Outline Word Section 57 Outline Resources and Insights for this Week's Lesson   Due to the amount of material covered in this week’s lesson, I won’t be able to go into as much detail on each section in the section summaries. I’ll share what I can, but in the spirit of the principle that “all things must be done in order,” I’m recognizing my own limitations this week. As a busy working mom, I need to wisely distribute my time and efforts. That said, I still wanted to share a few overarching thoughts and insights that may be helpful to those following along with these posts. This week, I listened to several podcasts, including Casey Griffiths and Scott Woodward’s vlog, which—as always—offered an excellent outline of the historical context and doctrinal material. I learned so much through their presentation. However, some historical events they discussed can be challenging to process. The early Church was full of real people with real flaws, and some of the stories from this period can feel unsettling and uncomfortable. They may even prompt questions about the credibility of certain early members or decisions made during that time. If you find yourself wrestling with those concerns, I want to offer a few reflections that have helped me: The Lord works with imperfect people—because that’s all He has to work with.  The early Saints, like us, were learning, growing, and sometimes stumbling along the covenant path. Notice how the Lord speaks to these individuals in the revelations.  He is firm when needed, but overwhelmingly compassionate, patient, and encouraging. He meets them where they are, while gently guiding them toward what they can become, especially when they are sincere and genuinely trying to do their best. That same patience and hope applies to us.  If the Lord could shape and sanctify such a diverse and flawed group of people such as the early Saints and Israelites, what might He be able to do with us—if we are humble, teachable, and willing to follow? While studying the many challenges faced by the early Saints, one theme stands out with increasing relevance: many were led astray by deceptive and confusing doctrines and practices . Although some of these struggles may seem unusual or even bizarre from a modern perspective, they are far less distant than they appear. The methods have evolved, but the dangers remain strikingly familiar. Today, with the rise of social media, we’re experiencing a modern echo of those same issues. Over the years, I’ve had numerous good people reach out to me—often friends familiar with my work—sharing videos, articles, and podcasts. Many have asked for my thoughts or clarification on these materials. Some of the content has been genuinely insightful. Others, however, raise serious red flags. Across the more concerning examples, certain patterns tend to emerge. These sources often claim access to prophetic secrets , announce sensational archaeological discoveries , or offer speculative timelines about the Second Coming —sometimes involving astrology or other questionable mediums. Frequently, these messages weave LDS language and doctrine together with manipulated interpretations of Hebrew words or scripture, cloaking spiritual speculation in the guise of sacred scholarship. At first glance, these messages can seem persuasive—especially to those who haven’t been critically exposed to these topics. They often tell people what they want  to hear, confirm what they already  believe, and—whether intentionally or not— exploit common spiritual and intellectual vulnerabilities . Gaps in language familiarity, historical understanding, or cultural context can be easily manipulated. Some of this misinformation is intentional. These are carefully crafted counterfeits, designed to confuse and manipulate. Other times, it stems from genuine misunderstanding  or lack of access to reliable sources. Often, the people behind such content are well-meaning. But they tend to have just enough knowledge to sound credible—and just enough error to be spiritually dangerous. That’s what makes these messages so difficult to detect, and why spiritual discernment is more essential now than ever . These are the very same traps the early Saints encountered—and they are traps we, too, can fall into if we are not vigilant. That’s why it’s so important to check and recheck our sources, to engage in diligent study, and to use trustworthy tools and frameworks. But even more than that, we must rely on the Holy Spirit —our most dependable source of truth. Otherwise, we risk falling into the same speculative theology and doctrinal confusion  that