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Title: The Seventy's Course in Theology (First Year)
Outline History of the Seventy and A Survey of the Books
of Holy Scripture
Author: B. H. Roberts
Release Date: September 4, 2019 [EBook #60235]
Language: English
*** START OF THIS PROJECT GUTENBERG EBOOK SEVENTY'S COURSE IN THEOLOGY (1ST YEAR) ***
Produced by the Mormon Texts Project
(https://mormontextsproject.org/), with thanks to Renah
Holmes
_The Seventy's Course in Theology_
FIRST YEAR.
_Outline History of the Seventy_
AND
_A Survey of the Books of Holy Scripture_
COMPILED AND EDITED BY
_ELDER B. H. ROBERTS_
Of the First Council of the Seventy
_To become a Seventy means mental activity, intellectual development,
and the attainment of spiritual power_
Salt Lake City
1907
_INTRODUCTION._
_To become a Seventy means mental activity, intellectual development,
and the attainment of spiritual power_.
The first three opening lessons of this year's course of study are
devoted to the history, organization and duties of the Seventy. They
should be thoroughly mastered by the present membership of the quorums,
and as fast as new members are brought in their attention should be
called to these lessons, and they be required to master them also that
all our Seventies may have a proper understanding of the dignity and
importance and the responsibility of this office in the Holy Priesthood.
The body of the present year's course of study deals with the four
books of the scriptures, recognized by the Church as the only
authoritative written embodiment of the doctrines of the Church;
namely, the Bible, comprising the Old and New Testament, the American
volume of scripture, the Book of Mormon, modern revelation, contained
in the Doctrine and Covenants, and the Pearl of Great Price. The year's
course of study is intended to be a rapid survey, not an exhaustive
treatment, of these books; and this in order that all our Seventies
may as soon as possible be made acquainted in a general, even if
only in a superficial way, for the present, with this body of sacred
literature; that they may know something of its history and character.
The dominating idea of the whole course being,
_A Workman Should Know His Tools_.
In the past, a too exclusive adherence to merely "text methods" of
work has been followed. That is to say, there has been a selection
of separate and disconnected texts marshalled together in support
of a given subject without sufficient care being taken to know the
context and historical association of the scriptural utterances, often
attended with great danger of forming misconceptions of such texts,
resulting in wrong deductions and conclusions. The present aim is to
make our Seventies familiar with the spirit of the scriptures, learning
something of the individual books, as a whole, something of their
general import and their relationship one to another; that from this
general acquaintance with the whole volume of scripture, the Seventies
may become more competent to use separate passages more intelligently
and effectively, and with less likelihood of making mistakes.
The fear has been expressed that since so many lessons are devoted to
the Bible, nearly half the years' course, there will be some danger of
the work becoming monotonous; but that fear is based upon the common
misconception that the Bible is one book, instead of a collection of
books, thirty-nine in the Old Testament and twenty-seven in the New of
our common English Bibles. Since the books are so many and the time
period covered so great--about 2500 years, from Moses to St. John--and
the books being composed by many writers--there is promise of plenty of
variety, both as to books and subject matter. It is the rapid survey of
a whole library of books that is contemplated, rather than the study
of one book, albeit the many books are bound together in one volume.
The consideration of the American volume of scripture, the Book of
Mormon, and of modern revelation in the Doctrine and Covenants and
Pearl of Great Price, in the latter part of the course, together with
the suggested lectures and the special lessons on present day subjects,
scripture reading exercises, etc., etc., will unquestionably give ample
variety to the year's work.
_THE CLASS TEACHERS_.
The First Council in its circular letter on the subject of the new
order of things in relation to Seventies' meetings, course of study,
etc., has already suggested that the new plans of Seventies' work would
make it necessary for the quorums to find the most efficient teachers
for their classes. "Where the most efficient teachers are to be found
among the presidents of quorums," says the circular letter, "of course
they will be given preference; but where more efficient men can be
found in the quorum membership they should be selected as teachers and
perform their duties under the direction of the Council of the Quorum,
which, of course, will always be the presiding authority in all quorum
and class meetings, and conduct all the exercises except the class
work. It might be well to select the most proficient man for teacher,
and appoint one or more assistants who should prepare for the class
work, and in the event of the teacher's absence, and even occasionally
when he is present, they could conduct the exercises.
_MANNER OF LESSON TREATMENT_.
It is not desired that there shall be a too slavish adherence to the
letter of the lessons. The lesson forms are merely suggestive. Nor is
it the intention to set forth a stereotyped method of treatment of
what is given. Much will depend upon the teachers. Some will prefer
to assign the whole lesson to the quorum in general and conduct the
exercises as a class; others may prefer to make special assignments of
topics from the subject matter of the lessons and have brief formal
lectures devoted to them, followed by review questions, formulated
either in advance or in the course of the lesson exercises, or at its
close by the one conducting the class. Either of these methods can be
made satisfactory, or a combination of them might be adopted. It is
desirable that the quorums and class teachers exercise their freedom in
these matters, only let them throw life and individuality into the work
and they will succeed.
The class meetings of the quorums can continue throughout the year
practically without interruption. Interruption will only be necessary
in order to attend the Stake Quarterly Conferences, and the ward
conferences where the respective quorums are located, and these
occasions will not exceed five in number. There will be no occasion for
postponing class exercises in order to attend to the business affairs
of the quorum, since half an hour of any regular session of the quorum
will be sufficient for the transaction of any business it may have to
do if prompt and business-like methods are employed. If not, a special
meeting could be called. It is expected, of course, that the council
will continue to hold its council meetings apart from the quorum and
class meetings, but these, too, could be held on the Sunday morning
either before or after the regular meeting.
_HOME READING AND PREPARATION_.
Home reading and preparation outside of class hours should be insisted
upon. It is not intended that the only mental work in connection with
our course of study shall be the two or three hours devoted to the work
on Sunday morning. There must be reading through the week. For example,
during the weeks that the Pentateuch constitutes the lessons--three in
number and hence extending over three weeks of time--it is expected
that members will read the five books of Moses through, not a difficult
task; and so on throughout all the lessons. By reading about one hour a
day an average reader may complete in one year the reading of the four
books of scripture covered by the present year's lessons. Necessarily,
this will be rapid reading, but it should be remembered that we are
only reading the scriptures this time to get a general idea of their
contents, and the relation of the parts to the whole. The object now is
not to ponder deeply over texts and combine them subjectively, or work
out doctrinal or historical themes, hence we can read rapidly in this
first survey of the scriptures proposed in these lessons. In addition
to reading the books of scripture themselves, members should consult as
far as possible the references given on the various books and topics in
the lesson analysis. These references are quite numerous and varied,
made so purposely, so that if the members do not happen to have access
to one of the Dictionaries or Helps or other works of reference, they
might possibly have another--one at least out of the many, and the
notes are given that all may be assured of some assistance in making
lesson preparations by consulting the utterances of those who are
recognized as authorities upon the subjects on which they are quoted.
If this is thought to be a rather heavy course of work let it be
remembered that it is to become a settled conviction with all that,
_To be a Seventy means mental activity, intellectual development, and
the attainment of spiritual power, and this may be done only by hard
persistent work_.
_SCRIPTURE READING AND SPECIAL TEXTS_.
At Lesson XIV, Part II, it will be observed that "scripture reading"
is introduced as an exercise to be rendered immediately after the
opening exercises and before taking up the lesson proper. The purpose
of this exercise is as follows: It is well known that in some Christian
families in the world, it is the custom to make the reading of the
scriptures a part of the family worship, and our Elders when visiting
in such families are called upon to read the scripture lesson before
engaging in prayer--an example that could be followed with profit
in our own family worship. The desirability of our Elders being
prepared to acquit themselves well on such occasions as named above,
is obvious, and to do that each one should have in mind a number of
suitable chapters or parts of chapters of the scriptures with which he
is familiar, which are appropriate for inspiring the true spirit of
worship, and which he can read effectively. It is, therefore, urged
that class teachers direct the members of the class, when this exercise
begins, to select each for himself, such scriptures and practise the
reading of them, that when called upon to read before the class he may
be prepared. Both the reading and the appropriateness of the scriptures
chosen should be subject to the criticism of the teacher at the time.
Correct pronunciation should be taught and insisted upon and practiced
until it shall become habitual. From the selections read before the
class, and the suggestions from the teachers the readings will elicit,
each member in time will be able to build up a fine list of chapters or
parts of chapters that will be suitable for family worship and special
reading. It is not expected that this exercise will occupy more than
ten minutes, and usually should not occupy more than five. An example
of such reading exercise is given in Lesson XIV, Part II.
The object of publishing a special text with each lesson, is to bring
before the members of the class passages of striking beauty, doctrinal
value, or of spiritual power; both that our Seventies may in this way
gradually build up a collection of striking texts, and also that they
themselves may form the habit while reading, of noting such passages
and making them their own. They will find the noting of such passages a
very fruitful and successful means of enriching their own language and
enlarging their powers of expression.
_LECTURES_.
Occasionally special lectures and papers are outlined in the lesson.
Teachers should make assignments of these exercises two or three weeks
before the time for them to be rendered, that there may be ample time
for thorough preparation, with the view of making the lectures and
papers an intellectual treat to the quorums.
_SUBJECTS OF PRESENT DAY INTEREST_.
In the latter half of the course for the present year, subjects of
present day interest are introduced to give variety to, and increase
the interest in the lessons. It is suggested that these subjects be
treated by having extemporaneous speaking upon the various topics in
them. That is to say, let the subject be announced a week in advance
for general consideration by all the members of the quorum. Then when
assembled, the teacher conducting the exercise should call upon the
members without previous notice or warning to speak on some subdivision
or special topic associated with the subject matter of the lesson. The
notes in these lessons comprise suggestions as to the construction
of speeches or lectures, and these should be considered and enlarged
upon, as the notes are only hints in the direction of helpfulness
to the young and inexperienced members of the class. The purpose of
introducing these subjects of present day interest is that the members
of the quorums may be trained a little in applying the revealed
principles of the Gospel to our present day problems, which to know how
to do, and to do it well, is a matter of first rate importance.
Neither in these extemporaneous exercises nor in any other of the
lessons should excuses or hesitancy be tolerated. No member should be
allowed to refuse to make the effort to speak. Strict class discipline
should be maintained all along the line. We are dealing with men, not
children; and, moreover, with men who of their own volition and desire
have accepted the office of Seventy, and are under the deepest moral
obligation to bend every energy to qualify themselves for the high
duties pertaining to their office, and therefore should be thoroughly
in earnest in these class exercises, and in home study and preparation.
No foolish pride that shrinks from revealing one's ignorance or lack of
training or ability should stand in the way of taking an active part in
class work. He who would make progress in knowledge and the training
of mind faculties and polite and graceful deportment, must know that a
humble attitude of mind that submits to correction and suggestion, are
conditions precedent to that progress. We assemble in quorum capacity
for this training. Our quorums are to become our workshops for the
education of men, and each should manifest the willingness to try, and
no matter how complete the failure or how often it is repeated there
should be promptness and thoroughness and earnestness of effort and
willingness to try again whenever a member is called upon to take part
in class work.
_CLASS CRITICS_.
Class critics may be appointed to criticize in kindness and in
fairness, but frankly and honestly, the class exercises; not
necessarily confining their criticism to defects alone. Excellence
may be noted and moderately praised, but benefits will naturally
arise chiefly from having defects in matter and manner pointed out
to the member rendering an exercise, such as awkwardness in bearing,
unsuitableness of phraseology, wrong use of words, errors in grammar,
mispronunciation of words, misconceptions in ideas, defects in logical
treatment, inappropriateness of illustration--let all such things be
subjects for fair but frank criticism, and submitted to willingly and
in good part, for purposes of improvement, and beyond a doubt such
criticism would be very helpful.
If the suggestion of the appointment of the critic be acted upon, a
different one should be appointed, say every month, or not less seldom
than every two months.
_OPENING EXERCISES_.
It will be observed that no suggestions are made in the lessons in
relation to opening exercises. It was thought unnecessary to make any
since that can be easily managed as each quorum deems proper. We do
suggest, however, that singing be made part of such exercise; both on
account of its being a very beautiful and appropriate exercise for
such meetings as we propose our quorum class meetings to become, and
also for the reason that singing is a training that our Elders very
much need to equip them for their mission work. All, therefore, should
be induced to participate in this exercise to the extent of their
abilities. Occasionally ten or fifteen minutes could be devoted to
practice in singing--right good earnest work, until each quorum builds
up a repertoire of suitable hymns and spiritual songs. It is quite
possible, too, for nearly every quorum to have a fine quartette or male
chorus, and occasionally these could render special pieces to enliven
the meetings and make glad the hearts of the brethren, but not to the
displacement of congregational or quorum singing.
And in the selection of hymns and songs, and choruses, appropriateness
should be carefully considered. Let the strong, stalwart hymns of the
present dispensation be practiced in the quorums, and not the namby,
pamby, childish hymns that sometimes find their way into the repertoire
of songs sung by our Elders in the mission field. Let us have such
hymns as,
"The morning breaks, the shadows flee;
Lo! Zion's standard is unfurled!
The dawning of a brighter day
Majestic rises on the world."
A trumpet blast within itself. Such hymns as,
"An angel from on high,
The long, long silence broke," etc.
Also,
"Israel, Israel, God is calling,
Calling thee from lands of woe," etc.
Also,
"If you could hie to Kolob.
In the twinkling of an eye," etc.
Also,
"O say, what is Truth? 'Tis the fairest gem," etc.
Also,
"Israel, awake from your long silent slumber!
Shake off the fetters that bound thee so long," etc.
These few indicate a class of our hymns that are peculiarly
ours--peculiarly Mormon hymns that are vibrant with the spirit of the
latter-day work because it produced them--inspired them, and they are
more appropriate, at least for Seventies, for missionaries, than the
half sectarian songs many of our youth are learning to cultivate a
taste for. Let us learn to sing Mormonism as well as to preach it.
Every Elder who can sing at all should carefully select a set of hymns
that have the missionary spirit in them and learn to sing them.
_PRAYER_.
A word on prayer. If singing be considered important, both in the
opening and closing exercises of our meetings, and as an accomplishment
of our Seventies, praying must be regarded as of far more importance.
As gold to brass; as diamonds to pebbles; so is prayer to singing,
even, so much more important is it. Yet how little attention is given
to prayer! I mean to the cultivation of the gift of it; to nourishing
the spirit of it. After an elapse of two thousand years we still have
need of going to the Master and saying, "Lord teach us how to pray." To
attempt any extended suggestions on the subject here, however, would
be beyond the scope of this introduction; all that can be done is to
call attention to the need of good taste being observed when addressing
the All Father; appropriateness of our petitions to the occasion,
respectfulness and reverence in the manner of our address; avoiding a
frequent repetition of the divine name or titles; and, above all, right
feeling towards the Good Father when speaking to him.
_THE ORGAN OF THE SEVENTIES_.
The Seventies are to be congratulated upon now having an organ through
which the First Council can communicate with them from time to time
without the inconvenience and expense of special circulars. That the
Seventies have an organ may be matter of surprise to them, since
this is the first announcement of the fact, and there has been but
little agitation of the matter though it has been the proverbial "long
felt want." It came about in the following manner: The First Council
suggested to President Joseph F. Smith that the "Improvement Era,"
now the organ of the Young Men's Mutual Improvement Associations,
could easily be extended in its scope so as to become also the organ
of the Seventies. Its general literature is already, in the main, of
the class our Seventies would do well to read. The Era has been the
vehicle through which very many important doctrinal articles have been
published; and having become the organ of the Seventies, as well as of
the Young Men's association, is a guarantee that it will continue that
line of work, and perhaps more abundantly in the future than in the
past. There will be a Seventies' department opened in the magazine, of
several pages, in which will be published each month suggestions and
directions relative to Seventies' class work, quorum discipline and
general management. Of the advantages of such an arrangement little
need be urged since they must be obvious to all. Hereafter, then, the
Improvement Era will be known as the "ORGAN OF THE SEVENTIES AND THE
YOUNG MEN'S MUTUAL IMPROVEMENT ASSOCIATIONS."
The First Council bespeak for our organ the hearty support of all the
Seventies. Its success has depended heretofore on the love and loyalty
of the Young Men's Association; hereafter that will be supplemented by
the love and loyalty of the Seventies' quorums. The attention of the
members of the quorums should at once be called to this new adjunct in
our work and they be invited to become subscribers to our magazine. We
suggest that one or two members in each quorum be appointed to solicit
subscriptions within the quorum, that each member be given the direct
opportunity to become a subscriber. The Era, it will be understood, has
no other agents except those appointed by the Young Men's Association
in the respective wards and branches of the Church, and now, of course,
those who will be appointed by our quorums. The service is to be given
without remuneration--soliciting subscriptions within our quorums is to
be a work of love and interest. The price is two dollars per year, paid
in advance, and subscriptions should be sent by the quorum agent to the
manager of the Era, Elder Alpha J. Higgs, Era office, 214 Templeton
Building, Salt Lake City. Promptness and efficiency in dealing with
this matter is expected.
It is a fortunate circumstance that this inauguration of better working
conditions for the quorums of Seventies, and the beginning of the
volume of the Era--volume XI--should start off together, viz., in the
month of November. But is it not a co-ordination of circumstances
brought about by the operation of the Spirit of the Lord upon the minds
of the brethren rather than a matter of good fortune? So many things
have conjoined for this new movement among the Seventies to augur
success that those of us who have been watching its development cannot
doubt but that
_"God Wills It!"_
_CONCLUSION_.
And now, brethren of the Seventies, in conclusion: Be earnest in this
work. Be thorough, patient, self-denying. A great opportunity has come
to us--let us make the most of it, and be grateful that it has come.
Let no difficulties appall us. We can overcome them. Let us say of
difficulties, what Napoleon said of the Alps, when the difficulty, if
not the impossibility, of crossing them with an army was suggested, he
answered:
"There Shall Be No Alps!"_
REMEMBER! _To become a Seventy means mental activity, intellectual
development, and the attainment of spiritual power_.
_A SUGGESTED LIST OF BOOKS OF REFERENCE_.
The following named books of reference will be especially useful in
the present year's course of study. It is not expected, of course,
that all our Seventies will be able to secure the entire collection
suggested, but it would be well for our members to purchase so many of
them as they can afford to buy as the beginning of a small personal
library. The books recommended will not only be useful for the present
year's lessons, but are standard books that will be useful in all the
courses of study yet to be prescribed. Inasmuch as individuals may not
be able to purchase these books, we suggest that it would be well for
each quorum to take under consideration the propriety of the quorum
as a body obtaining this complete list as the foundation of a quorum
reference library, that might be available to all for preparation.
1. _"The Seventy's Indispensible Library:"_ This consists of the
Cambridge Bible, the Book of Mormon, The Doctrine and Covenants,
Pearl of Great Price, (bound in one volume) and the Richards-Little
Compendium; price, post-paid, $9.00.
_Webster's New Standard Dictionary of the English Language_, adapted
for High School, Academic and Collegiate Courses; price, $1.50.
_The Works of Flavius-Josephus,_ in one volume, by William Whiston, A.
M., David McKay, Publisher, 23 South Ninth Street, Philadelphia, $1.50.
_Dictionary of the Bible_ (Dr. William Smith's). The most desirable
edition of this work is the four volume edition of Prof. H. B. Hackett,
D. D., published by Houghton-Mifflin & Co., Boston. It is a very
valuable work and contains, "by universal consent, the fruit of the
ripest biblical scholarship of England, and constitutes a library of
itself, superceding the use of many books otherwise necessary." The
price in leather binding, $25.00. The Seventies individually may not be
able to purchase this edition, but where quorums unite for the purchase
of books this is the edition that should be secured.
There is, however, a one volume edition of this work, known as
_Smith's Smaller Dictionary of the Bible,_ published by Fleming H.
Revell Co., New York and Chicago, $1.25, post-paid.
_Cyclopaedia of Biblical Literature,_ edited by John Kitto, two
volumes, S. W. Green's Son, Publishers, 74, 76 Beekmen St., New York.
If Smith's Dictionary is not secured then the work next in value is the
one here named.
_"A Commentary Critical and Explanatory of the Old and New Testament,"_
Jamieson-Fausset-Brown, S. S. Scranton & Co., Hartford, Publishers.
This is a very excellent work, and frequently quoted in the references
and also in the notes of the present year's course of study. As
remarked in one of the notes, the Elders who make up our ministry
may not accept the doctrinal interpretation of this or any other
commentary, yet its historical and critical treatises are among the
most recent and valuable.
_The Old Testament History,_ by William Smith, Harper & Brothers,
Publishers, New York; price, $2.00. This work is designed by the
compiler and editor as a manual in relation to Hebrew history and on a
par with the histories of Greece and Rome, generally used in our best
schools. As a digest of Biblical History, it is a most valuable work.
_Dr. Smith's New Testament History,_ with introduction, connecting the
history of the Old Testament with the New, Harper Brothers, New York.
This work stands in the same relationship to the New Testament History
that the previously mentioned work does to the Old.
_"Illustrated Bible Treasury,"_ edited by William Wright, D. D. To
those who may have neither Cambridge or Oxford or Nelson Bible Helps,
we recommend this as a very valuable collection of material, including
a Concordance, a Dictionary and Maps, and upwards of 350 illustrations,
on Bible subjects; price, post-paid, seventy-five cents.
As helps in the study of the Book of Mormon we recommend:
_Reynolds' Dictionary of the Book of Mormon._
_Y. M. M. I. A. Manuals, Nos. 7, 8 and 9,_ containing Elder Roberts'
treatise on the Book of Mormon, including a consideration of External
and Internal Evidences, price twenty-five cents per number.
_Defense of the Faith and the Saints_ (just out from the press), price
$1.50.
_Y. M. M. I. A. Manual, No. 10;_ subject, Modern Revelation, especially
valuable in the study of the Doctrine and Covenants; price twenty-five
cents. Manuals can be obtained from the Era office, Templeton Building,
Salt Lake City.
_The Book of Abraham._ Its Authenticity as a Divine and Ancient Record,
(Elder George Reynolds).
_The Improvement Era, organ of the Seventies and Y. M. M. I.
Associations,_ for current literature, comment and special articles
on subjects of first year's Seventies' work, price $2.00 per year, in
advance.
_The Seventy's Course in Theology._
__FIRST YEAR_._
_PART I._
_Outline History of the Seventy._
LESSON I.
_THE SEVENTY IN THREE DISPENSATIONS._
ANALYSIS. REFERENCES.
_I. The Seventy in the Mosaic Dispensation._ Exodus xxiv:xi; Number xi:16, 25.
1. The Seventy Chosen. Note 1.
2. Their Spiritual Powers.
3. Was the Sanhedrin a perpetuation
of the Seventy.
_II. The Seventy of the Christian Dispensation._ Luke x:1-24, Smith's
1. Organization of Quorums. Bible Dictionary[1] Art.
2. Commission and Spiritual Powers. "Seventy Disciples."[2] Edersheim's
"Jesus the
Messias," Vol. II, Chap. v.
Eccl. Hist., Eusebius,
Chap. xii. Students'
Eccl. Hist. pp. 17, 18.
Notes 2, 3.
_III. The Seventy in the Dispensation of Notes 4, 5, 6, 7. Also
the Fulness of Times._ History of the Church.
1. The Organization of the First Vol. II, 180-2 and notes;
Quorum. Ibid. Chap. xiii and
2. First Report to the Prophet. notes. Ibid, p. 221, and
3. Blessed in Kirtland Temple. note; Ibid, p. 346 (First
4. They lead Zion's Camp to Missouri. Report of to the Prophet).
5. Increase in the number of Quorums Notes 8, 9, 10, 11, 12.
in Nauvoo and the West,
Present Status.
_SPECIAL TEXT: "God could not organize His kingdom with twelve men to
open the gospel door to the nations of the earth, and with seventy men
under their direction to follow in their tracks, unless he took them
from a body of men who had offered their lives, and who had made as
great a sacrifice as did Abraham. Now the Lord has got his Twelve and
his Seventy, and there will be other quorums of Seventies called, who
will make the sacrifice, and those who have not made their sacrifices
and their offerings now, will make them hereafter."_--JOSEPH SMITH.
_NOTES._
1. _The Seventy of the Mosaic Dispensation:_ It is difficult to
determine just what the relationship of the Seventy Elders of Exodus
xxiv and 1, and Numb. xi: 16, 25, occupied in the Mosaic polity.
Commenting on the passage in Exodus, a somewhat celebrated authority
(Jamieson-Fausset-Brown's Commentary) says:
"An order of Seventy was to be created, either by a selection from
the existing staff of Elders, or by the appointment of new ones,
empowered to assist him [Moses] by their collective wisdom and
experience in the onerous cares of government. The Jewish writers
say that this was the origin of the Sanhedrim, or supreme appellate
court of their nation. But there is every reason to believe that it
was only a temporary expedient, adopted to meet a trying exigency."
Catholic commentators, however, positively assert that this appointment
of the Seventy Elders "was the first institution of the Council or
Senate, called the Sanhedrim, consisting of seventy or seventy-two
Senators, or Counselors." (Douay Bible, foot-note, Numb. xi: 16-25.)
But Dr. William Smith, in his Old Testament History, says:
"The appointment of the Seventy Elders has often been regarded as
the germ of the Sanhedrim. They seem rather to have been a Senate,
whose office was confined to assisting Moses in the government,
and ceased with the cessation of his leadership. No trace of the
Sanhedrim is found till the return from the Babylonish captivity.
It is more certain that the manner of their consecration prefigured
the order of the Prophets." (Old Testament History, p. 185.)
From all this it will be seen that much confusion exists among the
learned with reference to the exact nature of the office of the
Seventy. From the revelations of the Lord, however, to the Prophet
Joseph Smith, we learn that the Priesthood existed in Israel in the
days of Moses, but that "he took Moses out of their midst and the
Holy Priesthood also," but that "the lesser Priesthood continued,
which Priesthood holdeth the key of the ministering of angels and
the preparatory gospel" only. With this as a key, that is, with the
knowledge that the "Holy Priesthood," meaning by that the higher, or
Melchisedek Priesthood, existed in Israel in the days of Moses, it is
fairly safe to conclude that the Seventy Elders of the two passages in
question were really a quorum of the Seventy as we know it, and that
perhaps the princes at the head of the twelve tribes of Israel may have
occupied a position somewhat analogous to, if not identical with, that
of the Twelve Apostles in the later Church, though it must be admitted
that the latter suggestion, especially is merely conjecture. The
conclusion with reference to the Seventy, however, takes on increased
probability when the spiritual powers exercised by the Seventy
described in Numb. xi: 24, 29, is taken into account; powers that
are so nearly akin to those of the Seventy in the Meridian and later
dispensations of the gospel.
2. _The Seventy of the New Testament:_ The opinions of ecclesiastical
writers with reference to the Seventy mentioned in Luke x, seem to be
as hopelessly inconclusive as those held with reference to the Seventy
in the Mosaic polity.. Some, for instance, hold that "no power or
authority was formally conferred upon the Seventy, their mission being
only temporary, and indeed for one divine purpose; its primary object
was to prepare for the coming of the Master in the places to which they
were sent; and their selection was from a wider circle of disciples,
the number being now seventy instead of twelve." So says Edersheim
(Jesus the Messiah, Vol. II, p. 136), from which it appears that he
does not regard the Seventy as permanent officers in the Church,
because, as he assumes, their mission was temporary.
Whereas, on the other hand, Dr. Smith holds that "their office did not
cease with the fulfillment of their immediate and temporary mission,
but was to continue." (Smith's Dictionary of the Bible, Vol. IV,
Article, Seventy Disciples.)
Jamieson-Fausset-Brown's Commentary, on the passage, says:
"The mission [i. e., of the Seventy], unlike that of the Twelve,
was evidently quite temporary. All the instructions are in keeping
with a brief and hasty pioneering mission, intended to supply what
of general preparation for coming events, the Lord's own visit
afterwards to the same "cities and places" would not from want of
time, now suffice to accomplish; whereas the instructions to the
Twelve, besides embracing all those of the Seventy, contemplate
world-wide and permanent effects. Accordingly, after their return
from this single missionary tour, we never again read of the
Seventy."
"We never again read of the Seventy" should be limited, however, to
the books of the New Testament, for in the ecclesiastical writers
which succeed the New Testament authors, mention is made of individual
members of this body of Seventy, and of their labors. For instance,
Eusebius has the following passage with reference to them.
"The names of our Savior's Apostles are sufficiently obvious to
every one, from his gospels; but of the seventy disciples, no
catalogue is given anywhere. Barnabas, indeed, is said to have been
one of them, of whom there is distinguished notice in the Acts of
the Apostles; and also in St. Paul's Epistle to the Galatians.
Sosthenes, who sent letters with Paul to the Corinthians, is said
to have been one of these. Clement, in the fifth of his Hypotyposes
or Institutions, in which he also mentions Cephas, of whom Paul
also says, that he came to Antioch, and "that he withstood him to
his face;"[3]--says, that one who had the same name with Peter
the Apostle, was one of the Seventy; and that Matthias, who was
numbered with the Apostles in place of Judas, and he who had been
honored to be a candidate with him, are also said to have been
deemed worthy of the same calling with the Seventy. They also say
that Thaddeus was one of them; concerning whom I shall presently
relate a narrative that has come down to us. Moreover, if any one
observe with attention, he will find more disciples of our Savior
than the Seventy, on the testimony of Paul, who says, that "he
appeared after his resurrection, first to Cephas, then to the
Twelve, and after these to five hundred brethren at once." Of whom,
he says, "some are fallen asleep," but the greater part were living
at the time he wrote." (Eccl. Hist. Eusebius, Chap. xii.)
In the chapter following the one from which the foregoing quotation is
taken, Eusebius refers to Thaddeus in the most positive manner as being
one of the Seventy, and that he was sent by Thomas, the Apostle, to
visit King Agbarus. (See Eusebius' Eccl. History, Chap. xiii.)
3. _Of Their Being More Than One Quorum of Seventy in the Meridian
Dispensation:_ In all comments upon the Seventy mentioned in St.
Luke, chapter x, one thing seems to have been strangely overlooked;
namely, that Jesus had appointed other quorums of Seventy before those
mentioned by the third Evangelist. Such is the plain implication of the
first verse in said chapter, to-wit:
"After these things the Lord appointed _other_ Seventy also, and sent
them two and two before his face," etc. Undoubtedly, it is in their
collective capacity that they are referred to here, since the term
"Seventy" is used in the singular; and before the appointment of this
Seventy mentioned in Luke, Jesus had appointed "other Seventy," or
quorums of Seventy, how many may not be determined. In I Cor.: xv,
where Paul described the appearances of Jesus after the resurrection,
it is said "that he was seen of Cephas (Peter), then of the Twelve,
after that he was seen of about five hundred brethren at once, of whom
the greater part remain unto this present, but some are fallen asleep."
Now, taking the close relationship between the Twelve and the Seventy,
the similarity of their mission and commission, (compare Luke x with
Matthew x), and the fact that in the above quoted passage from Paul the
appearances of Jesus is spoken of as being associated with Peter, then
with the Twelve, and then of five hundred brethren at once, may it not
be that those 500 brethren were those who held similar authority with
the Twelve Apostles, namely, the Seventy, which would make, allowing
for slight discrepancy and perhaps the attendance of the Twelve
Apostles, among the five hundred, seven quorums of Seventy. (See Doc. &
Cov. Sec. cvii: 95.) This is admittedly conjecture, and yet conjecture
upon which strong probability attends.
4. _The Prophet's Vision of the Order in Church Government:_ It is
evident from the account given in the history of the Prophet Joseph
Smith, that the organization of the Twelve and the Seventy grew out
of a vision he had concerning the order of Church organization, since
both in his history and also in the revelation contained in the Doc.
& Cov. Sec. 107, he repeatedly makes mention of that vision. In the
minutes of the meeting at which the organization of the Twelve began,
it is written that "President Smith then stated that the meeting had
been called because God had commanded it; and it was made known to him
by vision and by the Holy Spirit." (History of the Church, Vol. II, p.
182, also note.)
In the revelation above referred to, describing the order of the
Seventy, the Prophet says: "It is according to the vision, showing the
order of the Seventy, that there shall be seven presidents to preside
over them, chosen out of the number of the Seventy."
5. _The First Quorums of Seventy Chosen from Zion's Camp:_ The first
and second quorum of Seventy was made up, in the main, from that band
of men who constituted Zion's camp, the camp, it will be remembered,
that went up to the deliverance of the Saints who had been expelled
from Jackson county in 1833. In the meeting referred to in the
foregoing note, at which the Twelve were organized, it is stated that
the Prophet related some of the circumstances attendant upon the
journey of Zion's camp; its trials, sufferings, etc., and said, "God
had not designed all this for nothing, but he had it in remembrance
yet; and it was the will of God that those who went to Zion (i. e.,
Missouri) with the determination to lay down their lives if necessary,
should be ordained to the ministry and go forth to prune the vineyard
for the last time." (History of the Church, Vol. ii, p. 182.) In an
address to certain Elders assembled in Kirtland soon after the Seventy
were organized, the Prophet said:
"Brethren, some of you are angry with me, because you did not fight
in Missouri; but let me tell you, God did not want you to fight. He
could not organize his kingdom with twelve men to open the gospel
door to the nations of the earth, and with seventy men under their
direction to follow in their tracks, unless he took them from a
body of men who had offered their lives, and who had made as great
a sacrifice as did Abraham. Now the Lord has got his Twelve and
his Seventy, and there will be other quorums of Seventies called,
who will make the sacrifice, and those who have not made their
sacrifices and their offerings now, will make them hereafter."
(History of the Church, Vol.. II, p. 182 in note.)
From this, it appears, that the character of men who attain unto this
high station in the Priesthood of God should be men who have made
sacrifices for the work of God, or who are perfectly willing to make
such sacrifices, even to laying down their lives for the cause.
_Organization of the Seventy in Dispensation of the Fullness of Times:_
The organization of the Seventies in the dispensation of the fulness
of times began on the 28th of February, 1835, when, according to the
History of the Prophet Joseph, "The Church in council assembled,
commenced selecting certain individuals to be Seventies from the number
of those who went up to Zion with me in the camp (i. e., Zion's camp);
and the following are the names of those who were ordained and blessed
at that time (names omitted), to begin the organization of the first
quorum of Seventies, according to the visions and revelations which I
have received. The Seventies are to constitute traveling quorums, to go
into all the earth, whithersoever the Twelve Apostles shall call them."
(History of the Church, Vol. II, p. 201-302. See also notes on the text
of those two pages.)
7. _President Joseph Young's Account of the Organization of the First
Quorums of Seventy:_ The account of the organization of the Seventy
given by the late Joseph Young, brother of President Brigham Young, who
became the First President of the Seventy in this dispensation, is too
important to be omitted, and therefore is given here in extenso:
"On the 8th of February, in the year of our Lord 1835, the Prophet
Joseph Smith called Elders Brigham and Joseph Young to the chamber
of his residence, in Kirtland, Ohio; it being on the Sabbath day.
After they were seated, and he had made some preliminaries, he
proceeded to relate a vision to these brethren, of the state and
condition of those men who died in Zion's Camp, in Missouri. He
said, "Brethren, I have seen those men who died of the cholera
in our camp; and the Lord knows, if I get a mansion as bright as
theirs, I ask no more." At this relation he wept, and for some time
could not speak. When he had relieved himself of his feelings, in
describing the vision, he resumed the conversation, and addressed
himself to Brother Brigham Young. Said he to him, "I wish you to
notify all the brethren living in the branches, within a reasonable
distance from this place, to meet at a General Conference on
Saturday next. I shall then and there appoint twelve special
witnesses, to open the door of the gospel to foreign nations, and
you," said he (speaking to Brother Brigham), "will be one of them."
He then proceeded to enlarge upon the duties of their calling.
The interest that was taken on the occasion of this announcement,
produced in the minds of the two Elders present a great sensation,
and many reflections; having previously notified Brother Brigham
Young that he would be one of the witnesses, but said nothing to
Joseph until he had exhausted much of his feelings in regard to the
Twelve, which took up some little time.
"He then turned to Elder Joseph Young with quite an earnestness,
as though the vision of his mind was extended still further, and
addressing him, said: "Brother Joseph, the Lord has made you
President of the Seventies."
"They had heard of Moses and seventy Elders of Israel, and of Jesus
appointing other Seventies, but had never heard of Twelve Apostles
and of Seventies being called in this Church before. It was a
strange saying, "The Lord has made you president of the Seventies,"
as though it had already taken place, and it caused these brethren
to marvel.
"The Prophet did not say that any others would be called to be the
bearers of this message abroad, but the inference might be clearly
drawn, that this was his meaning, from the language he used at the
time.
"Agreeable to his request to Elder Brigham Young, the branches were
all notified, and a meeting of the brethren in General Conference
was held in Kirtland, in the new school house, under the printing
office, on the following Saturday, February 14th, when the Twelve
were appointed and ordained, and the Conference adjourned for two
weeks.
"Pursuant to this adjournment, the Conference convened on Saturday,
the 28th of that month, when the first quorum of Seventies were
appointed and ordained, under the hands of the Prophet, his
Counselors, and others.
"Adjourned meetings were held from time to time, and the second
quorum of Seventies were appointed and ordained."
8. _The First Report of the Seventy:_ The first report that the
Seventies made of their labors seems to have given very great
satisfaction to the Prophet. Under date of December 28, 1835, (less
than a year after their organization) the Prophet says:
"This day the Council of the Seventy met to render an account
of their travels and ministry, since they were ordained to that
Apostleship. The meeting was interesting, indeed, and my heart was
made glad while listening to the relation of those that had been
laboring in the vineyard of the Lord, with such marvelous success.
And I pray God to bless them with an increase of faith and power,
and keep them all, with the endurance of faith in the name of Jesus
Christ to the end." (History of the Church, Vol. II, p. 346.)
9. _The Anointing of the Seventy:_ The Seventies were privileged
to receive their washings and anointings in the Kirtland Temple
preparatory to its public dedication. The Presidency of the Seventy
received their anointing and blessing under the hands of the Twelve
Apostles on the 22nd of January, 1836; and had sealed "upon their
heads power and authority to anoint their brethren"--the members of
their quorums. (History of the Church, Vol. II, p. 383.) Under date of
the 30th of January, 1836, members of the quorums were anointed and
blessed, of which circumstance the Prophet says:
"In the evening, went to the upper room of the Lord's house, and
set the different quorums in order. Instructed the presidents of
the Seventy concerning the order of their anointing, and requested
them to proceed and anoint the Seventy." (History of the Church,
Vol. II, p. 388.)
10. _The Seventy Sustained as Apostles:_ During the dedicatory services
in the Kirtland Temple, March 27, 1836, when the various officers of
the Church were sustained, the Seventies were sustained as "Apostles
and special witnesses to the nations to assist the Twelve," etc. I
quote the passage in full.
"I then called upon the quorums and congregation of Saints to
acknowledge the Twelve Apostles, who were present, as Prophets,
Seers, Revelators, and special witnesses to all the nations of the
earth, holding the keys of the kingdom, to unlock it, or cause it
to be done, among them, and uphold them by their prayers, which
they assented to by rising. I next called upon the quorums and
congregation of Saints to acknowledge the presidents of Seventies
who act as their representatives, as Apostles and special witnesses
to the nations, to assist the Twelve in opening the gospel kingdom
among all people, and to uphold them by their prayers, which they
did by rising." (History of the Church, Vol. II, p. 417-18.)
11. _The First Council of Seventy Lead Kirtland Camp to Missouri:_
Perhaps the greatest work achieved by the First Council of the
Seventies in their organized capacity, was the organization of the
Kirtland Camp, and leading it from Kirtland, Ohio, to Adam-ondi-Ahman,
Missouri, a distance of 860 miles. The camp numbered 105 families, 529
souls in all. They left the vicinity of Kirtland on the 6th day of
July, 1838, and arriving at Adam-ondi-Ahman on the 4th of October, of
the same year. A full history of the organization of this camp and its
journey is to be found in the History of the Church, Vol. III, p.. 87
to 148.
12. _Increase of Quorums at Nauvoo:_ At the October Conference, 1844,
the number of the Seventy was greatly increased. On the third day of
the conference, "Elder George A. Smith moved that all in the Elders'
quorum under the age of thirty-five should be ordained into the
Seventies', if they are in good standing, and worthy, and will accept
it. The motion was seconded and carried unanimously." Enough members
were added to make in all eleven quorums, and forty more were ordained
to be part of the twelfth quorum. (See minutes of Conference, "Times
and Seasons," Vol. V, p. 695-696.) By the first of January, 1845, the
number of quorums had increased to fourteen, and a Seventies' library
was started, which caused the editor of the "Times and Seasons" to
exclaim:
"Ten years ago but one Seventy, and now fourteen [quorums of]
Seventies, and the foundation for the best library in the world. It
looks like old times when they had 'Kirjath Sapher,' the City of
Books." (Times and Seasons, Vol. V, p. 762-3.)
Meantime the Seventies had built a large brick hall in Nauvoo, known as
the "Seventies' Hall," and on the 26th of December, 1844, this building
was dedicated with imposing ceremonies extending through an entire
week. Most of the members of the Council of the Apostles participated
in the dedicatory services. It may be of interest for the Seventies to
know that the heroic hymn, "The Seer, the Seer, Joseph the Seer," by
the late President John Taylor, was written for these services though
dedicated by the author to President Brigham Young. (Times and Seasons,
Vol. V, p. 767.) The arrangement was made for two quorums to be in
attendance at the dedication each day with their wives and children and
a number of invited guests. By this time there were fifteen quorums
in existence. By the 19th of January, 1846, the number of quorums had
increased to thirty. (Times and Seasons, Vol. VI, p. 1096.) Whether or
not any more quorums than these were organized in Nauvoo we do not know.
13. _Status of the Quorums Since Nauvoo Times:_ For some time after the
settlement of the Church in Utah some confusion existed in relation
to the quorums of Seventy, and the members of the respective quorums
were so badly scattered that they convened in what were known as "mass
quorums," consisting of all the Seventies living in a stake or ward,
without regard to the particular quorum to which they belonged. In
the year 1883, however, a movement was set on foot to put the quorums
in order, and the Presidency of the Church issued the following
instructions on the subject of
THE ORGANIZATION OF THE SEVENTY.
SALT LAKE CITY, U. T., April 13, 1883.
In the organization of these quorums in October, 1844, there were
ten quorums, each provided with seven presidents, which presidents
constituted the First Quorum of Seventies, and of which the First
Seven Presidents of the Seventies were members, and over which
they presided. But as the Seventies have greatly increased,
these regulations will not apply to the present circumstances;
and furthermore, the First Quorum, according to the present
organization, has not acted in a quorum capacity, but it would seem
there are duties devolving upon its members, as a quorum, that may
require their official action.
The First Quorum of Seventies may be composed of the First Seven
Presidents of the Seventies, and the senior president of the first
sixty-four quorums. These may form the Seventy referred to in the
Book of Doctrine and Covenants, and may act in an official capacity
as the First Quorum of Seventies.
The senior presidents of the other quorums, over and above the
sixty-four, may meet with the First Quorum in their assemblies in
any other than an official capacity; but in case of the absence of
any of the members of the First Quorum, they can act, in the place
of such members with the First Quorum during such absence, in any
cases of importance that may arise.
The headquarters of the different quorums, and the records thereof,
may be distributed throughout the various Wards and Stakes, under
the direction of the First Seven Presidents, as the number of the
Priesthood residing in such localities may seem to justify and any
vacancies that exist, either in the presidency or membership of
the different quorums may be filled by the ordination of persons
residing in the locality in which the respective quorums are
organized.
Any of the members or presidents of other quorums who are in good
standing may have the privilege of joining the quorum located in
the district in which they reside; but in such cases they should
first obtain a certificate as to their standing in the quorum from
which they desire to withdraw; to obtain which it would only be
necessary to procure a certificate of their good standing from the
Bishop of the Ward to which they belong, provided their names are
found upon the record of their quorum as in good standing.
The presidents of the quorums residing in the district where their
respective quorums are organized shall have a general supervision
of all the Seventies residing in their district.
In all cases where members of quorums are called in question, a
majority of their respective quorums will have jurisdiction in all
cases involving their standing in the quorum, but in case there
is not a majority residing in the district where the quorum is
organized, or in the case of scattered members, the members present
should investigate the matter and report their findings to the
First Seven Presidents. Any complaints regarding the presidents
of quorums should be made to the First Seven Presidents of the
Seventies, who may suspend such presidents, if their conduct
seem to justify it, pending the action of the First Quorum. Any
presidents or members from whom fellowship has been withdrawn
by the quorums, should be reported to the High Council having
jurisdiction.
The Seventies, when abroad, if anything should occur requiring
their supervision, in the absence of other authorities, may act
upon the case of any delinquent belonging to the Seventies, and
should report their decisions to the First Seven Presidents of the
Seventies.
Your Brethren in the gospel,
JOHN TAYLOR,
GEORGE Q. CANNON,
JOSEPH F. SMITH,
First Presidency of the Church of Jesus Christ of Latter-day Saints.
_A revelation given through President John Taylor, at Salt Lake City,
Utah Territory, on Saturday, April 14th, 1883, in answer to the
question: "Show unto us thy will, O Lord, concerning the organization
of the Seventies."_
What ye have written is my will, and is acceptable unto me: and
furthermore,
Thus saith the Lord unto the First Presidency, unto the Twelve,
unto the Seventies and unto all my holy Priesthood, let not your
hearts be troubled, neither be ye concerned about the management
and organization of my Church and Priesthood and the accomplishment
of my work. Fear me and observe my laws and I will reveal unto you,
from time to time, through the channels that I have appointed,
everything that shall be necessary for the future development and
perfection of my Church, for the adjustment and rolling forth of my
kingdom, and for the building up and the establishment of my Zion.
For ye are my Priesthood and I am your God. Even so. Amen.
Under the instructions given in the foregoing communication and
revelation, the First Council of the Seventy have proceeded with the
work of increasing the quorums and managing their affairs. The quorums
now number 151, giving to the foreign ministry of the Church a body of
men numbering about ten thousand.
Footnotes
1. Hackett edition, in four volumes, now and always quoted.
2. I take occasion here to remark that by making reference to works
such as Edersheim's Life of Jesus, Bible Dictionaries Ecclesiastical
Histories, etc., it must not be understood that in making such
references I approve the works, or even accept the correctness of
the passages indicated. Such references are made that the student
may consult the literature on a given point. He must make his own
deductions as to the correctness of the statements and arguments
of such authors. As for instance, in this very passage cited from
Edersheim's really great work, I think him, in the main, wrong in his
treatment of this subject of the Seventy, but our Seventies should know
what so high an authority, as Edersheim is generally accepted to be,
has said upon the subject.
3. It will be observed from this statement that the "Cephas," or
"Peter" whom Paul "withstood to his face" at Antioch, was not the
chief Apostle Peter, but another "Cephas" or "Peter," one of the
Seventy. I fear, however, that the testimony in Galatians ii, as to
its being Peter, the chief Apostle, with whom Paul had his unfortunate
controversy, is too strong to be overturned by this inference in
Eusebius.
LESSON II.
_THE ORGANIZATION AND DUTIES OF THE SEVENTY._
ANALYSIS. REFERENCES.
_I. The Priesthood._ Note 1; Alma xiii;
1. Definition, and the Grouping of Doc, & Cov. 84; Sec. 107;
Powers and Officers. Compendium[1] pp. 64-73.
History of the Church
Vol. II, Chap. 33; Vol. IV,
Chap. 11; Outlines Eccl.
History, Part IV, Sec. v.
The Gospel[2] pp. 210-216.
_II. The Church: Defined._ Note 2. I Corinthians xii.
1. The Depository of Revealed Articles of Faith,
Truth. (Talmadge) Lecture XI.
2. Of Divine Authority--Her Commission. Compendium pp. 157-158.
Book of Mormon, Mosiah 5:7-12.
Doc. & Cov. Sec. 76; 50-70.
The Gospel pp. 216-227.
_III. The Mission of the Church._ Note 3; Eph. iv:4-17.
1. Proclamation of the Truth. The Gospel pp. 216-227.
2. Perfecting the Lives of Those History of the Church
Who Receive Her Truth. Vol. II. pp. 47. 476-480.
_IV. The Foreign Ministry._ Note 4, 5, 6. Doc. & Cov.
1. The Twelve Apostles. Sec. 107; also Sec. 124;
2. The Seventy. 138-140. History of
3. Special Duties of the Seventy. the Church, Vol. III,[3]
Chap. xxvi. Luke x;
Outlines Eccl. History[4]
Sec. v, p. 336-7, p. 360;
also pp. 343-6. Also note 7.
_SPECIAL TEXT: "Wherefore now, let every man learn his duty, and to act
in the office in which he is appointed, in all diligence." Doc. and
Cov., Sec. 107_.
_NOTES._
1. _Priesthood._ Priesthood is authority which God gives to man, by
which man is made an agent of God, authorized to speak, act, and
administer in the divine name, and have his words and administrations
of binding effect as if done by the Lord himself; provided, of course,
said administrations are in accordance with the divine directions or
instructions, within the limits of the authority confirmed upon the
agent, performed in righteousness and relate to the matters for which
the divine authority was given to man.
Necessarily this delegated authority is one in kind;[5] it is simply
authority given of God to man by which man is authorized to act in
God's stead in relation to certain things; but its powers are grouped
in various ways for the purpose of facilitating the administration
of its government. First, its powers are grouped with reference
to temporal and spiritual affairs; the division of the Priesthood
which has charge more especially of spiritual affairs is called
the Melchisedek Priesthood; that which has charge more especially
of temporal affairs, the Aaronic Priesthood. The officers of the
Melchisedek Priesthood are, Apostles, Prophets, Patriarchs, High
Priests, Seventies, Elders; of the Aaronic Priesthood: Bishops (who are
High Priests, ordained to be Bishops and constitute the Presidency of
the Aaronic Priesthood), Priests, Teachers, Deacons.
While this division of the Priesthood, or this grouping of its officers
with reference to spiritual and temporal labors, assigns one to
spiritual and the other to temporal concerns, it must not be thought
that there is anything rigid in said division of labor; that the
Aaronic Priesthood is excluded from participation in spiritual labors;
or that the Melchisedek Priesthood is excluded from dealing with
temporal affairs. The line of demarkation,[6] as a matter of fact, is
crossed by each division; some of the duties of the Aaronic Priesthood
are spiritual, and some of the duties of the Melchisedek, temporal.
This division then rests upon the fact that the duties assigned
the Aaronic priesthood are chiefly temporal, and the duties of the
Melchisedek chiefly spiritual.
Another division of the Priesthood may be said to exist within the
Melchisedek Priesthood, which is also a division with reference to its
labors, viz., the foreign ministry and the home ministry, of which more
is to be said later.
2. _The Church._ The Church may be said to arise from the Priesthood.
Comprehensively defined it may be said to be an organization of
people--including all officers and members--who believe in and
endeavor to incorporate in their lives God's Truth; who have obeyed
the ordinances or sacraments appointed of God for salvation and
admission into his Church; whose officers are of divine appointment and
commission, (that is, possessed of divine authority, the Priesthood)
guided by an ever present inspiration from God, and walking within
reach of an ever present and continuous source of immediate revelation.
The Church is the depository of God's revealed truth. Man may be able
by searching to find out many truths. What he has learned by study,
by investigation, aided by the inspiration of the Lord--for "there
is a spirit in man, and the inspiration of the Almighty giveth them
understanding"--amounts to very much; but there are some things which
even by searching man may not learn. "Canst thou by searching find
out God? Canst thou find out the Almighty unto perfection?"[7] The
inference in the scripture is, and the fact is, that the answer must
be, no. God can not be perfectly known, only as he reveals himself to
man; man can know his relationship to God only as God is pleased to
reveal it; man can only know the terms and means of his salvation as
the Lord reveals it; and these revelations, when he has one in the
earth, God gives to his Church; these truths which man by searching,
by his own wisdom, may not find out in their perfection--God deposits
with his Church--hence the Church is the depository of God's revealed
truth--she receives and is the custodian of the Gospel.
And not only is the Church the depository of revealed truth; but she
is also the depository of the divine authority; she, in organized
capacity, holds as content the Holy Priesthood; and she has commission
and agency to dispense the truth and administer through her
instrumentalities all the ordinances of the gospel.
3. _The Mission of the Church:_ The Church of Jesus Christ of
Latter-day Saints was brought into existence for the accomplishment
of two great things: first, the proclamation of the truth concerning
man's salvation to all the world: and second, the perfecting of those
who accept that truth. The Church is organized with reference to the
accomplishment of these two purposes, and has, for the accomplishment
of those purposes, a foreign ministry and a home ministry. In defining
the duties of a Seventy it is with the foreign ministry that we have to
deal.
4. _The Foreign Ministry._ The business of the foreign ministry is to
make proclamation of the gospel in all the world, and gather, as soon
as wisdom dictates, those who accept it into the organized stakes of
Zion. This foreign ministry, strictly speaking, is composed of the
Twelve Apostles and the quorums of the Seventy.
5. _The Twelve:_ "The twelve traveling counselors are called to be the
Twelve Apostles, or special witnesses of the name of Christ in all the
world; thus differing from other officers in the Church in the duties
of their calling. * * * * The Twelve are a traveling presiding High
Council, to officiate in the name of the Lord, under the direction of
the Presidency of the Church, agreeable to the institution of heaven;
to build up the Church, and regulate all the affairs of the same in all
nations; first unto the Gentiles, and secondly unto the Jews. * * * *
The Twelve being sent out, holding the keys to open the door by the
proclamation of the gospel of Jesus Christ--and first unto the Gentiles
and then unto the Jews." (Doc & Cov., Sec. cvii.) This is the special
calling of the Twelve Apostles, and the calling of the Seventy is like
unto it.
6. _The Seventy:_ "The Seventy are also called to preach the gospel,
and to be especial witnesses unto the Gentiles and in all the world.
Thus differing from other officers in the Church in the duties of
their calling. * * * * The Seventy are to act in the name of the Lord,
under the direction of the Twelve or the traveling High Council, in
building up the Church and regulating all the affairs of the same in
all nations--first unto the Gentiles and then to the Jews. * * * * It
is the duty of the traveling High Council to call upon the Seventy,
when they need assistance, to fill the several calls for preaching and
administering the gospel, instead of any others. * * * * And these
Seventy (the reference is to the whole body of that Priesthood) are
to be traveling ministers unto the Gentiles first, and also unto the
Jews. * * * * Whereas other officers of the Church, who belong not unto
the Twelve, neither to the Seventy, are not under the responsibility
to travel among all nations, but are to travel as their circumstances
shall allow, notwithstanding they may hold as high and responsible
offices in the Church." (Doc. & Cov., Sec. cvii.)
When the Church was set in order at Nauvoo, in 1841, by direction of
a revelation (Doc. & Cov.; Sec. cxxiv.) after naming the First Seven
Presidents, who were to preside over the quorums of Seventies, the Lord
said: "Which quorum is instituted for traveling Elders to bear record
of my name in all the world, whenever the traveling High Council,
my Apostles, shall send them to prepare a way before my face. The
difference between this quorum and the quorum of Elders is, that one is
to travel continually, and the other is to preside over the churches
from time to time: the one has the responsibility of presiding from
time to time, and the other has no responsibility of presiding, saith
the Lord your God."
In these passages the special calling and duties of the Seventies
are so clearly set forth that neither comment nor amplification is
necessary, since these foregoing quotations are the word of the Lord,
and evidence the fact that the Twelve, with the Seventy, constitute
the foreign ministry of the Church. They are special witnesses of God
and Christ to the truth of the gospel, and that is their special and
peculiar calling in the Church. Not that the whole responsibility of
preaching the gospel rests upon the Twelve and the Seventy alone. That
responsibility rests upon the whole body of the Church. These quorums,
the Twelve and Seventy, are merely the instrumentality through which
the Church discharges its obligations to the people of the world in
making known to them the truth.
7. _President Joseph F. Smith on the Calling of the Seventy:_ We have
also in the Church today, I am informed, 146 quorums of Seventy [the
number in 1904]. These constitute a body of Elders of somewhere in the
neighborhood of 10,000 men, whose special duty it is to respond to the
call of the Apostles to preach the gospel, without purse or scrip, to
all the nations of the earth. They are minute men. It is expected that
they will be ready, whenever they are called, to go out in the world,
or to go out to the various organizations of the Church to fulfill
missions and to perform such duties as shall be required of them, in
order that the work of the Lord and the work of the ministry may be
upheld and sustained and carried on in the Church and throughout the
world. These councils or quorums of Seventy are not always full, a full
council being 70 Elders. But there are approximately 10,000 Elders who
now hold that position in the Church. They are called to an apostolic
calling. They are required to be special witnesses of the Lord Jesus
Christ. It is expected of this body of men that they will have burning
in their souls the testimony of Jesus Christ, which is the spirit of
prophecy; that they will be full of light and of the knowledge of
the truth; that they will be enthusiastic in their calling, and in
the cause of Zion, and that they will be ready at any moment, when
required, to go out into the world, or anywhere throughout the Church
and bear testimony of the truth, preach the gospel of Jesus Christ, and
set examples before the world of purity, love, honesty, uprightness and
integrity to the truth. (The General Conference Reports, October 6th,
1904, p. 3.)
Footnotes
1. Richards and Little's, of "The Seventy's Indispensible Library,"
always meant.
2. Third edition always quoted.
3. "After all that has been said, the greatest and most important duty
is to preach the Gospel."--Joseph Smith.
4. Third edition always quoted.
5. "There are two Priesthoods spoken of in the Scriptures, viz., the
Melchisedek and the Aaronic or Levitical. Although there are two
Priesthoods, yet the Melchisedec Priesthood comprehends the Aaronic
or Levitical Priesthood, and is the grand head, and holds the highest
authority which pertains to the Priesthood, and the keys of the Kingdom
of God in all ages of the world to the latest posterity on the earth,
and is the channel through which all knowledge, doctrine, the plan
of salvation, and every important matter is revealed from heaven."
(History of the Church, Vol. IV, pp. 207, _et. seq_.)
"Therefore, in viewing the Church as a whole, we may strictly
denominate it one Priesthood." (History of the Church, Vol. II, p. 478.)
6. The distinction in the terms "temporal" and "spiritual" are used
in connection with this subject that man may understand; that is,
God adapts himself to man's terms, but with God there is no such
distinction as temporal and spiritual, but all things are spiritual.
(See Doc. & Cov., Sec. 29:31-35.)
7. Job xi: 7.
LESSON III.
_THE ORGANIZATION AND DUTIES OF THE SEVENTY. (Continued.)_
ANALYSIS. REFERENCES.
_I. Of Other Than the Special Labors of Note 1. Doc. & Cov.
the Seventy._ Sec. 107; 8-10, 34. Note 2.
_II. Quorum Organization._ Note 3. Doc. & Cov.
1. Presidents. Sec. 107; 93-98; Note 4, 5.
2. Members.
3. Effectiveness of the Quorum Organization.
_III. The First Quorum of the Seventy._ Note 4. Doc. & Cov.
1. Jurisdiction--Local, General. Sec. 107; 25, 33[1] Art. of
2. Limitation in the Choice of Presidents. Faith. (Talmadge) p. 214.
3. Distinction and Authority of the Outlines Eccl. Hist. Sec.
First Quorum. v, p. 344.
Summary.
_IV. The Seventy to be an Educated, Note 6. Doc. & Cov.
Trained Ministry._ Sec. 88; 77, 8, 117, 118. Ibid.
1. Need of Knowing the Truth in Sec. 130; 18-21. Sec. 131;
Order to Teach It. 6. Brigham Young on Education,
2. Admonition of the Lord to the Contributor Vol. X,
Elders. pp. 281-283; Mormon
Point of View in Education,
Improvement Era
Vol. II, pp. 119 et seq.
Doc. & Cov. Sec. 84; 85
Note 7.
_SPECIAL TEXT: Let it become a special conviction with all, that to
become a Seventy means mental activity, intellectual development, and
finally spiritual power._
_"All are to preach the gospel by the power and influence of the
Holy Ghost; and no man can preach the gospel without the Holy
Ghost."_--JOSEPH SMITH.
_NOTES._
1. _Of Labors Other than Special that Seventies May Perform:_ While
preaching the gospel unto all nations is the special business of the
Twelve and Seventy, it must not be thought that that is the only
function which the Seventy may discharge. As on occasion the High
Priests and Elders and members of the lesser Priesthood can be used
to assist in the work of the foreign ministry (Doc. & Cov., Sec.
84:106-111), so also, when at home, and not engaged in the special work
of their calling, the Seventy may be employed in the home ministry,
and assist the standing ministry in the wards and stakes of Zion in
perfecting the Saints and edifying the body of Christ until they shall
all come unto a unity of the faith and the knowledge of the Son of God,
"unto the measure of the stature of the fulness of Christ." Paul, in
his most excellent description of the Church organization, likens it
unto the body of a man. Accepting his illustration it may be said that
the foreign ministry may be regarded as the right arm of the Church,
and the home ministry as the left arm. Now, because one is the right
arm and one the left, shall either refuse to assist the other at need?
Or shall this organization (the Church), which is said to be the "body
of Christ," be as effectual in the performance of its functions as the
natural body of man is, and in every case of need have the right hand
come to the assistance of the left, and _vise versa_? Right reason will
approve an affirmative answer.
2. _Power of the Melchisedek Priesthood:_ The Melchisedek Priesthood
holds the right of Presidency, and has power and authority over all
the offices in the Church in all ages of the world, to administer in
spiritual things. The Presidency of the High Priesthood, after the
order of Melchisedek, have a right to officiate in all the offices in
the Church. High Priests after the order of the Melchisedek Priesthood,
have a right to officiate in their own standing, under the direction
of the Presidency, in administering spiritual things; and also in the
office of an Elder, Priest, (of the Levitical order), Teacher, Deacon,
and member. (Doc. & Cov. Sec. 106:8-10.)
While the statements here made about the higher officers of the Church
administering in the lower offices--a High Priest officiating in
the office of Elder, Priest, Teacher or Deacon--are limited to High
Priests, yet the principle holds good as to Seventies also. Besides
note the statement, "The Melchisedek Priesthood holds the right of
presidency and has power and authority over all the offices in the
Church, in all ages of the world, to administer in spiritual things;"
and as the Seventy holds this Melchisedek Priesthood, he may, under the
direction of the presidency (See Ibid verse 10), administer in any of
the offices of the Church; also this has always been the practice of
the Church; and the practice of the Church, generally speaking, is the
best interpretation of the scripture.
3. _Organization of the Seventy._ The quorums of Seventy are organized
with special reference to their calling as the foreign ministry of
the Church. It will be observed that their organization is different
from that of every other quorum in the Church, for whereas in all
other quorums of the higher Priesthood the presidency consists of
one president and two counselors, in the quorum of the Seventy
there are seven presidents of equal power and authority. That is to
say, there is not one president and six counselors, but each of the
seven is a president and in power and authority is equal with his
fellow-presidents; but for the sake of order the right of presidency
is recognized as being vested in the senior president by ordination.
"And it is according to the vision, showing the order of the Seventy,
that they should have seven presidents to preside over them, chosen out
of the number of the Seventy. And the seventh president (counting from
the one last ordained) of these presidents is to preside over the six."
In the absence of the senior president the next senior in ordination
becomes the acting president. By this simple arrangement all confusion
as to the right of presiding is obviated, for no sooner does the
council of a quorum or any part thereof convene, than each president
knows at once upon whom the responsibility of presiding rests, let them
meet where they may.
By virtue of having seven presidents a quorum of Seventy is not easily
disorganized, and this doubtless was one of the objects in view in this
arrangement. One, two, three, or even six of the presidents could be
sent abroad upon missions (although that is not likely to be the case
at any one time) and yet the quorum would have a president left, who,
with the quorum, would be competent to transact whatever of business
might be necessary for that quorum.
Other duties and advantages growing out of this organization are
apparent on a little reflection. Suppose, for instance, that a quorum
of Seventy should be sent out bodily to preach the gospel, as the
quorum of the Twelve at times have been. You would then have an
organization which could be broken up into seven groups of ten men
each, with a president for each group. These groups could be broken
up into five pairs, and the Elders travel two and two, as the law of
the gospel requires. It can be readily seen that such a quorum could
be a flying column, capable of being broken up, first into groups and
sent into different districts; and the groups again broken up into
pairs and spread out over a wide area of country. The pairs could be
called together in groups of ten for conference, for adjustment and
rearrangement of traveling companions, and the groups occasionally
brought together in quorum conference, report, or transact whatever
business might be necessary, and again be scattered into fields of
labor. In all of which there appears the very finest adaptation of
means to an end; and also there appears more than mere human wisdom
displayed in this organization of the quorums of the foreign ministry.
4. _Of the First Quorum of the Seventy:_ In the revelation before
quoted it is said: "And it is according to the vision, showing the
order of the Seventy, that they should have seven presidents to preside
over them, chosen out of the number of the seventy. * * * And these
seven presidents are to choose other Seventy besides the first Seventy,
to whom they belong, and are to preside over them; and also other
Seventy, until seven times seventy, if the labor in the vineyard of
necessity requires it."
It must not be understood that this passage limits the number of
quorums to seven times seventy, for the Prophet, at the time the
quorums were being organized, stated that "If the first Seventy are
all employed and there is a call for more laborers, it will be the
duty of the seven presidents of the first Seventy to call and ordain
other Seventy, and send them forth to labor in the vineyard, until if
needs be, they set apart seven times seventy, and even until there are
144,000 thus set apart for the ministry." (See Church History, Vol. II:
221 and Notes.)
It will be observed in the quotation from the Doctrine & Covenants
above that provision is made that the presidents of Seventy are to
be "chosen out of the number of the Seventy." It is because of this
special provision that when inadvertently High Priests have been
selected for presidents of Seventy they have taken their place again
in the quorum of High Priests and others from among the Seventy, as
provided by the law of God, chosen to fill their place. It will also
be observed that the council of the First Seventy, in addition to
presiding over their own quorum (the first), have a general presidency
over all the quorums of the Church. It is this first quorum, members
and presidents together, which constitutes what, by way of explanation,
we may call _the_ quorum of Seventy, the quorum of which it is said
that they are equal in authority to the quorum of the twelve special
witnesses, or Apostles.
5. _Summary._ It may be said by way of recapitulation that the Seventy
hold the Melchisedek Priesthood; that with the Twelve, under whose
directions they labor, they constitute the foreign ministry of the
Church: that their special calling is to travel and preach the gospel
in all nations, first to the Gentiles and then to the Jews; that they
can, on occasion be employed in the work of the ministry at home,
because their Priesthood authorizes them to do good and bring to pass
righteousness wherever they may be, and when acting in order and under
the direction of the Twelve Apostles they may do whatever is necessary
to be done in order to accomplish the purposes of God, whose ministers
they are; but their organization has particular reference to their
special work of preaching the Gospel in all the world.
6. _An Intelligent and Informed Ministry Contemplated in the Church:_
After this brief review of the organization and duties of the
Seventies, it must be clearly manifest that it is the imperative duty
of those holding this office in the Priesthood to make careful and
thorough preparation to discharge the responsibilities of their high
calling as the ambassadors of the Lord Jesus. Being special witnesses
of the name of Christ in all the world, preachers (i. e., teachers)
of the gospel, and authorized under the direction of the Twelve
Apostles to act in the name of the Lord in "building up the Church and
regulating all the affairs of the same in all nations" (Doc. & Cov.
Sec. cvii), it behooves them to become witnesses who understand the
truth of which they testify, skilled workman, ambassadors of whom the
Master need not be ashamed. It is evident that the Lord never designed
that his ministry should be an ignorant ministry; for to the early
Elders of his Church, in this last dispensation, when instructing a
number of them to prepare for labor in the vineyard, he said:
"And I give unto you a commandment that you shall teach one another
the doctrine of the kingdom; teach ye diligently and my grace shall
attend you, that you may be instructed more perfectly in theory,
in principle, in doctrine, in the law of the gospel, in all things
that pertain unto the kingdom of God, that are expedient for you
to understand. Of things both in heaven and in the earth, and
under the earth; things which have been, things which are, things
which must shortly come to pass; things which are at home, things
which are abroad; the wars and the perplexities of the nations,
and the judgments which are on the land, and a knowledge also of
countries and of kingdoms. That ye may be prepared in all things
when I shall send you again to magnify the calling whereunto I have
called you, and the mission with which I have commissioned you. * *
* Therefore, verily, I say unto you, my friends, call your solemn
assembly, as I have commanded you; and as all have not faith, seek,
ye diligently and teach one another words of wisdom; yea, seek ye
out of the best books words of wisdom; seek learning even by study,
and also by faith." (Doc. & Cov. Sec. 88:77, 78, 80 and 117, 118.)
The instructions then given to the Elders of the Church are still
applicable to men engaged in the same ministry, and charged with like
responsibility.
Elsewhere I have said, on the foregoing passage from the Doctrine and
Covenants:
"I think I may safely challenge any one to point out a broader
field of knowledge than is here indicated. It includes
all spiritual truth, all scientific truth, all secular
knowledge--knowledge of the past, of the present, of the
future; of the heavens, and of the earth. A knowledge of all
countries, their geography, languages, history, customs, laws
and governments--everything in fact that pertains to them. There
is nothing in the heights above or the depths below that is not
included in this field of knowledge into which the commandment
of God directs his servants to enter. I may claim for it that
it includes the whole realm of man's intellectual activities.
And the doctrine that whatever principles of intelligence man
attains unto in this life will rise with him in the morning of
the resurrection--this doctrine that nothing acquired in respect
of knowledge is ever lost, must forever form the most powerful
incentive to intellectual effort that possibly can be conjured
up by the wit of man. So that, referring to the acquirement of
knowledge, and intellectual development, Mormonism at once both
indicates the broadest field and furnishes the grandest incentive
to intellectual effort." ("The Mormon Point of View in Education,"
Improvement Era, Vol. II, p. 119.)
Commenting once upon the above passages from the Doctrine and
Covenants, the writer remarked:
"I trust no one will receive the impression that I leave out of
consideration, or have not attached proper importance to the part
which the Spirit of God takes in these things (the preaching of
the gospel). I think there is no one with whom I am acquainted
that believes more fervently than I do that in order to succeed in
preaching the gospel one must do so by the gift and by the power of
the Holy Ghost. I know that the Lord has given instruction to the
Elders of the Church that separates their methods of work, as wide
as day is separated from the night, from those methods of preaching
adopted by the world--I know that he has said: "Think not what
ye shall say, but in the very hour that it is needed it shall be
given to you that which you shall say." But while I remember that,
I remember also the admonition which he has given to the Elders in
the self same passage, to the effect that they should "treasure up
continually the words of life," a part of the instruction that I
have sometimes thought is too much neglected. I believe we shall
best succeed if, when treasuring up the words of life, we do it
systematically; that instead of being like an unwise builder who
throws into one promiscuous heap lime, sand, bricks and frames,
together with a hundred and one other materials that enter into
the construction of his building, that each be placed by itself,
carefully stored away where the workmen can readily find it and
bring each part to the building as the builder has need. So, I
say, systematize your efforts in reading, in thought, in speech,
and after you have done all that, I believe that you will have all
the more claim upon the Spirit and blessing of God. After you have
made the attempt to carry out the instructions which our Father in
heaven has given in respect of storing your minds with the words
of life, you can then go to him saying: "Father, I have done all I
can with the powers thou hast placed at my command, now help me by
thy grace; and bless all that I have done, and the honor and praise
and the glory shall be thine." Under these circumstances, if your
efforts be accompanied by secret prayer before God, who hears in
secret and rewards openly, he will bless your ministry beyond all
your expectation." ("Preparation for the Ministry," a discourse
delivered in Salt Lake Tabernacle, Oct. 28, 1894.)
Footnotes
1. Compare verse 33 with verse 32: also verses 25 and 26, with verses
23 and 24, Doc. & Cov., Sec. 107.
_PART II._
_A Study of the Hebrew Scriptures.---The Old Testament._
LESSON I.
_THE ANTIQUITY, CLASSIFICATION AND CHARACTER OF THE OLD TESTAMENT._
ANALYSIS. REFERENCES.
_I. Definitions of the Term "Bible."_ The Seventies Bible
Dictionary word, "Bible;"[1]
also other
Bible Helps; "Smith's
Dictionary of the Bible;"[2]
"Cyclopaedia Biblical
Literature," (Kitto);
"The Gospel," (Roberts),
Chap. vi[3].
_II. Antiquity of the Old Testament Notes 1 and 2. Josephus'
Writings._ Antiquities of
the Jews. Book XX,
Chap. x. Josephus' Preface
to Antiquities of the
Jews; "Commentary
Critical and Explanatory;"[4]
The Gospel,
(Roberts), Chap. vi and
vii, Book of Mormon, I Nephi,
chap. v:10-13; Y. M. M. I. A.
Manual, 1903-4, on the Book of
Mormon, Part. I. Chap. I,
II. Pearl of Great Price,
Chap. 1; History of the
Church Vol. I, p. 98.
_III. Classification of the Old Testament Josephus vs Apion, Bk.
Books._ I. (See note 1). The Gospel,
(Roberts), Chap. vi;
1. The Law; Dr. Smith's Old Testament
2. The Prophets; History, Appendix 1,
3. The Writings or Hagiographa; pp. 651-3. The Seventy's
4. The Apocrypha. Bible Dictionary,
Art. Bible, subdivision
"Structure of the Bible;"
Ibid. Art. Apocrypha.
Oxford and other
Bible Helps.
_SPECIAL TEXT: "Search the Scriptures; for in them ye think ye have
eternal life: and they are they which testify of me."_--JESUS.
_NOTES._
1. _Antiquity of the Hebrew Sacred Books:_ Josephus in his first book
against Apion ascribes the most ancient books of the Hebrew race--the
Pentateuch, the five books--to Moses, and in contrasting the Hebrew
literature with that of the Greeks, he says:
"We, therefore, (who are Jews) must yield to the Grecian writers
as to language and eloquence of composition; but then we shall
give them no such preference as to the verity of ancient history,
and least of all as to that part which concerns the affairs of our
several countries. As to the care of writing down the records from
the earliest antiquity among the Egyptians and Babylonians; that
the priests were intrusted therewith, and employed a philosophical
concern about it; that they were the Chaldean priests that did so
among the Babylonians, and that the Phoenicians, who were mingled
among the Greeks, did especially make use of their letters both for
the common affairs of life and for the delivering down the history
of common transactions, I think I may omit any proof, because all
men allow it so to be. But now as to our forefathers, that they
took no less care about writing such records, (for I will not say
they took greater care than the others I spoke of,) and that they
committed that matter to their high priests and to their prophets,
and that these records have been written all along down to our own
times with the utmost accuracy. * * * * * For our forefathers did
not only appoint the best of these priests, and those that attended
upon the divine worship, for that design from the beginning, but
made provision that the stock of the priests should continue
unmixed and pure; for he who is partaker of the Priesthood must
propagate of a wife of the same nation, without having regard to
money, or any other dignities: but he is to make a scrutiny, and
take his wife's genealogy from the ancient tables, and procure
many witnesses to it. And this is our practice not only in Judea,
but wheresoever any body of men of our nation do live; and even
there an exact catalogue of our priests' marriages is kept; I mean
at Egypt and at Babylon, or in any other place of the rest of the
habitable earth, whithersoever our priests are scattered; for they
send to Jerusalem the ancient names of their parents in writing,
as well as those of their remoter ancestors, and signify who are
the witnesses also. * * * But what is the strongest argument of
our exact management in this matter is what I am now going to say.
That we have the names of our high priests from father to son set
down in our records, for the interval of two thousand years; and
if any of these have been transgressors of these rules, they are
prohibited to present themselves at the altar, or to be partakers
of any other of our purifications; and this is justly, or rather
necessarily done, because every one is not permitted of his own
accord to be a writer, nor is there any disagreement in what is
written; they being only prophets that have written the original
and earliest accounts of things, as they learned them of God
himself by inspiration; and others have written what hath happened
in their own time, and that in a very distinct manner also: For we
have not an innumerable multitude of books among us, disagreeing
from and contradicting one another, (as the Greeks have,) but only
twenty-two books, which contain the records of all the past times,
which are justly believed to be divine. And of them, five belong to
Moses, which contain his laws and the traditions of the origin of
mankind till his death. This interval of time was little short of
three thousand years; but as to the time from the death of Moses
till the reign of Artaxerxes, king of Persia, who reigned after
Xerxes; the prophets, who were after Moses, wrote down what was
done in their times in thirteen books. The remaining four books
contain hymns to God, and precepts for the conduct of human life.
It is true, our history hath been written since Artaxerxes very
particularly, but hath not been esteemed of the like authority with
the former by our forefathers, because there hath not been an exact
succession of prophets since that time; and how firmly we have
given credit to these books of our own nation, is evident by what
we do; for during so many ages as have already passed, no one hath
been so bold as either to add anything to them, to take anything
from them, or to make any change in them; but it is become natural
to all Jews, immediately and from their very birth, to esteem these
books to contain divine doctrines, and to persist in them, and, if
occasion be, willingly to die for them. For it is no new thing for
our captives, many of them in number, and frequently in time, to
be seen to endure racks and deaths of all kinds upon the theatres,
that they may not be obliged to say one word against our laws and
the records that contain them." (Antiquity of the Jews, Flavius
Josephus Against Apion, Book 1, pp. 582-583.)
2. _The Effect of Recent Discoveries in Chaldea and Egypt on the
Authorship of the Five Books in the Bible Ascribed to Moses:_
"The Assyrian inscriptions which have been recently recovered and
given to the English-speaking peoples by Layard, George Smith,
Sayce, and others, show that in the ancient religions of Chaldea
and Babylonia there was elaborated a narrative of the creation
which, in its most important features, must have been the source
of that in our own sacred books. It has now become perfectly
clear that from the same sources which inspired the accounts of
the creation of the universe among the Chaldee-Babylonian, the
Assyrian, the Phoenician, and other ancient civilizations came the
ideas which hold so prominent a place in the sacred books of the
Hebrews. * * * * From this idea of creation was evolved in time a
somewhat nobler view. Ancient thinkers, and especially, as is now
found, in Egypt, suggested that the main agency in creation was
not the hands and fingers of the Creator, but his voice. Hence was
mingled with the earlier, cruder belief regarding the origin of the
earth and heavenly bodies by the Almighty the more impressive idea
that "he spake and they were made"--that they were brought into
existence by his word." (A History of the Warfare of Science with
Theology in Christendom, Vol. 1, pp. 2-3).
Referring again to the work of the noted Archaeologists mentioned
above, with others, Mr. White goes on to say that they "have deciphered
a multitude of ancient texts, especially the inscriptions found in the
great library of Assurbanipal at Nineveh, and have discovered therein
an account of the origin of the world identical in its most important
features with the later accounts in our own book of Genesis. These
men have had the courage to point out these facts and to connect them
with the truth that these Chaldean and Babylonian myths, legends,
and theories were far earlier than those of the Hebrews, which so
strikingly resemble them, and which we have in our sacred books; and
they have also shown us how natural it was that the Jewish accounts
of the creation should have been obtained at that remote period when
the earliest Hebrews were among the Chaldeans, and how the great
Hebrew poetic accounts of creation were drawn either from the sacred
traditions of these earlier peoples or from antecedent sources common
to various ancient nations." (A History of the Warfare of Science with
Theology in Christendom, Vol. 1, p. 20.)
There can be no doubt but what the accounts of creation found in these
Assyrian and Egyptian sources are earlier than those written by Moses,
or that they are similar in import, but because of these facts is it
necessary to discredit either the Mosaic authorship of the five books
of the Bible accredited to that Prophet, or doubt the inspiration of
these accounts? And yet this has been the result of these discoveries
on many minds. The truth is, that the outlined facts of the creation
have been known by our race from earliest times, from the days of Adam
in fact. They were matters of common knowledge among the antediluvian
patriarchs, and through the family of Noah were preserved for the
families and races of men subsequent to the flood; and variously
distorted these creation facts were preserved by all people. But all
this did not prevent the Lord from revealing the creation history to
Moses, nor does it require us to doubt the inspiration which rested
upon him and that enabled him to weave into splendid coherent form
the fragmentary truths held among the ancient Egyptians and Assyrian
peoples. That there were pre-Mosaic documents containing accounts of
creation and the history of God's hand-dealings with ancient peoples,
we have abundant proof of in the Book of Abraham, which so strangely
came into the possession of the Prophet Joseph Smith (See Church
History, Vol. II, pp. 235-6, 348-350). Also that the Lord revealed
the creation facts, and also the early history of our race to Moses,
is confirmed by revelation to the Prophet of the nineteenth century,
Joseph Smith (See Pearl of Great Price, Book of Moses, pp. 1-48, also
History of the Church, Vol. I, 98 et seq.)
The student will find a well written article by Professor A. H. Sayce,
in "The Bible Treasury," pp. 37-42, that bears upon this subject. The
matter is also discussed at some length in Young Men's Manual for
1903-4 (No. 7)., chap. I.
Furthermore, it should be noted that the writers of the New Testament
bear emphatic testimony to the authenticity and divine authority of the
Old Testament, since these writers so frequently quoted it as a work of
divine authority. "Indeed," says an accepted authority in this class
of literature, "the references are so numerous, and the testimonies
so distinctly borne to the existence of the Mosaic books throughout
the whole history of the Jewish nation, and the unity of character,
design and style pervading these books is so clearly perceptible,
notwithstanding the rationalistic assertions of their forming a series
of separate and unconnected fragments, that it may with all safety be
said, there is immensely stronger and more varied evidence in proof of
their being the authorship of Moses than of any of the Greek or Roman
classics being the productions of the authors whose names they bear."
(Commentary on the Old and New Testaments, Jamieson-Fausset-Brown,
preface.)
3. _Hagiographa:_ Hagiographa--the Greek name of the last of the three
Jewish divisions of the Old Testament. They are variously reckoned,
but usually comprise the Psalms, Proverbs, Job, Canticles, Ruth,
Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and
Chronicles. (The Century Dictionary and Cyclopaedia, Vol. IX.)
4. _The Subdivisions of the Old Testament--Its Dignity and Authority:_
The student will observe that the classification of the books in the
several authorities cited, all vary somewhat in the grouping and
subdivisions of them; but I believe it will be found that the grouping
in the analysis of the Seventies' Bible Dictionary will be found most
complete and satisfactory. One thing should be borne in mind with
reference to this whole volume of ancient Hebrew scripture, and that
is, whatever the sub-division may be, history, legislation, poetry,
prophecy, biography, or proverbs, it is written under the inspiration
of God. That does not mean that human elements are not to be found in
it, but rather that a divine spirit is present in the midst of those
human elements giving forth light and truth and wisdom such as is to be
found in no merely human production. There is a divine spirit always
present in these scripture narratives, prophecies and poetry that make
the whole to contain a revelation of God, and an account of his methods
of doing things among men, all of which gives to those writings an
authority that does not pertain to the ordinary writings of men.
Footnotes
1. It will be understood that by "Seventies' Bible," is meant
throughout the Bible selected for the "Seventies' Indispensible
Library," "The Teacher's Bible," Cambridge edition.
2. Hackett edition always quoted.
3. Third edition always quoted.
4. This work will always be so quoted, it is a recent work produced in
collaboration by Robert Jamieson, D. D., St. Paul's, Glasgow, Scotland;
A. R. Fausset, D.D., St. Cuthberts, York, England; and David Brown,
D.D., Professor of Theology, Aberdeen, Scotland. It is one of the best
works of its kind, and represents the latest orthodox interpretations
of the Scriptures, and while the Elders which make up our ministry
may not accept the doctrinal interpretation of this or any other
commentary, its historical and critical treatise are among the most
recent and valuable.
LESSON II--LECTURES.[1]
_THE HEBREW SACRED BOOKS--THE OLD TESTAMENT._
LECTURES. REFERENCES.
_I. The Apocrypha.--A Paper_[2] Seventy's Bible Dictionary
Art. Aprocrapha.
p. 9; also other Bible
Helps. Same title. Doc. & Cov.
Sec. xci; Hist. of
the Church, Vol. I, p. 331.
Bible Treasury, Art.
Aprocrypha, pp. 351-3.
Kitto's Biblical Literature,
Vol. I, p. 176-179.
_II. Canon of the Old Testament._ Note 1. Smith's Old
Testament Hist., pp. 644-6;
note 2; Smith's
Bible Dict., Art. Cannon,
Vol I, pp. 356-376; Bible
Treasury, pp. 28-32. Seventy's
Bible Dictionary.
Art. "Cannon"; The
Gospel, (Roberts), Chaps.
vi, vii. Kitto's Bible
Lit., Vol. I, pp. 376-381,
and Vol. II, pp. 706-719.
_III. The History of the English Bible._ Seventy's Bible Dictionary,
Art. Bible, English;
Bible Treasury, pp. 15-19;
Smith's Bible Dictionary,
Article "Version,
Authorized," Vol. IV,
pp. 3424-3444. See
note 9. "Encyclopaedia
Britannica," Art. "English
Bible."
_SPECIAL TEXT: "He that hath my word, let him speak my word faithfully.
What is the chaff to the wheat, saith the Lord?"_--JEREMIAH.
_NOTES._
1. _The Apocrypha._ "The collection of books to which this term is
popularly applied includes the following. The order given is that in
which they stand in the English version. I. Esdras. II. Esdras. Tobit.
Judith. The rest of the chapters of the Book of Esther, which are found
neither in the Hebrew nor in the Chaldee. The Wisdom of Solomon. The
Wisdom of Jesus the Son of Sirach, or Ecclesiasticus. Baruch. The Song
of the Three Holy Children. The History of Susanna. The History of the
Destruction of Bel and the Dragon. The Prayer of Manasseh, King of
Judah. I. Maccabees. II. Maccabees."[3]
A brief treatise on each of the foregoing books of the Apocrypha will
be found in the Seventy's Bible Dictionary, Art. Apocrypha, also in
"Bible Treasury," pp. 351, 353; Tobias, Judith, Wisdom, Ecclesiasticus,
Baruch, I and II Macabees will be found in the Roman Catholic English
version, known as the Douay Bible, the Roman Church regarding them as
of equal authority with other books of the Old Testament.
2. _Definition of Apocrypha:_ "The word Apocrypha means "secret"
or "hidden," and is applied to a class of writings which have been
definitely rejected from the books of the Old and New Testaments; but
the reason why they were called secret books, rather than private
or secondary books, is not clear. * * * * Probably every attempt to
define the limits of canonical or inspired books will result in the
distinction of three classes of books: (1) the Canonical Scriptures,
about which every one is agreed; (2) the disputed books, about which
there is no general agreement; (3) the books which are universally
rejected. It is to the third class that the term Apocrypha properly
applies, the intermediate class being more correctly known as
Antilegomena, or disputed books. * * * * * It is commonly stated that
the reason for the rejection of the books referred to from the Old
Testament [the Apocrypha] was that they were not found current in
Hebrew, but only in Greek. It is quite possible that in some cases
the reason why the books were not extant in Hebrew was that they had
been previously judged uncanonical. A book soon disappears when it has
been condemned. Even the Greek text of some parts of the Apocrypha has
perished--(e. g. II Esdras). We must not be surprised, therefore, if
some of the apocryphal books should turn out to have been at one time
extant in Hebrew." (Bible Treasury, p. 351.)
3. _Attitude of the Roman Catholic Church Respecting the Apocrypha:_
Some Catholic theologians previous to the Council of Trent, 1545-1563,
were in doubt as to the inspiration of some of the books of the
Apocrypha admitted into the Catholic Canon; but Dr. Smith, in his Bible
Dictionary, says: "The Council of Trent closed the question which had
been left open, and deprived its theologians of the liberty they had
hitherto enjoyed--extending the Canon of Scripture so as to include all
the hitherto doubtful or deutero-canonical books, with the exception
of the two books of Esdras and the Prayer of Manasseh, the evidence
against which seemed too strong to be resisted (Sess. IV. de Can.
Script). In accordance with this decree, the editions of the Vulgate,
published by authority, contained the books which the Council had
pronounced canonical, as standing on the same footing as those which
had never been questioned, while the three which had been rejected were
printed commonly in smaller type and stood after the New Testament."
(Dictionary p, 122.)
Catholics, however, insisted that the list of canonical books agreeing
"in substance with the list of divinely inspired books, held by
Catholics to the present day," was authorized by the twenty-sixth
statute of the Council of Hippo, held in Africa in the year 393, and
the third Council of Carthage 397, A.. D., and the sixth Council of
Carthage 419, A. D., give the same list or canon of books as the
Council of Hippo. "Although the inspiration of some of these books
was held to be doubtful by a few of the Fathers, previous to these
two Councils, the same Fathers ceased to have any doubt upon it after
the decision of these Councils; so that, while some of the Apocrypha
have been considered uninspired, as the third and fourth of Esdras,
and third and fourth of Macabees, some other of these books have been
recognized as inspired, and are called by Catholics Deutero-canonical.
These have, therefore, the very same sanction and authority that all
the books of the New Testament have, in addition to the long-standing
veneration of the Jewish Church for them." (Catholic Belief, Bruno, pp.
13-14.)
Catholics will be compelled, however, to admit that several books of
the Apocrypha now accepted by them and published in the Douay Bible,
are not in the list given by the three Councils above mentioned.
Moreover, in the list of General Councils published in Bruno's work,
in enumerating the achievement of the Council of Trent, he says: "The
Catholic doctrine regarding _the Holy Scripture_, Tradition, Original
Sin, Justification, and the Seven Sacraments, was clearly explained."
(Catholic Belief, Bruno, p. 130.) So that it was not until the Council
of Trent, 1545-1563, that the final word respecting the Catholic canon
was spoken.
4. _The Protestant Attitude Toward the Apocrypha:_ "The Reformers of
Germany and England * * * influenced in part by the revival of the
study of Hebrew and the consequent recognition of the authority of the
Hebrew canon, and subsequently by the reaction against this stretch of
authority, [exercised by the Council of Trent], maintained the opinion
of Jerome and pushed it to its legitimate results [which led to the
rejection of the books of the Apocrypha as scripture]. "Luther spoke
of individual books among those in question with a freedom as great
as that of Jerome, judging each on its own merits, praising Tobit
as a "pleasant comedy" and the Prayer of Manasseh as a "good model
for penitents," and rejecting the two books of Esdras as containing
worthless fables. The example of collecting the doubtful books in a
separate group had been set in the Strasburg edition of the Septuagint,
1526. In Luther's complete edition of the German Bible * * * (1534) the
books (Judith, Wisdom, Tobias, Sirach, 1 and 2 Maccabees, Additions to
Esther and Daniel, and the Prayer of Manasseh) were grouped together
under the general title of "Apocrypha, i. e. 'Books which are not of
like worth with Holy Scripture,' yet are good and useful to be read. In
the history of the English Church, Wicliffe showed himself in this as
in other points the forerunner of the Reformation, and applied the term
'Apocrypha' to all but the 'twenty-five' Canonical books of the Old
Testament. The judgment of Jerome was formally asserted in the sixth
Article. The disputed books were collected and described in the same
way in the printed English Bible of 1539 (Cranmer's), and since then
there has been no fluctuation as to the application of the word. The
books to which the term is ascribed are in popular speech not merely
apocryphal, but the Apocrypha."
6. _Attitude of the Church of Jesus Christ of Latter-day Saints on the
Apocrypha:_ See Doctrine and Covenants, sec. xci.
7. _Definition of the Term Canon:_ "The word Canon in classical Greek
signifies properly a straight rod, as a carpenter's rule; and hence
is applied metaphorically to a testing rule in ethics or in art, or
in language (e. g. the canons of Grammar.) As applied to Scripture,
the word indicates the rule by which the contents of the Bible must be
determined, and thus, secondarily, an index of the constituent books.
The canon of Scripture may be generally described as "the collection of
books which forms the original and authoritative written rule of the
faith and practice of the Church." (Dr. Smith's Old Testament History,
p. 645.)
8. _Arrangement of the Canon Ascribed to Ezra:_ "Among the achievements
ascribed to Ezra is the collection, editing, and arrangement of the
whole Jewish Scriptures in one canon, under the threefold division of
the Law, the Prophets, and the Hagiographa. In performing this work, he
is assumed to have added those passages which can not have been written
by the authors whose names the books bear; such as the allusion to
kings of Israel in Gen. xxxvi: 31; the account of the death and burial
of Moses in the last chapter of Deuteronomy; and the many references
to the state of 'things at this day.' * * * * * But the main question
is, whether the present canon of the Old Testament was, in substance,
the work of Ezra. It must be remembered that such a work involved much
more than the collection into one volume of books already existing in a
separate form; it included the selection from the whole number of those
which bore, and were to bear forever, the stamp of divine authority:
for no one imagines that the Scriptures of the Old Testament form a
complete collection of the ancient Hebrew literature. That such a work,
having such authority, had been completed before the Christian era, is
clear from the allusions to the Holy Scriptures in the New Testament;
and it was most probably accomplished during the Persian domination,
which ended B. C. 323. There is every reason for its having been
performed at as early a period as possible. Ezra's care to make the
people well acquainted with the word of God is as conspicuous as his
own knowledge of it. No man could be more qualified, as no time could
be more fit, for a work which was most needful to establish the people
in their faith. That the work must have been performed by an inspired
man, is an axiom lying at the foundation of the whole question, unless
we believe, on the one hand, that the Church is endowed in every age
with power to decide what Scriptures are canonical, or unless, on the
other hand, we give up a canon, in the proper sense of the word, and
reduce the authority of Scripture to that which literary criticism can
establish for its separate books. On this ground, none but Ezra can be
the author of the canon; for no one has ever thought of ascribing the
work to Nehemiah, the civil governor and man of action; and the only
claim made for Malachi is the addition of his own prophecy to the canon
already framed by Ezra, and even this supposition we have seen to be
unnecessary, as Ezra may have been the survivor. The attempt to ascribe
the work to some unknown inspired person later than Malachi is an
example of the _argumentum ab ignorantia_, which has no weight against
the evidence of what is known." (Dr. Smith's Old Testament History, pp.