disrupted the earliest efforts to build Zion. This is part of the reason I go to such lengths to cite my sources and document my work. I recognize that I, too, am vulnerable to well-intentioned mistakes. And when those happen, I want to be accountable, to correct them transparently, and to help others do the same. This work isn’t meant to be done alone—it takes a village. There is so much to uncover and understand, and each of us brings unique and vital gifts and perspectives to the task. While our platforms today may be new—videos, podcasts, reels, and polished blogs—the confusion that misinformation creates is just as real , and the spiritual risks are just as serious . That’s why the Lord’s counsel in Doctrine and Covenants 52  is so timely and so important. In the midst of all this noise, the Lord offers us clarity: a pattern —a divine framework for discernment. This pattern can anchor us in truth . It can help us recognize His voice  amid a thousand competing narratives. And now, more than ever, it’s worth taking a closer look at what that pattern is—and how we can faithfully apply it in our lives. Learning to Discern: Patterns, Conflicting Traditions, and the Lord's Voice In this week’s study, we face a flood of materials, names, travel assignments, and doctrinal instructions. It can feel overwhelming. So, let’s step back and focus on a few powerful themes that help us make sense of why this section matters, both in the context of Church history and in our personal discipleship today. The Restoration Solution: Learn to Discern This week's revelation doesn’t just send missionaries out—it teaches them (and us) how to discern truth from error . It’s a continuation of what we learned in D&C 50 and ties beautifully with the PaRDeS model of interpretation  we discussed in previous lessons: Peshat  – Plain, simple meaning Remez  – Hint or reminder Derash  – Comparative or analytical exploration Sod  – Revelation, unveiling the hidden or sacred mysteries In D&C 52:14–19, the Lord outlines the pashat layer of his council, providing a clear and basic pattern  for how we can "know/discern the spirits": Sincere and contrite prayer , paired with diligent obedience to ordinances and covenants Speech that is honest, sincere, meek, modest, and edifying Diligent Labor through Consecrated Action that Builds the Kingdom Fruits that model and teach about God's Pattern of praise and wisdom , consistent with previously revealed truth This pattern becomes the standard for spiritual integrity and discernment. The Lord says, "By this pattern ye shall know the spirits in all cases under the whole heavens." A Deeper Look, "Pattern" Let’s explore these concepts using the single term "pattern," using the tools we have acquired: Peshat (Plain): In context with our study, the Lord has provided us a model, outlining a list of behaviors—prayer, speech, action, and fruit—that guide us toward spiritual truth. Remez (Reminder):  In the PaRDeS model, the word "pattern" can be recognized as a "hint," a token word that might remind us of other patterns we have encountered in scripture. One of the most notable is found in the Bible, when Jehovah taught Moses on Mount Sinai . During this encounter, Jehovah revealed His divine pattern for building the Tabernacle ( Exodus 25:9 ). This pattern was intentional, precise, and symbolic, and it became the basis for Israelite worship and temple practice, as it patterned the organization and creation of the world itself. This is especially significant in this section because the Lord is once again preparing the Saints to build a Temple, which was also based on His divine pattern. Derash (Comparative Exploration):  Once we have our "hint," the next step is to ask questions and explore this term in more detail. This is where PaRDeS invites us to dig, compare, and explore . You might think of this as the "treasure hunt" part of scripture study, and this is where things get fun: Some questions we might ask: How is the word pattern  used elsewhere in scripture? What is its etymology  or root meaning? How would this word be expressed in Biblical Hebrew  or Koine Greek ? Are there any interesting literary features —like parallelism, wordplay, or symbolism? How have ancient and modern prophets expanded on this idea? How does this word connect with other covenantal or temple imagery? Midrashic Investigation "Pattern" Before we dive into our word study on “pattern,”  I’d like to briefly walk you through how I typically approach a midrashic investigation  in my own scripture study. Obviously, this isn’t the only way to do it, but it’s a method I’ve found to be both meaningful and fruitful. Think of this process as a spiritual and intellectual investigation, detective work—a layered exploration that blends word study, scripture cross-referencing, historical inquiry, and Spirit-led reflection. 