645-646.)
9. _The Authorized Version:_ The treatise on the Authorized Version
in Smith's Bible Dictionary is full, and perhaps the best one extant;
and while praising highly the work of the English translators of the
A. V., exhibits quite clearly some of its defects, and points out the
necessity for a new version. How far the "Revised Version" of 1870-1885
corrected the defects of the A. V. may be known only to Hebrew and
Greek scholars; but the fact that the work was undertaken and carried
to a conclusion at the expense of so much time, and scholarly effort,
justifies the qualified acceptance of our English Bible set forth in
one of our Articles of Faith, viz., "We believe the Bible to be the
word of God, as far as it is translated correctly."
Footnotes
1. It has already been suggested in our Introduction to these lessons
that excuses for non-preparation should not be tolerated; and we again
call attention of the quorums to this necessary attitude respecting
thorough preparation of lessons; and now emphasize our suggestions by
applying them to these lectures. Those who are assigned to deliver the
lectures can receive their appointment two or three weeks before they
are called upon to deliver them, and it should be a matter of pride
with those so appointed to come to their tasks thoroughly prepared.
The lecturer is supposed to occupy about thirty minutes, and the
assignments should be made with due regard to the difficulties of the
subject.
2. No better mental exercise exists than that of writing. It leads to
very definite thinking, and to exactness of expression, and is an art
that should be cultivated by the Seventies. It is suggested, therefore,
that at least one of the lectures, when the quorum session is devoted
to such exercises, should be given in the form of a paper, a written
treatise. The subject for the paper will be indicated as above.
3. Smith's Bible Dictionary.
LESSON III.
_THE PENTATEUCH._
ANALYSIS. REFERENCES.
_I. Authorship._ Seventy's Bible Dictionary,
Art. Pentateuch.
The Oxford and other
Bible Helps, same title;
Bible Treasury, pp. 30,
36, 52; Smith's Old Testament
History Appendix
I, pp. 653-658; Y. M.
Manual, 1903-4, (No. 7),
Chap. i. I Nephi v: 10-16.
The Gospel, (Roberts),
Chap. vi.
_II. Subject Matter of the Pentateuch:_ Read during the consideration
of this and
I. Historical: the two following lessons
the books of Genesis,
(a) Antediluvian History. Exodus, Leviticus, Numbers,
(b) Postdiluvian History, Shem Deuteronomy. See
to Joshua. also Note 4; Seventy's
Bible Dictionary
II. Prophetical: and other Bible
Helps, Bible Treasury,
(a) Prophecy of the Christ. Books of the Pentateuch;
(b) Prophecy in relation to also Smith's Bible
Israel. Dictionary, Articles on
the Pentateuch, Old Testament,
and the Separate
Books of it; Smith's
Old Testament Hist. Appendix
I; also Kitto's
Biblical Literature, same
Articles and Books. The
Gospel; Josephus' Antiquities
Books I to IV
inclusive. Also Pearl of
Great Price, Book of
Moses; Ibid Book of
Abraham. Genesis, Chap.
iii. Numbers xxi: 8,
compare Helaman, viii:
13-18. Deut, xviii: 15, 16.
Compare Acts iii: 22, and
History of the Church,
Vol I, pp. 12, 13.
_SPECIAL TEXT: "I will raise up a Prophet from among their brethren,
like unto thee, and I will put my words in his mouth; and he shall
speak unto them all that I shall command him. And it shall come to pass
that whosoever will not harken unto my words which he shall speak in my
name, I will require it of him."_--THE LORD TO MOSES.
_NOTES._
1. _The Pentateuch:_ Definition:--"The Pentateuch is the Greek name
given to the five books--commonly called the Five Books of Moses. In
the time of Ezra and Nehemiah it was called "the Law of Moses," or
"the Book of the Law of Moses," or simply "the Book of Moses." This
was beyond all reasonable doubt our existing pentateuch. The book
which was discovered in the Temple in the reign of Josiah, and which
is entitled "the Book of the Law of Jehovah by the hand of Moses," was
substantially, it would seem, the same volume, though it may afterward
have undergone some revision by Ezra. The present Jews, as we have
already seen, usually call the whole by the name of Torah, i. e., "the
Law," or Torath Mosheh, "the Law of Moses." (Smith's Old Testament
History, p.. 654.)
2. _Greek Titles of the Books:_ "The division of the whole work into
five parts was probably made by the Greek translators, for the titles
of the several books are not of Hebrew, but of Greek origin. The Hebrew
names are merely taken from the first words of each book, and in the
first instance only designated particular sections, and not whole
books." (Dr. Smith's Old Testament History, p. 654.)
3. _The Question of Authorship:_ "Till the middle of the last
century (eighteenth) it was the general opinion of both Jews and
Christians that the whole of the Pentateuch was written by Moses,
with the exception of a few manifestly later additions--such as the
thirty-fourth chapter of Deuteronomy, which gives the account of
Moses' death. The first attempt to call in question the popular belief
was made by Astruc, doctor and professor of medicine in the Royal
College at Paris, and court physician to Louis XIV. He had observed
that throughout the Book of Genesis, and as far as the sixth chapter
of Exodus, traces were to be found of two original documents, each
characterized by a distinct use of the names of God; the one by the
name Elohim, and the other by the name Jehovah. Besides these two
principal documents, he supposed Moses to have made use of ten others
in the composition of the earlier part of his work. The path traced
by Astruc has been followed by numerous German writers. * * * * * It
is sufficient here to state that there is sufficient evidence for
believing that the main bulk of the Pentateuch, at any rate, was
written by Moses, though he probably availed himself of existing
documents in the composition of the earlier part of the work. Some
detached portions would appear to be of later origin; and when we
remember how entirely during some periods of Jewish history, the Law
seems to have been forgotten, and again how necessary it would be after
the seventy years of exile to explain some of its archaisms, and to add
here and there short notes to make it more intelligible to the people,
nothing can be more natural than to suppose that such later additions
were made by Ezra and Nehemiah." (Dr. Smith's Old Testament History,
pp. 653-655.)
The same conclusion is reached by James Robertson, D.D., in the Bible
Treasury; and also by Prof. Samuel Colcord Bartlett, D.D., of the
Theological Seminary, Chicago, in Smith's Bible Dictionary, Vol. IV,
p. 243. The question is considered at some length in the Young Men's
Manual, 1903-4 (No. 7), chap. I.
4. _Prophecy of Moses:_ "And when Moses had recapitulated whatsoever
he had done for the preservation of the people, both in their wars
and in peace, and had composed them a body of laws, and procured them
an excellent form of government, he foretold, as God had declared to
him, That if they transgressed that institution for the worship of
God, they should experience the following miseries: their land should
be full of weapons of war from their enemies, and their cities should
be overthrown, and their temple should be burnt; that they should be
sold for slaves to such men as would have no pity on them in their
afflictions: that they would then repent, when that repentance would no
way profit them under their sufferings. Yet (said he) will that God who
founded your nation, restore your cities to your citizens, with their
temple also, and you shall lose these advantages not once only, but
often." (Josephus, Antiquities of the Jews, p. 97.)
5. _Suggested Readings:_ It is expected, of course, that the student
will read all the books of the Pentateuch during the weeks which the
lessons upon it will occupy; and in addition to that, so far as he
may have access to them, read also the references given in the lesson
analysis, which, in the main, give summaries, analyses, literary
criticism, estimate theological and prophetical values of the separate
books, etc. All the Bibles having "Helps," published in connection
with the sacred text have analyses and comments upon the books of
the Pentateuch; and these as far as possible should be read and
compared. For their historical value the first four books of Josephus'
Antiquities should also be read.
LESSON IV.
_THE PENTATEUCH._
ANALYSIS. REFERENCES.
_II. Subject Matter of the Pentateuch. All the references under
(Continued.)_ subdivision II of
3. Mosaic Legislation: Lesson III.
(a) Major Legislation--the Ten
Commandments;
(b) Minor Legislation--the Hebrew
Civil Code.
4. The Pentateuch as Literature:
(a) The Song of Moses and Miriam; Note 1, 2, 3. Exodus xv
(b) The Story of Joseph in and Genesis xxxvi-xlviii.
Egypt. Commentary Critical and
Explanatory on Exodus
_III. The Gospel in the Patriarchal Age--from xv. Smith's Bible Dictionary,
Adam to Noah._ Art. "Law of
Moses," Vol. II, pp. 1602-1612.
_IV. The Gospel in the Mosaic See Note 6, Pearl
Dispensation--Relation of the "Gospel" of Great Price, Chap. v-viii.
and the Law._ Galatians iii. The
Gospel, (Roberts), pp. 228-235.
Alma xii:28-37;
also Alma Chap. xiii.
_SPECIAL TEXT: "I charged your judges at that time, saying, Hear the
causes between your brethren, and judge righteously between every
man and his brother, and the stranger that is with him. Ye shall not
respect persons in judgment; but ye shall hear the small as well as the
great; ye shall not be afraid of the face of man; for the judgment is
God's."_--MOSES.
_NOTES._
1. _The Nature of Government Established by Moses:_ "Then came the law
from Mount Sinai. God became the God of Israel, everything done to
establish religion, tabernacle made for his residence. Defection from
religion high treason. Hence complete separation from all nations.
Moses was but a mediator between God and his people; proper title
legislator of the Israelites and their deliverer from the Egyptians.
* * * * For administration of justice Moses divided people in tens,
fifties, hundreds, thousands, and placed judges over each. Mode
taken from Egypt. Amongst the higher of these judges there was much
political power likewise. * * * * Each tribe had a sort of independent
government, with its own magistrates and representatives; sometimes
acted without aid or sanction of others, (e. g., tribe of Benjamin
protected criminals of Gibeah and fought against others.) * * * * *
Sometimes several tribes acted together without others. * * * * *
What the influence of such a government? Exceedingly favorable to
development of character and individual energies. Not favorable for
harmony or tranquility." (Ancient and Modern Nations, Dew, pp. 13-14.)
2. _The Law of Moses:_ "Though new in its general conception, it was
probably not wholly new in its materials. Neither in his material nor
his spiritual providence does God proceed _per saltum_. There must
necessarily have been, before the Law, commandments and revelations
of a fragmentary character, under which Israel had hitherto grown up.
Indications of such are easily found, both of a ceremonial and moral
nature; as, for example, in the penalties against murder, adultery,
and fornication (Gen. ix. 6; xxxviii. 8), in the distinction of clean
and unclean animals (Gen. viii. 20), and probably in the observance of
the Sabbath (Ex. xvi. 23, 27, 29.) But, even without such indications,
our knowledge of the existence of Israel as a distinct community in
Egypt would necessitate the conclusion, that it must have been guided
by some laws of its own, growing out of the old patriarchal customs,
which would be preserved with oriental tenacity, and gradually becoming
methodized by the progress of circumstances. Nor would it be possible
for the Israelites to be in contact with an elaborate system of ritual
and law, such as that which existed in Egypt, without being influenced
by its general principles, and, in less degree, by its minuter details.
As they approached nearer to the condition of a nation they would
be more and more likely to modify their patriarchal customs by the
adoption from Egypt of laws which were fitted for national existence.
This being so, it is hardly conceivable that the Mosaic legislation
should have embodied none of these earlier materials. It is clear,
even to human wisdom, that the only constitution, which can be
efficient and permanent, is one which has grown up slowly, and so been
assimilated to the character of a people. It is the peculiar mark of
legislative genius to mold by fundamental principles, and animate by a
higher inspiration, materials previously existing in a cruder state.
The necessity for this lies in the nature, not of the legislator,
but of the subjects; and the argument therefore is but strengthened
by the acknowledgement in the case of Moses of a divine and special
inspiration. So far, therefore, as they were consistent with the
objects of the Jewish law, the customs of Palestine and the laws of
Egypt would doubtless be traceable in the Mosaic system." (Smith's
Bible Dictionary, p. 1602.)
3. _Basic Principle of the Law of Moses:_ "The basis of human society
is ordinarily sought, by law or philosophy, either in the rights
of the individual, and the partial delegation of them to political
authorities; or in the mutual needs of men, and the relations which
spring from them; or in the actual existence of power of man over man,
whether arising from natural relationship, or from benefits conferred,
or from physical or intellectual ascendency. The maintenance of society
is supposed to depend on a "social compact" between governors and
subjects; a compact, true as an abstract idea, but untrue if supposed
to have been a historical reality. The Mosaic Law seeks the basis
of its polity, first, in the absolute sovereignty of God, next in
the relationship of each individual to God, and through God to his
countrymen. It is clear that such a doctrine, while it contradicts
none of the common theories, yet lies beneath them all, and shows
why each of them, being only a secondary deduction from an ultimate
truth, cannot be in itself sufficient; and, if it claims to be the
whole truth, will become an absurdity. It is the doctrine which is
insisted upon and developed in the whole series of prophecy; and which
is brought to its perfection only when applied to that universal and
spiritual kingdom for which the Mosaic system was a preparation."
(Smith's Bible Dictionary, p. 1607).
4. _Israel and the Law:_ "It was indeed often neglected [the Law] and
even forgotten. Its fundamental assertion of the Theocracy was violated
by the natural course of human selfishness (Jer. xxxiv. 12-17); till
at last, in the reign of Josiah, its very existence was unknown, and
its discovery was to the king and the people as a second publication;
yet still it formed the standard from which they knowingly departed,
and to which they constantly returned; and to it, therefore, all which
was peculiar in their national and individual character was due. Its
direct influence was probably greatest in the periods before the
establishment of the kingdom, and after the Babylonish captivity. The
last act of Joshua was to bind the Israelites to it as the charter of
their occupation of the conquered land (Josh. xxiv. 24-27); and, in the
semi-anarchical period of the judges, the Law and the Tabernacle were
the only centers of anything like national unity. The establishment of
the kingdom was due to an impatience of this position, and a desire for
a visible and personal center of authority, much the same in nature as
that which plunged them so often in idolatry. The people were warned (I
Sam. xii. 6-25) that it involved much danger of their forgetting and
rejecting the main principle of the Law--that "Jehovah their God was
their King." The truth of the prediction was soon shown. Even under
Solomon, as soon as the monarchy became one of great splendor and
power, it assumed a heathenish and polytheistic character, breaking the
Law, both by its dishonor towards God, and its forbidden tyranny over
man." (Smith's Bible Dictionary, p. 1609.)
5. _The Gospel and the Law:_ "Abraham received the Priesthood from
Melchisedek, who received it through the lineage of his fathers, even
till Noah; * * * * This greater Priesthood administereth the gospel
and holdeth the key of the mysteries of the kingdom, even the key of
the knowledge of God. Therefore, in the ordinances thereof, the power
of godliness is manifest; and without the ordinances thereof, and the
authority of the Priesthood, the power of godliness is not manifest
unto men in the flesh; for without this no man can see the face of
God, even the Father, and live. Now this Moses plainly taught to the
children of Israel in the wilderness, and sought diligently to sanctify
his people that they might behold the face of God; but they hardened
their hearts and could not endure his presence, therefore the Lord in
his wrath (for his anger was kindled against them) swore that they
should not enter into his rest while in the wilderness, which rest is
the fulness of his glory. Therefore he took Moses out of their midst,
and the Holy Priesthood also; and the lesser Priesthood continued,
which Priesthood holdeth the key of the ministering of angels and the
preparatory gospel." (Doc. & Cov. Sec. 84.)
The above quotation from the 84th Section of the Doctrine and Covenants
throws much light, not only upon the Pentateuch, but upon the whole of
the Old Testament, the law of Moses, and the whole polity and history
of Israel. In the light of the truth the said quotation reveals, it is
to be seen that "when the Lord took the children of Israel from the
land of Egypt to make of them a people for himself, he presented them
first with the gospel of Christ, with all its mercy and inspiring love
and gentleness; but they would not live in accordance with its high
moral precepts, nor reflect in their lives its spiritual excellence.
Accordingly, a less perfect law was given to Israel; a law which in
the New Testament is called "the law of carnal commandments;" a law
more in keeping with the status of their moral development; a law which
breathed less of mercy, forgiveness and love, and more of exacting,
relentless justice; demanding an eye for an eye, and a tooth for a
tooth--and this was to be their schoolmaster, to prepare them for the
more excellent law of the gospel of Christ. Many things in that law
of the Old Testament are confessedly imperfect, and must not be taken
as reflecting the full glory and excellence of the Divine wisdom or
goodness. On the contrary it is plainly stated, and that too by the
voice of inspiration in the New Testament, that it was a law carnal
and imperfect, and yet, withal, demanding a higher excellence than the
people of those days seemed able to attain.
In proof that the gospel was first offered to ancient Israel, and then
because of transgression the law of carnal commandments, I invite the
reader's attention to the following Scriptures: Heb., latter part of
chap. iii, in connection with Heb. iv: 1, 2; I Cor. x. 1-4; and Gal.
iii; also Doc. & Cov., sec. 84; see also the chapter on "History of the
Gospel" in The Gospel (Roberts), pp. 86, 87.
6. _The Song of Moses:_ "This song is some hundred years the oldest
poem in the world. There is a sublimity and beauty in the language
that is unexampled. But its unrivalled superiority arises not solely
from the splendor of the diction. Its poetical excellencies have often
drawn forth the admiration of the best judges, while the character of
the event commemorated, and its being prompted by divine inspiration,
contribute to give to it an interest and sublimity peculiar to itself."
(Commentary, Explanatory and Critical, p. 59.)
LESSON V.
LECTURES. REFERENCES.
_I. Abraham. (Paper.) (a)_ Genesis xi-xxv. Pearl
of Great Price, Book of
Abraham, Chaps. vi-xvii.
Note 1.
_II. Joseph, Son of Jacob--His Place in Genesis, Chaps, xxxvii
Israel._ to L. Deut. xxxiii:13-17.
Young Men's Manual,
1905-6 (No. 9). Chap.
xxxv, pp. 329-338. See
also Defense of the
Faith and the Saints,
I Mormon Views of
America-II America, The
Land of Zion and of
Joseph. Smith's Bible
Dictionary, Art. Joseph,
Vol. II, p. 1462-1473.
II Nephi, Chaps. iii-iv.
_III. Moses, the Prophet and Lawgiver._ Bible--beginning with
Exodus to Deuteronomy.
Josephus[1] Antiquities of
the Jews, pp. 31-79.
Against Apion Bk. II, p. 602.
Art. Moses. Ditto
Smith's Bible Dictionary.
Kitto's Biblical Literature.
Pearl of Great
Price. The Book of
Moses, Chaps. i-v. Notes
of this Lesson.
_SPECIAL TEXT: "And there arose not a prophet since in Israel like
unto Moses, whom the Lord knew face to face, in all the signs and the
wonders which the Lord sent him to do in the land of Egypt to Pharoah,
and to all his servants, and to all his land, and in all that mighty
hand, and in all the great terror which Moses showed in the sight of
all Israel."_--EZRA _(supposedly)_.
_NOTES._
1. _Abraham:_ "He was a person of great sagacity, both for
understanding all things, and persuading his hearers, and not mistaken
in his opinions; for which reason he began to have higher notions of
virtue than others had, and he determined to renew and to change the
opinion all men happened then to have concerning God; for he was the
first that ventured to publish this notion, that there was but One
God, the Creator of the universe; and that as to other (gods), if
they contributed anything to the happiness of men, that each of them
afforded it only according to his appointment, and not by their own
power. This his opinion was derived from the irregular phenomena that
were visible both at land and sea, as well as those that happen to the
sun, and moon, and all the heavenly bodies; thus, "if (said he) these
bodies had power of their own, they would certainly take care of their
own regular motions; but since they do not preserve such regularity,
they make it plain that so far as they co-operate to our advantage,
they do it not of their own abilities, but as they are subservient to
him that commands them, to whom alone we ought justly to offer our
honor and thanksgiving." For which doctrines, when the Chaldeans, and
other people of Mesopotamia, raised a tumult against him, he thought
fit to leave that country; and at the command, and by the assistance
of God, he came and lived in the land of Canaan. And when he was there
settled, he built an altar, and performed a sacrifice to God. Berosus
mentions our father Abram without naming him, when he says thus: "In
the tenth generation after the flood, there was among the Chaldeans a
man, righteous and great, and skilful in the celestial science." But
Hecataeus does more than mention him; for he composed, and left behind
him, a book concerning him. And Nicolaus of Damascus, in the fourth
book of his history, says thus: 'Abram reigned at Damascus, being a
foreigner, who came with an army out of the land above Babylon, called
the land of the Chaldeans; but, after a long time, he got him up, and
removed from that country also, with his people, and went into the land
then called the land of Canaan, but now the land of Judea, and this
when his posterity were become a multitude; as to which posterity of
his, we relate their history in another work. Now the name of Abram is
even still famous in the country of Damascus; and there is showed a
village named from him, 'The habitation of Abram.'" (Antiquities of the
Jews, Josephus, pp. 31-32.)
2. _The Restoration of Lands Made by Joseph:_ "However, the famine
increased among the Egyptians; * * * * But when their money failed
them, they bought corn with their cattle, and their slaves, and if any
of them had a small piece of land, they gave up that to purchase them
food, by which means the king became the owner of all their substance;
and they were removed some to one place, and some to another, that so
the possession of their country might be firmly afforded to the king;
excepting the lands of the priests for their country continued still in
their own possession. And indeed this sore famine made their minds, as
well as their bodies, slaves: and at length compelled them to procure
a sufficiency of food by such dishonorable means. But when this misery
ceased, and the river overflowed the ground, and the ground brought
forth its fruits plentifully, Joseph came to every city, and gathered
the people thereto belonging together, and gave them back entirely the
land which, by their own consent, the king might have possessed alone,
and alone enjoyed the fruits of it. He also exhorted them to look on
it as every one's own possession; and to fall to their husbandry with
cheerfulness; and to pay as a tribute to the king, the fifth part of
the fruits for the land which the king when it was his own restored to
them. These men rejoiced upon their becoming unexpectedly owners of
their lands, and diligently observed what was enjoined them. And by
this means Joseph procured to himself a greater authority among the
Egyptians, and greater love to the king from them. Now this law, that
they should pay the fifth part of their fruits as tribute, continued
until their latter kings." (Josephus, Antiquities, p. 52.)
3. _Character of Moses._ "Now Moses lived in all one hundred and
twenty years; a third part of which time, abating one month, he was
the people's ruler; and he died on the last month of the year, which
is called by the Macedonians 'Dystrus,' but by us 'Adar,' on the first
day of the month. He was one that exceeded all men that ever were,
in understanding, and made the best use of what that understanding
suggested to him. He had a very graceful way of speaking, in addressing
the multitude, and as to his other qualifications, he had such a full
command of his passions, as if he hardly had any such in his soul, and
only knew them by their names, as rather perceiving them in other men
than in himself. He was also such a general of an army as is seldom
seen, as well as such a prophet as was never known, and this to such
a degree, that whatsoever he pronounced you would think you heard the
voice of God himself. So the people mourned for him thirty days: nor
did ever any grief so deeply affect the Hebrews as did this upon the
death of Moses; nor were those that had experienced his conduct the
only persons that desired him, but those also that perused the laws he
left behind him, had a strong desire after him, and by them gathered
the extraordinary virtue he was master of. And this shall suffice
for the declaration of the manner of the death of Moses." (Josephus,
Antiquities of the Jews, p. 98.)
4. _The Greatness and Influence of Moses._ "Where shall we find one
that combines in his personality so many greatnesses as Moses, if I may
say so? He was the liberator of his people, but he spurned crowns and
scepters, and did not, as many others after him did, put a new yoke
on the neck from which he had taken the old one. * * * * * And his
republic was not of short duration. It lasted through all the storms of
barbaric wars and revolutions--hundreds of years, down to the days of
Samuel, that all-stout-hearted republican who could endure no kings. *
* * * But the republic he founded stands unique in the history of the
world, for it was altogether based upon an idea--the idea of the unity
of God and the righteousness of his will. Think of it! Among a nation
escaped from bondage, too degraded even to be led to war, that needed
the education, the hammering, as it were, into a people for forty
years, to go among them with the sublimest truth that the human mind
ever can conceive and to say of them: 'Though you are now benighted and
enslaved, any truth that I know is not too good for you nor any child
of God." * * * * As a teacher of morality why need I praise him? As
a teacher of statecraft in the highest and best sense, who surpassed
him? The great wonder is that that man speaks the language of today.
The problems which we have not yet succeeded in solving were already
present to his mind, and he founded a nation in which the difference
between the poor and the rich was almost abolished. The laborer was
not only worthy but sure of his hire. No aristocrat could rule over
his subjects and no priesthood could ever assume the government which,
alas! according to history, means the opposition of the nation. How did
that man of that vast mind, how did he combine all these great talents?
And yet that man, how tender his heart was! Why, friends, it is a
thousand pities that you cannot hear the deep sorrow, the sadness that
is to be heard in his original words. When an over-zealous disciple
came to him and told that they were prophesying in his name, and they
said: 'Hinder them, master, hinder them. Why, if they prophesy what
will become of thine own authority?' I fancy I see his venerable head
sink upon his breast and he saying: 'Indeed art thou zealous for me?
Would that all the people of God were prophets, and that God gave his
Spirit to them.'" (Rabbi Gottheil, The World's Parliament of Religions,
(Barrows), pp. 674-5.)
Footnotes
1. See note b, p. 27.
LESSON VI.
_THE HISTORICAL BOOKS._
ANALYSIS. REFERENCES.
_I. Pentateuch._[1]
Joshua i-xxiv; Seventy's
_II. Book of Joshua--The Hexateuch._ Bible Dictionary;
_Historical Events:_ Oxford and other Bible
1. The Invasion of Canaan. Helps. Bible Treasury.
2. The Conquest of Canaan. Art. Book of Joshua, p. 52.
3. Distribution of the Land by Lot. All the Bible Dictionaries
4. Literary Character of the Book--Select before quoted
passages that illustrate literature under Art. "Book of
of beauty or power--one Joshua," and notes 1, 2,
of each. 3, 4, 5, 6. Same authorities
5. Authorship. above cited on the term
"Hexateuch."
_III. Book of Judges._ Judges i-xxi.
1. Period of History Covered by the All the Bible Dictionaries
Reign of the Judges. and Helps cited
2. General Character of the Government in Previous Lessons in
Under the Judges. Part II under the Title
3. Discuss the Three Most Prominent "Judges" and "Book of
Judges in Israel, and name Judges." Note 7.
Their Specific Achievements.
_IV. Book of Ruth._
1. General Character, and Historical Ruth I: iv. All Bible
Value. Dictionaries and Helps
2. Literary Beauty, Illustrated by cited in previous lessons
Selected Passages. in Part II, under titles
"Ruth and Book of
Ruth."
_SPECIAL TEXT: And Joshua, the Son of Nun, was full of the spirit of
wisdom, for Moses had laid his hands upon him; and the children of
Israel harkened unto him, and did as the Lord commanded Moses."_--EZRA
_(supposedly.)_
_NOTES._
1. _The Hexateuch:_ The Book of Joshua is sometimes associated with the
five books of Moses and the collection is then called the Hexateuch,
a term meaning "the six books." The union is made on the ground that
the Book of Joshua is the proper continuation and consummation of the
former five books as recording the Conquest of the Land of Canaan, in
fulfillment of the promise contained in the Pentateuch; the subject of
the whole six books being "the election of Israel as a people to the
service of Jehovah, and their settlement for this purpose in the Land
of Promise."
2. _Israel Under Joshua:_ "Israel served the Lord all the days of
Joshua." The high and commanding character of this eminent leader
had given so decided a tone to the sentiments and manners of his
contemporaries, and the memory of his fervent piety and many virtues
continued so vividly impressed on the memories of the people, that the
sacred historian has recorded it to his immortal honor, 'Israel served
the Lord all the days of Joshua, and all the days of the elders that
overlived Joshua.'" (Commentary, Explanatory and Critical, p. 158.)
3. _Contemporaneous Notices of Joshua:_ There occurs some references
to the deeds of Joshua in other historians besides those of the Bible.
Procopius mentions a Phoenecian inscription near the city of Tingis in
Mauritania, the sense of which in Greek was: "We are those who fled
before the face of Joshua the robber, the son of Nun." Again Suidas
says: "We are the Canaanites whom Joshua the robber persecuted." In a
letter of Shaubech, king of Armenia Minor, in the Samaritan book of
Joshua (chapter 26), styles Joshua "the murderous wolf; or, according
to another reading, "the evening wolf." (Condensed from Kitto's
Biblical Literature, Vol. II, p. 154.)
4. _Authorship of the Book of Joshua:_ "Viewing all the circumstances
together, we consider it highly probable that the whole book of
Joshua was composed by himself up to the twenty-eighth verse of the
last chapter; to which a friendly hand subjoined some brief notices,
contained in verses 29-33, concerning the death, age, and burial
of Joshua; the continuance of his influence upon the people; the
interment, in Shechem, of the bones of Joseph, which the children of
Israel had brought from Egypt; and the death and burial of Eleazar, the
son of Aaron, whom his son Phinehas interred in his allotment on Mount
Ephraim." (Cyclopaedia of Biblical Literature, Kitto, Vol. II, p. 156.)
5. _Roman Catholic View of Authorship:_ "This book is called Josue,
because it contains the history of what passed under him, and according
to the common opinion was written by him. The Greeks call him Jesus;
for Josue and Jesus in the Hebrew are the same name, and have the same
signification, viz., a savior." (Introduction to the Book of Josue.)
6. _Character of Joshua:_ "So Joshua, when he had thus discoursed to
them [upon their obligations and duty to God], died, having lived a
hundred and ten years; forty of which he lived with Moses, in order
to learn what might be for his advantage afterward. He also became
their commander after his death for twenty-five years. He was a man
that wanted not wisdom nor eloquence to declare his intentions to the
people, but very eminent on both accounts. He was of great courage and
magnanimity, in action and in dangers; and very sagacious in procuring
the peace of the people, and of great virtue at all proper seasons. He
was buried in the city of Timnah, of the tribe of Ephraim. About the
same time died Eleazar, the high priest, leaving the high priesthood
to his son Phineas. His monument also and sepulchre are in the city of
Gabbatha." (Josephus' Antiquities of the Jews, p. 104.)
7. _Literature of Power:_ By "literature of power" is here meant that
class of utterance that rests upon its own inherent strength for its
influence or acceptance as truth. An American popular writer (Hubbard)
in giving an illustration of this class of literature quoted this
passage from the Bible:
"The Lord is in his holy temple: let all the earth keep silence before
him."
Explanation, comment upon such a passage, he argues, would but mar it.
One feels a force, a strength in it that admits of no doubt about its
power, or truth. A still better example of the literature of power is
Psalms xix, also Doctrine and Covenants, Sec. lxxxiv: 99-102. It is
such a passage in Joshua that the student is directed to find.
7. _Book of Ruth:_ "The Book is called Ruth, from the name of the
person, whose history is here recorded: who being a Gentile, became a
convert to the true faith, and marrying Boaz, the great-grandfather
of David, was one of those from whom Christ sprung, according to
the flesh, and an illustrious figure of the Gentile church. It is
thought this book was written by the prophet Samuel." (Douay Bible,
Introduction to the Book of Ruth, p. 303.)
Footnotes
1. The Pentateuch Historically has already been considered in Lesson
III of Part II; and its historical character considered under
subdivision II. (a) Anti-diluvian History. (b) Postdiluvian History,
bringing its historical events down to the death of Moses. It is here
written into the analysis only that the student may be reminded that
the Pentateuch is recognized as being classed with the historical books
of the Bible.
LESSON VII.
_THE HISTORICAL BOOKS.--(Continued.)_
ANALYSIS. REFERENCES.
_I. Book of Samuel I and II._ I and II Samuel. Seventy's
1. Historical Period. Bible Dictionary,
2. Events: Transition from Reign of Art. "Samuel Books of";
Judges to Monarchy; Reigns of Ibid Articles "Samuel,"
Saul and David. "Saul," "David." All
3. Contrast of the Government of other Bible Helps and
Judges and Monarchy. Dictionaries cited in Previous
4. Authorship and Date of the Lessons in Part II
Books. on above topics. Also on
Character of Samuel,
also notes 1, 2, 3.
_II. The Books of kings I and II._ I and II Kings. All the
1. Historical Period--Rebellion of Bible Dictionaries, Helps
Adonijah to Final Captivity of and Commentaries cited
Judah--1015 B. C.-587 B. C. in Previous Lessons in
2. Historical: (a) Solomon's Reign Part II, Articles on I and
and Death. II Kings, also Articles in
(b) The Division of the Kingdom. same work on "Samuel,"
(c) Rise and Fall of the Kingdom "Saul," "David," "Solomon,"
of Israel--Captivity of etc.
the Ten Tribes.
(d) The Kingdom of Judah after
the Division--Captivity
of Judah.
3. Authorship and Literary Character.
_SPECIAL TEXT: "And Samuel said, Hath the Lord as great delight in
burnt offerings and sacrifices, as in obeying the voice of the Lord?
Behold, to obey is better than sacrifice, and to hearken than the fat
of rams."--I. Samuel xv: 22._
_NOTES._
1. _The Historic Period Covered by the Books of Samuel:_ "The story
embraces a period of over one hundred years, and extends from the end
of the time of the Judges to the close of the reign of David, 1015 B.
C., the connecting link being found in the civil judgeship of Eli and
Samuel. The object of the narrative is to exhibit the kingdom as it
realized itself in view of a divine ideal; and the prominence given
to the lives of Samuel and David would seem to be due to a design to
portray the one as the type of the prophetic, and the other as the type
of the kingly character--the king's counselor, in this case, selecting
the king, and not, as was the rule afterwards, the king his counselor."
(Cambridge Teacher's Bible Helps, p. 19.)
2. _Books of Samuel, I and II. Protestant View:_ "The two were, by the
ancient Jews, conjoined, so as to make one book, and in that form could
be called the Book of Samuel with more propriety than now, the second
being wholly occupied with the relation of transactions that did not
take place till after the death of that eminent judge. Accordingly,
in the Septuagint and the Vulgate, it is called the First and Second
Book of Kings. The early portion of the First Book, down to the end
of the twenty-fourth chapter, was probably written by Samuel; while
the rest of it, and the whole of the Second, are commonly ascribed
to Nathan and Gad, founding the opinion on I Chronicles xxix: 29..
Commentators, however, are divided about this, some supposing that the
statements in I Samuel ii: 26; iii: 1, indicate the hand of the judge
himself, or a contemporary; while some think, from I Samuel vi: 18;
xii: 5; xxvii: 6, that the composition must be referred to a later age.
It is probable, however, that these supposed marks of an after period
were interpolations of Ezra. This uncertainty, however, as to the
authorship does not affect the inspired authority of the book, which is
indisputable, being quoted in the New Testament (Acts xiii: 22; Hebrews
i: 5) as well as in many of the Psalms." (Commentary, Explanatory and
Critical, p. 8.)
3. _Catholic View of the Books of Samuel:_ "This [I Samuel] and the
following book [II Samuel] are called by the Hebrews the books of
Samuel, because they contain the history of Samuel, and of the two
kings, Saul and David, whom he anointed. They are more commonly named
by the Fathers the first and second book of kings. As to the writer
of them, the common opinion is that Samuel composed the first book as
far as the twenty-fifth chapter; and that the prophets Nathan and Gad
finished the first, and wrote the second book. See I Chronicles xxix:
29." (Introduction to the First Book of Samuel, Douay Bible, p. 308.)
4. _The First and Second Books of Kings. Protestant View:_ "In the
ancient copies of the Hebrew Bible, First and Second Kings constitute
one book. Various titles have been given to them; in the Septuagint
and the Vulgate they are called the Third and Fourth Books of Kings.
The authorship of these books is unknown; but the prevailing opinion
is that they were compiled by Ezra, or one of the later prophets, from
the ancient documents that are so frequently referred to in the course
of the history as of public and established authority. Their inspired
character was acknowledged by the Jewish church, which ranked them in
the sacred canon; and, besides, is attested by our Lord, who frequently
quotes from them (cf. I Kings xvii: 9; II Kings v: 14 with Luke iv:
24-27; I Kings x: 1 with Matthew xii: 42)." (Commentary, Explanatory
and Critical, p. 8.)
5. _Catholic View of Books of Kings:_ "This [the first Book of Kings]
and the following [the second Book of Kings] book are called by the
holy fathers the third and fourth book of Kings; but by the Hebrews
the first and second Malachim, that is Kings. They contain the history
of the kingdoms of Israel and Juda, from the beginning of the reign of
Solomon, to the captivity. As to the writer of these books, it seems
most probable they were not writen by one man, nor at one time; but as
there was all along a succession of prophets in Israel, who recorded,
by divine inspiration, the most remarkable things that happened in
their days, these books seem to have been written by these prophets."
(Douay Bible, pp. 381-2.)
6. _Historical Period of the Books of Kings:_ "The Books of Kings
narrate the history from the rebellion of Adonijah to the final
captivity of Judah, including the whole history of the northern kingdom
from the separation till its disappearance in B. C. 721. The succession
of events will be found under Chronology. The books were compiled by
some unknown writer from a variety of written documents, including the
state chronicles." (Seventies' Bible Dictionary, p 94.)
7. _Literary Features of the Books of Samuel and of Kings:_ "The
literary form of the books of Kings is quite different from that of the
books of Samuel. There is an almost stereotyped framework, resembling
that of the book of Judges, within which the events of the successive
reigns are placed. When the name of a new king is introduced, it is
stated how old he was when he came to the throne, how many years he
reigned, and, in regard to the kings of Judah, what was his mother's
name. Then a general character is pronounced upon his reign, the events
are recorded at greater or less length, and at the close a reference is
usually given to another authority for fuller details. When the divided
monarchy is to be treated, the usual proceeding is to give the record
of the northern kingdom first, and then the corresponding record for
the southern, the history thus falling into periods longer or shorter.
And this course is followed so closely that sometimes the same event
is twice related, if it concerns the two kingdoms. These features make
it probable that the book is composed from other written materials,
or at least largely based upon them. And the frequent references to
books of chronicles of the kings of Judah or of Israel favor the
inference that state records of the respective kingdoms, containing
lists of officials, statistical matters, and memoranda of events in
the different reigns were available for the purpose. There were also,
in all probability, narratives of the doings of Elijah, Elisha, and
other prophets, preserved in the prophetic circles, which would furnish
information of another kind. A work extending over so long a period
could not be the expression of the direct personal knowledge of any one
writer, and could only be composed in the way indicated." (Cambridge
Bible, p. 63.)
LESSON VIII.
_THE HISTORICAL BOOKS.--(Continued.)_
ANALYSIS. REFERENCES.
_I. Chronicles I and II._ The Books of Chronicles.
1. Historical Period. (Note 1.) Notes 1, 2, 3, 4.
2. General Character of the Books. Also all Bible Dictionaries
3. Importance of in Biblical Controversies. and Helps cited in
previous lessons in Part II,
under titles of
"Chronicles" and Books
of Chronicles.
4. Consider Importance of Special Topic 4. See Y. M.'s
Text as Fixing the Place of Joseph Manual 1905-1906, pp. 330-338.
in Israel. Defense of the Faith
and the Saints, Title,
"America the Land of
Zion and of Joseph."
_SPECIAL TEXT: "Now the sons of Reuben, the firstborn of Israel, (for
he was the firstborn; but, forasmuch as he defiled his father's bed,
his birthright was given unto the sons of Joseph, the son of Israel;
and the genealogy is not to be reckoned after the birthright [i. e.
of the first born, Reuben]. For Judah prevailed above his brethren,
and of him came the chief ruler; but the birthright was Joseph's)". I
Chronicles v: 1, 2._
_NOTES._
1. _Books of Chronicles:_ "The two Books of Chronicles counted as
one in the Hebrew canon. They give a short history of events from
the creation down to the proclamation of Cyrus, allowing the Jews
to return to Palestine. The books contain several references to the
sources whence information was derived, e. g., "the book of Nathan
the prophet, the prophecy of Ahijah the Shilonite, and the visions of
Iddo the seer," (II Chron. ix: 29; cf. also II Chron. xii: 15; xiii:
22; xx: 34; xxvi: 22; xxxii: 32; xxxiii: 18.) These passages make it
clear that, from the earliest times of the kingdom, writers living amid
the events described, and generally of the prophetic order, recorded
the history of their own times. These records along with Samuel and
Kings, formed the materials out of which our Books of Chronicles were
compiled, the compilers choosing such portions as suited the purpose
of their composition. Though secular events are not excluded from the
compilations thus formed, the writers dwell with most satisfaction
upon the ecclesiastical and religious aspects of the history, and the
progress of temple worship in Jerusalem. The date of composition cannot
be fixed with certainty; it was probably between 300 and 250 B. C."
(Cambridge Bible Helps, p. 32.)
2. _Catholic View of Chronicles:_ "These books are called by the Greek
interpreters Paralipomenon, that is, 'of things left out, or omitted,'
because they are a kind of a supplement of such things as were passed
over in the book of the Kings. The Hebrews call them Dibre Hajamim,
that is, 'The words of the days,' or The Chronicles. Not that they are
the books which are so often quoted in Kings, under the title of the
'Words of the Days of the Kings of Israel, and of the Kings of Juda;'
for the Books of Paralipomenon were written after the Books of Kings;
but because in all probability they have been abridged from those
ancient 'Words of the Days,' by Esdras or some other sacred writer."
(Introduction to Chronicles, Douay Bible.)
3. _Controversial Value of the Books of Chronicles:_ "The constant
tradition of the Jews, in which they have been followed by the great
mass of Christian commentators, is that these books were for the most
part compiled by Ezra; and the one genealogy, that of Zerubbabel, which
comes down to a later time, is no objection to this statement, without
recurring to the strange notion broached by the old commentators, and
even sanctioned by Dr. Davidson (in Kitto's Cyclo. of Bibl. Lit., art.
Chronicles), that the knowledge of these generations was communicated
to Ezra by inspiration. In fact, the internal evidence as to the time
when the book of Chronicles was compiled, seems to tally remarkably
with the tradition concerning its authorship. Notwithstanding this
agreement, however, the authenticity of Chronicles has been vehemently
impugned by De Wette and other German critics, whose arguments have
been successfully refuted by Dahler, Keil, Movers, and others. It has
been clearly shown that the attack was grounded not upon any real
marks of spuriousness in the books themselves, but solely upon the
desire of the critics in question to remove a witness whose evidence
was fatal to their favorite theory as to the post-Babylonian origin of
the books of Moses. If the accounts in the books of Chronicles of the
courses of priests and Levites, and the ordinances of divine service as
arranged by David, and restored by Hezekiah and Josiah, are genuine,
it necessarily follows that the Levitical law, as set forth in the
Pentateuch, was not invented after the return from the captivity. Hence
the successful vindication of the authenticity of Chronicles has a very
important bearing upon many of the very gravest theological questions."
(Smith's Bible Dictionary, p. 429.)
4. _Compilation and Spirit of the Books of Chronicles:_ "Though the
latest of all the canonical writings, it represents the workmanship
of many generations. It resembles the structure of an ancient
cathedral, with fragments of every style worked into the building
as it proceeded,--here a piece of the most hoary antiquity, there a
precious relic of a lost hymn or genealogy of some renowned psalmist or
warrior,--but all preserved, and wrought together, as by the workmen
of mediaeval times, under the guidance of the same sacerdotal mind,
with the spirit of the same priestly order. Far below the prophetic
books of the Kings in interest and solidity, it yet furnishes a useful
counterpart by filling up the voids with materials which none but
the peculiar traditions and feelings of the Levitical caste could
have supplied. It is the culminating point of the purely Levitical
system, both in what it relates, in what it omits, and the manner of
its relations and omissions." (Dean Stanley, quoted in Smith's Bible
Dictionary, p. 432.)
5. _The Birth Right to Joseph:_ "It should be remembered that to
Joseph, the son of Jacob, a double portion of honor was granted in
Israel. While no tribe is especially called by his name, yet two tribes
are his through his sons, viz., the tribe of Ephraim and the tribe of
Manasseh. This came about in the following manner: Reuben, the first
born of Jacob defiled his father's wife Bilhah. For which awful crime
he lost his place as a prince in the house of Israel, which place was
given indirectly to Joseph, the son of Jacob, by his wife Rachel. Why
I say indirectly is because Ephraim, Joseph's younger son, was the one
who received the blessing of the first born from the patriarch Jacob,
and it is for this reason that the Lord was wont to say, "I am a father
to Israel, and Ephraim is my first born." In proof see Special Text of
lesson; also Y. M. M. I. A. Manual 1905-6, p. 330.
LESSON IX.
_THE HISTORICAL BOOKS.--(Continued.)_
ANALYSIS. REFERENCES.
_I. The Books of Ezra and Nehemiah._ Books of Ezra and
_Historical Period._ Nehemiah; Note 1. Also
1. Book of Ezra. all Bible Dictionaries
(a) Authorship. and Helps cited in previous
(b) Character of Contents. lessons in Part II,
2. Book of Nehemiah. under titles of "Ezra,"
(a) Authorship. "Nehemiah."
(b) Contents.
_II. The Book of Esther._ "Esther," and "Purim,"
1. Authorship. Book of Esther, Chaps.
2. Historical Character. I to X.
3. The Feast of Purim as Witness of
Its Historical Character.
4. Its omission of the name of God.
_SPECIAL TEXT: "Remember, I beseech thee, the word that thou commandest
thy servant Moses, saying, If ye transgress, I will scatter you abroad
among the nations: But if ye turn unto me, and keep my commandments,
and do them; though there were of you cast out unto the uttermost part
of the heaven, yet will I gather them from thence, and will bring them
unto the place that I have chosen to set my name there."_--NEHEMIAH.
_NOTES._
1. _Historical Period of Ezra and Nehemiah:_ "The time covered by the
two books of Ezra and Nehemiah together is about a century; for the
narrative of Ezra begins in the first year of the reign of Cyrus, 538
B. C., and that of Nehemiah stops soon after the thirty-second year
of Artaxerxes, 432 B. C. A great part of this space, however, is left
without record; and we may distinguish three periods: 1. The period
that elapsed from the first return of exiles to the completion of the
temple; 2. the time of Ezra's activity as leader of the second colony
of returned exiles; and 3, the period when Ezra and Nehemiah are seen
together in the work of reformation at Jerusalem. The first two periods
are embraced in the book of Ezra; the last, in the book of Nehemiah."
(Bible Treasury, p. 69.)
2. _Book of Ezra. Protestant View:_ "The Book of Ezra contains records
of events occurring about the termination of the Babylonian exile. It
comprises accounts of the favors bestowed upon the Jews by Persian
kings; of the rebuilding of the temple; of the mission of Ezra to
Jerusalem, and his regulations and reforms. Such records forming
the subject of the Book of Ezra, we must not be surprised that its
parts are not so intimately connected with each other as we might
have expected if the author had set forth his intention to furnish
a complete history of his times. * * * * The beginning of the book
of Ezra agrees verbatum with the conclusion of the second book of
Chronicles, and terminates abruptly with the statement of the divorces
affected by his authority, by which the marriages of Israelites with
foreign women were dissolved. Since the book of Ezra has no marked
conclusion, it was, even in early times, considered to form part
of the book of Nehemiah, the contents of which are of a similar
description. As, however, the book of Ezra is a collection of records
of remarkable events occurring at the conclusion of the exile and in
the times immediately following it, attempting no display of the art
of book-making, the mere want of an artificial conclusion cannot be
considered a sufficient reason for regarding it as the first portion of
Nehemiah. It is, however, likely that the similarity of the contents
of the books of Ezra and Nehemiah was the cause of their being placed
together in the Hebrew Bible." (Cyclopaedia of Biblical Literature,
Kitto, p. 690.)
3. _Catholic View of the Books of Ezra and Nehemiah:_
(a) _Ezra_, called by Catholics "Esdras:" "This book taketh its name
from the writer: who was a holy priest, and doctor of the law. He is
called by the Hebrews Ezra."
(b) _Nehemiah_--Catholic form of name, "Nehemias:" "This book takes
its name from the writer, who was cup-bearer to Artaxerxes (surnamed
Longimanus) king of Persia, and was sent by him with a commission to
rebuild the walls of Jerusalem. It is also called the Second Book of
Esdras; because it is a continuation of the history, begun by Esdras,
of the state of the people of God after their return from captivity."
(Introductions in Douay Bible to First and Second Book of Esdras.)
4. _Book of Esther:_ "Esther derives its name from the Jewish lady,
who, having become wife of the king of Persia, employed her royal
influence to effect a memorable deliverance for the persecuted
Church of God. Various opinions are embraced and supported as to the
authorship of this book, some ascribing it to Ezra, to Nehemiah, and to
Mordecai. The preponderance of authorities is in favor of the last."
(Commentary, Critical and Explanatory, p 8.)
5. _Historical Character:_ "The historical character of the book of
Esther is undoubted, since, besides many internal evidences, its
authenticity is proved by the strong testimony of the feast of Purim,
the celebration of which can be traced up to the events which are
described in this book. Its claim, however, to canonical authority, has
been questioned on the ground that the name of God does not once occur
in it. But the uniform tradition both of the Jewish and the Christian
churches supports this claim, which nothing in the book tends to shake;
while it is a record of the superintending care of divine providence
over his chosen people, with which it is of the utmost importance
the church should be furnished. The name of God is strangely enough
omitted, but the presence of God is felt throughout the history; and
the whole tone and tendency of the book is so decidedly subservient
to the honor of God and the cause of true religion that it has been
generally received by the Church in all ages into the sacred canon."
(Commentary, Critical and Explanatory, p. 8.)
6. _Purim:_ "A celebrated Jewish festival instituted by Mordecai, at
the suggestion of Esther, in the reign of Ahasuerus, king of Persia,
to commemorate the deliverance of the Jews from the designs of Haman.
It derived its name from the lots cast every day for twelve months in
presence of Haman, with the view of discovering an auspicious day for
the destruction of all the Jews in the Persian dominion; when the lot
fell on the 13th day of Adar (February and part of March)." (Kitto's
Biblical Literature, p. 588.)
"The fact that the feast of Purim has come down to us from time almost
immemorial," says Prof. Stuart, "proves as certainly that the main
events related in the book of Esther happened, as the Declaration of
Independence and the celebration of the Fourth of July prove that
we separated from Great Britain, and became an independent nation.
The book of Esther was an essential document to explain the feast of
Purim." (Quoted in Smith's Bible Dictionary, p. 778.)
7. _Omission of the Name of God in Esther._ "In respect to the omission
of the name of God in the book, Mr. Baumgarten remarks that it is the
less surprising, because it occurs in a history which is so full of
interpositions, revealing the actual presence of him who presides over
the destiny of men and nations, and also the power of that faith in the
unseen One, which made the actors in this drama so hopeful, enduring,
and triumphant. The historical credibility of the events related in the
book is well attested, and at present generally acknowledged." (Smith's
Bible Dictionary, p 778.)
LESSON X.
_HISTORICAL INTERIM BETWEEN RESTORATION OF JUDAH AND COMING OF MESSIAH._
ANALYSIS. REFERENCES.
_I. Status of Israel Under Ezra's and Books I and II of the
Nehemiah's Polity._ Maccabees.[1] Chronological
_II. Palestine Under Persia._ Tables, Seventy's
_III. Palestine Under Macedonia, i. e., Alexander. Bible Dictionary. Josephus'
_IV. Palestine Under Egypt. Antiquities
_V. Revolt of the Maccabees._ Books XI, XII, XIII,
_VI. Palestine Under the Romans._ XIV, XV; Bible Treasury,
_VII. Birth of Messiah._ pp. 189, 190. Oxford
and other Bible Helps,
generally give summary
of this period. Note 1.
_SPECIAL TEXT: "M. K. B. I." (Maccabees) "Mi-Kamoka Baelim,
Ihovah"--"who is like unto Thee, O Lord, among the gods?"_--MOSES.
_NOTES._
1. _History from Ezra to Messiah:_ "While the Historical Books of the
Bible close with Ezra, Nehemiah, and Esther, it is thought proper to
carry the historical period through to the birth of Messiah by this
tenth lesson. This for completeness in the outlines of the history of
Israel given in the historical books of the Bible, plus the Apocrypha.
Also because of the importance of this too much neglected historical
period, without a knowledge of which very much of the New Testament may
not be understood. 'The New Testament,' says Prof. J. V. Bartlett, in
the "Bible Treasure," "takes much for granted. Hence, in reading the
Gospels, one is often forced to ask: What is the exact point of so and
so? We want, in fact, to become as one of Christ's fellow-countrymen;
and this means steeping our thought in the story of the long years
which lie between the times of Ezra and those of Jesus the Christ. They
must cease to be to us 'ages of silence,' if we are to see just what is
meant by 'the tradition of the elders,' or to feel the full force of
much that is found in the Sermon on the Mount. The whole period of more
than four centuries falls into four epochs--the Persian, the Greek, the
Maccabean and the Roman." (Bible Treasury, p. 189.)
2. _Historical Summary of Interval Between Old and New Testament:_ The
following notes are abridged from Oxford Bible Helps, Summary of this
Historical Period (p. 15), which summary itself is taken chiefly from
Josephus' Antiquities and the Books of the Maccabees.
3. _The Persian Period--537-330 B. C.:_ "Ezra and Nehemiah left a
settled form of government in Palestine, the center of which was
Jerusalem. Here was established a council of elders and priests, who
formed an ecclesiastical court, interpreting the law, and enforcing
its observance. These were called the "Great Synagogue." They were to
the new settlement after the captivity what the 'elders that overlived
Joshua' (Josh. xxiv: 31) were to the Israelites who came out of Egypt.
It was the Jewish theory that the law was given in a two-fold form,
viz., the written and the oral; the former consisting of brief official
enactments, the latter of more copious details. With the former code,
immutably formalized by God, they said the latter was orally taught to
Moses on Mount Sinai by the same Divine Author, as the authoritative
interpretation thereof, with the command to commit the one to writing,
but to transmit the other only by word of mouth. This oral law was
repeated by Moses to Joshua, who handed it on to the elders who
succeeded him, and they to the prophets, who, in their turn, passed
it from one to another till it reached Jeremiah, who, through the
medium of Baruch, conveyed it to Ezra, and he to the Great Synagogue,
whom Nehemiah also supplied with a library of all the sacred books he
could collect (II Mac. ii: 13). This body of elders lasted about 150
years, when it expired in its last survivor, the High Priest Simon the
Just (B. C. 291). * * * * Ezra and Nehemiah also set up synagogues in
country towns, as places of worship on the Sabbath, and schools of
instruction and for theological discussion during the week. Attached
to each was a body of 'rulers,' who were both civil magistrates and
ecclesiastical presbyters. During all this time [two hundred years]
Palestine was subject to Persia, and formed only part of a province
under the Satrap of Syria, these elders administering the government
with the high priest as their responsible head."
4. _Greek Period--330-167 B. C.:_ "After the victories of Alexander
the Great over Persia, he took possession of Syria, allowing the Jews
to retain self-government and their own religion; and when he built
Alexandria, he invited thither many Jews, giving them equal rights with
the rest of his subjects. On Alexander's death at an early age, his
empire was divided amongst his four generals, and Syria was allotted
to Egypt under Ptolemy Lagos, who transplanted many more Jews to the
new colony at Alexandria (B. C. 320), and gave them many privileges,
so that they built a temple [at Jerusalem], and restored the ritual of
Solomon's time, until Alexandria became the center and metropolis of
those Jews who had migrated to Asia Minor, Greece, and Italy, and who
are called in the Acts of the Apostles "Grecians" ( Hellenists). They
were more lax in morals, liberal in views, and less exclusive than the
"Hebrews" of Jerusalem. They used the Greek language, and eventually
(B. C. 285) accepted as their scripture the Septuagint translation,
instead of the Hebrew original. It was at this period that Simon the
Just was high priest at Jerusalem, and by his wise administration
strengthened their position, and brought them peace and prosperity."
5. _The Maccabees--B. C. 198:_ "After a series of contests Palestine
was taken from Egypt by Antiochus the Great, annexed to Syria, and
divided into five provinces, viz., Judea, Samaria, Galilee (W. of
Jordan), Peraea, and Trachonitis (E. of Jordan). From this time, owing
to its position between the two great powers Egypt and Syria, this
country became a frequent prey to both, until Antiochus Epiphanes
took Jerusalem (B. C. 170), foully polluted the temple, and compelled
the Jews to sacrifice to idols. He erected the statue of Jupiter on
the altar of burnt-offering, committed all books of scripture to
the flames, and prohibited the worship of God. The high priests,
corrupted by Greek licentiousness, prepared the way for declension,
and encouraged the adoption of foreign customs. But the attempt to
finally stamp out Judaism produced a recoil. It culminated in the
attempt of Antiochus to force the Jews publicly to eat the flesh of
swine sacrificed on God's altar to the honor of Jupiter. One aged
scribe refused, was followed by a mother and her seven sons, who all
suffered martyrdom with the extremes of torture. This was followed by
Mattathias, a priest of the Asmoaean family, who killed both a renegade
Jew, when about to offer idolatrous sacrifice, and the royal officer
who presided. Aided by his five sons, he rallied the faithful round
him, threw down the heathen altars, fled to the mountains and raised
the standard of liberty, on which were inscribed M. K. B. I., the
initials of their Hebrew war-cry, Mi-Kamoka Baelim, Ihovah, 'Who is
like unto thee, O Lord, among the gods?" (Exodus xv: 11), from which
the insurgents got the name of 'Maccabees,' whence the eldest son
and successor of Mattathias is known in history as Judas Maccabaeus.
Under him they were victorious. Antiochus died of a loathsome disease,
stricken by God. The Maccabees recovered Jerusalem, purified the
temple, and restored its worship, holding for eight days (in December,
B. C. 165) the first "Feast of Dedication," which continued to be
annually observed to our Lord's time (John x: 22.)"
6. _The Roman Period:_ "The Maccabean family continued to hold the
main sway over the people, who retained their local customs, but were
obliged to make terms with the Romans, under whose protection they
retained considerable freedom. Although the Israelites were scattered
over many countries, Jerusalem was still their religious and political
center, and in its temple alone were sacrifices offered, and to it
flowed the poll-tax of half a shekel from Jews all over the world.
The Roman government acknowledged and confirmed their independent
local administration, as a peculiar _"imperium in imperio,"_ by
the following decrees: (B. C. 47.) Julius Caesar (for services in
Alexandrine war) gave to Hyrcanus and his heirs all rights accorded to
high priests by law or courtesy; all doubtful questions to be referred
to him personally. Also, to Hyrcanus, his heirs and Ethnarch, the
privilege of being patroni of all Jews that were aggrieved; hence all
Jews throughout the world had a direct appeal to Caesar through the
high priest, whose ambassadors had everywhere a free passage. Also,
exemption from all tribute every seventh year, 'because they neither
sow nor reap.' Also, peculiar liberty to 'meet and assemble together,
and comport themselves according to the custom of their fathers, and
their own laws.' (B. C. 44). On the death of Caesar and Hyrcanus,
all the edicts of the former, whether recorded in the Treasury or
not, were confirmed by the senate, in the Consulate of Dolabella and
Antony. Thus the Jews, wherever they lived, were exempt from taxation
at certain times, free from military service, allowed to maintain
their peculiar customs, and looked to their high priest in Jerusalem
as their ecclesiastical and civil superior in all that related to
religious or ceremonial observances. But, for maintenance of order and
general political government, a Roman official, supported by military
organization, presided over all Syria. This official at first was one
allied to both interests, and to whom was delegated the nomination to
the high priesthood, viz., Herod the Great (B. C. 37), an Idumaean by
birth, but descended from a Philistine slave. By aid of Roman troops
he deposed the last Asmonaean prince, Antigonus, married his niece
Mariamne (granddaughter of Hyrcanus, the high priest), and became a
nominal sovereign, subject to Roms." (Oxford Bible Helps, p. 15.)
Footnotes
1. The Books of the Maccabees are to be found in the Douay Bible with
this explanatory note: "It is not known who was the author of these
books. But as to their authority: though they are not received by
the Jews, saith St. Augustine, City of God, I. 18. c. 36, they are
received by the church: who, in settling her canon of the scriptures,
chose rather to be directed by the tradition she had received from
the Apostles of Christ, than by that of the Scribes and Pharisees."
(Introduction to the First Book of Maccabees, Douay Bible, p. 1128.)
LESSON XI.
LECTURES. REFERENCES.
_I. Samuel, the Prophet._ I Samuel Chaps. I to
XXV. Josephus' Antiquities
Book V,
Chaps. X and XI, also
Book VI.
_II. David, the King._ I Samuel Chap. XVI-XXXI;
also II Samuel
Chaps. I-XXIV. I Kings
Chaps. I-II. I Chronicles
Chaps. X-XXIX. The
Psalms of David, Josephus'
Antiquities,
Books VI and VII.
_III. Maccabees, the Patriots, their Times Books of the Maccabees
and Achievements._[1] I and II (found in
Douay Bible). Josephus'
Antiquities, Book XII,
Chaps. VI-XI.
_SPECIAL TEXT: "I exhort you, especially, to agree with one another;
and in what excellency any one of you exceeds another, to yield to
him so far, and by that means to reap the advantage of everyone's own
virtues."_--MATTATHIAS, _Father of the Maccabees, to his sons._
_NOTES._
1. _Suggestions in the Formation of an Unwritten Lecture:_ "The
simplest formal address that can be constructed has three distinct
parts. They may be named as follows:
1. _The Introduction_.
2. _The Discussion_.
3. _The Conclusion_.
On this framework a speech-plan can be constructed simple enough for
any child. And it is at the same time true that even a child, with such
a plan, might speak appropriately who would otherwise not be able to
begin at all.
_The Introduction:_ "This is at once important and embarrassing.
First words are nearly always heard attentively, and they do much
to determine the degree of attention that will be bestowed on the
remainder of the speech. The young speaker should select something
as an introduction upon which his mind can fasten, instead of
dwelling upon the frightful generality of the naked theme. * * * *
The introduction should be simple, and, above everything else, easy
for the speaker to comprehend and remember. If there is anything in
the whole world which he is sure he can talk about for a few moments,
and which can be made to have a moderate degree of connection with
his subject, let that be chosen for an opening. * * * * When the
introductory topic is selected it should be turned over in the mind
until the speaker knows just what he is going to say about it. This
process will have a wonderfully quieting effect upon his nerves. He has
fairly mastered something, and knows that at all events he can begin
his speech. It is well to make a note of this introduction in a few
simple words, which will strongly fasten themselves in the memory. No
effort toward elaboration should be made, for that would naturally lead
to a memorized introduction, and either require the whole speech to be
written, or produce a painful and difficult transition.
_The Discussion:_ "This should deal directly with the subject or
central idea of the discourse. Here a clear statement of at least one
thought which the speaker can fully grasp should be made. The pen (or
pencil) may be used in preparation without impropriety. If but one idea
is thought of, let that be written in the fewest and strongest words at
the students' command. While doing this it is likely that another and
related thought will spring into mind which can be treated in the same
manner. With diligent students there may even be a danger of getting
down too many seed-thoughts. When this central division is completely
wrought out, two other points claim attention. How shall the transition
be made from the introduction to the discussion? A little reflection
will show how to glide from one to the other, and that process should
be conned over, without writing, until it is well understood. It is
wonderful how many outlines of ideas the memory will retain without
feeling burdened; and this power of retention grows enormously through
exercise. After this, the mode of gliding from the discussion to the
conclusion may be treated in the same manner, and with equal profit.
_The Conclusion:_ "The conclusion itself is scarcely less material
than the introduction; but there is much less range of choice in the
manner of closing than in that of beginning. The subject is before
the audience, and any wide departure from it seems like the beginning
of a new speech--something not usually well received. There is this
distinction between the relative value of introduction and conclusion;
a good introduction adds most to a speaker's ease, confidence, and
power during the moment of speech; but a good conclusion leaves
the deepest permanent impression upon the audience. It is usually
remembered longer than any other part of the address." (Extempore
Speech, Pittenger, pp. 46-49.)
Footnotes
1. Paper.
LESSON XII.
ANALYSIS. REFERENCES.
_I. The Greater Prophets--Four._ All Bible Dictionaries
1. Isaiah, Jeremiah, Ezekiel, Daniel. and Helps (including Bible
_II. The Minor Prophets--Twelve:_ Treasury), Heretofore
1. Hosea, Joel, Amos, Obadiah, Jonah, cited in Part II,
Micah, Nahum, Habakkuk, under title of "Prophets."
Zephamiah, Haggai, Zechariah, Notes 1, 2.
Malachi.
_III. The Prophetic Calling._ See the Dictionaries
1. Distinction between major (greater) and Helps heretofore
and minor prophets. cited, as also ordinary
2. Mission of the Prophets. Dictionaries on "Inspiration,"
3. Schools of the Prophets. "Revelation,"
"Prophecy," "Prophets,"
etc.
Notes 3, 4.
_SPECIAL TEXT: "And if thou say in thine heart, How shall we know the
word which the Lord hath not spoken? When a prophet speaketh in the
name of the Lord, if the thing follow not, nor come to pass, that is
the thing which the Lord hath not spoken, but the prophet hath spoken
it presumptuously: thou shalt not be afraid of him."--Deut. xviii: 22._
_NOTES._
1. _Of the Term Prophet._ "The Hebrew word _"Nabi"_ is uniformly
translated in our English Bible by the word "Prophet." In classical
Greek, it is said by highest authority, to signify 'one who speaks
for another, especially one who speaks for a God and so interprets
his will to man.' (Liddell and Scott.) Hence, its essential meaning
is "an interpreter." In fact, the English word 'prophet,' like the
word 'inspiration,' has always been used in a larger and in a closer
sense. In the larger sense our Lord Jesus Christ is a 'prophet,'
Moses is a 'prophet,' Mahomet is a 'prophet.' The expression means
that they proclaimed and published a new religious dispensation. In
a similar though not identical sense, the church is said to have a
'prophetical,' i. e., an expository and interpretative office. But in
its closer sense the word, according to usage, though not according
to etymology, involves the idea of foresight. And this is and always
has been its more usual acceptation. The different meanings, or shades
of meaning, in which the abstract noun is employed in scripture, have
been drawn out by Locke as follows: 'Prophecy comprehends three things:
prediction; singing by the dictate of the Spirit; and understanding and
explaining the mysterious, hidden sense of scripture, by an immediate
illumination and motion of the Spirit.'" (Smith's Bible Dictionary,
Vol. III, pp. 2591-2.)
2. _School of the Prophets, or the Prophetic Order:_ "Samuel, himself a
Levite, of the family of Kohath (I Chron. vi: 28), and almost certainly
a priest, was the instrument used at once for effecting a reform in the
sacerdotal order (I Chron. ix: 22), and for giving to the prophets a
position of importance which they had never before held. * * * * Samuel
took measures to make his work of restoration permanent, as well as
effective for the moment. For this purpose he instituted companies,
or Colleges of Prophets. One we find in his lifetime at Ramah (I Sam.
xix: 19, 20); others afterwards at Bethel (II Kings ii: 3), Jericho
(II Kings ii: 5), Gilgal (II Kings iv: 38), and elsewhere (II Kings
i). Their constitution and object were similar to those of Theological
Colleges. Into them were gathered promising students, and here they
were trained for the office which they were afterwards destined to
fulfill. So successful were these institutions, that from the time of
Samuel to the closing of the canon of the Old Testament, there seems
never to have been wanting a due supply of men to keep up the line of
official prophets. The apocryphal books of the Maccabees (I, iv: 26;
ix: 27, xiv: 41) and of Ecclesiasticus (xxvi: 15) represent them as
extinct. The colleges appear to have consisted of students differing in
number. Sometimes they were very numerous (I Kings xviii: 4; xxii: 6;
II Kings ii: 16). One elderly, or leading prophet, presided over them
(I Sam. xiv: 20), called their father (I Sam. x: 12), or master (II
Kings ii: 3), who was apparently admitted to his office by the ceremony
of anointing (I Kings xix: 16; Isaiah lxi: 1; Psalms cv: 15). They were
called his sons. Their chief subject of study was, no doubt, the Law
and its interpretation; oral, as distinct from symbolical, teaching
being henceforward tacitly transferred from the priestly to the
prophetical order." (Smith's Bible Dictionary, Vol. III, pp. 2592-3.)
3. _The Prophetic Gift:_ "We have been speaking of the Prophetic Order.
To belong to the prophetic order and to possess the prophetic gift are
not convertible terms. There might be members of the prophetic order to
whom the gift of prophecy was not vouchsafed. There might be inspired
prophets, who did not belong to the prophetic order. Generally, the
inspired prophet came from the College of the Prophets, and belonged
to the prophetic order; but this was not always the case. In the
instance of the Prophet Amos, the rule and the exception are both
manifested. When Amaziah, the idolatrous Israelitish priest, threatens
the prophet, and desires him to 'flee away into the land of Judah,
and there eat bread and prophesy there, but not to prophesy again any
more at Bethel,' Amos in reply says, 'I was no prophet, neither was
I a prophet's son; but I was an herdsman, and a gatherer of sycamore
fruit; and the Lord took me as I followed the flock, and the Lord said
unto me, Go prophesy unto my people Israel' (vii: 14). That is, though
called to the prophetic office, he did not belong to the prophetic
order; and had not been trained in the prophetical colleges; and this,
he indicates, was an unusual occurrence." (Smith's Bible Dictionary,
Vol. III, p. 2593.)
4. _Revelation and Inspiration Defined:_ "The word 'revelation'
stands for the act of God in making truth known to men, and then, in
a secondary sense, for the truth itself, which is thus made known.
Inspiration is the name of the special divine influence under which
the writers of the Bible worked. We speak of the 'revelation' of God
in the Bible, and of the 'inspiration' of the writers of the Bible.
In order to understand the questions which have been raised on these
two subjects it is important that we should discriminate between
them in thought, but in fact they are closely connected. It is the
association of the two that gives its supreme value to the Bible. This
is recognized as a book of unique character, because, as we have seen,
it is an inspired record of divine revelation." (Teacher's Bible Helps,
Bagster's Bible, p. 2.) The whole article, comprising several pages,
should be studied. Also the article, "Prophets," in the Seventy's Bible
Dictionary.
LESSON XIII.
_THE PROPHETIC BOOKS OF THE OLD TESTAMENT._
_I. The book of Isaiah._ Isaiah I-LXVI. Notes
1. Historic Period of Isaiah. 1, 2. Seventy's Bible
2. General Outline of His Prophecies. Dictionary, Art. "Isaiah,"
3. His Prophecies of the Messiah. Bible Treasury Ditto.
4. Select Readings from Isaiah. Other Bible Helps and
Dictionaries, under
same title.
"Messianic Prophecies,"
Chap. IX: 6, 7; XLIX: 1-13;
LIII: 1-12; LXI: 1-3.
_II. The Book of Jeremiah._ Select Readings--Fall
1. Historic Period. of Lucifer, Chap. XIV: 12-29.
2. General Nature of His Warnings The Apostasy,
to Israel. XXIV: 1-6. Book of Mormon,
XXIX: 1-24. The
Gathering of Israel, XI: 10-16.
3. Prophecies yet to be fulfilled--especially Bible Dictionaries and
on the restoration of Helps as above, Art.
Israel. "Jeremiah, Book of,"
etc. Warnings: Jeremiah
XIV: 1-22, and XV: 1-3.
(Read as if is in one
chapter), XVII and
XVIII; also XXI and
XXII.
Prophecies (in course
of fulfillment and those
yet future). Chap. III: 12-19;
XVI: 14-16;
XXXIII: 1-14.
_SPECIAL TEXT: "And though the Lord give you the bread of adversity,
and the water of affliction, yet shall not thy teachers be removed
into a corner any more, but thine eyes shall see thy teachers; and
thine ears shall hear a word behind thee, saying, This is the way,
walk ye in it, when ye turn to the right hand, and when ye turn to the
left."_--ISAIAH.
_NOTES._
1. _Isaiah,_ (i. e., the Lord is Salvation), son of Amoz, a prophet in
Jerusalem during 40 years, (B. C. 740-701.) He had great religious and
political influence during the reign of Hezekiah, whose chief adviser
he was. Tradition states that he was "sawn asunder" during the reign
of Manasseh; for that reason he is often represented in art, holding a
saw." (Cambridge Bible, p. 82.)
2. _Character of Isaiah's Prophet Writings:_ "In Isaiah we see
prophetic authorship reaching its culminating point. Everything
conspired to raise him to an elevation to which no prophet either
before or after could as a writer attain. Among the other prophets,
each of the more important ones is distinguished by some one particular
excellence, and some one peculiar talent: in Isaiah, all kinds of
talent and all beauties of prophetic discourse meet together so as
mutually to temper and qualify each other; it is not so much any
single feature that distinguishes him as the symmetry and perfection
of the whole. * * * * He is not the especially lyrical prophet, or
the especially elegiacal prophet, or the especially oratorical and
hortatory prophet, as we should describe a Joel, a Hosea, a Micah, with
whom there is a greater prevalence of some particular color; but, just
as the subject requires, he has readily at command every several kind
of style and every several change of delineation; and it is precisely
this that, in point of language, establishes his greatness, as well
as in general forms one of his most towering points of excellence."
(Smith's Bible Dictionary, pp. 1162-3.)
3. _Isaiah as a Messianic Prophet:_ The following are the outlines of
Messianic prophecies in the book of Isaiah: A scion of David, springing
from his family, after it has fallen into a very low estate, but being
also of divine nature, shall, at first, in lowliness, but as a prophet
filled with the Spirit of God, proclaim the divine doctrine, develope
the law in truth, and render it the animating principle of national
life; he shall, as high priest, by his vicarious suffering and his
death, remove the guilt of his nation, and that of other nations, and
finally rule as a mighty king, not only over the covenant people,
but over all nations of the earth who will subject themselves to his
peaceful sceptre, not by violent compulsion, but induced by love and
gratitude. He will make both the moral and the physical consequences
of sin to cease; the whole earth shall be filled with the knowledge of
the Lord, and all enmity, hatred, and destruction shall be removed even
from the brute creation. This is the survey of the Messianic preaching
by Isaiah, of which he constantly renders prominent those portions
which were most calculated to impress the people under the then
existing circumstances. * * * * Jesus Sirach (xlviii: 22-5) bestows
splendid praise upon Isaiah, and both Philo and Josephus speak of him
with great veneration. He attained the highest degree of authority
after the times of the New Testament had proved the most important part
of his prophecies, namely, the Messianic, to be divine. Christ and the
Apostles quote no prophecies so frequently as those of Isaiah, in order
to prove that he who had appeared was one and the same with him who had
been promised. The fathers of the Church abound in praises of Isaiah.
(Kitto's Biblical Literature, pp. 49-50.)
4. The First Nephi on Isaiah as the Messianic Prophet. "And now I,
Nephi, write more of the words of Isaiah, for my soul delighteth in his
words. For I will liken (apply) his words unto my people, and I will
send them forth unto all my children, for he verily saw my Redeemer,
even as I have seen him. And my brother Jacob also has seen him as
I have seen him: wherefore I will send their words forth unto my
children, to prove unto them that my words are true.. Wherefore, by the
words of three, God hath said, I will establish my word." (II Nephi ii:
13.)
5. _Jeremiah, Book of. Arrangement:_ "The absence of any chronological
order in the present structure of the collection of Jeremiah's
prophecies is obvious at the first glance; and this has led some
writers (Blayney, Pref. of Jeremiah) to the belief that, as the book
now stands, there is nothing but the wildest confusion--'a preposterous
jumbling together' of prophecies of different dates. Attempts to
reconstruct the book on a chronological basis have been made by
almost all commentators on it since the revival of criticism; and the
result of the labors of the more recent critics has been to modify
the somewhat hasty judgment of the English divine (Blayney). Whatever
points of difference there may be in the hypothesis of Movers, Hitzig,
Ewald, Bunsen, Nagelsbach, and others, they agree in admitting traces
of an order in the midst of the seeming irregularity, and endeavor
to account, more or less satisfactorily, for the apparent anomalies.
The conclusion of the three last-named is that we have the book
substantially in the same state as that in which it left the hands of
the prophet, or his disciple Baruch." (Smith's Bible Dictionary, p.
1261.)
5. _Jeremiah:_ "The author of the prophecies of this book was the son
of Hilkiah, a priest, and a native of the priestly city of Anathoth,
situated three miles north of Jerusalem. He was early called to the
prophetic office (chap. i: 6), and began his career as a prophet in his
native place. This he soon left, to prosecute his calling in Jerusalem;
and here, in the exercises of it, he spent the greater part of his
life. His ministry commenced seventy years after the close of Isaiah's,
and extended from the thirteenth year of Josiah's reign to the eleventh
of Zedekiah's, i. e., from 629 to 588 B. C., thus embracing a period
of forty-one years. It was a life-long protest against the iniquity
and folly of his countrymen, and conceived in bitter foreboding of the
hopeless ruin they were bringing down upon their heads." (Bagster's
Bible Helps, p. 37.)
6. _Jeremiah and His Contemporaries:_ "Jeremiah was contemporary with
Zephiniah, Habakkuk, Ezekiel, and Daniel. None of these, however,
are in any remarkable way connected with him, except Ezekiel. The
writings and character of these two eminent prophets furnish many very
interesting points both of comparison and contrast. Both, during a
long series of years, were laboring at the same time and for the same
object. The representations of both, far separated as they were from
each other, are in substance singularly accordant; yet there is at the
same time a marked difference in their modes of statement, and a still
more striking diversity in the character and natural disposition of
the two. No one who compares them can fail to perceive that the mind
of Jeremiah was of a softer and more delicate texture than that of his
illustrious contemporary. His whole history convinces us that he was by
nature mild and retiring." (Cycl. of Biblical Literature, Vol. II, p.
83.)
LESSON XIV.
SCRIPTURE READING EXERCISE--NOTE 3.
_THE PROPHETIC BOOKS OF THE OLD TESTAMENT._ _(Continued.)_
ANALYSIS. REFERENCES.
_I. Ezekiel, the Prophet of the Captivity._ Book of Ezekiel. All
1. Prophecies against Jerusalem and the Dictionaries, Bible
the Nation, chaps. i-xxiv. Helps, Bible Treasury,
2. Prophecies of the Restoration of Kitto's Biblical Literature
Israel, chaps. xxv-xxxix. previously quoted,
3. Visions of the Reconstruction of Art. "Ezekiel." Note 1.
the Temple, chaps. xl-xlviii.
4. Prophecy of the Resurrection,
chap. xxxvi: 1-14.
_II. Daniel, Book of_ Book of Daniel I-XII.
1. Historical--i-vi. All the above Dictionaries
2. Prophetical--the Rise and Fall of and Bible Helps,
Empires, vii-xii. Encyclopaedias, etc.
above cited. Art. "Daniel."
Church History
Vol. I, Introduction, pp. xxxvi-xl.
Note 2.
_SPECIAL TEXT: "Son of man, I have made thee a watchman unto the
house of Israel; therefore hear the word at my mouth, and give them
warning from me. When I say unto the wicked, Thou shalt surely die;
and thou givest him not warning, nor speakest to warn the wicked from
his wicked way, to save his life; the same wicked man shall die in
his iniquity; but his blood will I require at thine hand. Yet if thou
warn the wicked, and he turn not from his wickedness, nor from his
wicked way, he shall die in his iniquity; but thou hast delivered thy
soul."_--EZEKIEL.
_NOTES._
1. _Ezekiel:_ "The author of this book was a native of Jerusalem,
and, like Jeremiah, of priestly descent, a member of a family of some
standing in the city. When, as would appear, about twenty-five years
of age, and after he had seen some service as a priest, he was carried
away captive to Babylon along with Jehoiachin and other noble Jews in
599 B. C., and before the destruction of Jerusalem (II Kings xxiv:
15). He must have been a witness of the plundering of the temple by
Nebuchadnezzar, as recorded in II Kings xxiv: 13, and his prophecies
give evidence of a familiar acquaintance with its structure (chap.
viii: 5-16, etc.) His place of banishment was Tel-Abib, on the banks
of the river Chebar, about 200 miles north of Babylon. Here he settled
with his family, and here he established himself as the prophet of the
captivity, his house being the rendezvous of all who mourned over the
dispersion and sought for the restoration of Israel." (Bagster Bible
Helps, p. 39.)
2. _The Book of Daniel._ Perhaps no book of prophecy is more bitterly
criticised than the Book of Daniel, and certainly no book is of more
prophetic value.. Its prophecies concerning the rise and fall of
empires, with the final supremacy of the kingdom of God as a universal
empire, renders it at once one of the most important of prophetic books.
"Porphyry, the assailant of Christianity in the third century,
asserted that the book of Daniel was a forgery of the time of the
Maccabees (170-164 B. C.), a time when confessedly there were no
prophets, written after the events as to Antiochus Epiphanes, which
it professes to foretell; so accurate are the details. A conclusive
proof of Daniel's inspiration, if his prophecies can be shown to have
been before the events. Now we know, from Josephus, that the Jews in
Christ's days, recognized Daniel as in the canon. Zachariah, Ezra, and
Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it
in his characteristic designation, 'Son of man,' Matthew xxiv: 30;
Daniel vii: 13); also expressly by name, and as a prophet, in Matthew
xxiv: 15 (cf. Matthew xxiv: 21, with Daniel xii: 1, etc.); and in the
moment that decided his life (Matthew xxvi: 64) or death, when the high
priest adjured him by the living God. Also, in Luke 1:19-26, 'Gabriel'
is mentioned, whose name occurs nowhere else in scripture, save Daniel
viii: 16; ix: 21. Besides the references to it in Revelation, Paul
confirms the prophetical part of it, as to the blasphemous king (Daniel
vii: 8, 25; xi: 36), in I Corinthians 6:2; II Thessalonians ii: 3, 4;
the narrative part, as to the miraculous deliverances from 'the lions'
and 'the fire,' in Hebrews xi: 33, 34. Thus the book is expressly
attested by the New Testament on the three points made the stumbling
block of neologists--the predictions, the narratives of miracles, and
the manifestations of angels." (Commentary, Explanatory and Critical,
p. 620.)
_A Sample Scripture Reading._ At this lesson we introduce the
scripture reading exercise referred to in our introduction, and as an
illustration of what is meant we give the following as an example of
such reading:
The Reader says: "I have selected for this reading the first nine
verses of the 19th Psalm of David, universally conceded, I think, to
be one at least of the most beautiful psalms of this very remarkable
collection of Hebrew poetry. (Reading):
"The heavens declare the glory of God; and the firmament sheweth
his handywork. Day unto day uttereth speech, and night unto night
sheweth knowledge. There is no speech nor language where their
voice is not heard. Their line is gone out through all the earth,
and their words to the end of the world. In them hath he set a
tabernacle for the sun, which is as a bridegroom coming out of his
chamber, and rejoiceth as a strong man to run a race. His going
forth is from the end of the heaven, and his circuit unto the ends
of it; and there is nothing hid from the heat thereof.
The law of the Lord is perfect, converting the soul; the testimony
of the Lord is sure, making wise the simple. The statutes of the
Lord are right, rejoicing the heart; the commandment of the Lord
is pure, enlightening the eyes.. The fear of the Lord is clean,
enduring forever; the judgments of the Lord are true and righteous
altogether."
Let us contemplate a little so much of this Psalm as we have read.
"The heavens declare the glory of God; and the firmament sheweth
his handywork. Day unto day uttereth speech, and night unto night
sheweth knowledge."
If that could be said
of the heavens in the days of David, how much
more abundantly can it be said now, when the few thousand stars
visible to David's unaided vision, our modern telescopes have to our
vision increased to more than forty millions of such stars! Each, as
is supposed, a sun, the center of a planetary system--when thus we
contemplate the heavens, truly they "declare the glory of God, and the
firmament sheweth his handywork!" and "day unto day uttereth speech,
and night unto night sheweth knowledge!"
Mark how David notes that the heavens speak a universal
language:--"there is no speech nor language, where their voice is
not heard. Their line is gone out through all the earth, and their
words to the end of the world." The special revelation to the Hebrews
might be locked up from some parts of our human race for centuries
in the mystery of the Hebrew language; but in the heavens, as David
contemplated them, there is a universal language, a world book--spread
out in glory for all men to read, and somehow or other, all men have
read it with more or less clearness, and have arrived at the same
conclusion with the Hebrew prophet,--"the heavens declare the glory of
God." Paul must have felt something of this when he exclaimed, "The
invisible things of him from the creation of the world are clearly
seen, being understood by the things that are made, even his eternal
power and Godhead." So that he concludes that the ungodly are without
excuse, by reason of this revelation found in the creations of God--the
heavens that declare God's glory. Then notice how David glides from
the contemplation of the heavens to the contemplation of the law of
the Lord--"perfect, converting the soul;" the "testimony" of the Lord
which is "sure, making wise the simple." The "statutes of the Lord that
are right, rejoicing the heart;" the "commandment of the Lord" that is
"pure, enlightening the eyes." The "fear of the Lord" that is "clean,
enduring forever;" the "judgments of the Lord" that "are true, and
righteous altogether." Such a scripture prepares the mind for devotion,
and is a worthy introduction to the act of worship. (End of reading.)
This kind of exercise is intended to run through the remainder of the
lessons of this year, and every week someone should be appointed to
come to the following week's lesson prepared with a scripture reading,
which should be delivered as above, that is, read with reflections, and
comments, to which it gives rise.
LESSON XV.
SCRIPTURE READING EXERCISE.
_THE PROPHETIC BOOKS OF THE OLD TESTAMENT._ _(Continued.)_
_I. The Twelve Minor Prophets._ Note 1 and 2. Each of
1. Historical Period of their ministry. the books of the 12
_II. Select Readings from Zechariah:_ prophets should be read.
1. Repentance. See also the summary of
2. Prophecies Yet Future. each book in the Bible
Helps, Dictionaries, Bible
Treasury, quoted in
previous lessons.
Readings, Zech. 1: 1-7.
Chaps. vii and viii.
Chaps. xii, xiii, xiv.
_III. Select Readings from Malachi:_
1. His Arraignment of Israel for Unfaithfulness. Mal. iii: 7-18.
The Promise of
God's Returning Favor.
2. The Coming of Messiah's Messenger. Mal. iii: 1-6.
3. Destruction of the Wicked--Elijah's Mal. iv: 1-6.
Mission.
_SPECIAL TEXT: "Execute true judgment, and shew mercy and compassions
every man to his brother; and oppress not the widow, nor the
fatherless, the stranger, nor the poor; and let none of you imagine
evil against his brother in your heart."_--ZECHARIAH.
_NOTES._
1. _The Greater and Minor Prophets:_ "A review of the books as they
stand in our Bible gives us first the Greater Prophets, and secondly
the Minor Prophets. It should be understood that this arrangement is
determined by the length of the books, not by the comparative rank of
the writers. The minor prophets are not to be regarded as necessarily
less important persons than the greater prophets. Amos may have been
a grander man than Ezekiel--yet Amos is classed with the minor and
Ezekiel with the greater prophets. This simply means that we have less
of the writings of Amos preserved than of those of Ezekiel--and so of
the other minor prophets." (Cambridge Bible Helps, p. 34.)
2. _The Historic Period of the Minor Prophets:_ "The Minor Prophets
form in the Hebrew canon one whole, and go collectively under the
name of the Book of the Twelve Prophets. They cover a period of four
hundred years, from the ninth to the fifth centuries before Christ, but
they are not arranged in the order of the time of their production."
(Cambridge Bible Helps, p. 41.)
3. _Passages from the Prophets Quoted by Moroni to Joseph Smith:_
"After telling me these things, (concerning the Book of Mormon) he
commenced quoting the prophecies of the Old Testament. He first quoted
part of the third chapter of Malachi, and he quoted also the fourth or
last chapter of the same prophecy, though with a little variation from
the way it reads in our Bibles. Instead of quoting the first verse as
it reads in our books, he quoted it thus:
"For behold, the day cometh that shall burn as an oven, and all the
proud, yea, and all that do wickedly shall burn as stubble; for they
that come shall burn them, saith the Lord of hosts, that it shall leave
them neither root nor branch.
"And again, he quoted the fifth verse thus:
"'Behold, I will reveal unto you the Priesthood, by the hand of Elijah
the prophet, before the coming of the great and dreadful day of the
Lord.'
"He also quoted the next verse differently:
"'And he shall plant in the hearts of the children the promises made
to the fathers, and the hearts of the children shall turn to their
fathers; if it were not so, the whole earth would be utterly wasted at
his coming.'
"In addition to these, he quoted the eleventh chapter of Isaiah, saying
that it was about to be fulfilled. He quoted also the third chapter of
Acts, twenty-second and twenty-third verses, precisely as they stand
in our New Testament. He said that that Prophet was Christ, but the
day had not yet come when "they who would not hear his voice should be
cut off from among the people," but soon would come. He also quoted
the second chapter of Joel, from the twenty-eighth verse to the last.
He also said that this was not yet fulfilled, but was soon to be.
And he further stated that the fullness of the Gentiles was soon to
come in. He quoted many other passages of Scripture, and offered many
explanations which cannot be mentioned here." (History of the Church,
Vol. 1, pp. 12, 13.)
LESSON XVI.
SCRIPTURE READING EXERCISE.
_MISCELLANEOUS BOOKS OF THE OLD TESTAMENT._
_I. Poetical Books:_ Book of Psalm, Lamentations
1. Psalms; Lamentations, The Song and Song of
of Solomon[1] Songs.
_II. Didactic Books:_ All the Dictionaries
1. Job, dramatic. Bible Helps cited in
_III. Sapiential:_ previous lessons may be
1. Proverbs, gnomic.[2] consulted on the separate
2. Ecclesiastes, Speculative.[3] books mentioned in this
lesson.
1. _Psalms, Book of:_ "This collection of sacred poetry received its
name, in consequence of the lyrical character of the pieces of which it
consists, as intended to be sung to stringed and other instruments of
music. The word is thus aptly defined by Gregory of Nyssa. The Hebrew
title signifies hymns or praises, and was probably adopted on account
of the use made of the collection in divine service, though only a part
can be strictly called songs of praise, not a few being lamentations
and prayers. (Cycl. of Biblical Literature, Kitto, p 377.)
2. _Authors of the Psalms:_ "Many of the ancients, both Jews and
Christians, maintained that all the Psalms were written by David; which
is one of the most striking proofs of their uncritical judgment. So the
Talmudists; Augustine, who is never a good critic; and Chrysostom. But
Jerome, as might be expected, held the opinion which now universally
prevails. The titles and the contents of the Psalms most clearly
show that they were composed at different and remote periods, by
several poets, of whom David was only the largest and most eminent
contributor." (Cycl. of Biblical Literature, Kitto, p. 580.)
3. _Character of the Psalms._ "The distinguishing feature of the Psalms
is their devotional character. Whether their matter be didactic,
historical, prophetical, or practical, it is made the ground or subject
of prayer, or praise, or both. The doctrines of theology and precepts
of pure morality are here inculcated. God's nature, attributes,
perfections, and works of creation, providence, and grace, are
unfolded." (Commentary, Critical and Explanatory, p. 345.)
4. _Song of Solomon,_ or Canticles, called in Hebrews the Song of Songs
(i. e. the Song of supreme excellence). Some regard it as a beautiful
romance in glorification of true love. Tennyson called it "the most
perfect Idyll of the faithful love of a country girl for her shepherd,
and of her resistances to the advances of a great king, that ever was
written." Others see in it a parable of singular depth, a revelation
of the future of the Church to the end of the world." (Seventy's Bible
Dictionary, p. 144.)
5. _The Age when Job Lived:_ "Eusebius fixes it two ages before Moses,
(i. e., about the time of Isaac): eighteen hundred years before
Christ, and six hundred after the Deluge." (Commentary, critical and
Explanatory, p. 308.)
6. _Job a Real Person:_ "It has been supposed by some that the Book of
Job is an allegory, not a real narrative, on account of the artificial
character of many of its statements. Thus the sacred numbers, three
and seven, often occur.. He had seven thousand sheep, seven sons, both
before and after his trials; his three friends sit down with him seven
days and seven nights; both before and after his trials; he had three
daughters. So also the number and form of the speeches of the several
speakers seem to be artificial. The name of Job, too, is derived from
an Arabic word signifying repentance. But Ezekiel 14:14 (cf. v. 16, 20)
speaks of "Job" in conjunction with "Noah and Daniel," real persons.