1. Begin with the Words Themselves I usually start with a word study . I consult dictionaries, lexicons, and concordances to better understand a word’s definition—first in English, then in Latin, Hebrew, and Greek where applicable. I also look at how the word appears across different passages of scripture, paying attention to how its meaning shifts depending on the time period, culture, and context. Often, this opens up etymological insights —revealing the genealogy of a word, and how it evolved over time or how related words might enhance or contrast its meaning. This becomes a foundation for deeper exploration. Resources that I typically use for this include: Scripture Notes (handy for LDS Scripture, free and paid subscriptions available) Blue Letter Bible (free, a well-organized and robust platform for looking up Hebrew and Greek terms, includes public domain concordances and an interlinear Bible with multiple translations. This source is very helpful for word morphology, helping one to parse out the functions of different words within the texts.) Logos (this is a paid program that allows the user to access more updated books that are not public domain. The program offers many helpful features, but there is a learning curve to figuring out how to utilize it. This would be something for more advanced students.) Sepharia (This is a compilation of Jewish records, including the Targum, Mishna, Talmud, in addition to Multiple Hebrew dictionaries and resources.) Logeion (This is a fantastic etymological tool for Ancient Greek and Latin.) Paalim (This is a Modern Hebrew conjugation tool, but it is very helpful for identifying how root structures are organized and utilized) Webster's 1828 Dictionary (This is a dictionary from the time period of Joseph Smith, giving us a snapshot of how words were used and interpreted at the time when the Book of Mormon was translated) 2LetterLookup (This is an Aramaic and Hebrew tool that helps users to easily find words if they do not know how it is spelled, or they want to find the Strong's number to look up in a concordance. Wiktionary (on occasion, with caution, used only as a springboard—not a final source, as this is not always reliable. However, it is very helpful to find source links. It will also format unfamiliar terms for use in other tools; this is especially useful if you don't have foreign language keyboards installed on your computer. This will allow the user to simply copy and paste a word into another, more reliable, search engine like Sepharia or Lexilogos , and this is especially helpful for languages like Arabic , Sanskrit , and such.) One particularly helpful tool—especially for beginners—is the Strong’s Number system . Developed in the late 1800s by James Strong, it assigns a number to each unique Hebrew and Greek word in the Bible. This allows you to trace where that word appears throughout scripture, even when it’s translated into different English terms. Years ago, I used to look up every word manually—painstaking but rewarding work. Now, with AI and searchable platforms, the process is much faster. You can even enter a prompt into your study tool or AI chat, asking for a Strong’s number with a definition and link. But use caution!  AI, like Wiktionary, is only as good as the sources it draws from. Always verify.  Always double-check. AI can sound confident while being completely wrong. 2. Explore Connections and Patterns Once I have compiled my word studies and have had an opportunity to grasp the core meanings, I start looking for patterns —stories, doctrines, symbols, and scriptural teachings that relate to the concept I’m studying. The concordances are very helpful for this because they list every time a word is used in the Bible, unfortunately the Book of Mormon's concordance is not as robust, but the Scripture Notes app is really good at this, and for this type of study, it is more comprehensivel than the Gospel Library, pulling information from all of the Standard Works and allowing the user to easily integrate additional tools, like BlueLetterBible and the 1828 Dictionary, so I use that a lot. Some of the questions I ask include: Where else is this idea or word reflected in the scriptures? Are there recurring themes or structures that show up across different books, dispensations, or cultures? What are the common themes and contexts that thread through these examples, if any? How do prophets (ancient and modern) use this word or image? This is where the brainstorming begins, and the questions will vary depending on the nature of the content. Sometimes I uncover strong threads that open doors to fresh insights. Other times, I follow a path that seems interesting but doesn’t lead anywhere—at least not yet. I’ve learned to be okay with that. This part of the process is iterative and open-ended. Some discoveries are immediate; others take time to unfold and may not make sense until more information presents itself. 