St. James (5:11) also refers to Job as an example of "patience," which
he would not have been likely to do had Job been only a fictitious
person. Also the names of persons and places are specified with a
particularity not to be looked for in an allegory." (Commentary,
Critical and Explanatory, p. 308.)
7. _Design of the Book:_ "It is a public debate in poetic form on
an important question concerning the divine government; moreover
the prologue and epilogue, which are in prose, shed the interest of
a living history over the debate, which would otherwise be but a
contest of abstract reasoning. * * * * The question to be solved, as
exemplified in the case of Job is, Why are the righteous afflicted
consistently with God's justice? The doctrine of retribution after
death, no doubt, is the great solution of the difficulty. And to it Job
plainly refers in chapter 14:14, and chapter 19:25. The objection to
this, that the explicitness of the language on the resurrection in Job
is inconsistent with the obscurity on the subject in the early books of
the Old Testament, is answered by the fact that Job enjoyed the divine
vision (chapter 38:1; 42:5), and therefore, by inspiration, foretold
these truths." (Commentary, Critical and Explanatory, p. 309.)
8. _Proverbs:_ "The Hebrew title of this book is the 'Mishele,' (i.
e., the maxims) 'of Solomon,' and it was in early ages, sometimes
along with other similar portions of the Bible, often referred to as
"Wisdom," in one instance specifically defined as the "wisdom that
respects virtuous conduct"--as summarizing the teachings of wisdom
in their bearing on the conduct of life. Though ascribed to Solomon,
these maxims are obviously not all of his composition, or even his
collection, being of very varied authorship, and the vintage of the
observation and experience of many wise men at different periods of
Jewish history." (Cambridge Bible Helps, p. 32.)
9. _Ecclesiastes:_ "This title, which we receive through the Vulgate,
is the translation into Greek by the LXX of the Hebrew title
"Koheleth," a word which is, agreeably to Jewish tradition, rendered
'preacher,' but meant originally 'gatherer, or summoner together,' and
means here one who, personifying Wisdom (for the word is feminine, as
that for wisdom is), gathers men together to listen to her verdict."
10. _Authorship and Date of Ecclesiastes:_ "This book was for long
accepted as the production of Solomon, written in his old age, and
intended as a warning to others against sundry delusions of which he
had himself been the victim; but it is now, from internal evidence, and
by almost universal consent, allowed to be the work of one who wrote
about the time of Malachi (i. e., about 400 B. C.), though in the name
of Solomon, and dramatically personifying the famous king." (Cambridge
Bible Helps, p. 33.)
Footnotes
1. Sometimes called the Canticles--the "Song of Songs," a superlative
meaning--"the Matchless Song."
2. "Sapiential: "Marked by or consisting of Sapience--wisdom--profound
knowledge."
3. Gnomic--Expressed in maxims--"gnomic poetry consists of
observations on human life and society or generalizations respecting
conduct and character."
_PART III._
_A Study of the Christian Scriptures.---The New Testament. (note 1)_
LESSON I.
SCRIPTURE READING EXERCISE.
_THE CLASSIFICATION OF THE BOOKS OF THE NEW TESTAMENT._
ANALYSIS. REFERENCES.
_I. Institutional and Historical:_ Notes 2, 3. Also all the
1. The Gospels: (a) The Synoptic Bible Dictionaries, Helps
Gospels, Matthew, Mark, Luke; and Bible Treasury heretofore
(b) The Supplemental Gospel, cited in previous
John. lessons--Art. "New Testament,"
2. The Acts of the Apostles. "Bible"--"Canon,"
etc.
_II. Didactic:_[1] Notes 5, 6, 7, 8.
1. The Pauline Epistles, viz: (a)
Doctrinal, (Addressed to
Churches): Romans, Corinthians,
Galatians, Ephesians, Philippians,
Colossians, Thessalonians, Hebrews:
(b) Pastorial, (addressed
to individuals): Timothy and Titus.
2. Special: Philemon.
3. Catholic Epistles (i. e., addressed
to the Church at large); one of
James, two of Peter, three of
John, one of Jude.
_III. Prophetic, The Book of Revelation._
_SPECIAL TEXT: "Fear not; for, behold, I bring you good tidings of
great joy, which shall be to all people. For unto you is born this day,
in the city of David, a Savior, which is Christ, the Lord._--THE ANGEL
_to the Shepherds_.
_NOTES._
1. _The New Testament--Definition:_ "This is the name given in the
Western Church, ever since the days of Tertullian [second century A.
D.] to the collection of sacred books that were written by certain
disciples of Christ at different periods after the planting of the
Christian Church, and that were afterwards accepted by the Church as
the inspired record of the new dispensation of the grace of God to the
world. The expression New Testament is the Latin translation of the
expression New Covenant." (The Comprehensive Teacher's Bible Helps, p.
57.)
2. _Origin of the New Testament as Scripture:_ "The institution of
the Christian Church was, of course, prior to any record of it. That
institution was founded at first, and for long rested, on the merely
oral testimony of those who had witnessed, or were otherwise assured
of, the life, death, and rising again of its founder, Jesus the Son of
God and Savior of the world (Acts ii: 22 seq.; xiii: 31, 32). Except
this oral testimony, as confirmed, moreover, by signs and wonders [and
the testimony of the Holy Ghost], the first Christian churches had no
other evidences of the character and certainty of the events on which
their faith was grounded, unless we add the surprising correspondence
between these events and the predictions of prophecy--which, in point
of fact, we find to be the chief argument insisted on by the Apostles
in persuading their countrymen to accept Jesus of Nazareth as the
promised Messiah. It was only when controversies arose affecting the
first principles of the faith, and misapprehensions and irregularities
began to show themselves in certain sections and quarters of the
Church, that it was found necessary to have recourse to a literary
vehicle in the statement of the facts and doctrines of the gospel."
(Comprehensive Teacher's Bible Helps, p. 57.)
3. _The Gospels._ The Gospel narratives record in writing what had
previously been propagated by oral teaching respecting the sayings and
doings of Christ; and this history appears to have continued to be so
propagated till the time when the original ear and eye witnesses were
beginning to die out, and some uncertainty to attach to the traditional
oral accounts. * * * * * From all this we are not to conclude that the
early Christian Church had no sacred scripture; for they had and read
the Old Testament scripture, the authority, as well as the significance
and importance of which was so enhanced to them by the fulfilment it
had received [in part] in the facts of Christianity. (Comprehensive
Teacher's Bible Helps, p. 57.)
4. _Origin of the New Testament:_ The twenty-seven books collected
in the New Testament were written by a number of authors, eight at
least (nine, in case the Epistle to the Hebrews was not written by
Paul). For each book there was some special occasion, each had its
distinct purpose, and between the writing of the earliest and latest
parts nearly half a century intervened. The agreement, under these
circumstances, is truly wonderful, and the adaptation of a volume, thus
penned, for all ages and classes is not less so. Nothing will account
for such agreement and adaptation save a supernatural element in the
composition; but we are now concerned with the human conditions which
called forth these writings. Christ wrote nothing; but is himself the
book of life to be read by all. He is written on the world's history
and on men's hearts, and furnishes an unending theme of holy thoughts,
discourses, and songs of praise. So, too, the Lord chose none of his
Apostles, Paul excepted, from among the learned; he did not train them
to literary authorship, nor expressly command them to perform such
labor. They were to preach the glad tidings of salvation. Personal
oral teaching was the means used for first propagating the gospel and
founding the Church; as it is today the indispensable instrumentality.
No book of the New Testament was written until about twenty years
after the resurrection of Christ, and more than half a century had
passed before John wrote the fourth Gospel." (International Commentary,
Introduction,[2] p. 8.)
5. _The Language in Which the New Testament was Written:_ The New
Testament was written in Hellenistic Greek, i. e., in that idiom
of Macedonian Greek spoken by the Jews of the Dispersion (called
Hellenists) at the time of Christ. It has a Greek body, a Hebrew soul,
and a Christian spirit." (International Commentary, Introduction to
Matthew, p. 9.)
6. _The Character of the New Testament:_ The Apostles all drew their
doctrine from personal contact with the divine human history of the
crucified and risen Savior, and from the inward illumination of the
Holy Spirit, revealing the person and work of Christ in them, and
opening to them his discourses and acts. This divine enlightenment is
inspiration, governing not only the composition of the sacred writings,
but also the oral instructions of their authors; not merely an act,
but a permanent state. The Apostles lived and moved continually in
the element of truth. They spoke, wrote, and acted from the Spirit
of truth; and this, not as passive instruments, but as conscious and
free agents. For the Holy Spirit does not supercede the gifts and
peculiarities of nature, ordained by the Lord; it sanctifies them to
the service of the kingdom of God. * * * * * While the New Testament
forms one harmonious whole, it was written by different men, inspired
indeed, and yet free and conscious agents. The peculiar character,
education, and sphere of the several writers, therefore, necessarily
show themselves in their writings." (International Commentary and
Introduction, p. 9.)
7. _The Chronological Order of the Books:_ This cannot be determined
with absolute certainty, as no dates are given in the books
themselves. Some of the Epistles of Paul, especially that to the
Romans, contain indications and allusions which enable us to assign
them to a particular year. The Epistle of James, and the Epistles to
the Thessalonians were probably writen first, the writings of John
last. The three Synoptic Gospels must have been composed before the
destruction of Jerusalem (A. D. 70), which by them is predicted as a
future event. The Acts were written after 63, yet before the death of
Paul, (which is supposed to have occurred 68 A. D.), as they suddenly
close with his imprisonment in Rome." (Ibid, pp. 10, 11.)
8. _Unity of the New Testament:_ The New Testament is a collection of
twenty-seven distinct writings, from eight (or nine) different hands.
Of these writers, four were Apostles--St. Matthew, St. John, St. Paul,
and St. Peter; two were companions of the Apostles--St. Mark and St.
Luke; two were our Lord's brothers, probably not Apostles--St. James
and St. Jude. The books are usually classed as Historical (five),
Didactic (twenty-one), Prophetical (one), though the writings of the
first class include much more than one-half of the entire matter. The
unity of the whole is remarkable; all the books find their center in
Jesus Christ our Lord. The four Gospels narrate his life on earth;
the fifth historical book tells how the new life, that came from Him
through the Holy Spirit, passed from Jerusalem to Rome. The epistles,
written by men of varied personal character and temperament, set forth
the significance of the gospel facts, as revealed to them, according
to our Lord's promise (John xvi: 12, 13). The single prophetical book,
however it is to be interpreted, shows the Lamb as King, to become
Victor on earth, where his church is preparing through conflict to
share his triumph. (Bible Treasury, p 123.)
9. _Order:_ In our English Bible the order is not chronological. In
ancient manuscripts there was much variation in position; the seven
General Epistles were usually placed immediately after Acts, the
Gospels coming first, though not always in the order now universal. The
Pauline Epistles seem to have been arranged according to length, so
that the earliest and the latest stand together, viz., I and II Thes.
with I and II Timothy, and Titus." (Bible Treasury, p. 123.)
Footnotes
1. "Pertaining to or of the nature of teaching; intended to instruct or
edify." (Dictionary.)
2. The above and some of the following notes of this lesson are taken
from the "International Revision Commentary," on the New Testament. The
comments are based upon the revised version of the New Testament of
1881 by English and American scholars. The International Commentaries
were considered necessary, owing to the Anglo-American revision of
the New Testament. For this revision it is claimed that it is based
upon a much older and purer text, and corrects several thousand
errors and inaccuracies which mar the excellence of the version of
1611. It also claims to put "the English reader as nearly as possible
into the position of the student of the Greek Testament." We shall
have occasion now and then to quote this work, and it will always be
done under the title, "International Commentary," and must not be
confounded with the "Commentary, Critical and Explanatory," by Messrs.
Jamieson-Faussett-Brown, already frequently quoted, and still to be
quoted in subsequent lessons.
LESSON II.
SCRIPTURE READING EXERCISE.
_THE BOOKS OF THE NEW TESTAMENT._
ANALYSIS. REFERENCES.
_I. The Gospel According to St. Matthew:_ Notes 1, 2, 3.
1. Author.
2. Date.
3. The Language and Aim of the Notes 4, 5, 6.
Book.
_II. The Gospel According to St. Mark._ All the Bible Helps,
1. Author. Dictionaries, Encyclopedias,
2. Date. Biblical Literature,
3. Purpose and style of the Book. Bible Treasuries,
Commentaries, etc., before
cited may be consulted
under the title of
the books of this lesson.
_III. The Gospel According to St. Luke._ Notes 7, 8, 9.
1. Author. Notes 10, 11, 12.
2. Date.
3. Purpose and style.
_SPECIAL TEXT: After these things the Lord appointed other Seventy
also, and sent them two and two before his face into every city and
place, whither he himself would come. Therefore said he unto them, the
harvest truly is great, but the laborers are few; pray ye therefore
the Lord of the harvest, that he would send forth laborers into his
harvest."_--ST. LUKE.
_NOTES._
1. _The Name "Gospels" Defined:_ "The word "gospel" (God's spell,
good spell, or story, message) is the nearest English equivalent for
the Greek 'evangelion,' and means 'good news,' 'glad tidings' of
salvation by Jesus Christ. It is also applied to the four books of the
New Testament, which contain the fourfold authentic record of the one
gospel of Christ, _according_ to Matthew Mark, Luke, John (not the
Gospel _of_ Matthew, etc.)." (International Commentary, Intro. 12.)
2. _Character and Aim of the Gospels:_ "The canonical Gospels do not
assume to be full biographies of Jesus, but give only a selection of
the characteristic features of his life and work, for the practical
purpose of leading the reader to a saving faith in Jesus as the
promised Messiah and Son of God (John xx: 31). They are not photographs
which represent the momentary image in a single attitude, but living
pictures from repeated sittings, which represent a combination of the
varied expressions and aspects of Christ's person." (International
Commentary, Intro. p. 12.)
3. _St. Matthew:_ "Matthew (or Levi; see Mark ii: 14; Luke v: 27,
29) was a publican, or tax-gatherer, called by our Lord from the
toll-booth, near the Sea of Galilee, where he was performing his
secular duty (Matt. ix: 9-13). The name is derived from the same word
as Matthias (Acts i: 23, 26), or Theodore, meaning "gift of God." It
was probably adopted as his new Christian name (which Jesus was wont to
give his disciples. See Simon Peter-Cephas, etc.). His former avocation
was regarded by the Jews with contempt, but gave him an extensive
knowledge of human nature and accurate business habits, which tended to
fit him for his great work as an evangelist. The topical arrangement
of his gospel may be largely due to the influence of his previous
occupation. The New Testament is silent in regard to his special
labors. Tradition says he was murdered in Ethiopia, while at prayer;
but according to the earlier statement of Clement of Alexandria, he
died a natural death. The first Gospel is his immortal monument. If he
had done nothing else, he must be ranked among the most useful servants
of Christ. In this book he still preaches the gospel to all nations.
(xxviii: 19.)" (International Commentary, Intro., pp. 15, 16.)
4. _Time of Writing the Book of Matthew:_ "From the Gospel itself it is
plain that it was written before the destruction of Jerusalem, but a
number of years after the resurrection (xxvii: 7; xxviii: 15). Irenaeus
says it was written, 'when Peter and Paul were preaching at Rome,'
which was certainly after 61 A. D.; though most of the fathers think
it was the first one written. The very early date often assigned (45
A. D.) may be correct if applied to an Aramaic original; but the Greek
Gospel, which we have should probably be assigned to a later date,
since, on the theory that the Synoptic Gospels are independent of each
other, this one could not have preceded by many years the two others.
All were probably written between 60 and 64 A. D., and that of St.
Matthew may have been written about 60 A. D." (Bible Treasury, p. 124.)
5. _The Language of the Original Text Book of Matthew:_ There is some
controversy as to the language in which Matthew first wrote his book.
The status of the controversy is well stated in the following quotation:
"Papias and Irenaeus, both of whom lived in the second century, state
that Matthew wrote in the Hebrew dialect (Aramaic). The former uses
the word 'logia,' or oracles, which was certainly used of writings
containing more than discourses, and applied very early to books of
Scripture. But the earliest citations from the Gospels, some of them
in works of the earlier half of the second century, give the exact
words of the Greek Gospel we now have. No certain traces of a previous
Aramaic Gospel have been discovered, nor does the Greek Gospel show
any marks of being a translation. It is therefore probable either that
there was no Aramaic original, or that it was superseded very soon by a
Greek narrative which the Apostle made, or caused to be made. As Greek
was extensively spoken in Palestine, and a publican would necessarily
be familiar with that language, a Greek original is not improbable.
At all events, we now have a well-attested Greek Gospel; and we are
not likely to discover in it, or anterior to it, traces of an Aramaic
original written by St. Matthew." (Bible Treasury, p. 124.)
6. _Apparent Aim of Matthew:_ "The aim of this Gospel is to show that
the Messiah promised in the Old Testament has appeared in Jesus of
Nazareth--in a form, however, which led to his rejection by the Jews
and their consequent rejection by him, to the eventual emancipation
and salvation of the Gentile nations (chap. xxviii: 19, 20). It is the
author's justification, as it was that of the Apostles generally, for
missionary work among the heathen to the neglect of his own countrymen,
who had spurned his message." (Bagster Bible Helps, p. 60.)
7. _St. Mark and His Book:_ "The author of this Gospel is the John Mark
spoken of in the Acts, and who accompanied first Paul and then Barnabas
in their missionary journeys among the Gentiles (Acts xii: 12 et seq.,
xiii. 5). He was the son of Mary, Barnabas' sister, apparently a woman
of some standing, and of high repute among those that ministered to
Christ, and at whose house in Jerusalem the Apostles used frequently to
assemble after the death and resurrection of their Master. He appears,
from I Peter v: 13, to have been a convert or spiritual child of St.
Peter, who there calls him Mark, my son; and tradition alleges, with
great probability, that the material for his Gospel was furnished him
by that Apostle. His Gospel is certainly written from the standpoint of
the Apostle who most clearly recognized the divinity of Christ (Matt.
xvi: 16); and it is an expanded narrative of the facts in Christ's life
emphasized in Peter's own preaching, e. g., in his speech at the house
of Cornelius at Caesarea (Acts x: 36-41). According to ecclesiastical
tradition Mark went as a missionary to Egypt and other parts of Africa,
where he suffered martyrdom for Christ in 62 or 66 A. D."
8. _Date of St. Mark:_ "The Gospel was, according to Iraneaus, composed
by Mark after the death of Peter and Paul. It was probably written
after the year 62, when Mary appears only as a relative of Barnabas
(see Col. iv: 10), and before the destruction of Jerusalem, and is
alleged to have been written in Rome. The language, however, in which
it was written was Greek, and not Latin, as some have supposed."
(Bagster Bible Helps, p. 61.)
9. _Literary Character of St. Mark:_ "The presence in this Gospel
of Latin terms and also of Aramaic words, which are translated into
Greek, points to a Gentile circle of readers, probably in Rome, as
is generally held. It exhibits Christ in his power, as a worker of
miracles, producing amazement and fear.. The discourses are reported
very briefly; events are noted in their exact sequence; many vivid
details of gesture and action are introduced. All these peculiarities
suggest that an eye-witness was the source of information. From the
days of Papias it has been believed that St. Peter was this source,
and internal phenomena favor this view. No direct supervision by that
Apostle can be affirmed, though Eusebius asserts, on the authority
of Clement of Alexandria, that it was submitted to him for approval.
This Gospel contains few passages (two miracles, one parable, and
the story of the young man near Gethsemane) peculiar to itself, but
many details are mentioned which are not found elsewhere. Our Lord's
gestures are noted; prominence is given to his power over evil spirits;
the withdrawals are more frequently indicated. The style is vivacious;
the present tense is often used in narrative; the word "straight way"
(variously rendered in the authorized version) occurs more than forty
times. This Gospel could not have been an abridgement of that of St.
Matthew, since it bears all the marks of originality." (Bible Treasury,
p. 125.)
10. _Book of St. Luke:_ "Luke was probably of Gentile extraction (Col.
iv: 10-14), born at Antioch, and a faithful colleague of Paul. His
superior education is proved by the philological excellence of his
writings (viz. the Gospel and Acts of Apostles, which are but two
volumes of one work). His preface, in pure Greek, implies previous
careful study of documentary and other evidence. He speaks of 'other
attempts' to write a Life of Christ, which were unsatisfactory. Though
it is the same Gospel, it is narrated with peculiar independence,
containing additional matter, more accuracy in preserving the
chronological order of events, and complying with the requirements of
history. He tested tradition by documentary records (e. g., i: 5; ii:
2; iii: 1); by comparing the oral testimony of living witnesses (i:
2, 3); and only when he had 'perfect understanding of all things from
the very first,' ventured to compile a 'Life of Christ' as a perfect
man, restoring human nature, and offering himself a sacrifice for all
mankind." (Oxford Helps, p. 26.)
11. _Date of St. Luke:_ "Luke's Gospel can be proved to have been in
use and familiarly known about 120 A. D., and to have been written
prior to the year 63 A. D., since it is at that date that the Acts,
which continues the Gospel narrative by the same author, closes. It is
not known where it was written, though the Acts was probably written at
Rome." (Bagster Bible Helps, p. 62.)
12. _Purpose and Literary Style:_ "Luke's Gospel is written, in the
first instance, to confirm the faith of Theophilus, a native, it is
thought, of Italy, and probably of Rome, and a man of some social
position, in whose spiritual edification and Christian steadfastness,
as in all likelihood a convert of his own, he took especial interest;
and its aim is to represent the Gospel of Christ as destined to bless
all mankind, and Jesus as the Savior at once of Jew and Gentile. The
literary style is better than that of the other Gospels, as befits the
writing of an educated, professional man. This Gospel and the Acts of
the Apostles approach more nearly to the 'classic' Greek than the other
New Testament narratives." (Bagster Bible Helps, p. 63.)
LESSON III.
SCRIPTURE READING EXERCISE.
_BOOKS OF THE NEW TESTAMENT. (Continued.)_
ANALYSIS. REFERENCES.
_I. The Gospel According to St. John._ Notes 1, 2 and 3.
1. The Author.
2. Time of Writing.
3. Style and Purpose. All Bible Dictionaries,
Helps, etc., previously
cited have articles on
St. John and the Acts,
_II. The Acts of the Apostles._ which should be consulted.
1. Authorship.
2. The Historical Period Covered by Notes 6, 7.
Its Narrative. See especially Seventy's
Acts of the Apostles.
_SPECIAL TEXT: "In the beginning was the Word, and the Word was with
God, and the Word was God. The same was in the beginning with God. All
things were made by him; and without him was not any thing made, that
was made. In him was life; and the life was the light of men. And the
light shineth in darkness; and the darkness comprehended it not. * * *
* And the Word was made flesh, and dwelt among us, (and we beheld his
glory the glory as of the only begotten of the Father), full of grace
and truth."_--JOHN.
_NOTES._
1. _Authorship of the Gospel of St. John:_ "It is the almost unanimous
tradition of the church that the Apostle John wrote this Gospel.
Our earliest authorities for the fact are Theophilus of Antioch (A.
D. 175), Irenaeus (A. D. 130-200), the Muratorian Fragment (A. D.
170-180), and Clement of Alexandria (A. D. 160-220). The accounts
of these writers differ slightly from each other; but all agree in
distinctly attributing our present Gospel to John; while the fourth,
who is clearly independent of the other three, draws a remarkable
distinction between it and the earlier Gospels, the later being spoken
of as containing 'the bodily things,' the former as 'a spiritual
Gospel.'" (International Commentary, Intro., p. xiv.)
2. _The Apostle St. John:_ This Apostle was the son of Zebedee and
Salome, and younger, as there seems every reason to think, than his
brother James. Of Zebedee we know little. He was a fisherman upon the
Sea of Galilee, who pursued his occupation in common with his sons,
and who continued it even after they had obeyed the summons of their
Lord to follow him (Matt. iv: 21). Of Salome we fortunately know more.
From John xix: 25, it would seem probable that she was a sister of the
Virgin Mary. (International Commentary, p. 8.)
"It is probable that he (John) was born at Bethsaida, on the lake of
Galilee. His parents appear to have been in easy circumstances; at
least, we find that Zebedee employed hired servants (Mark i: 20), and
that Salome was among the number of those women who contributed to the
maintenance of Jesus (Matt. xxvii: 56). We also find that John received
Mary into his house after the death of Jesus. Since this house seems to
have been situated at Jerusalem it would appear that he was the owner
of two houses. John's acquaintance, also, with the high priest (xviii:
15) seems to indicate that he lived at Jerusalem, and belonged to the
wealthier class." (Cycl. of Biblical Literature, Kitto, pp. 130, 131.)
3. _The Pre-Ordained Mission of St. John:_ Of all the Apostles St. John
is the most interesting to the Latter-day Saints, and this because of
the light that is thrown upon his career and character by the Book
of Mormon. In the great vision that was granted to the first Nephi
concerning the birth, life and mission of Jesus, he comes to the point
where he beheld a man dressed in a white robe:
"And the angel said unto me, Behold one of the Twelve Apostles of
the Lamb! Behold, he shall see and write the remainder of these
things; yea, and also many things which have been; and he shall
also write concerning the end of the world; wherefore the things
which he shall write, are just and true; and behold they are
written in the book which thou beheld [in previous part of vision]
proceeding out of the mouth of the Jew; * * * * * And behold,
the things which this Apostle of the Lamb shall write, are many
things which thou hast seen; and behold, the remainder shalt thou
see; but the things which thou shalt see hereafter, thou shalt
not write; for the Lord God hath ordained the Apostle of the Lamb
of God, that he should write them. * * * * * And I, Nephi, heard
and bear record, that the name of the Apostle of the Lamb was
John, according to the word of the angel. And behold, I, Nephi, am
forbidden that I should write the remainder of the things which I
saw and heard." (I Nephi xiv.)
From the above, it appears that John, the beloved disciple, was
foreordained to write the things we have in the Jewish Scripture from
his pen. And so jealously guarded was the mission assigned to him in
his pre-existent state, that a man living upon another continent and
six centuries before John's time, was not permitted to trespass upon
that divine appointment. And when the peculiar importance of the Gospel
according to St. John is taken into account; how that Gospel more
specifically than any of the others that have been written, testifies
not only to the divinity of Jesus, but to the deeper fact that he is
Deity in his own right and person; and how that same Gospel supplies so
much in its account of the earth career of the Messiah that was omitted
by the other evangelists, it must be conceded that the character of
John's work bears out the idea of a specific appointment which the Book
of Mormon declares was given to him before he was born in the flesh.
4. _Date and Style of St. John:_ This Gospel would appear to have been
written at Ephesus, at the instance, Jerome alleges, of the bishops of
the Asiatic churches, with a view to confirm the faith of the Church
in the divinity of Christ, of which he was the special witness. Its
date must be long after the writing of the other Gospels and towards
the end of the first century. It is one of the latest books of the New
Testament--much later than the 'Revelation.' On this calculation, it
must have been composed after the destruction of Jerusalem." (Bagster
Bible Helps, p. 64.)
"The time and place of writing was at Ephesus, as is generally held,
not long before the death of the Apostle, and probably at the request
of Christians in that city, Ch. xxi: 24 ('And we know that this
testimony is true') suggests that others desired to attest the truth
of the record as coming from the Apostle. This late date, nearly a
generation after the writing of the other Gospels, shows that the
leading facts about Jesus were already known to Christians. This
Gospel is therefore, in a certain sense, supplementary; but there is
no evidence that it was intended to supply omissions in the other
narratives. The design is stated in the book itself, and the many
events and discourses found only in this Gospel are in accordance with
it." (Bible Treasury, p. 129).
5. _The Purpose of John's Gospel:_ Contradictory opinions obtain
concerning the purpose for which the Apostle John wrote his account of
the gospel. Eusebius quotes Clement of Alexandria as saying that John,
perceiving that the bodily influence of Jesus had been made known in
the Gospels, (i. e., supposedly Matthew, Mark and Luke), and being
at the same time urged by his friends and borne along by the spirit,
wrote a spiritual Gospel (third century). A still earlier authority,
the unknown author of the so-called Muratorian Fragment (See Apostolic
Fathers, Rev. George A. Jackson, p. 186), which most scholars agree
belongs to the second century and probably not later than A. D. 170, so
far agrees with the idea that John's Gospel was intended to supplement
the other Gospels as to say, that when John's fellow-disciples and
bishops exhorted him to write, he said: "Fast along with me three days
from today, and let us relate the one to the other whatever has been
revealed to us. The same night it was revealed to Andrew, the Apostle,
that "John should in his own name, write down the whole, and that they
all should revise" what he wrote. Another contention is, and this is
based on the authority of Irenaeus (third century) that John wrote to
controvert the errors of the Nicholaitanes and Cerinthus, in other
words, that "his aim was not so much supplementary as polemical." In
the midst of the conflicting theories it is just as well that we accept
the simple and straight-forward statement of St. John himself in the
last chapter but one of his famous Gospel as to the purpose for which
he wrote his Gospel, namely, "And many other signs truly did Jesus in
the presence of his disciples which are not written in this book; but
these are written, that ye might believe that Jesus is the Christ, the
Son of God; and that, believing, ye might have life through his name."
6. _The Acts of the Apostles:_ "The Acts of the Apostles is an account
of the conflicts and conquests of Christianity from the ascension of
our Lord to the imprisonment of Paul in the city of Rome (33-63 A. D.)
It is the earliest manual of Church History, and the only one treating
of the age of the Apostles which has come down to us from the first
century. Its loss would leave a wide chasm between the Gospels and the
Epistles, and involve the student in great ignorance of the progress
of events in the history of the Church during the period intervening
between the close of our Lord's earthly activity and the destruction of
Jerusalem (70 A. D.), which the direct statements and the implications
of the Epistles of the New Testament and the Apocalypse would only
partially illumine. He, in this case, would know nothing of the
outpouring of the Holy Spirit on the day of Pentecost, the testimony
and death of Stephen, the conversion of Cornelius, the miraculous
manifestation making Saul a Christian, or the stages in the advance of
the Church from Jerusalem to Rome and other occurrences hardly less
important." (Acts of the Apostles, Intro., p. ix.)
7. _Authorship of the Acts:_ "This book, according to internal and
external evidence, was writen by Luke, and forms the sequel to
his Gospel. It is the history of the foundation and spread of the
Christian Church--the former under Peter (i-xii), the latter under Paul
(vii-xxviii). It was founded on the Day of Pentecost; its first sons
were Jews (hence it appeared only a Jewish sect in Judea), and the
former part of the book is occupied with its establishment there, with
arguments in its favor, and with challenges to disprove the fundamental
fact of Christ's resurrection. Its first development into an organized
community, with official staff, provoked the first persecution and
martyrdom, which precipitated its extension to Samaria and Syria,
caused a new and more independent center of operations to be planted at
Antioch, whence under Paul (the first converted persecutor) it spread
to Asia Minor, Greece, Rome, and various parts of the Gentile world.
The motive influence was the direct impulse of the Holy Spirit, not any
preconceived plan of the Apostolic body (ii: 4; xv: 6, 7, 9)." (Oxford
Bible Helps, p. 26.)
_The Completeness of the Four Gospels:_ Much is made of the differences
between John and the first three Gospels, not only as to the facts
related, but also with reference to the style of Jesus' addresses. But
the difficulty disappears when we remember that Matthew, Mark, and
Luke present the scenes of Christ's Galilean ministry among the rude
peasantry who were less acquainted with the law than their southern
brethren, and who needed simple and direct teaching; on the other hand,
John sets forth mainly Christ's Judean ministry among those who were
conversant with the law and were accustomed to elaborate discussions.
The ministry of one year implied by the Synoptists, considered by
themselves, does not exclude the three years' ministry which is derived
from John's Gospel, for the four taken together supplement each other.
(Date of Our Gospels, p. 35-6.)
LESSON IV.
SPECIAL LESSON.
_THE PECULIAR FORCE OF MORAL DUTIES WHEN REGARDED AS COMMANDMENTS OF
GOD._[1]
_Illustrations:_
(a) Observance of the "Lord's Day."
(b) Honor thy Father and thy mother.
(c) Thou shalt not bear false witness.
(d) Thou shalt not steal.
(e) Thou shalt not covet.
(f) "Thou shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind. * * * Thou shalt love thy neighbor as
thyself."
_SPECIAL TEXT: "Let us hear the conclusion of the whole matter: fear
God and keep his commandments; for this is the whole duty of man."_
_NOTES._
1. _Suggestions in the Formation of a Lecture:_ In a previous lesson on
lectures, I made some suggestions in relation to the construction of
a lecture (Lesson XI, Part II), quoting from a little work by William
Pittenger on "Extempore Speech," calling attention to the simple
framework of a lecture, consisting of, 1. _The Introduction;_; 2. _The
Discussion_; 3. _The Conclusion_. I now give from the same work an
example in outline of such a speech.
"Subject--The Ocean.
"1. _Introduction_--The vastness of the ocean. No one person has seen
more than a small part of it. Power evidenced by storm and shipwrecks.
"2. _Discussion_.--Five great divisions of the ocean. Use in nature,
watering and tempering the land; in commerce, as a highway; in history,
by dividing and uniting nations; its mystery, etc.
"3. _Conclusion_.--Proof of the Creator's power and wisdom found in the
ocean.
"THE SAME PLAN CONDENSED.
"Subject--The Ocean.
"1. _Vastness and Power_.
"2. _Parts, Use, and Mystery_.
"3. _Evidence_.
"DEAN SWIFT'S SERMON.
"(Illustrating above plan.)
"This eccentric clergyman once preached a sermon shorter than its own
text, yet having all the three parts of which we have spoken. The text
was Prov. xix: 20: "'He that pitieth the poor lendeth to the Lord; and
that which he hath given will he pay him again.'
"The sermon was:
"'Brethren, you hear the condition; if you like the security, down with
the dust.'
"The collection is said to have been munificent.
"In this short sermon the text with the word 'Brethren' constitutes
the introduction; the phrase, 'you hear the condition,' is a good
transition to the discussion contained in the next member, 'if you
like the security,' which assumes the truth of the text, makes its
general declarations present and personal, and prepares the way for the
forcible and practical, if not very elegant conclusion, 'down with the
dust.'" (Extempore Speech, pp. 53, 54.)
_Extempore Speech:_ Extempore speech does not lose its special
character, though some scattered quotations be read or repeated from
memory. To pick up a book, in the midst of a speech, and read a theme
or argument, or the statement of another's position, does not make the
discourse composite in character, unless such reading be the principal
part of it. * * * * Unwritten speech does not preclude the fullest
preparation. The plans advocated in this volume will enable a speaker
to gather materials as widely, arrange them as systematically, and hold
them as firmly in hand, as if every word was written; while at the
same time he may have all the freedom and play of thought, the rush of
passion, and the energy of delivery that comes in the happiest moment
of outgushing words. (Extempore Speech, Pittenger, p. 25-6.)
_Preparation for Extempore Speech:_ On all ordinary occasions a good
speech must result from a previous ingathering of materials--the
formation of a mental treasury in connection with a special subject.
The speaker works for days or weeks in collecting from all sources and
arranging in the happiest manner that which his hearers are to receive
in an hour with no other labor than that of listening. The great
advantage of writing is supposed to lie in this preparation. Today an
orator may write everything he knows about a subject; tomorrow, by
means of reading, conversation, or further thought, he may have more
ideas to record; and he may thus continue to widen and record his
knowledge, until his time, or the subject itself, is exhausted. Then
he may revise, select what is most appropriate, refine and polish his
language, and finally come before an audience confident that he holds
in his hand the very best that he can give them. (Extempore Speech,
Pittenger, pp. 27-8.)
Footnotes
1. _Note to Teacher_.--It would be well for the sake of giving variety
to our exercises, as also for the excellence of the exercise itself,
to make no assignments of the sub-divisions of the subject of these
special lessons to individual members, but let it be a subject for
general consideration by all the quorum during the week preceding its
treatment in the class; and then call upon the members to speak to
the subject without previous warning or notification. In a word, let
it be an exercise in extemporaneous speaking. (See suggestions in the
_Introduction._)
LESSON V.
SCRIPTURE READING EXERCISE.
_BOOKS OF THE NEW TESTAMENT. (Continued.)_
ANALYSIS. REFERENCES.
_I. The Epistles of Paul,--General Notes 1 and 2.
Grouping._[1]
1. Doctrinal, Addressed to Churches. All Bible Dictionaries
2. Pastoral, Addressed to Individuals. and Helps before quoted,
Art. "Pauline" Epistles.
Coneybeare and Howson's
Life and Epistles
of St. Paul.
3. Special, Addressed to Philemon. Notes 3, 4, 5, 6.
_II. General Character of the Epistles._
1. The Author. Students required to
2. General Purpose. read the whole of the
3. Form and Literary Style. Epistles to the Romans.
_III. Doctrinal Epistles--Romans._
1. When and Where Written. Notes 7, 8, 9, 10.
2. Outline of Its Purpose and Doctrine.
3. Select Readings from Romans. Reading, State of the
Pagan World; Chap. i: 13-32
and Chap. ii: 1-13.
(The passage should be
read without noting
chapter division.)
_SPECIAL TEXT: "Whatsoever things were written afore time were
written for our learning, that we through patience and comfort of the
scripture, might have hope."_--PAUL.
_NOTES._
1. _Chronological Order:_ The arrangement of the Epistles as found
in our Bibles and as followed in these lessons, is not one of
chronological order. As far as the chronological order can be followed
at all, it is generally conceded to be about as follows:
1. I and II Thessalonians, A. D. 50, 51.
2. I and II Cor., Gal., Rom., A. D. 55, 56.
3. Phil., Col., Eph., Philemon, A. D. 60, 61.
4. 1 and 2 Tim., Titus, A. D. 64, 65.
As implied above, there is some variation in these dates among
authorities on the Epistles.
2. _The Epistles of St. Paul:_ "St. Paul contrived, in a remarkable
degree, to maintain a connection with the churches he founded. The
care of all the Gentile churches (II Cor. xi: 28) he exercised not
merely by occasional revisiting them, but by letter. Of the letters
thus produced we possess thirteen. The originals have indeed naturally
disappeared; they were written by amanuenses, and authenticated by the
addition of a paragraph in St. Paul's own writing (Gal. vi: 11), or
by his signature (II Thes. iii: 17). With the exception of the three
pastoral epistles to Timothy and Titus, which are still questioned by
some critics, the epistles ascribed to St. Paul in our New Testament
are generally and justly received as his. These thirteen epistles all
belong to the later half of St. Paul's ministry. The first eighteen
years after his conversion give us not one epistle. In the year 52
or 53 A. D. the two epistles to the Thessalonians were written. Then
follows another blank period till 58, when, within the space of one
year, the four great epistles to the Corinthians, Galations, and Romans
were produced. Again there occurs an interval of five years till 63,
when the four 'Prison Epistles' appeared; and finally, yet another gap,
until 66-68 A. D., when he sent the pastoral letters to Timothy and
Titus. In the character of these groups there is a marked difference,
while within each group the epistles belonging to it resemble one
another. In the earliest group there is a reflection of St. Paul's
preaching to the heathen, in which the second coming and the kingdom of
Christ are in the foreground. The second group exhibits the doctrines
of grace in conflict with Judaism, and also shows us in detail the
difficulties Christianity had to overcome in the social ideas and
customs of the Roman world. The third group is characterized by a
calmer spirit, a higher reach of Christian thought, more constructive
statements regarding Christ's person. In the fourth group we have
chiefly instructions regarding church order, interspersed with passages
of remarkable beauty and richness." (Bible Treasury, p. 135).
3. _The Pastoral Epistles:_ The Epistle to Timothy and Titus are called
pastoral because they give directions for the training and governing
of the churches, the proper treatment of individual members, old and
young, official and unofficial, back-sliders and heretics. They treat
of practical wisdom, warning and encouragement, rather than of doctrine.
4. _Their Author:_ "Paul, originally called Saul, was born in Tarsus,
the capital of Cilicia, of parents who were Jews, apparently of a
strict type, but he had the rights of Roman citizenship. He was sent
when young to Jerusalem, where he studied at the feet of a great Jewish
doctor, Gamaliel, and wrought at the trade of a tent-maker. Here he
became zealous for the law, and distinguished himself by his enmity
against those Jews who had apostatized from the faith of their fathers.
He went about persecuting the Christians everywhere, and dragging
them before the Sanhedrim, that they might be put to death, till, on
the road near Damascus, whither he was bound, under commission from
the Sanhedrim, in the work of persecution, he was arrested in his
course, and suddenly converted, by an apparition of the glorified Christ
himself, into a disciple and preacher of the faith he had been seeking
to crush." (Bagster Bible Helps, p. 69.)
5. _The General Purport of the Epistles:_ The general purport of these
epistles is to teach that salvation is not possible by the works of
the law, but is the free gift of God by and in Jesus Christ; and that
every man, Jew as well as Gentile, is equally in need, as he is equally
capable of this salvation, which is represented as experienced by faith
in Christ crucified leading to death with Christ, rising again with
Christ, and living with Christ in the inner life. This is the burden
of the epistles as it is the sum of Paul's gospel, and it is the exact
opposite of the Pharisaic creed in which he had been brought up; his
antagonism to that creed now not only enabled him to define better the
character of the new faith, but to become the apostle of it to all
nations as a religion deriving its inspiration direct from Christ, and
alone adequate to the exigency of Jew and Gentile alike, seeing 'all
had sinned and come short of the glory of God.'" (Bagster Bible Helps,
p. 69.)
6. _The Style of the Epistles:_ The style of these letters shows a man
of an eager and impetuous temper, who, on that account, as well as
through the fulness of his matter, is impatient of dialectic restraint.
The theme is a pressing one, and the writer is to intent to gain his
end to study his steps. In his hurry to carry his thought forward he
sometimes forgets what he has been saying, and passes on to another
point, more urgent perhaps, leaving the original sentence unfinished;
while in his eagerness to express himself he is often careless of the
coherence of his thought. [May it not be that the defect here pointed
out can be accounted for by some of the passages being lost?] He has
no time to adjust himself to any formulae: he must make his way at any
expense. All forms are alike to him, and he will use any or use none,
if only he can thereby gain his point." (Bagster Bible Helps, p. 69.)
7. _Date of the Epistle to the Romans:_ Although this epistle stands
first among the Pauline letters, this position has been accorded to it,
not because it is the earliest in point of time, but partly owing to
its doctrinal importance, and mainly on account of its being addressed
to the metropolis of the world. Its probable date is the early spring
of the year 58 A. D." (Bible Treasury, p. 135.)
8. _Its Purpose:_ St. Paul's primary purpose in writing to the Romans
was to explain why during the many years of his missionary journeyings
he had never yet reached Rome, and to pave the way for his intended
visit. He had many friends among the Christians of Rome (ch. 16),
and it is likely that in a friendly way they had been chiding him
with attending so much to others, and so little to them. He assures
them that this was due to no oblivion of the claims of Rome, nor to
any intentional neglect on his part. On the contrary, he, himself a
Roman citizen, had intensely felt the attraction of Rome, and had
'oftentimes' (i: 13) proposed to visit it, and had only been hindered
by work from which he could not escape." (Bible Treasury, p. 135.)
9. _The Gospel According to St. Paul Expounded in Romans:_ "St. Paul
takes the opportunity of presenting an exposition of his 'gospel'
more systematic than we have in any other of his letters. Why, if he
expected so soon to see his friends in Rome? Possibly because it was
said that he shrank from bringing his bare and simple gospel into the
trying light of the metropolis. It is not this, he says, that hinders
him from coming to Rome. 'I am not ashamed of the gospel of Christ.'
(i: 16). And having good reason to know the precariousness of life,
and the delays which may hinder and retard the best intentions, he
at once proceeds to give the main outline of his habitual teaching.
It was natural that, while proposing greatly to extend his mission,
he should wish to make clear to the church of the imperial city, the
center of the Gentile world, what his gospel was, and that it was
applicable to Gentiles as well as to Jews, to metropolitans as well as
to provincials. The letter is a justification of his mission to the
Gentiles." (Bible Treasury, p. 135.)
10. _The Church at Rome:_ "The name of the original founder of
the Roman Church has not been preserved to us by history, nor
even celebrated by tradition. This is a remarkable fact, when we
consider how soon the Church of Rome attained great eminence in the
Christian world, both from its numbers, and from the influence of its
metropolitan rank. Had any of the Apostles laid its first foundation,
the fact could scarcely fail to have been recorded. It is, therefore,
probable that it was formed, in the first instance, of private
Christians converted in Palestine, who had come from the eastern parts
of the Empire to reside at Rome, or who had brought back Christianity
with them, from some of their periodical visits to Jerusalem, as the
'Strangers of Rome,' from the great Pentecost. Indeed, among the
immense multitudes whom political and commercial reasons constantly
attracted to the metropolis of the world, there could not fail to be
representatives of every religion which had established itself in
any of the provinces. On this hypothesis, the earliest of the Roman
Christians were Jews by birth, who resided in Rome, from some of the
causes above alluded to. By their efforts, others of their friends and
fellow countrymen (who were very numerous at Rome) would have been
led to embrace the Gospel. But the Church so founded, though Jewish
in its origin, was remarkably free from the predominance of Judaizing
tendencies. This is evident from the fact that so large a proportion of
it at this early period were already of Gentile blood; and it appears
still more plainly from the tone assumed by St. Paul throughout the
Epistle, so different from that in which he addresses the Galatians,
although the subject-matter is often nearly identical." (The Life and
Epistles of St. Paul (Conybeare & Howson), p. 544.)
_A Pen Picture of Paul:_ Paul was small in size, and his personal
appearance did not correspond with the greatness of his soul. He was
ugly, stout, short, and stooping, and his broad shoulders awkwardly
sustained a little bald head. His sallow countenance was half hidden
in a thick beard; his nose was aquiline, his eyes piercing, and his
eyebrows heavy and joined across his forehead. Nor was there anything
imposing in his speech, for his timid and embarrassed air gave but a
poor idea of his eloquence. He shrewdly, however, admitted his exterior
defects, and even drew advantage therefrom. The Jewish race possesses
the peculiarity of at the same time presenting types of the greatest
beauty, and the most thorough ugliness; but this Jewish ugliness is
something quite apart by itself. Some of the strange visages which at
first excite a smile, assume, when lighted up by emotion, a sort of
deep brilliancy and grandeur. (The Apostles, Renan, pp. 165-6.) See
also description of Paul, Richards & Little's Compendium.
Footnotes
1. See Seventy's Bible Dictionary, Art. "Pauline Epistles." There
is a fine analysis and history of each Epistle; they are grouped
chronologically and the student would do well to read them in that
order.
LESSON VI.
SCRIPTURE READING EXERCISE.
_BOOKS OF THE NEW TESTAMENT. (Continued)._
ANALYSIS. REFERENCES.
_I. Doctrinal Epistles--I Corinthians._ I Corinthians. The
1. The City of Corinth. whole epistle for Home
2. Character of Paul's Converts. reading. Notes 1, 2, 3, 4.
3. Subject Matter of the Epistles. All Bible Helps and
Dictionaries before quoted,
Art. 1 and II Corinthians,
and the other
Epistles of this lesson.
Notes 1, 2, 3, 4.
Coneybeare and Howson's
Life and Epistles
_II. II Corinthians._ of St. Paul.
1. When and Where Writen. Notes 5, 6.
2. Purpose and Character of the Readings:
Epistle. Against Schisms in the
3. Selected Passages for Readings. Church. I Cor. Chap. i: 10-31.
_III. Galatians._[1] Spiritual Gifts and
1. To Whom Addressed. Church Organization, I Cor. xii: 1-31.
2. Galatia and Its People. Charity, I Cor. xiii: 1-13.
3. Object of the Epistle. Epistle to the Galatians--All
4. The Nature of the Controversy of of it should be
Which It Treats studied.
Notes 1, 2, 3, 4.
All the Bible Helps and
Dictionaries before cited
Art. "Galatians," "Ephesians,"
etc.
_SPECIAL TEXT: "Do ye not know that they which minister about holy
things live of the things of the temple? and they which wait at the
altar are partakers with the altar? Even so hath the Lord ordained that
they which preach the gospel should live of the gospel"_--PAUL.
_NOTES._
1. _Corinth--the City:_ "Corinth was the great center of commercial
traffic on the overland route from Rome to the East; and also between
Upper and Lower Greece. Possessing the only good harbor in that
quarter, and being the shortest and safest route, small vessels were
dragged across the isthmus, larger ones transhipped their cargoes,
and hence all the trade of the Mediterranean flowed through it, so
that 'a perpetual fair was held there from year's end to year's end;'
to which were added the great annual gatherings of Greeks at the
'Isthmian Games' (to which Paul alludes, I Cor. ix: 24-27). Hence it
was proverbial for wealth, luxury, and profligacy. Its population, and
that of Achaia, was mainly foreign, formed of colonists from Caesar's
army, and of manumitted slaves, settlers from Asia Minor, returned
exiles from the islands, and at this time a large influx of Jews lately
expelled from Rome. (Acts xviii: 2.)" (Oxford Bible Helps, p. 27.)
2. _Character of Paul's Disciples at Corinth:_ "Paul's disciples were
mostly of the lower order, partly Jews, but mainly Roman freedmen and
heathen Greeks, who became enthusiastic admirers of the Apostle. Here
he wrote the latter or both of his two epistles to the Thessalonians,
and one to the Romans; immediately after which he returned to Ephesus,
and was succeeded in his mission by Apollos, who also made many
converts. The latter was imperfectly instructed in Christianity, but
was well versed in the Jewish Scriptures, and very eloquent." (Oxford
Bible Helps, p. 27.)
3. _Cause of Writing the First Epistle to the Corinthians:_ "There
arose two factions, in Corinth, a Jewish, clinging to a Pharisaic
attachment to the law; a Gentile, prone to push evangelical freedom to
license; while keeping the right faith, claiming to indulge in even
heathen licentiousness. They joined freely in heathen sacrificial
feasts; degraded the Holy Communion into a festive banquet; women
threw off the usual eastern veil of modest attire; and the Greek
love of intellectual speculation and discussion ran riot on sacred
subjects, till appeals on Christian disputes were brought before
heathen tribunals and morality was scandalized by even incestuous
intercourse. Under such corruption, during three years, factions
attained a formidable height. Paul was defamed by the Jewish party, and
rumors of alarming disputes reached him, followed by a letter full of
inquiries on matters of morality and doctrine, brought by a deputation
of freedom. Under such circumstances the first epistle was written."
(Oxford Bible Helps, p. 27.)
4. _The Character of the First Epistle to the Corinthians:_ "The
letter is, in its contents, the most diversified of all St. Paul's
epistles; and in proportion to the variety of its topics, is the
depth of its interest for ourselves. For by it we are introduced, as
it were, behind the scenes of the Apostolic Church, and its minutest
features are revealed to us under the light of daily life. We see
the picture of a Christian congregation as it met for worship in
some upper chambers, such as the house of Aquila, or of Caius, could
furnish. We see that these seasons of pure devotion were not unalloyed
by human vanity and excitement; yet, on the other hand, we behold the
heathen auditor pierced to the heart by the inspired eloquence of the
Christian prophets, the secrets of his conscience laid bare to him,
and himself constrained to fall down on his face and worship God; we
hear the fervent thanksgiving echoed by the unanimous Amen; we see the
administration of the Holy Communion terminating the feast of love.
Again we become familiar with the perplexities of domestic life, the
corrupting proximity of heathen immorality, the lingering superstition,
the rash speculation, the lawless perversion of Christian liberty;
we witness the strife of theological factions, the party names, the
sectarian animosities. We perceive the difficulty of the task imposed
upon the Apostle, who must guard from so many perils, and guide through
so many difficulties, his children in the faith, whom else he had
begotten in vain; and we learn to appreciate more fully the magnitude
of that laborious responsibility under which he describes himself as
almost ready to sink, 'the care of all of the churches,'" (The Life and
Epistles of St. Paul, Coneybeare & Howson, p. 424.)
1. _The Persons Addressed in Galatians:_ "This alone among the Pauline
epistles is addressed, not to an individual or to a single church, but
to a group of churches; 'unto the churches of Galatia' (i: 2)."
2. _Galatia:_ "The name 'Galatia,' however, is ambiguous. Originally it
was restricted to the region possessed and inhabited by the descendants
of the invading Gauls; a tract of country separated from the Black
Sea by Bithynia and Paphlagonia, and bounded on the east by Pontus
and Cappadocia and on the south by Phrygia. This country had been
known as Galatia since the beginning of the third century B. C., when
three tribes of Gauls (Galatinas, Celts), who had attempted to overrun
Greece, were driven back, and finally found a footing in this part of
Asia Minor. In 189 B. C., Galatia became a Roman dependency, and in 25
B. C. Augustus added to it Lycanonia, Pisidia, Pamphylia, and a large
part of Phrygia, and constituted the whole into a Roman province, under
the name 'Galatia.' And it is not easy to determine whether we are to
seek for the churches here addressed among the northern Galatians, or
in Antioch, Iconium, Lystra, and Derbe. Perhaps, on the whole, the
evidence is somewhat in favor of the belief that St. Paul addresses the
last-named churches. Of the founding of these we have a full account in
Acts xiii: 13-14, 24." (Bible Treasury, p. 139.)
3. _Object of the Epistle:_ During the absence of St. Paul from the
churches of Galatia, Judaizing teachers had found access to them. These
persistent enemies of the Apostle of the Gentiles taught his young
churches that it was only through the gate of Judaism any one could
enter the Christian fold. They demanded that the Gentile converts
should be circumcised, and should keep the whole law. And they had
much that was plausible to advance in favor of the idea. The law was a
divine institution, and could not be abrogated. The promises had been
made to Abraham and to his seed. The Messiah was the Messiah of the
Jews. Jesus himself had been circumcised and had kept the whole law.
The original apostles followed his example. Besides, if the Gentiles
were not enjoined to keep the law, how were they to escape from the
immoralities in which they had been reared? And who was Paul, that
he should presume to introduce this novel doctrine? He had not known
Christ while on earth. He was merely the messenger of the church at
Antioch, and had no commission from the apostolic circle at Jerusalem.
And vehemently as he declaimed against circumcision, he enjoined it
when it suited him; witness the case of Timothy. The very speciousness
of these arguments convinced St. Paul that a great crisis had arrived,
and that, if Christianity was to become the universal religion and
not a mere Jewish sect--if religion was to be spiritual and not mere
ritual--if union with Christ really meant emancipation from bondage of
every kind, then it was time that he should, once for all, make clear
the relation of Christ to the law" hence the epistle. (Bible Treasury,
p. 139.)
4. _The Case of the Judaizing Party against Paul:_ "It is remarkable,
therefore, that the Judaizing emissaries should so soon have gained so
great a hold over a church consisting mainly of Gentile Christians; and
the fact that they did so proves not only their indefatigable activity,
but also their skill in the arts of conciliation and persuasion. It
must be remembered, however, that they were by no means scrupulous
as to the means which they employed to effect their objects. At any
cost of falsehood and detraction, they resolved to loosen the hold
of St. Paul upon the affection and respect of his converts. Thus to
the Galatians they accused him of want of uprightness in observing
the Law himself whilst among the Jews, yet persuading the Gentiles to
renounce it, they argued that his motive was to keep his converts in a
subordinate state, excluded from the privileges of a full covenant with
God, which was enjoyed by the circumcised alone; they declared that he
was an interested flatterer, 'becoming all things to all men,' that he
might make a party for himself; and above all, they insisted that he
falsely represented himself as an Apostle of Christ, for that he had
not, like the Twelve, been a follower of Jesus when he was on earth,
and had not received his commission; that, on the contrary, he was only
a teacher sent out by the authority of the Twelve, whose teaching was
only to be received so far as it agreed with theirs, and was sanctioned
by them; whereas his doctrine (they alleged) was now in opposition to
that of Peter and James, and the other 'Pillars' of the Church. By such
representations they succeeded, to a great extent, in alienating the
Galatian Christians from their father in the faith; already many of the
recent converts submitted to circumcision, and embraced the party of
their new teachers with the same zeal which they had formerly shown for
the Apostle of the Gentiles; and the rest of the Church was thrown into
a state of agitation and division"--hence the Epistle to the Galations.
(The Life and Epistles of St. Paul, Conybeare and Howson, p. 522.)
Footnotes
1. This could well be classed as a controversial epistle, for it is,
one may say, fiercely controversial in spirit throughout. Renan refers
to it as Paul's "terrible epistle."
LESSON VII.
SCRIPTURE READING EXERCISE.
_BOOKS OF THE NEW TESTAMENT.(Continued.)_
ANALYSIS. REFERENCES.
_I. Doctrinal Epistles--Ephesians._ Epistle to the Ephesians.
1. The City of Ephesus. Notes 1, 2.
2. Occasion and Object of the Epistles. Coneybeare and Howson's
_II. Philippians._ Life and Epistles
1. The City of Phillippi. of St. Paul. Bible Helps
2. Occasion and Character of the and Dictionaries under
Epistles. Titles of Ephesians, and
all the epistles of this
lesson. Epistle to the
Philippians.
Notes 3, 4, 5.
_III. Colossians._ Colossians.
1. The City of Colossae. Thessalonians I and II.
2. Character of the Epistle. Note 10.
_IV. Thessalonians I and II._
1. Thessalonica, the City.
2. Summary of the Epistles I and II.
_V. Epistle to the Hebrews._ Hebrews, the whole
1. Authorship. epistle. A fine treatise
2. Character of the Epistle. on the subject is found
3. Doctrinal Outline. on the Life and Epistles
of St. Paul (Coneybeare
and Howson), Chap. xxviii.
Notes 6, 7, 8.
_SPECIAL TEXT: "God * * * hath in these last days spoken unto us by
his Son, whom he hath appointed heir of all things, by whom also he
made the worlds; who being the brightness of his glory, and the express
image of his person, and upholding all things by the word of his power,
when he had by himself purged our sins, sat down on the right hand of
the Majesty on high."_ PAUL.
_NOTES._
1. _Ephesus:_ Capital of the Roman province of Asia and a great
commercial center. The province was governed by 'proconsuls,' while
Ephesus, as a 'free city,' had its town clerk, or keeper of the
records, its 'asiarchs,' or officers appointed to preside over the
public games; its court days, and its popular assembly, was three miles
from the sea, and was on the banks of the navigable river Cayster. It
was an important business center, much of the commerce between east and
west passing along the great highway which connected Ephesus with the
Euphrates. It thus became a natural center for the Christian Church in
Asia Minor. The city was celebrated as the guardian of the image of
Artemis or Diana, and there was a large manufacture of silver shrines
of the goddess. The magnificence of her temple was proverbial. A large
part of the site was excavated by Mr. J. T. Wood, 1863-71, who also
discovered the site of the theater, a huge building capable of seating
24,500 people. Some of the inscriptions are to be seen in the British
Museum." (Cambridge Bible Helps, p. 53.)
2. _Occasion and Object of the Epistle:_ The occasion of writing this
letter was the opportunity that offered in the mission of Tychicus and
Onesimus to the Church at Colossae, and the object is to show that the
Gentiles had a standing in Christ as well as the Jews; that their call
into the Church was no mere accident, that it was the eternal purpose
of God to gather all into oneness, or one body, in Christ, and that
except in this oneness the fulness of Christ would not be revealed.
Thus the epistle sets before us, as has been said, Paul's doctrine of
the Church, the Church in its unity, 'the completion of an edifice
whose foundations had been laid in a past eternity, and which was to
stand forever." (Cambridge Bible Helps, p. 73.)
3. _The Church at Philippi:_ "Philippi was a place of great importance.
Surrounded by a fertile district, and possessing valuable mines, it
also commanded the great highway from east to west, and was on this
account attractive to St. Paul. The town which originally occupied the
site was known as Krenides ('Fountains'); but Philip II of Macedonia
having improved it, named it after himself. In St. Paul's time it was a
Roman 'colony' (Acts xvi: 12), e. g., a settlement of veterans who had
served their time in the army." (Bible Treasury, p. 142.)
4. _Occasion of the Epistle:_ "Epaphroditus had been the bearer of
some pecuniary aid sent to St. Paul by the Philippians, and had thrown
himself so vigorously into the work of Christ in the metropolis that
he became alarmingly ill (Phil. ii: 30). On recovering, and hearing
how anxious his friends in Philippi were, he proposed to return to
them; and St. Paul felt that he could not allow him to go without
putting in his hands a written acknowledgement of their kindness. Hence
this letter was intended to be a simple letter of friendship." (Bible
Treasury, p. 142.)
5. _Colossae and its Church:_ "Colossae was situated in southwestern
Phrygia, but within the proconsular province of Asia. It lay on the
south bank of the river Lycus, and on the main road from Ephesus to
the great plateau of Asia Minor. In the fifth century B. C., it was
known as a great and prosperous city, but the still more advantageous
position of its neighbor Laodicea, a few miles down the river,
gradually told on Colossae; and in the time of St. Paul, although a
large number of Jews had been introduced into it, and although the city
had become rather Greek than Phrygian, it yet had somewhat fallen from
its former grandeur and importance. Since the twelfth century, only
the ruins of the great church of St. Michael have marked its site.
So completely was Colossae forgotten, that the idea arose that the
Colossians to whom St. Paul wrote his epistle were Rhodians, so called
from their famous Colossus." (Bible Treasury, p. 143.)
6. _Authorship of Hebrews:_ "The origin and history of the Epistle to
the Hebrews was a subject of controversy even in the second century.
There is no portion of the New Testament whose authorship is so
disputed, nor any of which the inspiration is more indisputable. The
early Church could not determine whether it was writen by Barnabas,
by Luke, by Clement, or by Paul. Since the Reformation, still greater
diversity of opinion has prevailed. Luther assigned it to Apollos,
Calvin to a disciple of the Apostles. The Church of Rome now maintains
by its infallibility the Pauline authorship of the Epistle, which in
the second, third, and fourth centuries, the same Church, with the same
infallibility, denied. But notwithstanding these doubts concerning the
origin of this canonical book, its inspired authority is beyond all
doubt. It is certain, from internal evidence, that it was written by a
contemporary of the Apostles, and before the destruction of Jerusalem;
that its writer was the friend of Timotheus; and that he was the
teacher of one of the Apostolic churches. Moreover, the Epistle was
received by the Oriental church as canonical from the first. Every
sound reasoner must agree with St. Jerome, that it matters nothing
whether it were written by Luke, by Barnabas, or by Paul, since it
is allowed to be the production of the Apostolic age, and has been
read in the public service of the Church from the earliest times.
Those, therefore, who conclude with Calvin, that it was not written
by St. Paul, must also join with him in thinking the question of its
authorship a question of little moment, and in 'embracing it without
controversy as one of the Apostolical Epistles." (Life and Epistles of
St. Paul, Conybeare and Howson, p. 848.)
7. _Summary Respecting Hebrews:_ The sum of all the controversy
respecting the Epistles to the Hebrews, I think is well set forth
in the following quotation from the Oxford Bible notes on the New
Testament:
"The great weight of testimony favors the opinion that Paul was the
author (though probably Luke was the writer) of this Epistle. It was
probably composed by the former when in very strict custody, either
at Caesarea, or at Rome (A. D. 62-64), just before his martyrdom (II
Timothy iv: 26), when denied writing materials, and dictated by him to
Luke, who then committed it to writing from memory. Some think we have
only a Greek translation of an original Hebrew text. It was addressed
specially to those Aramaic Christians of Palestine, who were exposed
to severe persecution from their fellow-countrymen, who adhered to
the expected return of visible glory to Israel. Brought up in fond
reminiscence of the glories of the past, they seemed in Christianity to
be receding from their peculiar privileges of intercommunion with God,
as a favored people, Angels, Moses, the High Priest, were superseded by
Jesus, the peasant of Nazareth; the Sabbath of the Lord's Day, the Old
Covenant by the New; while temple and sacrifices were obsolete What,
they asked, did Christianity give in their place? And Paul answers,
Christ; i. e., God for their Mediator and Intercessor: superior to
Angels, because nearer to the Father; to Moses, because a Son, not a
servant; more sympathizing than the High Priest, and more powerful
in intercession, because he pleads his own blood. The Sabbath is but
a type of rest in heaven, the New Covenant is the fulfillment of the
Old." (Oxford Bible Helps, p. 28.)
LESSON VIII.
SCRIPTURE READING EXERCISE.
_BOOKS OF THE NEW TESTAMENT (Concluded)._
ANALYSIS. REFERENCES.
_I. Paul's Pastoral Epistles._[1] Note 1.
1. General Character. I and II Timothy Titus;
2. I Timothy. Bible Helps and Dictionaries
3. II Timothy. previously cited.
4. Titus. Articles, the Epistles of
this lesson.
_II. Special Epistle._ Notes. Philemon, and
1. Philemon. Note 6.
_III. The Catholic Epistles._ All the Epistles named
1. James. in the Analysis. Notes
2. I and II Peter. and Bible Helps and Dictionaries.
3. I, II and III John.
4. Jude.
_IV. The Apocalypse._ The Book of Revelation.
1. The Name and Author. Doc. & Cov., Sec. 77: 1-2.
Y. M. I. A. Manual.
_SPECIAL TEXT: "Behold, I stand at the door and knock; if any man hear
my voice, and open the door, I will come in to him, and will sup with
him, and he with me. To him that overcometh will I grant to sit with me
in my throne, even as I also overcame, and am set down with my Father
in his throne."_--ST. JOHN.
_NOTES._
1. _Pastoral Epistles:_ "The Pastoral Epistles are three in
number--viz., I Timothy, II Timothy, and Titus. They are so called
because they bear upon pastoral duties. From the earliest times they
have been ascribed to Paul, and received as of canonical authority
by the Church. They all belong to the same period, and they were all
written towards the close of the Apostle's life. If the apostle had
been released from imprisonment for a time and then imprisoned a second
time, the epistles belong to the interval between his release from his
first imprisonment in Rome and his death--an interval during which he
had paid a brief visit to the churches he had founded in the east."
(Bagster Bible Helps, p. 76.)
2. _Timothy--Paul's Disciple:_ "Timothy resided at Lystra (Acts xvi:
1). He was the son of a Greek father and a Jewish mother named Eunice,
from whom, as also from his grandmother, Lois, he had received a
devout training in the Old Testament (II Tim. i: 5; iii: 14, 15). Paul
calls him his 'true son in the faith,' whence it is inferred that he
had received the gospel through Paul's preaching during his first
sojourn in Lystra. At all events, on the apostle's second visit to
Lystra, he found the mother and son already converted, although the
father continued an unbeliever. As Timothy was well reported of by
the brethren, Paul circumcised him and took him as one of his chosen
companions (Acts xix: 22). The connection continued intimate and
unbroken till the close of the apostle's career." (Bible Treasury, p.
146.)
3. _I Timothy:_ "The time and place of writing cannot be certainly
fixed. The former must have been between the years 64 and 67 A. D.
But the occasion and purport of the epistle are very plain. Heretical
teachers had arisen at Ephesus, where Timothy was stationed, and the
Apostle gives directions which the young man required, and which have
a permanent value for all youthful ministers. No systematic order of
thought, such as is found in Romans and Ephesians, meets us here, but
a free outpouring of the apostle's heart. The letter has been justly
compared to pearls of varied size and color loosely strung on one
thread." (Bible Treasury, p. 146.)
4. _II Timothy:_ "This epistle was written from Rome during Paul's
second imprisonment, probably about 67 A. D., and is the last of his
extant writings. After the address and a fervent thanksgiving for
Timothy's early training (ch.. i: 1-5), he exhorts him to boldness and
fidelity (ver. 6-14), adducing two examples--one of desertion, the
other of faithfulness (ver. 15-18); summons him to exercise fortitude
(ii: 1-13), to reprove 'profane babblings' (ver. 14-21), and to guard
well his own conduct (ver. 22-26.)" (Bible Treasury, p. 146.)
5. _Titus:_ "Of Titus, to whom this epistle is addressed, we know
nothing, except what we learn of him in Galatians, II Corinthians,
II Timothy, and this epistle, for he is not once mentioned by name
in the Acts of the Apostles. From these sources we conclude that he
was a Greek by birth, and a convert of Paul, that he accompanied
Paul and Barnabas to the first Council at Jerusalem (Acts xv), and
that he was one of those converts from heathenism on whose behalf
the council issued its decree exempting such from the obligation to
observe the Mosaic law. From the date of this event he appears to have
been a constant companion of Paul, and to have been from time to time
sent by him on missions of importance to the infant churches (comp.
II Cor. vii: 6-13; viii: 6; xii: 18). Titus was with Paul during
his imprisonment at Rome, and seems together with Timothy, to have
accompanied him after his release in the brief visit he paid to the
churches in the East." (Bagster's Bible Helps, p. 77.)
6. _The Story of Onesimus:_ It is remarkable how great the small
things of life sometimes become. Perhaps there is no letter or single
Christian document that reveals so much of the character of the times
of St. Paul as this brief personal note given to the runaway slave,
Onesimus--meaning "Profitable"--whom Paul is returning to his master
with so much courtesy. The following account of the Epistle by Prof.
Marcus Dodds, in the Bible Treasury, is worthy the space we here give
it:
"It is interesting to find this short note, on a merely domestic
matter, preserved among the epistles of St. Paul. It was written to
intercede for a runaway slave with his master, and it illustrates the
multifarious services the Apostle was invited to render. It is only
one sample of numberless letters which must have been written to his
many friends and disciples by one of St.. Paul's eager temperament
and warm affections in the course of a long and chequered life.'
Philemon was resident in Colossae (Col. iv: 9). He had been brought
to the faith by St. Paul (Philem. 19) and as it seems that as yet St.
Paul had not visited Colossae, it is probable that Philemon had heard
him in Ephesus. He was a thorough-going Christian (4-7), loving and
helpful, and the disciples in Colossae, or a section of them, met
in his house (2); Apphia was probably his wife, and Archippus his
son. Philemon's slave Onesimus (or 'Profitable,' a common name for a
slave) had run away, not empty-handed (18); and, having found his way
to Rome, and being somehow brought into contact with St. Paul he was
by him persuaded to abandon his old mind and his old ways (10). Paul
had devoted and active friends around him in Rome; but this energetic
slave, trained to watch a master's wants and to execute promptly what
was entrusted to him, became almost indispensable to the Apostle (11,
13). 'Profitable,' who was aforetime unprofitable to thee, now is
profitable to thee and to me.' Paul would gladly have retained his
services, but he acknowledged the claim of his master, and, besides,
would not deprive Philemon of the pleasure of voluntarily sending
him to minister to him (14). The note, short as it is, is valuable
in two respects: 1. It gives us a clear view of the uprightness and
courteousness of Paul. Nothing could be more winning and persuasive,
nothing more sympathetic and considerate, than the terms he used
in restoring the runaway to his master's good graces. 2. But the
letter shows us Christianity at work in connection with slavery. No
institution was more deeply rooted in the ancient world, and none more
alien to the spirit of Christ. Yet St. Paul does not set himself to
uproot it. Rather he might seem to give it his countenance by thus
restoring a runaway to his master. But Christianity (and Paul as its
representative), by admitting slaves to the brotherhood of the Church,
and by appealing to the brotherly feeling of the masters, introduced
principles which would not be stayed in their operation till slavery
was seen to be unchristian, and abolished. The Christian spirit does
not work the less surely because it works indirectly." (Bible Treasury,
p. 146-7.)
7. _The Catholic Epistles--General View:_ "Seven epistles are now
designated 'general' or 'catholic.' The term was first applied to
three of these (James, I Peter, and I John), and afterwards to II
Peter and Jude, the brief letters, II and III John, being finally
classed with the five others for convenience. The designation implies
that the letter was originally addressed to a wider circle of readers
than the members of a single community of Christians. In Greek Mss.
these epistles were usually placed immediately after the Acts of the
Apostles. This group of writings presents great variety in style and
diction, in date, and in maturity of doctrinal teaching." (Bible
Treasury, p. 149).
8. _Epistle of James:_ "James the Less, brother, or near relation, of
our Lord, an Apostle, had the oversight of the Church at Jerusalem
(Acts xv: 13), where he remained until his martyrdom (A. D. 62).
This epistle, generally attributed to him, shows evident tokens of a
degeneracy in the tone of Jewish Christians, to whom it is addressed,
stimulating them to the exercise of higher principles. It reproves
the prevailing vices of his countrymen,--hypocrisy, presumption,
censoriousness, love of riches; and insists that true faith
necessitates good works. It is remarkable for its eminently practical
nature, the homeliness and aptness of its illustration, and the bold,
plain-spoken rebukes of the wealthy oppressors of the poor. It was
probably written near the close of his life, and is addressed to the
whole 'twelve tribes.'" (Oxford Bible Helps, p. 29.)
9. _St. Peter--Protestant View:_ "Simon Peter, son of Jonas, a
fisherman at Bethsaida, was one of the foremost Apostles, by whom three
thousand were converted on the Day of Pentecost (Acts ii), and the
first Gentile family admitted by baptism into Christianity (Acts x:
47, 48). He is said to have preached to the Jews scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia, i. e., the countries
of Asia adjacent to the Black Sea, to whom he addressed this epistle
from Babylon, probably about A. D. 63. Its general design was to
comfort them under afflictions." (Oxford Bible Helps, p. 29.)
10. _St. Peter--Catholic View:_ "The first Epistle of St. Peter, though
brief, containeth much doctrine concerning Faith, Hope, and Charity,
with divers instructions to all persons of what state or condition
soever. The Apostle commandeth submission to rulers and superiors,
and exhorteth all to the practice of a virtuous life in imitation of
Christ. This epistle is written with such apostolic dignity, as to
manifest the supreme authority with which its writer, the prince of the
Apostles, had been vested by his Lord and master Jesus Christ. He wrote
it at Rome, which figuratively he calls Babylon, about fifteen years
after our Lord's Ascension." (Douay Bible, p. 1481.)
11. _I Peter:_ "The date of the epistle is uncertain. Some place it
in 61 A. D.., before St. Paul's Roman imprisonment; others, in 63 or
64 A. D., after the release of that Apostle. The probabilities are
slightly in favor of the latter date. It was addressed to Christians
in certain regions of Asia Minor (i: 1). Strictly interpreted, the
language points to Jewish Christians, but it is now generally held that
all Christians are included in the address. The occasion of the epistle
was impending trial, probably not state persecution, but social and
personal opposition and reproach. Hence the tone of consolation and
encouragement, even in the exhortations. As often remarked, the keynote
is 'Hope.'" (Bible Treasury, p. 150.)
12. _II Peter:_ "The early evidence from Christian writers in support
of this epistle is not so strong as in the case of most of the New
Testament books. But, as it claims to be written by the 'Apostle'
Peter, it must be regarded as genuine, or as a wilful forgery. Internal
evidence disproves the latter view. It differs but slightly from the
first epistle in style and language, and these slight differences can
be accounted for from its purpose. The superiority to all Christian
writings of the post-apostolic age is evident. A recent discovery
of parts of two apocryphal books attributed to St. Peter shows what
inferior literature the earliest forgers produced. * * * * Apparently
addressed to the same readers as the first epistle, this one has a
different purpose, viz., to warn against teachers of error, and to
enjoin an advance in knowledge as well as in holiness. The false
teachers cannot be identified with those of the second century, which
is another proof that St. Peter wrote the epistle." (Bible Treasury, p.
150.)
13. _Epistles of John:_ "The tract called the First Epistle of John
seems rather to partake of the nature of a doctrinal discourse,
addressed to believers generally, but more particularly to Gentiles in
Asia Minor, probably in the neighborhood of its chief city, Ephesus.
Its date is uncertain. Some place it before the destruction of
Jerusalem, others towards the end of Cent. i., thinking it bears marks
of combating the Gnostic heresy. This epistle contains only thirteen
verses, eight of which are found in substance in the first. It was
probably written about the same time, but it is addressed 'to the Elect
Lady' (thought by some to mean the Church), and 'her children;' or to
'the Lady Electa,' a person so-called for her eminent piety. They are
exhorted to persevere in love, faith, and godliness, and to beware of
false teachers." (Bagster Bible Helps, p. 30.)
14. _Jude:_ "Jude, 'brother of James,' is supposed to be the Apostle
(surnamed Thaddeaus and Lebbaeus), and a near relation of our Lord
(Matt. x: 3; xiii: 55; Luke vi: 16). The epistle is remarkable for
the quotation of an otherwise unrecorded saying of Enoch (ver. 14),
and a tradition of a dispute between Michael the archangel and Satan
regarding the body of Moses (ver. 9.) Its date, place, and occasion,
are unknown; but it seems to denounce the same false teachers as those
rebuked in II Peter ii, and in very similar language; warning them by
the example of the fallen angels, of Cain, the impenitent in the times
of Noah, of the wicked cities of the plain, of Korah, and Balaam;
asserting the certainty of the future judgment and punishment of the
wicked." (Bagster Bible Helps, p 30.)
15. _Revelation:_ "This is the only [most largely] prophetic book of
the New Testament, and much of it remains still unfulfilled. There is
satisfactory evidence of its being genuine. Justin Martyr, living sixty
years after its supposed date, ascribes it to John; Papias acknowledges
its inspiration; Irenaeus (disciple of Polycarp, who was John's own
disciple) testifies to his authorship, and that he had himself received
the explanation of one passage in it from those who had conversed with
the Apostle about it. To these may be added Clement of Alexandria,
Theophilus, Tertullian, Origen, Cyprian, Jerome, Athanasius, etc."
(Bagster Bible Helps, p. 30.) See Doctrine & Covenants, sec.. lxxvii;
also Y. M. I. A. Manual for 1898-9.
Footnotes
1. See note 3, Lesson IV.
LESSON IX.
_GREAT NEW TESTAMENT CHARACTERS--LECTURES._
LECTURES. REFERENCES.
_I. Peter, the Chief of the Apostles._ The Four Gospels. Acts
1. Early Life of. of the Apostles, XV.
2. His Call to the Apostleship and I and II Peter, Commentary
Companionship with Jesus. Critical and Explanatory
3. His life after the Death of Jesus. Introduction to
4. Did He Establish the Church at I and II Peter, pp. 494-99.
Rome? Smith's Dictionary of the
Bible Art. Peter. St. Peter
as founder of the
Church at Rome--Catholic
View--"Catholic Belief"
(Bruno), pp. 307-321.
Protestant View, Milman's
History of Christianity,
Book II, Chaps.
II and III; also Dr. Wm. Smith's
New Testament
History, pp. 634-643.
_II. St. Paul, the Apostle of the Gentiles._ Acts VIII-XXVIII. The
1. Birth and Roman Citizenship of. Pauline Epistles. All
2. His conversion to Christianity. Bible Helps and Dictionaries
3. His Conception of the Christian Art. "Paul," Life
4. His Controversies with the Judaizing and Epistles of St. Paul,
Party. Coneybeare and Howson's
5. His Death and Influence on Christianity. Life of St. Paul.
_NOTES._
1. _Suggestions in the Construction of a Lecture:_ Referring again to
the construction of a lecture, and holding in mind the framework given
in Lesson 1; namely: 1. The Introduction; 2. The Discussion; 3. The
Conclusion. I am reminded of the only lesson in speech forming ever
given to me in College days, and that lesson was by a very inferior
public speaker, but a very prince among teachers, the late lamented
Dr. John R. Park, whose name will forever be associated with our State
University. He said: "Be sure that your lecture has a beginning,
an ending, and something between." Another form of introduction,
discussion and conclusion.
As an illustration of this indispensable framework, Pittenger, whom I
before quoted, gives the following illustrations from Shakespeare:
"Among the many speeches found in Shakespeare, the existence of these
three essential parts may easily be noted. The funeral speeches over
the dead body of Julius Caesar afford an excellent example. The merit
of the orations of Brutus and Antony are very unequal, but both are
instructive. We will analyze them in turn. Brutus speaks first. He
shows his want of appreciation of the true nature of persuasive
eloquence by declaring that this will be an advantage. His introduction
is also too long and elaborate for the work he has in hand. The central
thought with which he opens is in substance, "I am worthy of your
closest attention." This cannot be considered a fortunate beginning,
and it would have been fatal for any one less highly esteemed by the
people than "the well-beloved Brutus." He says:
BRUTUS' SPEECH--INTRODUCTION.
'Romans, countrymen, and lovers! hear me for my cause, and be silent
that you may hear; believe me for mine honor, and have respect to mine
honor that you may believe; censure me in your wisdom, and awake your
senses that you may the better judge.'
"This introduction is a master-piece of Shakespeare's art, because
it pictures so well the character of Brutus in his dignity and blind
self-confidence; but for Brutus it is unfortunate, because it puts him
on the defensive and makes the people his judges. He must now plead
well, or they will condemn him. In the discussion (following) the
thought simply is, 'I was Caesar's friend, and therefore you may well
believe that I would not have killed him if he had not deserved death
because of his ambition.' This is the whole argument, and it is weak
because it does not prove the ambition of Caesar, or show that ambition
on Caesar's part was a crime which Brutus had a right to punish with
death. The antithetic sentences lack both logic and passion. As they
touch neither head nor heart, they can have but slight and momentary
effect. Notice the discussion as an example of fine words which do not
serve their purpose.
THE DISCUSSION.
"'If there be any in this assembly, any dear friend of Caesar's, to
him I say that Brutus' love to Caesar was no less than his. If, then,
that friend demand why Brutus rose against Caesar, this is my answer:
Not that I loved Caesar less, but that I loved Rome more. Had you
rather Caesar were living, and die all slaves, than that Caesar were
dead, to live all freemen? As Caesar loved me, I weep for him; as he
was fortunate, I rejoice at it; as he was valiant, I honor him; but
as he was ambitious, I slew him. There are tears for his love, joy
for his fortune, honor for his valor, and death for his ambition. Who
is here so base that would be a bondman? If any, speak; for him have
I offended. Who is here so rude, that would not be a Roman? If any,
speak; for him have I offended. Who is here so vile that will not love
his country? If any, speak; for him have I offended. I pause for a
reply.'
"As several citizens cry out, 'None, Brutus, none,' he passes to the
conclusion, which is as weak as the discussion.
CONCLUSION.
"'Then none have I offended. I have done no more to Caesar, than you
shall do to Brutus. As I slew my best lover for the good of Rome, I
have the same dagger for myself, when it, shall please my country to
need my death.'
"He has gained nothing by the whole speech, save the knowledge that
none of the citizens present care at that time to impeach him for his
crime; but their minds were open to other influences. Shakespeare thus
shows how an able man might use all his powers in the perfection of
oratorical and rhetorical forms, without producing a great or effective
speech. Antony now comes forward. Behold the contrast!
ANTONY'S SPEECH.
"The introduction is like and unlike that of Brutus. The same three
titles are used; the same call for attention. But there is no
repetition, no egotism, no elaboration. The introduction is short,
calling attention to his ostensible purpose, and prepares for a
beautiful transition to the discussion.
INTRODUCTION.
"'Friends, Romans, countrymen, lend me your ears. I come to bury
Caesar, not to praise him.'
"There is not a superfluous word. But how can Antony glide into those
praises of Caesar, which he has disclaimed, but which are necessary to
his purpose? The next sentence solves the question:
"'The evil that men do lives after them;
The good is oft interred with their bones;
So let it be with Caesar.'
"This leads most naturally to the thought of the discussion, which
is, 'No event of Caesar's life shows guilty ambition; but many do
reveal love to the people and care for the general welfare. He should,
therefore, be mourned, and--the next word is not supplied by the
orator, but forced from the hearts of the people--avenged! We quote a
few only of the well-known words:
THE DISCUSSION.
"'The noble Brutus
Hath told you Caesar was ambitious;
If it were so, it were a grievous fault,
And grievously hath Caesar answered it.
Here, under leave of Brutus and the rest,
(For Brutus is an honorable man,
So are they all, all honorable men)
Come I to speak in Caesar's funeral.
He was my friend, faithful and just to me;
But Brutus says he was ambitious,
And Brutus is an honorable man.
He hath brought many captives home to Rome,
Whose ransom did the general coffers fill.
Did this in Caesar seem ambitious?
When that the poor hath cried Caesar hath wept.
Ambition should be made of sterner stuff.
Yet Brutus says he was ambitious,
And Brutus is an honorable man.
You all did see, that, on the Lupercal,
I thrice presented him a kingly crown,
Which he did thrice refuse. Was this ambition?'
"The strongest argument against belief in guilty ambition on the part
of Caesar and in favor of punishing his murderers is reserved by the
subtle Antony for the last, and then he manages to have the people
demand it of him. He proceeds very naturally and effectively from the
rent robe and the bleeding body to the will of Caesar. This instrument
gave the Romans each a large donation in money, and bestowed upon
them collectively 'his walks, his private arbors, and 'new planted
orchards' as a public park. The argument was irresistible, and needed
no elaboration. If his death was avenged as a murder, the will would be
valid; otherwise, it would be set aside, and his estate confiscated by
the conspirators. The people, thus fired by the strongest motives of
gratitude and interest themselves supply the conclusion, and Brutus had
to fly for his life. The whole speech is worth study as an exhibition
of almost perfect eloquence. Shakespeare meant to draw in Brutus the
picture of a scholar coming before the people with fine words, and
producing little more than a literary effect. In Antony he pictures
the true orator in the plentitude of his power, to whom words are
but servants in accomplishing his purpose of [I suggest convincing]
persuading and inflaming the people. The one speech reads as if it
might have been written out in the closet and memorized; the other
gushes from the heart of the speaker as he watches the sea of upturned
faces, adapting his words with exquisite skill to suit and swell the
passions written there." (Extempore Speech, pp. 54-59.)
PART IV.
_The Ancient American Scripture.---The Book of Mormon._
LESSON I.
SCRIPTURE READING EXERCISE.[1]
ANALYSIS. REFERENCES.
_I. The Existence of the Book of Mormon Pearl of Great Price,
Revealed._ Writings of Joseph
1. First Visions and Call of the Smith, pp. 81-100, History
Prophet Joseph Smith. of the Church Vol. I,
2. The Visitation of Moroni. Chaps. i-ii-iii. Myth of
3. The Book of Mormon Delivered the Ms. Found, (Geo.
to the Prophet. Reynolds). Chap. viii.
Note 1. Y. M. M. I. A.
Manual (No. 7), 1903-4,
Chap. i.
_II. History of the Translation._ History of the Church
1. First Attempts at Translation. Vol. I, Chaps. iii, iv, v.
2. Martin Harris and His Visit to Myth of the Ms. Found
Professors Mitchell and Anthon--the (Reynolds), Chap. ix.
lost Mss. Y. M. M. I. A. Manual No. 7,
3. Oliver Cowdery as Amanuensis Chaps. v, vi, viii.
and the Completion of the Translation. Wentworth Letter (Joseph
Smith), Mill. Star Vol. XIX
p. 117-120, Cannon's
Life of the Prophet,
Chaps. iv-xi.
_III. The Manner of Translating the Nephite Y. M. M. I. Manual
Record._ No. 7, Chap. vii. "Defense
1. The Prophet's Description. of the Faith and
2. Whitmer and Harris' Account of the Saints,"[2] Division
the Manner of Translation. on Book of Mormon Controversies.
3. The Translation not a Mechanical Note 6.
Process.
_IV. Publication of the Book._ History of the Church
1. Difficulties of Finding a Publisher. Vol. I, pp. 75-6. Footnote.
2. Precautions Against Imposition.
3. Efforts to Prevent Publication.
4. The Prophet's Success.
_SPECIAL TEXT: And it came to pass that I, Nephi, said unto my father,
I will go and do the things which the Lord hath commanded, for I know
that the Lord giveth no commandments unto the children of men, save he
shall prepare a way for them that they may accomplish the thing which
he commandeth them."_--FIRST NEPHI.
_NOTES._
1. _Moroni's Visit to the Prophet Joseph:_ "On the evening of the 21st
of September, A. D. 1823, while I was praying unto God, and endeavoring
to exercise faith in the previous promises of Scripture, on a sudden
a light like that of day, only of a far purer and more glorious
appearance and brightness, burst into the room, indeed the first sight
was as though the house was filled with consuming fire; the appearance
produced a shock that affected the whole body; in a moment a personage
stood before me, surrounded with a glory yet greater than that with
which I was already surrounded. This messenger proclaimed himself to
be an angel of God, sent to bring the joyful tidings that the covenant
which God made with ancient Israel was at hand to be fulfilled, that
the preparatory work for the second coming of the Messiah was speedily
to commence; that the time was at hand for the Gospel in all its
fulness to be preached in power, unto all nations, that a people might
be prepared for the Millennial reign. I was informed that I was chosen
to be an instrument in the hands of God to bring about some of His
purposes in this glorious dispensation.
2. _Ancient America Revealed:_ "I was also informed concerning the
aboriginal inhabitants of this country and shown who they were, and
from whence they came; a brief sketch of their origin, progress,
civilization, laws, governments, of their righteousness and iniquity,
and the blessings of God being finally withdrawn from them as a
people, was made known unto me; I was also told where were deposited
some plates on which were engraven an abridgement of the records of
the ancient Prophets that had existed on this continent. The angel
appeared to me three times the same night and unfolded the same things.
After having received many visits from the angels of God unfolding the
majesty and glory of the events that should transpire in the last days,
on the morning of the 22nd of September, A. D. 1827, the angel of the
Lord delivered the records into my hands." (Wentworth's Letter--Joseph
Smith, 1842.)
3. _The Wentworth Letter:_ The letter so designated, and from which the
foregoing notes of this lesson are taken, was written at the request of
Mr. John Wentworth, editor and proprietor of the _Chicago Democrat_.
A friend of his, Mr. Bastow, was engaged in writing a history of New
Hampshire and evidently desired to make some mention of the rise of
Mormonism, and hence he enlisted the good offices of Mr. Wentworth to
get a statement from the Prophet Joseph himself on that subject; and
hence this letter was written. It is one of the most valuable of our
original historical documents, and gives in concise form the very best
statement possible of the rise, progress and doctrines of the Church
up to the time it was written; namely, March, 1842. In addition to the
statements concerning the Book of Mormon quoted in the foregoing notes,
it was in that document that the summary of doctrines believed in by
the Church appears, commonly known as the "Articles of Faith." The
Wentworth letter entire is to be found in the Millennial Star, Vol. 19,
pp. 117-120.
4. _Precautions taken in Printing the Book of Mormon:_ Nothing is said
by the Prophet in his History of the difficulties that arose whilst the
Book of Mormon was in the hands of the printer; nor of the care that
was taken to prevent the manuscript falling into the hands of enemies
of the work. It is proper, however, that these matters should be stated
at this point. It appears that when the arrangements were completed
with Mr. Grandin for printing the Book of Mormon, the Prophet went down
to Harmony, in Pennsylvania. Before taking his departure, however, it
was arranged:
First: that Oliver Cowdery transcribe the whole manuscript; hence it
came about that there were two manuscript copies of the Book of Mormon,
the original, which was taken in charge by the Prophet after the
publication of the book, and the copy made by Oliver Cowdery for the
printer's use, and which finally was given by him into the custody of
David Whitmer, with whose family it remains to this day (1901.) (Since
the above was written the custodian of the Whitmer family has placed
the Ms. in the care of Joseph Smith, son of the Prophet Joseph.)
Second: that the copy made by Cowdery from the original manuscript
only should be taken to the printer's, so that if that should be
destroyed the original would remain in the hands of the Prophet and his
associates, from which it could be replaced; and even this copy was
supplied the printer in small quantities at a time, usually enough only
for a single day's work of the printer.
Third: that in going to and from the office whoever carried the
manuscript--usually it was Oliver Cowdery--should always have a guard
to attend him.
Fourth: that a guard should be kept constantly upon the watch, both
night and day, about the house, to protect the manuscript from
malicious persons, who might seek to destroy it. (The authorities for
the above are: Lucy Smith's "History of the Prophet Joseph," ch. xxxi;
the statements of Stephen S. Harding, who a number of times visited
Grandin's establishment while the Book of Mormon was being printed; his
statement is published in "The Prophet of Palmyra," by Thomas Gregg,
pp. 34-56.) (History of the Church, Vol. I, p. 75.)
5. _The Wisdom of the Prophet's Precautions Vindicated:_
Notwithstanding all the precautions taken by the little group of
brethren engaged in publishing the book, the Nephite record, mutilated
by interlineations of human invention, omissions, and added vulgarisms
intended to destroy the work, came nearly being given to the world
before the Book of Mormon itself was published. This was the work of
one Esquire Cole, ex-justice of the peace, who undertook to publish the
Book of Mormon, in instalments, in a weekly periodical called Dogberry
Paper on Winter Hill. Cole obtained the use of Grandin's press nights
and on Sundays, and surely must have obtained the advanced sheets of
the printed forms of the Book of Mormon, which he was using, with the
knowledge of Mr. Grandin; at least it is difficult to conceive how he
could obtain and use them without his knowledge. Hyrum Smith, feeling
uneasy concerning the security of that part of the Book of Mormon in
the hands of the printer, induced Oliver Cowdery one Sunday to go with
him to the printer's to see if all was well, and there they found
Squire Cole at work on his Dogberry paper, and publishing mutilated
extracts from the Book of Mormon. He refused to desist from his
unlawful course; but Joseph was sent for and came up during that week
from Harmony, and by firmly asserting his rights under the copyright
law, and by threatening to prosecute those who infringed them, Cole was
induced to abandon his intention of publishing the Book of Mormon in
his paper. This difficulty past, another arose. The people of Palmyra
and vicinity held a mass meeting and passed a resolution pledging
themselves not to purchase the Book of Mormon when published, and to
use their influence to prevent others from purchasing it. This had the
effect of causing Mr. Grandin to suspend printing until he could obtain
renewed assurances of receiving the amount agreed upon for printing the
edition of five thousand. Again the Prophet was sent for, and again
he made the journey from Harmony to Palmyra, quieted the fears of Mr.