3. Evaluate, Sort, and Cross-Check Next, I move into sorting mode . I begin organizing my notes, asking: Which threads are strong and well-supported? Which ideas are still too fuzzy to be useful? Which ideas are still developing or need more research? Which threads may not apply right now, but are worth bookmarking for later? Frequently, I will need to pause and do further study—diving into grammatical questions, historical context, cultural background, or prophetic commentary. I’ve come to think of this step as building a mental library . Even if something doesn’t fit now, it often becomes relevant later. In my experience, no sincere insight is wasted. I have recently started to use Obsidian to keep track of my notes and insights, and with tools like Claud and MCPs, I am excited about how these technologies will be able to help me in the future. ( Claude + Obsidian = Building Your Personal AI Ecosystem (MCP Servers)) 4. Discernment and Alignment Finally, I step back and enter a phase of spiritual discernment . I ask: Do my conclusions and insights align with revealed truth? Have I considered trusted voices—prophets, apostles, and faithful scholars—who have studied these things before me? Am I allowing the Spirit to confirm what I’ve found, and am I allowing him to direct me into the things that challenge me to think deeper? This phase is critical. Scripture study isn’t just academic, and it isn't static—it’s fluid, and it is developing constantly. Answers rarely come all at once, and some of my biggest insights don't come at my desk. Frequently, something that I hear in a podcast, a class, or a conversation will trigger a connection. Sometimes, a thought comes as I am lying in bed trying to go to sleep, or it will be there when I wake up. My goal is to always be ready to receive revelation and to align with truth . I am not interested in chasing novel fads or forcing clever connections. I want my learning to be both intellectually sound  and spiritually grounded . This process continues to evolve as I learn and grow—and it has deepened my love for scripture, helping me to see and recognize recurring divine patterns woven throughout the Word of God. Now, let’s take this approach and apply it directly to a real example —the word “pattern”  in Doctrine and Covenants 52:14–19 . Midrashic Word Study Example: “Pattern” (תַּבְנִית – Tavnit) Based on Doctrine and Covenants 52:14–19 I. Terms English and Latin Foundations Pattern  in English refers to a model, outline, or blueprint. Interestingly, it shares a linguistic root with the word patron —a protector or advocate. Both terms derive from the Latin patronus , which in turn comes from pater , meaning father . This already suggests that a true pattern is not merely structural—it has a purpose, its protective, nurturing, and developmental, like a father’s care and support. This has Christological resonance: It reminds us of Christ as our advocate , model, and protector. Greek & Hebrew Term Typos τύπος Tavnit תַּבְנִית (Av Typos אַב טִיפּוּס, "archetype" borrowed from Greek, used in modern Rabbinic texts) Mosiah 13:10 Exo 25:9 Alma 13:16 Exo 25:40 Alma 25:15 1Ch 28:19 Alma 33:19 Isa 44:13 Alma 37:45 Eze 8:10 Ether 13:6 Deu 4:16 Jos 22:28 What is the general concept of these words? How do contextual examples help us to interpret what the words mean and how it is being used? What insight does the Book of Mormon offer, and can it help us to clarify the Biblical interpretations? II. Hebrew Root and Grammatical Structure The Hebrew word תַּבְנִית ( tavnit )  is often translated as pattern, form, or blueprint . It appears in sacred contexts such as: The divine instructions for the Tabernacle  ( Exodus 25:9 ) Solomon’s Temple plans  ( 1 Chronicles 28:11–12 ) Warnings against idolatrous imitations  of divine patterns Breaking down the term tavnit   midrashically  can offer additional insight. In Hebrew, names and words are often rich with layered meaning, and scholars and sages frequently analyze them from multiple angles to uncover