Grandin by renewed assurances on the part of himself and Martin Harris
that the amount agreed upon would be paid. The work proceeded, and at
last issued from the press, notwithstanding all the difficulties it had
encountered. (See Lucy Smith's "History of the Prophet Joseph," ch.
xxxiii.) (History of the Church, Vol. 1, pp. 75-6.)
6. _The Manner of Translating the Book of Mormon:_ The sum of the whole
matter, then, concerning the manner of translating the sacred record
of the Nephites, according to the testimony of the only witnesses
competent to testify in the matter is: With the Nephite record was
deposited a curious instrument, consisting of two transparent stones,
set in the rim of a bow, somewhat resembling spectacles, but larger,
called by the ancient Hebrews "Urim and Thummim," but by the Nephites
"Interpreters." In addition to these "Interpreters" the Prophet Joseph
had a "Seer Stone," possessed of similar qualities to the Urim and
Thummim; that the prophet sometimes used one and sometimes the other of
these sacred instruments in the work of translation; that whether the
"Interpreters" or the "Seer Stone" was used the Nephite characters with
the English interpretation appeared in the sacred instrument; that the
Prophet would pronounce the English translation to his scribe, which
when correctly written would disappear and the other characters with
their interpretation take their place, and so on until the work was
completed. It should not be supposed, however, that this translation
though accomplished by means of the "Interpreters" and "Seer Stone,"
as stated above, was merely a mechanical procedure; that no faith, or
mental or spiritual effort was required on the prophet's part; that
the instruments did all, while he who used them did nothing but look
and repeat mechanically what he saw there reflected. * * * * I repeat,
then, that the translation of the Book of Mormon by means of the
"Interpreters" and "Seer Stone," was not merely a mechanical process,
but required the utmost concentration of mental and spiritual force
possessed by the Prophet, in order to exercise the gift of translation
through the means of the sacred instruments provided for that work.
This might be inferred from the general truth that God sets no premium
upon mental and spiritual laziness; for whatever means God may have
provided to assist man to arrive at the truth, he has always made it
necessary for him to couple with those means his utmost endeavor of
mind and heart." (Y. M. M. I. A. Manual, 1903-5, pp. 68-9.)
Footnotes
1. Let the selection be from the Book of Mormon throughout the Book of
Mormon section of the year's work.
2. This is a new work by Elder B. H. Roberts, just issued from the
Deseret News press, and the question of the manner in which the Book of
Mormon was translated is discussed at great length.
LESSON II.
SCRIPTURE READING EXERCISE.
_THE ANCIENT AMERICAN SCRIPTURE--THE BOOK OF MORMON. (Continued.)_
ANALYSIS. REFERENCES.
_I. The Nephite Plates._ Note 1.
1. Dimensions. Wentworth Letter,
2. Weight and Appearance. Mill. Star Vol. XIX: 117.
_II. Writers of the Book of Mormon._ See Book of Mormon
1. First Group. also Y. M. M. I. A. Manual
2. Second Group. (No. 7), Chap. ix.
_III. Purposes for Which the Book of Ibid (No. 9), Chap. xxxvii.
Mormon was Written._ Doc. & Cov. Sec. iii,
16-20. Book of Mormon--Moroni's
Preface Title Page. Book of
Mormon, Chap. v: 12-15. Ibid
vii, 540, I Nephi, Chap. xiii.
Y. M. M. I. A. Manual
(No. 7), Chap. iii.
_IV. Original Books of the Nephite Record._ Note Ibid.
1. The Small Plates of Nephi. Book of Mormon, pp. 1-157.
2. The Abridgement of Mormon.--Nephite Words of Mormon,
History. Chap. i, p. 158; pp. 160-548.
3. The Abridgement of Moroni--The Book of Mormon, 570-608.
Jaredite History. Y. M. M. I. A. Manual
(No. 7), Chap. ix.
Myth of the Ms Found,
Chap. v.
_NOTES._
1. _Appearance and Dimensions of the Plates of the Book of Mormon:_
"These records were engraven on plates which had the appearance of
gold, each plate was six inches wide and eight inches long, and not
quite so thick as common tin. They were filled with engravings, in
Egyptian characters, and bound together in a volume as the leaves of
a book, with three rings running through the whole. The volume was
something near six inches in thickness, a part of which was sealed. The
characters on the unsealed part were small, and beautifully engraved.
The whole book exhibited many marks of antiquity in its construction,
and much skill in the art of engraving." (Joseph Smith, Wentworth
Letter.)
2. _Summary of the Book of Mormon:_ "In this important and interesting
book the history of ancient America is unfolded, from its first
settlement by a colony that came from the Tower of Babel, at the
confusion of languages to the beginning of the fifth century of the
Christian Era. We are informed by these records that America in ancient
times had been inhabited by two distinct races of people. The first
were called Jaredites, and came directly from the Tower of Babel.
The second race came directly from the city of Jerusalem, about six
hundred years before Christ. They were principally Israelites, of the
descendants of Joseph. The Jaredites were destroyed about the time that
the Israelites who succeeded them in the inheritance of the country,
came from Jerusalem. The principal nation of the second race fell in
battle towards the close of the fourth century. The remnant are the
Indians that now inhabit this country. This book also tells us that our
Savior made his appearance upon this [the American] continent after his
resurrection; that he planted the gospel here in all its fulness, and
richness, and power, and blessing; that they had Apostles, Prophets,
Pastors, Teachers, and Evangelists; the same order the same Priesthood,
the same ordinances, gifts, powers, and blessings, as were enjoyed on
the eastern continent; that the people were cut off in consequence
of their transgressions; that the last of their Prophets who existed
among them was commanded to write an abridgement of their prophecies,
history, etc., and to hide it up in the earth, and that it should
come forth and be united with the Bible for the accomplishment of the
purposes of God in the last days." (Joseph Smith, Wentworth Letter.)
3. _Book of Mormon Writers:_ As indicated in the lesson analysis, the
Book of Mormon writers may be divided into two groups, separated by a
period of nearly a thousand years. The first group consists of nine
writers:
I Nephi, who writes 127 1/2 pages.
Jacob, brother of Nephi, 21 1/2 pages.
Zenos, son of the above Jacob, 2 1/2 pages.
Jarom, son of the above Zenos, 2 pages.
In the book of Omni there are but 3 1/2 pages, but there are five
writers, each of whom records merely a few lines. The names follow:
Omni, son of the above Omni.
Amaron, son of the above Omni.
Chemish, brother of the above Amaron.
Abinadom, son of Chemish.
Ameleki, son of the above Abinadom.
Amaleki writes about 2 1/2 pages, out of the three pages and a half
that comprise the Book of Omni.
Altogether this first group gives us 157 pages.
The second group consists of Mormon and his son Moroni.
Mormon's abridgement of the various books written upon "the large
plates of Nephi," comprises 390 1/2 pages.
Mormon's personal account of events that occur in his own day, 14 1/2
pages, making a total of 405 pages.
Moroni's writings, consisting of the completion of his father's
personal record, the abridgement of the Jaredite history and his own
book, called the Book of Moroni, 61 pages, making a total of 623 pages
of our current editions.
4. _Purpose for which the Book of Mormon was Written:_ The following
is a summary of the purposes for which the Book of Mormon was written,
gathered from the book itself and from the Doctrine and Covenants. (See
references accompanying Lesson analysis.)
First, to show unto the remnant of the house of Israel what great
things the Lord has done for their fathers.
Second, to teach them the covenants of the Lord made with their
fathers, that the remnants may know that they are not cast off forever.
Third, that this record may convince both Jews and Gentiles that Jesus
is the Christ, the Eternal God, and that he manifests himself to all
nations.
Fourth, that the knowledge of a Savior might come especially to the
remnants of the house of Israel on the western hemisphere, through
the testimony of the Nephites and Lamanites as well as through the
testimony of the Jews, that they might more fully believe the gospel.
Fifth, that the Jews might have the testimony of the Nephites as well
as that of their fathers, that Jesus is the Christ, the Son of the
living God.
Sixth, and I think mainly, to be a witness for the truth of the Bible,
to establish its authenticity, and its credibility by bringing other
witnesses to testify to the _same great truths_ that are contained
in the sacred pages of the Bible; to restore to the knowledge of
mankind many plain and precious truths concerning the gospel which
men have taken out of the Jewish scriptures, or obscured by their
interpretations; for which cause many have stumbled and fallen into
unbelief. In a word, it is the mission of the book of Mormon to be
a witness for Jesus, the Christ; for the truth of the Gospel as the
power of God unto salvation; for that purpose it was written, preserved
from destruction and has now come forth to the children of men through
the goodness and mercy and power of God. (Y. M. M. I. A. Manuals,
1903-1905, p. 26-7.)
LESSON III.
SCRIPTURE READING EXERCISE.
_THE ANCIENT AMERICAN SCRIPTURE--THE BOOK OF MORMON. (Continued.)_
ANALYSIS. REFERENCES.
_I. Ancient Migrations to America._ Myth of the Ms Found
1. The Jaredite Colony. (Reynolds), Chap. v.
2. Lehi's Colony. Y. M. M. I. A. Manual
3. Colony of Mulek. (No. 7), Chap. x.
Notes 1, 2, 3, 4, 5, 6.
_II. Ancient Nations of America._ Y. M. M. I. A. Manual
1. Jaredite Empire, Its Center of (No. 7), Chap. xiii. Notes
National Life--Form of Government. 8, 9, 10.
2. Nephite Kingdom, When and
How Established--Character of
Government.
3. Nephite--Zarahemla Kingdom,
How Formed, Nature of Its Laws.
4. The Nephite Republic. Distinction
Between this Form of Government
and the Monarchy.
5. Lamanite Confederation, Evidence
of such Confederation--Its
Extent and Nature.
_NOTES._
1. _Jaredite Colony:_ The Book of Mormon contains the history of
two distinct races. The first came from the Tower of Babel and was
destroyed a little less than six hundred years before Christ. The story
of their national life is given very briefly, but sufficient is said
to prove that they were one of the mightiest nations of antiquity,
and in the days of their righteousness a people highly blessed of the
Lord. Their fall and final destruction were the result of their gross
wickedness and rejection of God's Prophets. These people were called
the Jaredites, their history in the Book of Mormon is contained in "the
Book of Ether." Ether was their last Prophet, and wrote his account of
his people on twenty-four plates of gold." (The Myth of the Manuscript
Found, p. 43.)
2. _The Nephite Colony:_ The next race that inhabited this continent
was of Israelitish origin, the descendants of Joseph and Judah. The
Nephites, the ruling branch, were principally the descendants of
Manasseh (and Ephraim). By divine guidance their first prophet and
ruler, Lehi, was brought out of Jerusalem with a small company of his
relatives and friends, eleven years before the Babylonian captivity (B.
C. 600). They sailed from south-eastern Arabia across the Indian and
Pacific oceans, and landed on the American shore not far from where
the city of Valparaiso now stands. In the first year of the captivity
another small colony was led out from Jerusalem, Mulek, one of the sons
of King Zedekiah, being their nominal leader. This party landed in
North America some distance north of the Isthmus of Darien, and soon
after migrated into the northern portion of the southern continent,
where for nearly four centuries they grew in numbers, but not in true
civilization. (Myth of the Manuscript Found, p. 44.)
3. _Inter-Continental Movements:_ In the meantime the descendants
of the colonists under Lehi had also grown numerous. Early in their
history they had separated into two nationalities; the first, called
Nephites, observing the laws of Moses, the teachings of the prophets,
and developing in the decencies and comforts of civilized life; the
others, called Lamanites (after the cruel, rebellious elder brother
of Nephi), sank into barbarism and idolatry. These latter gradually
crowded the Nephites northward until the latter reached the land
occupied by the descendants of Mulek's colony, now called the people
of Zarahemla, with whom they coalesced and formed one nation. From
their national birth to B. C. 91, the Nephites had been ruled by kings,
but at that time the form of government was changed and a republic
founded. The nation was then ruled by judges elected by the people (the
Nephite Republic). This portion of the history of the Nephites is a
very varied one. One-third of their time they were engaged in actual
war with the Lamanites, and at other times they were distracted with
internal convulsions and rebellions. About A. D.. 30, the republic was
overthrown and the people split up into numerous independent tribes.
(Myth of the Manuscript Found, p. 44.)
4. _Time of the Departure of Jaredite Colony:_ The colony of Jared,
according to the Book of Mormon, departed from the Tower of Babel about
the time of the confounding of the people's language; which, if the
Hebrew chronology of the Bible be accepted, was an event that took
place 2,247 B. C. Through a special favor to the family of Jared and
his brother, Moriancumer, the language of these families, and that of
a few of their friends was not confounded. Under divine direction they
departed from Babel northward into a valley called Nimrod, and thence
were led by the Lord across the continent of Asia eastward until they
came to the shore of the great sea--Pacific Ocean--which divided the
lands. Here they remained four years; and then by divine appointment
constructed eight barges in which to cross the mighty ocean to a land
of promise, to which God had covenanted to bring them; to a land "which
was choice above all other lands, which the Lord God had reserved for
a righteous people.." After a severely stormy passage--continuing for
344 days, the colony landed on the western coast of North America,
"probably south of the Gulf of California." Soon after their arrival
the people of the colony began to spread out upon the face of the land,
and multiply, and till the earth; "and they did wax strong in the
land." Previous to the demise of Moriancumer and Jared, the people were
called together and a kingly government founded, Orihah, the youngest
son of Jared being anointed king.
5. _Composition and Number of Lehi's Colony:_ Lehi was one of the many
prophets at Jerusalem who predicted the calamities which befell the
Jewish nation on the second invasion of Judea by King Nebuchadnezzar,
early in the sixth century B. C. Lehi incurred the wrath of that
ungodly people and was warned of God in a vision to depart from
Jerusalem with his family, and was also promised that inasmuch as
he would keep the commandments of God he should be led to a land
of promise. From the wilderness where Lehi temporarily dwelt, two
expeditions to the fated city were made by his sons: one, to obtain a
genealogy of his fathers, and the Jewish scriptures (which resulted
also in adding one more to the colony in the person of Zoram, a servant
of one Laban, a keeper of the Jewish records); the second, to induce
one Ishmael and his family to join Lehi's Colony in their exodus from
Jerusalem and journey to the promised land. In both these expeditions
they were successful in achieving their object. The colony now
consisted of some eighteen adult persons and a number of children.
6. _Direction of Travel and Landing Place of Lehi's Colony:_ From the
Book of Mormon and the word of the Lord to the prophet Joseph Smith,
it is learned that Lehi's Colony traveled from Jerusalem nearly a
southeast direction until they came to the 19th degree north latitude;
thence nearly east to the sea of Arabia. Here the colony built a ship
in which to cross the great waters, which as yet separated them from
the land of promise. They sailed in a southeasterly direction, and
landed on the continent of South America in about 30 degrees south
latitude.
7. _Conditions in Jerusalem at the Departure of Lehi's Colony:_ The
story of Zedekiah's reign in Jerusalem, the conditions that obtained
among the people, and the warnings which God sent by many prophets
(Lehi among the rest) is thus told in II Chronicles, chapter xxxvi:
"Zedekiah was one and twenty years old when he began to reign; and
reigned eleven years in Jerusalem. And he did that which was evil in
the sight of the Lord his God, and humbled not himself before Jeremiah
the prophet, speaking from the mouth of the Lord. And he also rebelled
against King Nebuchadnezzar, who had made him swear by God: but he
stiffened his neck, and hardened his heart from turning unto the Lord
God of Israel. Moreover, all the chief of the priests, and the people,
transgressed very much, after all the abominations of the heathen, and
polluted the house of the Lord which he had hallowed in Jerusalem. And
the Lord God of their fathers sent to them by his messengers, rising
up betimes, and sending; because he had compassion on his people, and
on his dwelling places: But they mocked the messengers of God, and
despised his words, and misused his prophets, until the wrath of the
Lord arose against his people, till there was no remedy."
8. _Mulek's Colony:_ According to the Bible narrative of King
Zedekiah's reign, when Jerusalem fell into the hands of the king of
Babylon (588 B. C.), King Zedekiah himself well nigh made his escape.
For when the city was broken up, and all the men of war fled by night,
by the way of the gate between two walls, which is by the king's
garden, the king went the way toward the plain. But his flight being
betrayed by an enemy among his own people, the army of the Chaldeans
pursued Zedekiah early in the morning and overtook him in the plain
near Jericho. The king's army was scattered from him at the time he
was captured; for "those friends and captains of Zedekiah who had fled
out of the city with him, when they saw their enemies near them, they
left him, and dispersed themselves, some one way and some another,
and every one resolved to save himself; so the enemy took Zedekiah
alive, when he was deserted by all but a few, with his children and
his wives." The unfortunate king was taken before the king of Babylon,
whose headquarters were then at Riblah, in Syria, where "they gave
judgment upon him." The sons of Zedekiah were slain in his presence;
after which his eyes were put out; he was bound in fetters and carried
to Babylon, where subsequently he died. But among the king's friends
who escaped, were a number who carried with them one of Zedekiah's
sons, named Mulek; and according to the Book of Mormon, this company
"journeyed in the wilderness and were brought by the hand of the Lord
across the great waters," into the western hemisphere. It is learned
by an incidental remark in the Book of Mormon that the colony of Mulek
landed somewhere in the north continent of the western hemisphere; and
for that reason the north continent was called Mulek, by the Nephites;
and the south continent, Lehi; and this for the reason that the Lord
brought the colonies bearing these names to the north and south land
respectively.
9. _The Government of the Jaredites:_ Of the nature of Jaredite
government little can be learned beyond the fact that after the
election of the first king, Orihah, the hereditary principle was
recognized; and although there were frequent contestants for the
throne, and occasional usurpations of the kingly authority, the
legitimate line of hereditary monarchs seems to have been reasonably
well maintained. It appears not to have been part of the constitution
of the government, however, that the rights of heredity in the royal
house should descend to the eldest son. It frequently happened that the
son born in the old age of the reigning monarch succeeded to the kingly
power, a course which perhaps accounts for the occasional rebellions of
their brothers, though the rights of the first born are never urged as
the cause of the quarrels.
10. _The Nephite Kingdom:_ What the nature of this kingly government
was, what secondary officers existed in it, and what means were
employed for the administration of its laws cannot be learned from the
Nephite record. For some time the community over which the established
government held sway was but a small one, hence the kingly office had
no such dignity as attaches to it in more extensive governments; but
was most likely akin to the petty kingdoms which existed in Judea
at various times and with which Nephi and some few of those who had
accompanied him from Jerusalem were acquainted. The Nephites had the
scriptures containing the law of Moses, and were taught to some extent
in some of the customs of the Jews, but not in all of them. And these
customs, and the law of Moses administered with no very great amount
of machinery, I apprehend constituted the character of the Nephite
government. Under it the Nephites lived for a period of more than four
hundred and fifty years.
11. _The Nephite Republic:_ The transition from a kingly form of
government to what may be called a democracy was made at the death of
Mosiah II; 509 years from the time Lehi left Jerusalem, or 91 years B.
C. The Israelitish genius in matters of government inclines them to the
acceptance of what men commonly call a theocracy, which is defined as
meaning literally "a state governed in the name of God." The election
of this form of government by Israelites as most desirable, grows out
of the fact of the Mosaic legislation; for Moses received the law by
which Israel was governed direct from Jehovah; its regulations were
carried out in Jehovah's name by the administration of judges, both
during the life time of Israel's great prophet and also after his
demise. Living thus under the divine law, administered in the name of
Jehovah by judges divinely appointed, was to be governed of God.
12. _Civilization and Government Among the Lamanites:_ The Lamanites
in respect of these matters should not be overlooked. It is true that
they were idle; that they loved the wilderness and dwelt in tents;
that they depended upon the fruits of the chase and such products of
the earth as the rich lands they occupied produced without the labor
of man, as the principal means of their sustenance; still they came
in contact now and then with Nephite civilization, which must have
modified somewhat their inclination to utter barbarism. * * * * * That
there was some system and regularity in Lamanite government must be
apparent from the degree of efficiency to which it must have arisen in
order to conduct the protracted wars with the Nephites. The largeness
of their armies, the length of the wars, and the extensive scale on
which they were projected, would indicate the existence of some strong,
central government capable of making its authority respected. That such
a government existed among the Lamanites is disclosed through the facts
that are brought to light by the mission of the young Nephite princes,
the sons of Mosiah II., in the century preceding the birth of Messiah.
It appears that at that time what I shall venture to call the Lamanite
Empire was divided into a number of petty kingdoms whose kings, as it
always the case among semi-civilized peoples, were possessed of great
and arbitrary power; but these in turn seem to have been subject to a
central ruler whose dominion extended over all, and whose power in his
larger sphere was as absolute as that of the petty kings in the smaller
states.
LESSON IV.
SCRIPTURE READING EXERCISE.
_THE ANCIENT AMERICAN SCRIPTURE--THE BOOK OF MORMON._
ANALYSIS. REFERENCES.
_I. Civilization in Ancient America._ Book of Mormon. Book
1. Jaredite, Extent and Nature of. of Ether.
2. Nephite, Character of.
3. Lamanite Civilization, Extent and
Character of.
_II. Religion Among the Ancient Nations Y. M. M. I. A. Manual
of America._ (No. 7), Chap. xiii.
1. Among the Jaredites. Notes 1, 2, 3.
2. The Nephites.
3. The People of Zarahemla.
4. The Lamanites.
_SPECIAL TEXT: "Fools mock, but they shall mourn; and my grace is
sufficient for the meek. * * * * And if men will come unto me I will
show unto them their weaknesses. I give unto men weaknesses that they
may be humble; and my grace is sufficient for all men that humble
themselves before me."_--THE LORD TO MORONI.
_NOTES._
1. _Religion of the Jaredites:_ "Relative to the religion that obtained
among the Jaredites, we are left in well nigh as much ignorance as
we are concerning the nature of the subordinate features of their
government. The two brothers, Moriancumr and Jared, seem to have been
among the righteous people of Babel; so much so in fact that Moriancumr
was a very great prophet of God, and had direct access to the source of
revelation; * * * * He so far prevailed with God through faith that he
beheld him face to face, and talked with him as a man speaks with his
friend. That is, he saw and talked with the pre-existent spirit of the
Lord Jesus. * * * * * Moriancumr was commanded, however, not to suffer
the things he had seen and heard to go into the world until the Lord
Jesus should have lived in the flesh. He was commanded to write what
he had both seen and heard, and seal it up that it might be preserved
to come forth in due time to the children of men. While Moriancumr
was prohibited from making known to his people the great things thus
revealed to him, his knowledge of the things of God must have given
him wonderful power and influence in teaching his people the righteous
truths which are fundamental and universal. * * * * The fifth monarch,
Emer, possessed such faith that he, like Moriancumr, had the blessed
privilege of seeing "the Son of Righteousness, and did rejoice and
glory in his day." And of the whole people it is said, "never could
[there] be a people more blessed than were they, and more prospered by
the hand of the Lord." All of which is good evidence that the Jaredites
at this time (in the reign of Lib, the sixteenth monarch) were a
righteous people; and this righteousness was doubtless brought about by
the preaching of faith in God and his laws as only Moriancumr and other
prophets whom God raised up to the Jaredite nation could preach it.
2. _The Religion of the Nephites:_ Religion among the Nephites
consisted in the worship of the true and living God, the Jehovah of
the Jews, whose revelations to the children of Israel through Moses
and all the prophets to Jeremiah were brought with them into the new
world. They therefore accepted into their faith all the Bible truths,
and in its historical parts they had before them the valuable lessons
which Bible history teaches. They looked forward also to the coming
of Messiah, through Prophecy; and when he finally came and taught the
gospel in its fulness they accepted it and thus became Christians.
3. _Religion of the Lamanites:_ The religion of Lamanites is more
difficult to determine than their government. It is chiefly the
absence of religion and of its influence that must be spoken of.
Taught to believe that the traditions of their fathers respecting God,
the promised Messiah, and the belief in a future life were untrue;
persuaded to believe that their fathers had been induced to leave
fatherland, and their rich possessions therein because of the dreams
of the visionary Lehi; firm in their conviction that the elder sons
of Lehi had been defrauded of their right to govern the colony by
the younger son, Nephi, and that through the force of the religious
influence he learned to wield by following the spiritual example (to
them, perhaps, the trickery) of his father--it was in the spirit of
hatred of religion that the Lamanites waged wars upon the Nephites, to
subvert religion and free men from its influence. But the Lamanites
were true to human instincts. They freed themselves, as they supposed,
from one superstition, only to plunge into others that were really
contemptible--the superstition of idolatry; for they were an idolatrous
people. This remark, however, must be understood in a general sense,
and as applying to the Lamanites proper previous to the coming of
Messiah--of the followers, and the descendants of the followers, of the
elder brothers of the first Nephi, Laman and Lemuel. After the coming
of Messiah, when in the third century, A. D., the old distinctions of
Nephite and Lamanite were revived, after the long period of peace and
righteousness following the advent of Christ, they had no reference
to race or family distinctions, as they had when first employed; but
were strictly party distinctions; used, when adopted again in the
period named, to indicate the Church or religious party, and the
anti-religious party, respectively.
4. _The Priesthood of the Nephites:_ In order to offer sacrifices and
administer in the other ordinances of the law of Moses (which the
Nephites were commanded to observe), it was necessary, of course, that
they have a priesthood, and this they had; but not the priesthood
after the order of Aaron; for that was a priesthood that could only
properly be held by Aaron's family and the tribe of Levi; while Lehi
was of the tribe of Manasseh. Lehi held the priesthood, however, the
higher priesthood, which was after the order of Melchisedek, and was a
prophet and minister of righteousness. This he conferred upon his son
Nephi, and Nephi shortly after his separation from his elder brothers
on the land of promise, consecrated his two younger brothers, Jacob
and Joseph, to be priests and teachers unto his people. Jacob, when
explaining his calling to his brethren, states that he had been called
of God, "and ordained after the manner of his holy order." What the
significance of the phrase "his holy order" means, is learned very
distinctly from other parts of the Book of Mormon. Alma, for instance,
before giving up the chief judgeship of the land, is represented as
confining himself "wholly to the holy priesthood of the holy order
of God, to the testimony of the word, according to the spirit of
revelation and prophecy." Again Alma explains, "I am called * * * *
according to the holy order of God, which is in Christ Jesus, yea, I am
commanded to stand and testify unto this people." All of which is made
still clearer by what Alma says later. Having given an explanation of
the plan of redemption which was laid for man's salvation, and which
he represents as having been understood from earliest times, he adds:
"I would that ye should remember that the Lord God ordained priests
after his holy order, which was after the order of his Son (meaning
Jesus Christ), to teach these things unto the people. * * * * This holy
priesthood being after the order of his Son, which order was from the
foundation of the world, or in other words, being without beginning of
days or end of years, being prepared from eternity to all eternity.
* * * * Thus they become the high priests forever after the order of
the Son, the only begotten of the Father, who is full of grace, equity
and truth." Alma then admonishes his people to be humble "even as the
people in the days of Melchisedek, who was also a high priest after
the same order (of which he had spoken). * * * * And he was the same
Melchisedek to whom Abraham paid tithes." The Nephite priesthood,
then, was not a priesthood after Aaron's order, but of a higher order,
even the priesthood after the order of the Son of God; the same kind
of priesthood held by Melchisedek, by Moses, by Lehi, and many other
prophets in Israel. That this higher priesthood was competent to act
in administering the ordinances under what is known as the law of
Moses is evident from the fact that it so administered before the
Aaronic or Levitical priesthood proper was given; and the fact that
there was given the household of Aaron and the tribe of Levi a special
priesthood, by no means detracts from the right and power of the higher
or Melchisedek priesthood to officiate in the ordinances of the law
of Moses; for certainly the higher order of priesthood may officiate
in the functions of the lower, when necessity requires it. All the
sacrifices and ordinances under the law of Moses, administered by the
Nephite priesthood, I say again, were observed with due appreciation
of the fact that they were of virtue only as they shadowed forth the
things to be done by Messiah when he should come to earth, in the
flesh, on his great mission of atonement." (Y. M. M. I. A. Manuals,
1903-5, pp. 137-8.)
LESSON V.
SCRIPTURE READING EXERCISE.
_THE ANCIENT AMERICAN SCRIPTURE--THE BOOK OF MORMON. (Continued.)_
ANALYSIS. REFERENCES.
_I. The Value of the Book of Mormon._ Y. M. M. I. A. Manual
(No. 7), Chap. ii.
1. As a Witness to the Authenticity The Gospel, Chap. vii
and Credibility of the Bible. and viii.
(a) Of Parts of the Old Testament. I Nephi, v: 10-16, and
(b) Of Parts of the New Testament. Comments Y. M. M. I. A.
(c) Of the Whole Gospel Story. Manual (No. 7), pp. 14, 15.
Note.
2. As Contributing Larger Views of II Nephi, xxix. Alma,
the Justice and Mercy of God in xxxix: 1-8. See also "Defence
His Hand-Dealings with the Human of the Faith and
Race in Respect of Revelation. the Saints" Art. Revelation
(a) With the Ancient Americans--Jaredite and Inspiration, also
and Nephites. note.
(b) With the Gentiles.
(c) With All Nations and Races
of Men.
_SPECIAL TEXT: "I ought not to harrow up in my desires the firm decree
of a just God, for I know that he granteth unto men according to their
desires, whether it be unto death or unto life; yea, I know that he
alloteth unto men, according to their wills; whether they be unto
salvation or unto destruction."_--ALMA.
_NOTES._
1. _The Witness of the Western Hemisphere:_ A writer (Rev. John
Watson--"Ian Maclaren") held much in esteem by the orthodox Christian
world--and deservedly so--in a noble work, "The Life of the Master,"
issued from the press, 1901, said:
"Were a parchment discovered in an Egyptian mound, six inches
square, containing fifty words which were certainly spoken by
Jesus, this utterance would count more than all the books which
have been published since the first century. If a veritable picture
of the Lord could be unearthed from a catacomb, and the world could
see with its own eyes what like he was, it would not matter that
its colors were faded, and that it was roughly drawn, that picture
would have at once a solitary place amid the treasures of art."
If this be true, and I think no one will or can question it, then how
valuable indeed must be this whole volume of scripture, the Book of
Mormon! Containing not fifty, but many hundred works spoken by Jesus!
Containing also an account of the hand dealings of God with the people
inhabiting the western hemisphere, from earliest times to the fourth
century after Christ. Wherein also are found his revelations to those
peoples; his messages by angels sent directly from his presence to
declare his word to them; his instructions, admonitions, reproofs, and
warnings to them through men inspired by his holy spirit; and last of
all, the account of Messiah's appearance and ministry among the people,
his very words repeated, and, in some instances, rightly divided for
us, that we may the better understand what of his teaching is general,
and what special; what universal and permanent, and what local and
transient. How insignificant all the discoveries in Egypt, in ancient
Babylon, Palestine, and the Sinaitic Peninsula are in comparison with
this New Witness of the western world! How paltry, valuable though
they are in themselves, seem the Rosetta Stone, the Moabite Stone and
the library of brick tablets from old Nineveh, in comparison with this
Nephite record--this volume of scripture! How feeble the voice of
the testimony of those monuments of the East to the authenticity and
credibility of the Bible and the truth of the gospel, in comparison
with the testimony found in the Book of Mormon--the voice of departed
nations and empires of people speaking through their records for the
truth of God--for the verity of the gospel of Jesus Christ--a voice
sufficient to overwhelm unbelief and forever make sure the foundations
of faith! It was mainly for this purpose that the Nephite records were
written, preserved, and finally brought forth to the world. (Y. M. M.
I. A. Manual, No. 7, p. 21.)
2. _The Hand Dealings of God with All Men in Relation to Revelation:_
The following appears in the Book of Mormon, with reference to God's
course in making known his mind and will to the children of men:
"I (the Lord) command all men, both in the east and in the west,
and in the north, and in the south, and in the islands of the sea,
that they shall write the words which I speak unto them; for out of
the books which shall be writen I will judge the world, every man
according to his works, according to that which is written. "For
behold, I will speak unto the Jews, and they shall write it; and I
will also speak unto the Nephites, and they shall write it; and I
will also speak unto the other tribes of the house of Israel, which
I have led away, and they shall write it; and I will also speak
unto all nations of the earth, and they shall write it."
Then the Lord proceeds to tell how in the dispensation of the fulness
of times he will bring together and unite in testimony the words that
he has spoken to these various peoples and nations.
Again, it is writen in the same book:
"Behold, the Lord doth grant unto all nations, of their own nation
and tongue, to teach his word; yea, in wisdom, all that he seeth
fit that they should have; therefore we see that the Lord doth
counsel in wisdom, according to that which is just and true."
This is the "Mormon" theory of God's revelation to the children of men.
While the Church of Jesus Christ of Latter-day Saints is established
for the instruction of men; and is one of God's instrumentalities for
making known the truth, yet he is not limited to that institution for
such purposes, neither in time nor place. God raises up wise men and
prophets here and there among all the children of men, of their own
tongue and nationality, speaking to them through means that they can
comprehend; not always giving a fulness of truth such as may be found
in the fulness of the gospel of Jesus Christ; but always giving that
measure of truth that the people are prepared to receive. "Mormonism"
holds, then, that all the great teachers among all nations and in
all ages, are servants of God. They are inspired men, appointed to
instruct God's children according to the conditions in the midst of
which he finds them. Hence it is not obnoxious to "Mormonism" to
regard Confucius, the great Chinese philosopher and moralist, as a
servant of God, inspired to a certain degree by him to teach those
great moral maxims which have governed those millions of God's children
for lo! these many centuries. It is willing to regard Gautama, Buddha
as an inspired servant of God, teaching a measure of the truth, at
least giving to these people that twilight of truth by which they may
somewhat see their way. So with the Arabian prophet, that wild spirit
that turned the Arabians from worshiping idols to a conception of
the Creator of heaven and earth that was more excellent than their
previous conception of Deity. And so the sages of Greece and of
Rome. So the reformers of early Protestant times. Wherever God finds
a soul sufficiently enlightened and pure; one with whom his Spirit
can communicate, he makes of him a teacher of men. While the path of
sensuality and darkness may be that which most men tread, a few, to
paraphrase the words of a moral philosopher of high standing, have
been led along the upward path; a few in all countries and generations
have been wisdom seekers, or seekers of God. They have been so because
the Divine Word of Wisdom has looked upon them, choosing them for the
knowledge and service of himself. (Defense of the Faith and the Saints,
Art. "Revelation and Inspiration.")
3. _The Book of Mormon Ensemble a Witness for the Truth of the Hebrew
and Christian Revelation:_ It is, however, the Book of Mormon as a
whole in which its greatest value as a witness for the truth of the
Bible, and the truth of the gospel of Jesus Christ, most appears. I
mean the Book of Mormon apart from its reference to an abridgement
of the ancient record of the Jaredites; and the transcriptions from
the ancient record on brass plates carried by Lehi's colony to the
western world. In the Book of Mormon so considered we have the record
of the hand-dealings of God with the peoples that inhabited the western
hemisphere. We have in it the record of those things which occurred
in a branch of the house of Israel that God was preparing for the
same great event for which he was training the house of Israel in the
eastern world, viz., the advent of the Messiah, and the acceptance
of the gospel through which all mankind are to be saved. This branch
of the house of Israel, broken from the parent tree and planted in
the western hemisphere, brought with them the traditions and hopes of
Israel; they brought with them as we have already seen, the scriptures,
the writings of Moses and the prophets down to the reign of Zedekiah,
king of Judah; but what is more important than all this they came
to the western world with the favor and blessing of Israel's God
upon them, and Israel's peculiar privilege of direct communication
with God through inspired dreams, the visitation of angels, and the
voice of God. Lehi's colony was led to the western world by prophets,
inspired of the Lord, their journey being marked by many and peculiar
manifestations of his presence among them. After their arrival in the
western world, to them a land of promise, the Lord from time to time
raised up prophets among them, who instructed them in the ways of the
Lord; who reproved them when overtaken in transgression; who announced
judgements against them when persuasion was of no avail for their
correction; who warned them by the spirit of prophecy of approaching
disasters; and who held continually before them the hope of Israel, the
advent of the Messiah, who, by his suffering and death on the cross,
would redeem mankind.
It was much in this manner and for the same purpose that God dealt with
his people in the eastern world; and the fact that his course with the
people on the western hemisphere was substantially the same as that
followed with those of the East, establishes at once his justice and
mercy towards his children, and bears testimony to the great truths
that indeed God is no respecter of persons, and that in every land he
raises up for himself witnesses of his power and goodness.
LESSON VI.
SCRIPTURE READING EXERCISE.
_THE ANCIENT AMERICAN SCRIPTURE--THE BOOK OF MORMON. (Continued.)_
ANALYSIS. REFERENCES.
_I. The Value of the Book of Mormon
(Continued.)_
1. As Giving a Supplementary and Book of Ether, Chap. iii.
a Very Definite Revelation of III Nephi--the whole
Jesus Christ. book.[1]
(a) To the Brother of Jared.
(b) To the Nephites.
2. As Revealing Very Great and Important
Doctrines.[2]
(a) The Reason for Man's Fall. Y. M. M. I. A. Manual
(b) The Purpose of Man's Existence. (No. 9), chap. vii. The
(c) The True Immortality of whole chapter is devoted
Man. to Book of Mormon Doctrines.
(d) The Agency of Man. II Nephi, ii. Alma xli,
(e) The Antiquity of the Gospel. vlii.
(f) The Necessity of--Opposite
Existences.
_SPECIAL TEXT: "Do not suppose, because it has been spoken concerning
restoration, that ye shall be restored from sin to happiness [while
remaining in sin]. Behold I say unto you, wickedness never was
happiness."_ ALMA.
_NOTES._
1. _The Book of Mormon Doctrine of the Fall of Adam:_ Here, then,
stands the truth so far as it may be gathered from God's word and the
nature of things: There is in man an eternal, uncreated, self-existing
entity, call it "intelligence," "mind," "spirit," "soul"--what you
will, so long as you recognize it, and regard its nature as eternal.
There came a time when in the progress of things, (which is only
another way of saying in the "nature of things") an earth-career, or
earth existence, because of the things it has to teach, was necessary
to the enlargement, to the advancement of these "intelligences," these
"spirits," "souls." Hence an earth is prepared; and one sufficiently
advanced and able, by the nature of him to bring to pass the event, is
chosen, through whom this earth-existence * * * * may be brought to
pass. He comes to earth with his appointed spouse. He comes primarily
to bring to pass man's earth-life. He comes to the earth with the
solemn injunction upon him: "Be fruitful and multiply, and replenish
the earth, and subdue it." But he comes with the knowledge that this
earth-existence of eternal "Intelligences" is to be lived under
circumstances that will contribute to their enlargement, to their
advancement. They are to experience joy and sorrow, pain and pleasure;
witness the effect of good and evil, and exercise their agency in the
choice of good or of evil. To accomplish this end, the local or earth
harmony of things must be broken. Evil to be seen, and experienced,
must enter the world, which can only come to pass through the violation
of law. The law is given--"of the tree of the knowledge of good and
evil, thou shalt not eat of it: for in the day thou eatest of it thou
shalt surely die." The woman, forgetful of the purpose of the earth
mission of herself and spouse is led by flattery and deceit into a
violation of that law, and becomes subject to its penalty--merely
another name for its effect. But the man, not deceived, but discerning
clearly the path of duty, and in order that earth existence may be
provided for the great host of "spirits" to come to earth under the
conditions prescribed--he also transgresses the law, not only that
men might be, but that they might have that being under the very
circumstances deemed essential to the enlargement, to the progress of
eternal Intelligences. Adam did not sin because deceived by another.
He did not sin maliciously, or with evil intent; or to gratify an
inclination to rebellion against God, or to thwart the Divine purposes,
or to manifest his own pride. Had his act of sin involved the taking
of life rather than eating a forbidden fruit, it would be regarded
as a "sacrifice" rather than a "murder." This to show the nature of
Adam's transgression. It was a transgression of the law--"for sin is
the transgression of the law"--that conditions deemed necessary to the
progress of eternal Intelligences might obtain. Adam sinned that men
might be, and not only "be," but have that existence under conditions
essential to progress.
2. _Book of Mormon Doctrine of the Atonement:_ The atonement, its
effects and operation, is dealt with at length in II Nephi ii, and in
Alma xli and xlii. According to the doctrine there set down the effect
of Adam's transgression was to destroy the harmony of the world. Man as
a consequence of his fall was banished from the presence of God, and
made subject also to a temporal death--the separation of the spirit
and body--which conditions would have remained eternally fixed, the
nature of inexorable law--"called the justice of God"--admitting of
nothing less. But this was justice untempered by mercy: "And thus
we see that all mankind were fallen, and they were in the grasp of
justice; yea, the justice of God, which consigned them forever to be
cut off from his presence." But mercy must in some way be made to
reach man, and that without destroying justice: "And now the plan of
mercy could not be brought about, except an atonement should be made;
therefore God himself atoneth for the sins of the world, to bring
about the plan of mercy, to appease the demands of justice, that God
might be a perfect, just God, and a merciful God also." (Alma xlii:
14.) The atonement brings to pass "the resurrection of the dead; and
the resurrection of the dead bringeth back men into the presence of
God." In other words, the atonement redeems men from the effects of
Adam's moral transgression; and also brings the element of mercy into
God's moral economy respecting man's earth-life. That is to say, the
atonement frees man from the consequences of Adam's transgression;
leaves him free to choose good or evil--both of which are in the
world--as he shall elect; but he is responsible for the consequences
of that individual choice, which is only another way of saying that
man is responsible for his own sins. Still under the operation of
Mercy, which has been brought into this world's moral economy through
the atonement of Christ, man may obtain forgiveness of sin through
repentance; for "mercy claimeth the penitent." "A law is given, and a
punishment affixed," but "a repentance [is] granted; which repentance
mercy claimeth; otherwise justice claimeth the creature, and executeth
the law, and the law inflicteth the punishment." (Alma xlii: 23.) (Y.
M. Manual, No. 9, chap, vii.)
3. _The Book of Mormon Doctrine of Opposite Existences:_ Of this same
class of ideas is what I shall call the Book of Mormon doctrine of
"opposite existences," what the scholastics would call "antinomies."
Be not disheartened at this statement of the subject; the Book of
Mormon presentation of it will be much simpler; that simplicity in
fact is part of its originality, an evidence of its being inspired.
The statement of the doctrine in question occurs in a discourse of
Lehi's on the subject of the atonement. The aged prophet represents
happiness or misery as growing out of the acceptance or rejection of
the atonement of the Christ, and adds that the misery consequent upon
its rejection is in opposition to the happiness which is affixed to
its acceptance: "For it must needs be," he continues, "that there is
an opposition in all things. If [it were] not so * * * * righteousness
could not be brought to pass; neither wickedness; neither holiness
nor misery; neither good nor bad. Wherefore [that is, if this fact
of opposites did not exist], all things must needs be a compound in
one; wherefore, if it [the sum of things] should be one body, it must
needs remain as dead, having no life neither death, nor corruption nor
incorruption, happiness nor misery, neither sense nor insensibility.
Wherefore, it must needs have been created for a thing of naught;
wherefore there would have been no purpose in the end of its creation.
Wherefore this thing [i. e. the absence of opposite existences which
Lehi is supposing] must needs destroy the wisdom of God, and his
eternal purposes; and also the power, and the mercy, and the justice of
God." This may be regarded as a very bold setting forth of the doctrine
of antinomies, and yet I think the logic of it, and the inevitableness
of the conclusion unassailable. * * * * * As there can be no good
without the antinomy of evil, so there can be no evil without its
antinomy, or antithesis--good. The existence of one implies the
existence of the other; and, conversely, the non-existence of the later
would imply the non-existence of the former. It is from this basis that
Lehi reached the conclusion that either his doctrine of antinomies, or
the existence of opposites, is true, or else there are no existences.
That is to say--to use his own words--"If ye shall say there is no
law, ye shall also say there is no sin. If ye shall say there is no
sin, ye shall also say there is no righteousness. And if there be no
righteousness, there be no happiness. And if there be no righteousness
nor happiness, there be no punishment nor misery.. And if these things
are not, there is no God, and if there is no God, we are not, neither
the earth; for there could have been no creation of things, neither
to act nor to be acted upon: wherefore, all things must have vanished
away."
But as things have not vanished away, as there are real existences,
the whole series of things for which he contends are verities. "For
there is a God," he declares, "and he hath created all things, both the
heavens and the earth, and all things that in them are: both things to
act, and things to be acted upon." (II Nephi ii. For a larger treatment
of the theme see Y. M. M. I. A.. Manual, No. 9, chap. xxxix.)
Footnotes
1. This book has been called the "Fifth Gospel," and deservedly so,
though he who first used the term tried to disprove its claims. It
richly deserves the title, however. Also it has been called the
"American Gospel," see _Defense of the Faith and the Saints_, Art. "The
Fifth Gospel."
2. The references under this subdivision, and the notes of this lesson
are not intended to be considered as doctrines to be mastered here. The
references and notes are given just to be read with a view to fixing
in the mind of the student the fact that the Book of Mormon deals with
these important subjects and is of value for that reason. The class is
not dealing with doctrine now but with the Book of Mormon as Nephite
literature; hence teachers will not allow their class to linger over
these very attractive subjects, now.
LESSON VII.
SCRIPTURE READING EXERCISE.
_(SPECIAL LESSON--TWO SUBJECTS.) Note. I._
SUBJECTS. REFERENCES.
_I. The Conditions on Which the Gentile I Nephi, xiii, also Chap. xiv,
Races May Continue Their Chap. xxii.
Freedom and Prosperity in the II Nephi, Chap. i, and
Americas--the Land of Zion._ Chap. x.
1. The Land of America a Choice III Nephi, xxi. Book of
and Promised Land. Ether, Chap. ii. "Defense
2. The Inheritance Rights of the of the Faith and the
Gentiles in the Land of Zion. Saints" Art. Mormon
3. The Decrees of God Concerning Views of America.
the Land of Zion.