deeper context. Hebrew functions as a language of formulas, a language of patterns —built around a highly structured and symbolic grammatical system. Most Hebrew words, whether verbs, nouns, or otherwise, are derived from a three-letter root, or radical . These roots are called shoreshim in Aramaic  and are placed into specific grammatical patterns —through the use of prefixes, suffixes, and various prescribed vowel structures. These formulas indicate how the root functions and how it should be interpreted. These patterns help to indicate whether a word is a noun or a verb, masculine or feminine, singular or plural, active, passive, or reflexive. They can also reveal whether a term is a compound word or even an acronym. In this way, Hebrew offers meaning and a structural roadmap for interpretation and understanding. Word Breakdown תַּבְנִית 1. Grammatical Structure Root:  ב־נ־ה ( B–N–H ) – from the same radical as the verb “to build” (בָּנָה banah ) Form:  Feminine noun Prefix:  תַּ ( tav ) – often marks abstract nouns or feminine forms Suffix:  ית ( -it ) – standard feminine noun ending, sometimes used to indicate a diminutive form, such as a pattern or model that is used to teach or guide. Literal Sense:   “That which is built”  or “a constructed form” The תַּ___ִית structure of this word is rather interesting. This formation of the two tavs on both ends literally "wraps around" the root, highlighting the core meaning and purpose of the message, creating a type of structural embrace around the Hebrew root with the two tavs acting like symbolic "bookends," and this is evident in other words that use this pattern as well: Other words th at follow the תַּ + ית pattern include: Word Meaning Root Concept Takhlit  תַּכְלִית purpose, completion, perfection k-l-h to complete a course, to be prepared, to come to an end, to be perfected Tarbit  תַּרְבִּית increase, profit, multiplication r-b-h increase, multiply, to become great (same root as Rabbi) Tokhnit  תַּכְנִית plan, outline, foundation k-n-n root, support, to establish, plant, vineyard, base Takhnit תַּחְנִית framework, encampment, rest ch-n-a to camp, pitch a tent, abide, rest Takhlit תַּחְלִית beginning or commencement ch-l-h (Forming a homiletic pair with the previously mentioned תַּכְלִית (takhlit) (end/purpose) When researching words that follow this תַּ___ִית pattern, I was also reminded of the tallit, the Jewish prayer shawl that wraps around a person in prayer. However, talit is spelled טַלִּית, with a Tet instead of a Tav. Therefore, while these words sound the same, they come from different roots. In fact, Talit is borrowed from a Greek term, στολή , which means garment, robe, and armament, which is interesting, especially in light of this context. In Hebrew, homonyms (words that sound the same but are spelled differently) are frequently used as word plays to remind the reader of symbolic associations. While the word talit comes from Greek origins, the concept is undoubtedly evident in the Old Testament, with the tzitzit strings (fringes) that the Israelites were instructed to wear as part of their covenant clothing, ( Numbers 15:38-39 , Deuteronomy 22:12 ) These strings or tassels were affixed to the four corners of their garments. They were woven with blue threads, which were made with tikhelet dyes, and once again we see the תַּ___ִית pattern, and our terminology comes full circle with the כָּלָה k-l-h  root, which means to complete a course, to be prepared, to come to an end, and to be perfected. When I think of the tzitzi strings in this context, I often think of the tassels that graduates will move from one side to the other, marking the completion of their respective courses. I also think of the hem of the Savior's garment, which the woman with the issue of blood reached out for, demonstrating her faith in His power to heal and make her whole. This leads us to a symbolic exploration of the word תַּבְנִית.  By examining this term through a symbolic lens, we can continue our midrashic investigation—unpacking the possible internal meanings, imagery, and covenantal messages embedded in its letters and structure. Tav (תּ): The Covenant Mark Ancient Symbol:  In the earliest form  of the Hebrew alphabet, two crossed lines (𐤕), resembling an “ X ” or a lowercase “ t ”, were used to depict the letter Tav. This is the last letter of the Hebrew Alphabet, and as such, it is used symbolically to represent the end goal and its completion. This changed with the Greek alphabet, and the letter Omega became the last letter (derived from the Hebrew letter Ayin into the o micro n "little o" and O mega "big O". In the Roman alphabet, the letter Z became the final letter, derived from Zayin, the seventh letter of the Hebrew alphabet, which, in Hebrew, sits where the Latin G resides. The development of later alphabets, including Greek and Latin, was not an isolated phenomenon—earlier Semitic scripts heavily influenced  them . For nearly a thousand years, the ancient Israelites and Phoenicians  shared versions of the Proto-Sinaitic  alphabet, a script that eventually evolved into an early form of Hebrew , used by the Phoenicians and Israelites throughout the First Temple period. Around 500 BCE , during the reign of King Darius of Persia , the Hebrew script underwent a major transformation. The Jews began using the Imperial Aramaic script , the official script of the Persian Empire. This became the foundation for what is now called the "square" Hebrew script , or Ketav Ashuri  (אֲשׁוּרִי), meaning “Assyrian script”—reflecting its geographic and political influences. This shift marked a significant point in the history of written Hebrew. The older script—often referred to as Ktav Ivri  or Paleo-Hebrew —is what many scholars believe was used in the days of Moses , King David , and likely Lehi . Many Latter-day Saint scholars have suggested that this earlier alphabetic tradition may have influenced the writing system known as  “Reformed Egyptian”  (as mentioned in the Book of Mormon). Rather than using full Egyptian hieroglyphs—which were complex and reserved for the elite—these early Semitic scribes likely adapted and simplified the script into a phonetic system  that could be more easily taught and understood by ordinary people. Thanks to the Phoenicians’ expansive trading networks , their alphabet spread widely across the ancient Mediterranean world. As it moved westward, it was adopted and adapted by various cultures, most notably the Greeks  and later the Etruscans . These languages required adjustments to the original Semitic script, particularly the introduction of a systematic representation of vowels —something largely unnecessary in Semitic languages due to their root-based structure and patterned morphology. The Greek alphabet , with its vowel notation, became a distinct and enduring script that evolved into its modern form. The Etruscans  further adapted the Greek script to suit their own linguistic needs, and from there, it was refined into the Latin alphabet —the writing system that forms the basis of most Western languages still in use today. Several scholars suggest the ancient Tav character (𐤕) was the likely precursor to the Greek  letter Chi (Χχ) , a combination of the ancient letter form and the pronunciation of the Hebrew "Chet," which the Greeks adopted from the Phoenician aleph-beyt (see Chaim Sunitsky ). Chi  is the first letter in Christos  (Χριστός), the Greek name for Christ, and by the 3rd century, the Chi-Rho  (☧)  monogram was used among early Christians to represent the name and power of Christ. In Hebrew, the word Chi  means "living" and Rosh  (the Greek Rho) means "head." During the Middle Ages, the X symbol became a common shorthand for signing legal documents, especially among Christians, as this symbol was associated with honor and integrity—this is a traditional practice that still carries over today. Hence, “X marks the spot”  has deep historical and theological resonance. Meaning:   In Hebrew, the letter Tav (ת)  is often translated as “mark,” “sign,” or “seal” —most notably in Ezekiel 9:4 , where Tav represents a protective mark  placed on the foreheads of the righteous. However, like many ancient symbols, Tav can also carry opposite connotations , at times representing judgment, danger, or death . This reflects a foundational principle embedded in Hebraic symbolism: the idea of “opposition in all things.” In ancient thought, each symbol conveyed a core concept , but its meaning could shift depending on context —ranging across a spectrum of interpretation  from blessing to curse, protection to peril. Understanding a symbol’s intended meaning requires more than simple translation; it demands contextual insight, literary awareness, and often cultural and covenantal understanding. While I don’t have space to unpack that full framework in this lesson, I’m currently preparing materials that will explore these interpretive principles in greater depth—especially as we move into our Old Testament studies next year.  So stay tuned! In the ancient Hebrew pictographic script, Tav  was formed from two intersecting vavs (ו) —a letter that looks like two hooks or nails intersecting. The Symbolism of Vav (ו) In Hebrew, the word Vav  literally means “hook”  and is frequently used as a conjunction, often translated as “and.” In the Tabernacle and Temple, vavim (hooks)  were used to hang the veils to the ceiling—physically connecting the sacred space that represented heaven and earth (see Exodus 26:32–33 ). Vav symbolizes connection, union, and continuation —joining separate parts into a unified whole. Visually, the ancient vav resembled a Y  or a peg , reinforcing its function as something that binds or links, like a tent peg or stake, the ball and hitch of a train, or joints of a body. It also carries implications of addition , promise , and the opposite, division and separation —much like the symbols used in mathematics (+, -, ÷, %, /). These denote the distinction of relational parts. This symbol can also represent a vow, essentially one's word or a sacred promise, as our word is our bond. When two vavs  are joined together—as in the form of Tav —they represent a two-way promise : a covenant or contract  between two or more entities. This makes Tav the ultimate symbol of a covenantal relationship . The Cross and the Covenant This symbolic crossing—forming the shape of a cross—naturally points Christian readers to the Savior. Christ fulfilled His portion of the covenant  on the cross of Calvary, satisfying the demands of justice and opening the way for mercy to flow to mankind under the conditions of His law. In that sense, the Tav not only represents a contract —but also the culmination of the contract that was made in the Pre-existance  through the fulfillment of Christ's Atonement...  εἰς   τοῦτο   γεγέννημαι  ...to this end was I born ( John 18:37 ). Now that we have examined some aspects of Tav symbolism, our next step is to examine that which is framed in between the Tavs, and this word is Beni בְּנִי (Beni): From the root: ־נ־ה ( B–N–H ) "to build" Also, the root for בֵּן (ben)  – “son” or “child” In the form of beni בְּנִי  – meaning “my son,” “my child,” or "my children" Together, Tav–Beni–Tav  might be interpreted midrashically as: “My child, wrapped in the covenant,” or “The one I am building and sealing within the covenant.” This interpretation is beautifully consistent with the temple purpose and context of tavnit  in Exodus—where Moses is commanded to build the tabernacle according to the pattern shown on the mount . This is not just a structure—it’s a divine teaching tool and a seal of protection, symbolizing the sacred relationship between God and His covenant children. Sod (Mystery):  In the temple (ancient and modern), covenantal robes symbolize being spiritually clothed, wrapped, and embraced in God's divine pattern of redemption. In this lens, a “pattern” is not just a plan—it is an identity , the way to eternal life and exultation, a relationship, a bond, and a sacred covering of protection and grace. Bringing It Together The Saints were confused because they were bringing centuries of conflicting traditions to the table. The Lord, in His mercy, gave them—and gives us—a pattern. This pattern helps us: Filter the voices around us Recognize the fruits of truth Return to sacred sources And remember who we are: Children of the covenant Just as Joseph Smith went to the source, we too can seek early texts, study original languages, and use the tools we’ve been given—concordances, interlinear translations, covenants, ordinances, ancient and modern revelation, and the companionship of the Holy Ghost—to deepen our understanding. Let us walk the covenant path with clarity, not confusion, trusting the Lord’s pattern to guide us forward. Additional Resources The Scripture Citation Index Doctrine & Covenants Stories Scripture Stories Coloring Book - D&C Liahona , For the Strength of Youth , Friend Saints The Gospel Learning and Teaching email subscription Revelations in Context: The Stories Behind the Sections of the Doctrine and Covenants Doctrine and Covenants Historical Resources Joseph Smith Papers   Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers Joseph Smith Papers Podcasts Mission of the Prophet Joseph Smith Accounts of the First Vision Prophets of the Restoration Gospel Topics Essays Gospel Topics and Questions Church History Topics Answers to Church History Questions Global Histories Saints, Volume 1 Saints, Volume 2 Revelations in Context Joseph Smith’s Revelations Joseph Smith Papers Podcasts Church History Topics Maps: Church History Maps Northeastern United States Palmyra-Manchester, New York, 1820–31 The New York, Pennsylvania, and Ohio Area of the USA Joseph Smith Papers Joseph Smith's Residences The Scriptures, Mapped