_II. Meet the Charge of Mormon Disloyalty
from Book of Mormon Premises._
_SPECIAL TEXT: "Righteousness exalteth a nation, but sin is a reproach
to any people._--SOLOMON.
_NOTES._
1. _Extempore Speech:_ We are again arrived at our exercise which
requires extemporaneous speaking--the method enjoined upon us by the
word of the Lord. For he says "neither take ye thought before hand what
ye shall say"--he adds in the very same paragraph, however--"treasure
up in your mind continually the words of life, and it shall be given
you in the very hour that portion which shall be meted to every
man." (Doc. & Cov. Sec. lxxxiv: 85). If this counsel is followed the
teaching ministry of the church (as it does) will employ the method
of extempore speech. But that method does not mean that materials
shall not be gathered from the fields of knowledge, and hived with
the studious years, to be used "in the very hour" that one has need
to use it. Extempore speech does not mean speech without thought,
without knowledge, of the matter to be presented. It may even be said
that it requires more thorough knowledge of a subject than the written
method or the memorized method of speech. Extemporaneous speech to be
successful must be speech from a fullness of knowledge of the subject.
And as connected with the teaching of the Gospel must be speech arising
out of having "treasured up continually the words of life." The true
extemporaneous method of speech is not the lazy man's method, on
the contrary it requires that those who follow it, shall have their
knowledge of things most carefully digested, and their intellectual
powers most carefully trained.
2. _St. Augustine's Advice to the Preacher:_ Comparing the advantages
of extempore speech with other forms, Mr. Pittenger, in his work
already quoted several times, relates the following of the great
Christian teacher of the sixth century:
"Augustine, the great Christian writer and preacher, has not left
us in ignorance as to which mode of address he preferred. He
enjoins the "Christian teacher" to make his hearers comprehend what
he says--"to read in the eyes and countenances of his auditors
whether they understand him or not, and to repeat the same thing,
by giving it different terms, until he perceives it is understood,
an advantage those cannot have who, by a servile dependence upon
their memories, learn their sermons by heart and repeat them as
so many lessons. Let not the preacher," he continues, "become the
servant of words; rather let words be servants to the preacher."
(Extempore Speech, p. 34-5.)
3. _W. E. Gladstone on Methods of Preparation:_ Mr. Pittenger,
our author above quoted, asked the late Mr. W. E. Gladstone for a
statement of his method of preparation for public speaking, and in a
very courteous letter that gentleman replied, from which I quote the
following, which is all he says on the subject of preparation:
"I venture to remark, first, that your countrymen, so far as a very
limited intercourse and experience can enable me to judge, stand
very little in need of instruction or advice as to public speaking
from this side of the water. * * * * Suppose, however, I was to
make the attempt, I should certainly found myself mainly on a
double basis, compounded as follows: First, of a wide and thorough
general education, which I think gives a suppleness and readiness
as well as firmness of tissue to the mind not easily to be had
without this form of discipline. Second, of the habit of constant
and searching reflection on the subject of any proposed discourse.
Such reflection will naturally clothe itself in words, and of the
phrases it supplies many will spontaneously rise to the lips. I
will not say that no other forms of preparation can be useful, but
I know little of them, and it is on those, beyond all doubt, that I
should advise the young principally to rely." (Extempore Speech, p.
42.)
_PART V._
_The Modern Scriptures.--(A) The Book of Doctrine and Covenants.--(B)
The Pearl of Great Price._
LESSON I.
SCRIPTURE READING EXERCISE.[1]
_(A) THE BOOK OF DOCTRINE AND COVENANTS._
ANALYSIS. REFERENCES.
_I. The First of Direct Modern Revelations--Joseph History of the Church,
Smith's First Vision._ Vol 1, Chap. 1. Pearl of
_II. The First Compilation of Modern Great Price, pp. 81-7.
Revelations--The "Book of Commandments."_ Note 1. Preface of Book
of Commandments. History
of the Church, Vol. I,
pp. 221-226. Ibid 234-236,
270. New Witness for
God, Chap. x. Note 2 and
3.
_III. The Book of Doctrine and Covenants._
1. History of the Book. History of the Church,
2. Character of the Book, its Composition. Vol 11, Chap. xviii.
3. Testimonies respecting it. Y. M. M. I. Manual (No. 10),
pp. 21-27.
_SPECIAL TEXT; Behold, I am God and have spoken it; these commandments
are of me, and were given unto my servants in their weakness, after the
manner of their language, that they might come to understanding. And
inasmuch as they erred it might be made known: and inasmuch as they
sought wisdom they might be instructed; and inasmuch as they sinned
they might be chastened, that they might repent; and inasmuch as they
were humble they might be made strong, and blessed from on high, and
receive knowledge from time to time."_--THE LORD TO JOSEPH SMITH.
_NOTES._
1. _The Far-reaching Effect of the First Direct Revelation (Called
Joseph Smith's First Vision) in Modern Times:_ How little that
fair-haired boy, standing there in the unpruned forest, with the
sunlight stealing through the trees about him, realized the burden
placed upon his shoulders that morning by reason of the visitation he
received in answer to his prayer! Here is not the place for argument,
that is to come later; but let us consider the wide-sweeping effect of
this boy's vision upon the accepted theology of Christendom. First, it
was a flat contradiction to the assumption that revelation had ceased,
that God had no further communication to make to man. Second, it
reveals the errors into which men had fallen concerning the personages
of the Godhead. It makes it manifest that God is not an incorporeal
being without form or body, or parts; on the contrary he appeared to
the Prophet in the form of a man, as he did to the ancient prophets.
Thus after centuries of controversy the simple truth of the scriptures
which teach that man was created in the likeness of God--hence God
must be the same in form as man--was re-affirmed; Third, it corrected
the error of the theologians respecting the oneness of the persons of
the Father and the Son. Instead of being one person as the theologians
teach, they are distinct persons, as much so as any father and son on
earth; and the oneness of the Godhead referred to in the scriptures,
must have reference to unity of purpose and of will; the mind of the
one being the mind of the other, and so as to the will and other
attributes. The announcement of these truths, coupled with that other
truth proclaimed by the Son of God, viz., that none of the sects and
churches of Christendom were acknowledged as the church or kingdom of
God, furnish the elements for a religious revolution that will affect
the very foundations of modern Christian theology. In a moment all
the rubbish concerning theology which had accumulated through all the
centuries since the gospel and authority to administer its ordinances
had been taken from the earth, was grandly swept aside--the living
rocks of truth were made bare upon which the Church of Christ was to be
founded--a New Dispensation of the gospel was about to be committed to
the earth--God had raised up a witness for himself among the children
of men. (New Witness for God, Vol. I, pp. 173-4.)
2. _The Book of Commandments:_ By the middle of September, 1831, the
revelations which had been received by the Prophet for the direction
of individuals and the Church had amounted to quite a number; and as
the Church about that time assembled in Conference at Hiram, Portage
County, Ohio, and authorized W. W. Phelps to purchase a printing press
to be set up at Independence, Missouri, it was resolved to make a
collection of these revelations and publish them in book form under
the title "The Book of Commandments." A special conference was held on
this business on the first of November, at Hiram, on which occasion the
"Lord's Preface" to the Book of Commandments was received by revelation
through the Prophet. (This is now the Lord's Preface to the Book of
Doctrine and Covenants, and stands as section 1.) The Prophet asked
the conference what testimony they were willing to attach to this
"Book of Commandments," which would shortly be sent to the world. A
number of the brethren arose and said that they were willing to testify
to the world that they knew that the revelations were of the Lord,
and on the succeeding day--for the conference continued through two
days--the brethren arose in turn and bore witness of the truth of the
Book of Commandments. (History of the Church, Vol. I, p. 222, note.)
The Prophet also received by inspiration the formal testimony which it
was the intention evidently to have the brethren in attendance at the
conference sign, (see note 3), but as the book was never completely
printed, this testimony was not published, and its publication seems
to have been neglected in subsequent collections and publications
of the revelations. It was also resolved by the conference that the
number of copies in the first edition to be printed at Independence,
Missouri, should be 10,000, but finally in 1832, when the printing was
begun, it was considered prudent only to print an edition of 3,000.
(Church History, Vol. I, p. 270.) The work of printing began and was
continued until 160 pages had been printed, when, on the 20th day of
July, 1833, mob violence broke out at Independence, the house of W. W.
Phelps, which contained the printing establishment, was thrown down
and the printing materials taken possession of by the mob. Many papers
were destroyed, and the family furniture thrown out of doors. A number
of copies of the Book of Commandments, however, so far as printed,
was saved by members of the Church, and one of these coming into the
possession of the late President Wilford Woodruff, he deposited it with
the Church Historian, in whose possession it now is, and accounted
as among the precious documents of the collection of rare books and
manuscripts in the Historian's office.
3. _The Testimony to the Truth of the Book of Commandments:_ "The
testimony of the witnesses to the book of the Lord's commandments,
which he gave to his Church through Joseph Smith, Jun., who was
appointed by the voice of the Church for this purpose; we therefore
feel willing to bear testimony to all the world of mankind, to every
creature upon the face of all the earth and upon the islands of the
sea, that the Lord has borne record to our souls through the Holy
Ghost, shed forth upon us, that these commandments were given by
inspiration of God, and are profitable for all men, and are verily
true. We give this testimony unto the world, the Lord being our helper;
and it is through the grace of God, the Father, and his Son, Jesus
Christ, that we are permitted to have this privilege of bearing this
testimony unto the world, that the children of men may be profited
thereby." (History of the Church, Vol. I, p. 226.)
4. _The Doctrine and Covenants:_ Having been hindered by their enemies
from completing the publication of the "Book of Commandments," the
Church renewed its efforts to publish the revelations in Kirtland,
Ohio. In September, 1834, a committee on compilation and arrangement
was appointed consisting of Joseph Smith, the Prophet, Oliver Cowdery,
Sidney Rigdon and Frederick G. Williams. About one year later this
committee completed its labors, and on the 17th of August, 1835, a
general assembly of the Church convened in Kirtland, the quorums of
the priesthood were arranged in the order of their standing as then
understood. President Joseph Smith and Frederick G. Williams were
absent in Michigan, and the Twelve were absent in the East, visiting
the churches. The "Doctrine and Covenants" was presented to the quorums
separately for their acceptance, and voted upon by them; after which it
was presented to and accepted by the general assembly by unanimous vote
as the "Doctrine and Covenants" of their faith.
After this action, W. W. Phelps presented an article (not a revelation)
on "Marriage," and Oliver Cowdery one on "Government and Laws in
General," both of which were ordered printed in the book of "Doctrine
and Covenants." There was also printed in the book a series of Seven
Lectures on Faith, that had previously been delivered before a
theological class in Kirtland. So that the Doctrine and Covenants then
comprised the Articles of Faith, seven in number, the two Articles on
Marriage and Government and a collection of Revelations, (not all that
had been given, by the way,) the last forming the body and greater part
of the book. (See History of the Church, Vol. II, chapter xviii.)
5. _In What Light the Various Parts of the Doctrine and Covenants are
to be Regarded:_ It is only the Revelations of God that are to be
regarded as setting forth the absolute truth, the final word, so far as
it is written, as the doctrine and the covenants of the Church. Hence
the parts of the "Doctrine and Covenants" that are not revelations are
not of the same rank with the revelations, and are only of binding
force as they are in agreement with these revelations. The following
note on these Lectures on Faith is from the History of the Church,
Vol. II, p. 176:
"These 'Lectures on Theology' here referred to were afterwards
prepared by the Prophet (see page 180), and published in the
Doctrine and Covenants under the title 'Lectures on Faith.' They
are seven in number, and occupy the first seventy-five pages in the
current editions of the Doctrine and Covenants. They are not to
be regarded as of equal authority in matters of doctrine with the
revelations of God in the Doctrine and Covenants, but as stated by
Elder John Smith, who, when the book of Doctrine and Covenants was
submitted to the several quorums of the Priesthood for acceptance
(August 17, 1835), speaking in behalf of the Kirtland High Council,
'bore record that the revelations in said book were true, and
that the lectures were judicially written and compiled, and were
profitable for doctrine." The distinction which Elder John Smith
here makes should be observed as marking the difference between the
Lectures on Faith and the revelations of God in the Doctrine and
Covenants." (History of the Church, Vol. II, p. 176.)
6. _Testimony of the Twelve Apostles:_ As stated in note 4, the Twelve
Apostles were not present at the general assembly of the Church, held
on the 17th of August, 1835, at which time the Doctrine & Covenants
was accepted by the Church, but previous to their departure on their
missions to the churches in the East, their testimony to the truth of
the revelations was written and read by W. W. Phelps to the Saints in
conference assembled, and stands as follows:
_"The testimony of the Witnesses to the Book of the Lord's
Commandments, which commandments he gave to his Church through
Joseph Smith, Jun., who was appointed, by the voice of the Church,
for this purpose_.
"We therefore feel willing to bear testimony to all the world of
mankind, to every creature upon the face of all the earth, that the
Lord has borne record to our souls, through the Holy Ghost shed
forth upon us, that these Commandments were given by inspiration of
God, and are profitable for all men, and are verily true. We give
this testimony unto the world, the Lord being our helper; and it is
through the grace of God the Father, and his Son Jesus Christ, that
we are permitted to have this privilege of bearing this testimony
unto the world, in the which we rejoice exceedingly, praying the
Lord always that the children of men may be profited thereby."
The Twelve Apostles of the Church at the time were: Thomas B.
Marsh, David W.. Patten, Brigham Young, Heber C. Kimball, Orson
Hyde, Wm. E. McLellin, Parley P. Pratt, Luke S. Johnson, William
Smith, Orson Pratt, John F. Boynton, Lyman E. Johnson. (History of
the Church, Vol. II, p. 245.)
Footnotes
1. The reading should now be from the Doctrine and Covenants, and so
continued through the lessons dealing with that book.
LESSON II.
SCRIPTURE READING EXERCISE.
_(A) THE BOOK OF DOCTRINE AND COVENANTS._
ANALYSIS. REFERENCES.
_I. The Revelations--Classification[1] as Doctrine & Covenants--all
to Whom Given._ the Revelations.
(a) To Individuals. Revelations to Individuals.
(b) To the Church. (a) Secs. 3, 5, 6, 12, 14,
(c) To Groups of Elders. 15, 19, 126.[2]
(d) To the world. (b) Secs. 1, 45, 46.
(c) Secs. 84, 58, 29, 61.
(d) Sec. 76.
_II. Classification as to How They were
Received._
(a) Direct Word of Mouth from the (a) The First Vision,
Lord. History of the Church,
(b) By Urim and Thummim. Vol. I, Chap. i; Doc. & Cov.,
(c) By Direct Communication of Angels. Sec. 110.
(d) By the operations of the Spirit of (b) Doc. & Cov., Secs.
God on the Prophet's Mind. 3, 6, 10, 11, 12, 14, 16, 17.
(c) Doc. & Cov., Sec.
110.
(d) The greater number
of the Revelations in the
Doctrine and Covenants.
_III. Classification as to Subject Matter._ (a) Didactic Revelation,
(a) Didactic, Instruction or Direction Doc. & Cov., Secs. 21, 24,
to Individuals, to the Elders, to 25, 26, 28, 68.
the Church. (b) Revelation on Organization--Secs.
(b) On Organization of the Church 20, 84, 102, 107, 124.
and Priesthood. (c) Doctrinal, Secs, 19,
(c) Doctrinal. 20, 21, 42, 76, 84, 88, 93.
_SPECIAL TEXT: "Behold, I will tell you in your mind and in your heart,
by the Holy Ghost, which shall come upon you and which shall dwell in
your heart. Now behold this is the Spirit of revelation; behold this is
the Spirit by which Moses brought the children of Israel through the
Red Sea, on dry ground.."_--THE LORD TO OLIVER COWDERY.
_NOTES._
1. _How the Revelations were Received:_ The Prophet Joseph Smith
received revelations in every way that the Lord communicates his mind
and will to man. Like Moses he knew the Lord face to face, stood in
his very presence, and heard his voice, as in the first communication
the Lord made to him, usually called the Prophet's first vision (See
History of the Church, Vol. I, chapter 1, also Pearl of Great Price, p.
85), as also in the vision given in the Kirtland Temple where he and
Oliver Cowdery saw the Lord standing on the breastwork of the pulpit
and heard him speak to them. He received communications from angels as
in the case of Moroni, who revealed to him the Book of Mormon; John
the Baptist, who restored the Aaronic Priesthood; and Peter, James and
John, who restored the Melchisedek priesthood; also the communications
of the angels mentioned in what is usually called, the Kirtland Temple
Vision. (See Doc. & Cov., Sec. 110.)
He received communications through Urim and Thummim, for by that
means he translated the Book of Mormon and received a number of the
revelations in the Doctrine and Covenants, among others sections
3, 6, 10, 11, 12, 14, 16, 17. He received divine intelligence by
open visions, such intelligence as is contained in section 76, and
section 107. He also received revelations through the inspiration of
God, operating upon his mind; and indeed the larger number of the
revelations in the Doctrine and Covenants were received in this manner.
Speaking of the revelations which were compiled preparatory to the
publication of the Book of Commandments, he desired that the labors of
himself and brethren who had been associated with him from the early
days of the Church up to that time should be acknowledged and made a
matter of record, saying, "If this conference thinks these things worth
according to the mind of the spirit, _for by it these things_ [the
collected revelations] _were put into my heart_, which I know to be the
Spirit of truth." This indicates the medium through which most of the
revelations came--from the inspired mind of the Prophet. (See also Doc.
& Cov. Secs. 8, 9.)
2. _The Manner of Inditing Revelations:_ Elder Parley P. Pratt gives
the following description of the manner in which a revelation was given
through the Prophet in his presence.
"After we had joined in prayer in his translating room he dictated
in our presence the following revelation: Each sentence was
uttered slowly and very distinctly, and with a pause between each,
sufficiently long for it to be recorded, by an ordinary writer, in
long hand. This was the manner in which all his written revelations
were dictated and written. There was never any hesitation,
reviewing, or reading back, in order to keep the run of the
subject; neither did any of these communications undergo revisions,
interlinings, or corrections. As he dictated them so they stood, so
far as I have witnessed; and I was present to witness the dictation
of several communications of several pages each. (Autobiography of
Parley P. Pratt, pp. 65-6.)
The statement of Elder Pratt needs modifying, at least to the extent
of saying, that additions were made sometimes to the revelations, as
a comparison between the revelations as they appeared in so much of
the "Book of Commandments" as was published at Independence, in 1833,
and the same revelations as they stand in the Book of Doctrine and
Covenants. Indeed in the Doctrine and Covenants additions are sometimes
noted (see section 20, verses 65-67, and foot-note, also section 27,
introduction; also sec. 42, verses 31 and 34 and footnote). In the
main, however, the statement of Elder Pratt may be taken as not only
applying to the revelations which he witnessed the dictation of, but to
all that the Prophet received.
3. _The Divers Manners in which Revelations were Given in Ancient
Times:_ As to the various ways in which the prophets in olden times
received revelations, (agreeing with the various ways in which God
communicated his mind and will to Joseph Smith) I quote the following
from the "Annotated Bible," published in 1859.
"The divine communications were made to the prophets in divers
manners; God seems sometimes to have spoken to them in audible
voice; occasionally appearing in human form. At other times he
employed the ministry of angels, or made known his purposes by
dreams. But he most frequently revealed his truth to the prophets
by producing that supernatural state of the sentient, intellectual,
and moral faculties which the scriptures call 'vision.' Hence
prophetic announcements are often called 'visions,' i. e., things
seen; and the prophets themselves are called 'seers.' Although the
visions which the prophet beheld and the predictions of the future
which he announced were wholly announced by the divine Spirit, yet
the form of the communication, the imagery in which it is clothed,
the illustrations by which it is cleared up and impressed, the
symbols employed to bring it more graphically before the mind--in
short, all that may be considered as its garb and dress, depends
upon the education, habits, association, feelings and the whole
mental, intellectual and spiritual character of the prophet. Hence
the style of some is purer, more sententious, more ornate, or more
sublime than others."
Also the Reverend Joseph Armitage Robinson, D. D., Dean of Westminster
and Chaplain of King Edward VII of England, respecting the manner in
which the message of the Old Testament was received and communicated to
man, said, as late as 1905:
"The message of the Old Testament was not written by the divine
hand, nor dictated by an outward compulsion; it was planted in the
hearts of men, and made to grow in a fruitful soil. And then they
were required to express it in their own language, after their
natural methods, and in accordance with the stage of knowledge
which their time had reached. Their human faculties were purified
and quickened by the divine Spirit; but they spoke to their time
in the language of their time; they spoke a spiritual message,
accommodated to the experience of their age, a message of faith in
God, and of righteousness as demanded by a righteous God." (Defense
of the Faith and the Saints, p. 266-7.)
4. _The Spirit of Revelation:_ In one of the revelations there is given
a description as to the manner in which revelations are given through
the operation of the spirit of the Lord upon the mind of man, "for,
verily," as Job puts it, "there is a spirit in man and the inspiration
of the Lord giveth them understanding." The revelation alluded to, is
one given to Oliver Cowdery in relation to his having the privilege of
translating ancient records, by means of Urim and Thummim. The Lord
said concerning such translation:
"Behold, I will tell you in your mind and in your heart, by the
Holy Ghost, which shall come upon you and which shall dwell in your
heart. Now, behold, this is the Spirit of revelation; behold, this
is the Spirit by which Moses brought the children of Israel through
the Red Sea on dry ground." (Doc. & Cov. Sec. 8.)
Oliver's faith, however, seems to have failed him in the matter, and in
explanation of that failure, the Lord said to him:
"And, behold, it is because that you did not continue as you
commenced, when you began to translate, that I have taken away this
privilege from you. Do not murmur, my son, for it is wisdom in me
that I have dealt with you after this manner. Behold, you have not
understood; you have supposed that I would give it unto you, when
you took no thought, save it was to ask me; but, behold, I say
unto you, that you must study it out in your mind; then you must
ask me if it be right, and if it is right I will cause that your
bosom shall burn within you; therefore, you shall feel that it is
right; but if it be not right, you shall have no such feelings, but
you shall have a stupor of thought, that shall cause you to forget
the thing which is wrong; therefore you cannot write that which is
sacred, save it be given you from me." (Doc. & Cov.. Sec. 8.)
From this, it appears, that the co-operation of the mind of man
by mighty effort is necessary to the obtaining of the spirit of
revelation. Prophets are not mere automations, who repeat, machine
like, what is given them. There must be striving for the Spirit of
truth, and the power to express it.
Footnotes
1. The sections cited in this and the following classification do not
give all the revelations of the respective classes, only a few as
illustrations.
2. See note [1].
LESSON III.
SCRIPTURE READING EXERCISE.
_(A) THE BOOK OF DOCTRINE AND COVENANTS._
ANALYSIS. REFERENCES.
_I. The Great Doctrinal Revelations._[1] Joseph Smith's Vision
1. Doctrines in Relation to God, to History of the Church,
Christ and the Atonement. Vol. I, Chap. i. Pearl of
(a) In Relation to God, and the Great Price, p. 85, p. (Note 1),
God-head. Doc. & Cov.,
(b) In Relation to God, the Son. Sec. xx: 17, 19, 28; Sec.
(c) The Atonement, Redemption, cxxi: 32; Sec. cxxx: 22.
and Resurrection. Sec. xx: 21-28; Sec.
lxxv: 20-24; xciii: 1-21.
Sec. xx: 21-36; xix: 1-20;
xviii: 11, 12.
2. Doctrines in Relation to Man and
His Earth Mission.
(a) The Nature of Man, and Relationship Doc. & Cov., Sec. xciii: 21,
to God. 23, 29, 31, 32, 33, 34, 35.
(b) The Agency of Man and Purpose Sec. xxix: 34, 35, 39;
of Earth Life. lvii: 26-38; xciii: 29-32;
xxix: 43; civ: 17-18.
(c) The Future of Man in varying Doc. & Cov., Sec. lxxvi,
degrees of his development, and Sec. lxxxviii: 14-35.
of Glory. Doc. & Cov., Sec. xxix;
(d) The Eternity of the Marriage Sec. cxxxii.
Relation.
(e) The Nature of Angels and Sec. cxxxi: 1-4, 21, 23,
Ministering Spirits. 29, 31, 33, 34, 35.
Sec. cxxx.
3. Doctrines in Relation to Things. Doc. & Cov., xiv: 9, 31,
(a) Creation of the Earth, the 32. Sec. lxxv: 23, 24; xciii: 8-10;
Mission of, the Future of. lxx: 1, 6-15; lxxxviii: 17-26.
(b) The Existence of Other lxxxviii: 36-62, and the
Planetary Systems Than foot notes of Elder Orson
Ours, that are the Habitat of Pratt.
Intelligencies--the Children
of God.
(c) The Doctrine of Parallel Existences--of Doc. & Cov., Sec.
Limitless Extension lxxxviii: 36, 37.
(space), and Everywhereness Ibid, 37; xciii: 33-35; also
of matter. Pearl of Great Price,
(d) The Definition of Truth. Book of Abraham, also
(e) The Iminence of God in Book of Moses, Chap. i.
the Universe. New Witness for God,
Chaps, xxviii-xxx.
Doc. & Cov., Sec. xciii;
also Y. M. M. I. Manual
(No. 9), Chap. vii, p. 393.
Doc. & Cov., Sec.
lxxxviii: 7-13, 45, et seq.
Sec. xciii: 35.
_SPECIAL TEXT: "Intelligence, or the light of truth, was not created or
made, neither indeed can be." All truth is independent in that sphere
in which God has placed it, to act for itself, as all intelligence
also, otherwise there is no existence."_--THE LORD TO JOSEPH SMITH.
_NOTES._
1. _Doctrinal Dominating Influence of Joseph Smith's First Vision:_
Any exposition of Mormon views of Deity must necessarily begin with
this vision, as it is the very beginning and foundation of the Mormon
doctrine of God. It establishes the great truth that God is a person,
in the sense that he is an individual, in whose likeness man was made.
It clearly sets forth that Jesus is also a person in the same sense and
distinct from the Father. And it follows that the "oneness" of God must
be a moral and spiritual oneness, not a physical identity. (See note
1, part v). The facts set forth in this vision or deducible from it
must dominate all Mormon ideas upon the subject of God, and be present
in all interpretations of Doctrine and Covenant passages. (See Mormon
Doctrine of Deity, chapter 1.) Hence, although this great revelation,
so fundamental to Mormon Doctrine, is not given a place in the Doctrine
and Covenants (and why has always been a mystery to the writer), it
is given in the references that it may stand in its place of first
importance among our doctrines.
2. _The Literary Style of the Doctrine and Covenants:_ The literary
style of the revelations in the Doctrine and Covenants is wholly
unique. From the nature of some of the revelations, the style
necessarily is purely didactic, but even in such revelations the style
is particularly striking and impressive. In some of the great doctrinal
revelations the style rises to sublimity worthy of the psalms or of St.
John. What could be more impressively beautiful, for example, than the
opening paragraphs of section 76:
"Hear O ye heavens, and give ear O earth, and rejoice ye
inhabitants thereof, for the Lord is God, and beside him there is
no Savior: Great is his wisdom, marvelous are his ways, and the
extent of his doings none can find out; his purposes fail not,
neither are there any who can stay his hand; from eternity to
eternity he is the same, and his years never fail. For thus said
the Lord, I, the Lord, am merciful and gracious unto those who fear
me, and delight to honor those who serve me in righteousness and in
truth unto the end; great shall be their reward and eternal shall
be their glory." (Doc. & Cov., Sec. 76.)
The language and imagery of the whole revelation is surpassingly
beautiful. Prophets quite universally are conceded to be akin to poets,
and very naturally the language of inspiration takes on the poetic
spirit, and examples of this are frequent in the revelations. Take for
instance, the following passage, as an example both of sublime poetry
and the literature of power. (See note 7, p. 45.)
"I the Almighty, have laid my hands upon the nations, to scourge
them for their wickedness:
"And plagues shall go forth, and they shall not be taken from the
earth until I have completed my work, which shall be cut short in
righteousness;
"Until all shall know me, who remain, even from the least unto the
greatest;
"And shall be filled with the knowledge of the Lord, and shall
see eye to eye, and shall lift up their voice, and with the voice
together sing this new song, saying:
"The Lord hath brought again Zion;
The Lord hath redeemed his people, Israel,
According to the election of grace,
Which was brought to pass by the faith
And covenant of their fathers.
"The Lord hath redeemed his people,
And Satan is bound and time is no longer:
The Lord hath gathered all things in one;
The Lord hath brought down Zion from above.
The Lord hath brought up Zion from beneath.
"The earth hath travailed and brought forth her strength:
And truth is established in her bowels:
And the heavens have smiled upon her:
And she is clothed with the glory of her God:
For he stands in the midst of his people:
"Glory, and honor, and power, and might,
Be ascribed to our God; for he is full of mercy,
Justice, grace and truth, and peace,
For ever and ever, Amen."
(Section 84.)
Students should search out such passages and make them their own.
3. _The Best Manner of Studying the Revelations:_ The student will
find it most profitable to read the revelations of the Doctrine and
Covenants in connection with the circumstances under which they were
given. This can be done by securing Vol. I of the History of the
Church, in which volume 101 out of a possible 134 revelations, are
to be found published in there historical association. Some of the
revelations, or parts of them, can only be understood by reading them
in the manner here suggested. For example the revelation in section 46
opens in this manner:
"Hearken, O ye people of my Church, for verily I say unto you, that
these things were spoken unto you for your profit and learning; But
notwithstanding those things which are written, it always has been
given to the Elders of my Church from the beginning, and ever shall
be to conduct all meetings as they are directed and guided by the
Holy Spirit; nevertheless ye are commanded never to cast any one
out from your public meetings, which are held before the world,"
etc., etc. (History of the Church, Vol. 1, p. 163-4.)
Now, reading this revelation in the Doctrine & Covenants no
understanding can be had from it as to what "things" are referred
to in this opening paragraph, that are "spoken for your profit and
learning," but when we learn, as we do from the footnote (p. 163,
Vol. 1, Church History) that "in the beginning of the Church, while
yet in her infancy, the disciples used to exclude unbelievers, which
caused some to marvel and converse of this matter because of the things
written in the Book of Mormon" (III Nephi xvii: 22-34); wherein it is
learned that the Nephite church was forbidden to exclude unbelievers
from their Church gatherings, and sacramental meetings, whereupon
it was thought and urged by some that the practice of the Saints in
Kirtland was contrary to the revealed will of the Lord respecting this
matter; therefore the Saints took the passages from the Book of Mormon
to the Prophet and desired to know the will of the Lord respecting this
custom. "Therefore the Lord deigned to speak on this subject, that his
people might come to understanding, and said that he had always given
to his Elders to conduct all meetings as they were led by the Spirit."
(History of the Church, note, p. 163.) Knowing these circumstances the
whole matter becomes perfectly plain. We know what is meant when the
revelation starts out by saying, "These things were spoken unto you for
your profit and learning," etc. As it is in this case so it is in many
others, the clear understanding of the revelation depends on knowing
the circumstances which called forth the revelation.
Footnotes
1. Some of the great Doctrinal Revelations have already been
designated. A more complete list would be sections 19, 20, 21, 42,
76, 84, 88, 89, 93, 127, 128, 129, 130, 132. Of course in all the
revelations there is more or less of doctrine; even in those that may
be esteemed the least some great principle is present, if not by direct
announcement, then in application or illustration. But the foregoing
are designated, because they are pre-eminently doctrinal in character,
and by grouping them, as in the analysis, they may be the more readily
consulted. It should be remembered that we are not in this lesson to
attempt any treatise upon these great doctrines as such, we are merely
calling attention to them now--locating them for the student, merely
calling attention to their existence in our modern revelations that
they may be read. Thorough consideration of them will come later in the
Seventy's course in Theology.
LESSON IV.
SCRIPTURE READING EXERCISE.
_SPECIAL LESSON--TWO SUBJECTS._
SUBJECT. REFERENCES.
_I. The Law of the Lord as Expressed Law of Tithing, Doc. & Cov.,
in Tithing and Fast-Offerings--Applied Sec. cxix. Among
to Poverty Problems, Local the Ancients: Gen. xiv: 17-20.
and National._ Heb. vii: 5-9. Numbers,
xviii: 25-32. Deut.,
xii: also chap. xiv; also
Chap. xxvi: 12-16; II Chronicles,
xxxi; Neb.,
xii: 44; also Chap. xiii: 5-12,
and Chap. x: 37, 38.
Matt., xxiii: 23; Luke, xi: 42;
also Chap. xvii: 9-14;
especially Malachi iii--whole
chapter.
_II. The Law of the Lord as Expressed Doc. & Cov., Sec. xlii: 29-39.
in the Doctrine of Consecration Sec. lxx; lxxii. Sec.
and Stewardship--Applied to the civ. New Witness for God
World's Industrial Problems._ Chap. xxvii.
_SPECIAL TEXT: "For the earth is full, and there is enough and to
spare; yea, I prepared all things, and have given unto the children of
men to be agents unto themselves. Therefore, if any man shall take of
the abundance which I have made, and impart not his portion, according
to the law of my gospel, unto the poor and the needy, he shall, with
the wicked, lift up his eyes in hell, being in torment." (Doc. & Cov.,
Sec. 104, 17-18.)_
_NOTES._
1. _Collecting Materials:_ The most difficult thing in the treatment
of a subject is the gathering of material--"thought-gathering." You
must have material, data. Then if the student would be anything more
than a mere repeater of other men's thoughts, a mere mouth for other
men's ideas, this data must be thought upon, considered in every
possible light that it may give birth to new ideas in his own mind,
that he may bring some gift, born of his own intellectual effort, to
the subject in hand. Take for example the two subjects of this lesson;
merely announce the subjects without giving any references to material
treating upon them, and doubtless some of our younger members would
be at a loss to know how to go about gathering the materials for a
treatise upon these subjects. The references, however, are given, and
now the student is supposed to consult every passage given and read it
with care. But he should not be content with reading just the passage
cited, let him read the context. Search for other passages bearing
upon the same general subject, and there are many of them; for our
references never exhaust the material; they are intended only to barely
give enough to help start the student upon the subject. Then let there
be reflection upon what is read, out of which there will grow new
thoughts--at least new to the student--and these combined after his own
fashion with the ideas of the passages consulted and works read, will
constitute his material for his address or paper. The note following
this on "thought-gathering" is _a propos_ and might be regarded as a
continuation of this. (Read also in this connection note --, Lesson --.)
2. _Thought-Gathering:_ "After the subject upon which we are to
speak has been determined, the logical order of preparation is,
first, gathering material; second, selecting what is most fitting and
arranging the whole into perfect order; third, fixing this in the mind
so that it may be available for the moment of use. These processes are
not always separated in practice, but they may be best considered in
the order indicated. When the subject is chosen and the mind fastened
upon it, that subject becomes a center of attraction and naturally
draws all kindred ideas toward it. Old memories that had become dim
from the lapse of time are slowly hunted out and grouped around the
parent thought. Each hour of contemplation that elapses, even if there
is not direct study, adds to the richness and variety of our available
mental stores. The relations between different and widely separated
truths become visible, just as new stars are seen when we gaze intently
toward the evening sky. All that lies within our knowledge is subjected
to a rigid scrutiny and all that appears to have any connection with
the subject is brought into view. Usually a considerable period of
time is needed for this process, and the longer it is continued the
better, if interest in the subject is not suffered to decline in the
meanwhile. But it is somewhat difficult to continue at this work
long enough without weariness. The capacity for great and continuous
reaches of thought constitute a principal element in the superiority of
one mind over another. Even the mightiest genius cannot, at a single
impulse, exhaust the ocean of truth that opens around every object of
man's contemplation. It is only by viewing a subject in every aspect
that superficial and one-sided impressions can be guarded against.
But the continuous exertion and toil this implies are nearly always
distasteful, and the majority of men can only accomplish it by a stern
resolve. Whether acquired or natural, the ability to completely "think
out" a subject is of prime necessity; the young student at the outset
should learn to finish every investigation he begins and continue
the habit during life. Doing this or not doing it will generally be
decisive of his success or failure from an intellectual point of view.
Thought is a mighty architect, and if you keep him fully employed,
he will build up with slow and measured strokes a gorgeous edifice
upon any territory at all within your mental range. You may weary
of his labor and think that the wall rises so slowly that it will
never be completed; but wait. In due time, if you are patient, all
will be finished and will then stand as no ephemeral structure, to be
swept away by the first storm that blows, but will be established and
unshaken on the basis of eternal truth." (Extempore Speech, Pittenger,
pp. 159-161.)
3. Referring again to our suggestions for the frame work of a speech,
consisting of:
_Introduction_,
_Discussion_,
_Conclusion_,
I desire to point out how well this idea is carried out in Paul's
soul-thrilling and successful speech before King Agrippa, recorded in
Acts xxvi:
The audience is august; there is Porcius Festus, Roman procurator of
Judea; Agrippa, a King and Grandson of Herod the Great, and Bernice,
sister of Agrippa; there were also present the chief captains attendant
upon these high officers, and the principal men of the city of Caesarea
gathered in the place of hearing, "with great pomp." Into this presence
Paul is brought in chains and introduced. The cause of his imprisonment
is briefly stated with the fact that he had appealed to Caesar, and now
Paul is informed by Agrippa that he may speak for himself.
THE INTRODUCTION.
_Paul_ (stretching forth his hand)--"I think myself happy, King
Agrippa, because I shall answer for myself this day before thee
touching all the things whereof I am accused of the Jews: especially
because I know thee to be expert in all customs and questions which are
among the Jews; wherefore I beseech thee to hear me patiently.
DISCUSSION.
My manner of life from my youth, which was at the first among mine
own nation at Jerusalem, know all the Jews; which knew me from the
beginning, if they would testify, that after the most straitest sect of
our religion I lived a Pharisee. And now I stand and am judged for the
hope of the promise made of God unto our fathers; unto which promise
our twelve tribes, instantly serving God day and night hope to come.
For which hope's sake, King Agrippa, I am accused of the Jews.
Why should it be thought a thing incredible with you, that God should
raise the dead? I verily thought with myself, that I ought to do many
things contrary to the name of Jesus of Nazareth. Which thing I also
did in Jerusalem: and many of the Saints did I shut up in prison,
having received authority from the chief priests; and when they were
put to death, I gave my voice against them. And I punished them oft in
every synagogue, and compelled them to blaspheme; and being exceedingly
mad against them, I persecuted them even unto strange cities. Whereupon
as I went to Damascus with authority and commission from the chief
priests, at midday, O king, I saw in the way a light from heaven,
above the brightness of the sun, shining round about me and them which
journeyed with me. And when we were all fallen to the earth, I heard
a voice speaking unto me, and saying in the Hebrew tongue, Saul,
Saul, why persecutest thou me? it is hard for thee to kick against
the pricks. And I said, Who art thou, Lord? and he said, I am Jesus
whom thou persecutest. But rise, and stand upon thy feet; for I have
appeared unto thee for this purpose, to make thee a minister and a
witness both of these things which thou hast seen, and of those things
in the which I will appear unto thee; delivering thee from the people,
and from the Gentiles, unto whom now I send thee, to open their eyes,
and to turn them from darkness to light, and from the power of Satan
unto God, that they may receive forgiveness of sins, and inheritance
among them which are sanctified by faith that is in me.
Whereupon, O King Agrippa, I was not disobedient unto the heavenly
vision: but shewed first unto them of Damascus, and at Jerusalem, and
throughout all the coasts of Judea, and then to the Gentiles, that they
should repent and turn to God, and do works meet for repentance. For
these causes the Jews caught me in the temple, and went about to kill
me. Having therefore obtained help of God, I continue unto this day,
witnessing both to small and great, saying none other things than those
which the prophets and Moses did say should come: And to the Gentiles--
_Festus_ (in a loud voice)--"Paul, thou art beside thyself; much
learning doth make thee mad.
CONCLUSION.
_Paul_--"I am not mad, most noble Festus; but speak freely: for I am
persuaded that none of these things are hidden from him; for this thing
was not done in a corner. King Agrippa, believest thou the prophets? I
know that thou believest.
Agrippa--"Almost thou persuadest me to be a Christian."
_Paul_--"I would to God that not only thou, but also all that hear me
this day, were both almost, and altogether such as I am, except these
bonds."
LESSON V.
SCRIPTURE READING EXERCISE.
_THE MODERN SCRIPTURES--[1] THE PEARL OF GREAT PRICE._
ANALYSIS. REFERENCES.
_I. Origin of the Pearl of Great Price._ Millennial Star, Vol.
1. Date and Circumstances of Publication. XIII (1851), pp. 216, 217;
2. Contents of the First Edition. also Vol. XLIX, p. 396 et
seq. New Witness for
God, Vol. I, p. 316. Note
1.
_II. The Chief Original Documents._ Pearl of Great Price,
1. The Writings of Moses. pp. 1-49. History of the
2. The Book of Abraham. Church, Vol. I, p. 98.
3. The Writings of Joseph Smith. Pearl of Great Price,
pp. 50-74. History of the
Church, Vol. II, pp. 236,
286, 349, 350. Times and
Seasons, Vol. III, Nos. 9
and 10. New Witness for
God, Vol. I, pp. 443-453.
(1842). Divine Authenticity
of the Book of Abraham
(Reynolds).
Pearl of Great Price,
pp. 75-103. History of the
Church, Vol. I, Chaps.
i-v.
_SPECIAL TEXT: "And it came to pass as the voice was still speaking,
Moses cast his eyes and beheld the earth, yea, even all of it, and
there was not a particle of it which he did not behold, discerning it
by the Spirit of God, and he beheld also the inhabitants thereof, and
there was not a soul which he beheld not, and he discerned them by the
Spirit of God. And their numbers were great, even numberless as the
sand upon the sea-shore. And he beheld many lands, and each land was
called earth, and there were inhabitants on the face thereof. And it
came to pass that Moses called upon God, saying, tell me I pray thee,
why these things are so. * * * * And the Lord God said unto Moses,
for mine own purpose have I made these things Here is wisdom and it
remaineth with me. * * * * And worlds without number have I created,
and I also created them for mine own purpose, and by the Son I created
them, which is mine only begotten._ * * * * FOR BEHOLD THIS IS MY WORK
AND MY GLORY TO BRING TO PASS THE IMMORTALITY AND ETERNAL LIFE OF
MAN."--BOOK OF MOSES.
_NOTES._
1. _Compilation and Contents:_ The Pearl of Great Price was compiled
and published by the late Elder Franklin D. Richards, of the Council
of the Twelve Apostles, in Liverpool, England, 1851. Elder Richards at
the time was presiding over the British mission. Its title page ran as
follows:
The PEARL OF GREAT PRICE Being a Choice Selection from the
Revelations, Translations, and Narrations of JOSEPH SMITH, First
Prophet, Seer, and Revelator to the Church of Jesus Christ of
Latter-day Saints.
In addition to the Articles now published in the current and authorized
version of the tract, it also contained a number of extracts from the
Revelations of the Doctrine and Covenants, including a key to the
revelations of St. John (Doc. and Cov. Sec. 77); commandments to the
Church concerning baptism (Doc. & Cov., Sec. 20); on the method of
administering the Sacrament of the Lord's Supper (Doc. & Cov., Sec.
20); the duties of the Elders, Priests, Teachers, and Deacons and
members of the Church (Doc. & Cov., Sec. 20); on Priesthood (Doc. &
Cov., Sec. 84); the calling and duties of the Twelve Apostles (Doc.
& Cov. Sec. 107); an extract from the revelation given July, 1830,
(Doc.. & Cov., Sec. 27); extract from the revelation on the rise of
the Church of Jesus Christ of Latter-day Saints (Doc. & Cov., Sec. 1);
John Jaques' splendid hymn, entitled "Truth," (Hymn-book, p. 71), and
last but not least, the revelation and prophecy on war, (Doc. & Cov.,
Sec. 87). From this enumeration of articles omitted from this choice
collection in the later editions of the work, it is seen that nothing
is omitted but what is now published in the Doctrine and Covenants or
Hymn-book; and the eliminations were made to avoid duplicating the
publication of the articles in several books.
Reverting to the revelation and prophecy on war, I call attention to
the fact that the preface of the Pearl of Great Price bears the date
of July 11, 1851, and the work was published in that year; but it was
not until the morning of the 12th of April, 1861, that the first gun in
the great Rebellion was fired on Fort Sumter by General Beaureguard, so
that this remarkable prophecy made by the Prophet in 1832 was actually
in print and widely published in England and the United States nearly
ten years before the war of the Rebellion broke out.
From a copy of the 1851 edition now on file in the Historian's office,
we take the following paragraph from the Preface, which explains the
reasons for publishing this collection of precious gems from the
revelations of God to the great modern Prophet:
"The following compilation has been induced by the repeated
solicitations of several friends of the publisher, who are
desirous to be put in possession of the very important articles
contained therein. Most of the revelations composing this work were
published at early periods of the Church, when the circulation of
its journals was so very limited as to render them comparatively
unknown at present, except to a few who have treasured up the
productions of the Church with great care from the beginning. A
smaller portion of this work has never before appeared in print;
and altogether it is presumed, that true believers in the divine
mission of the Prophet Joseph Smith will appreciate this little
collection of precious truths as a Pearl of Great Price, that will
increase their ability to maintain and to defend the holy faith by
becoming possessors of it."
2. _Book of Moses:_ The Book of Moses published in the Pearl of Great
Price, is a revelation of the ancient prophet's writings to Joseph
Smith, which began to be given to the prophet in June, 1830, just after
the Prophet and the disciples of the Church he was founding had passed
through the very trying period of persecution, and in his history the
Prophet introduces it in the following language:
"Amid all the trials and tribulations we had to wade through,
the Lord, who well knew our infantile and delicate situation,
vouchsafed for us a supply of strength and granted us line upon
line of knowledge, here a little and there a little, of which the
following was a precious morsel."
Then follows part of the Book of Moses, published in the Pearl of Great
Price, History of the Church, Vol. 1, pp. 98-101. Another fragment from
the Book of Moses appears in the same work at pp. 133 to 139, being an
extract called the Prophecy of Enoch. The Prophet Joseph at this time
was engaged in the revision (sometimes called a translation) of the
Hebrew Scriptures. Referring to those revelations concerning historical
events of ancient times, he remarks:
"The Lord greatly encouraged and strengthened the faith of his
little flock, which had embraced the fulness of the everlasting
gospel, as revealed to them in the Book of Mormon, by giving some
more extended information upon the scriptures, a translation of
which had already commenced. Much conjecture and conversation
frequently occurred among the Saints, concerning the books
mentioned, and referred to, in various places in the Old and New
Testaments, which were now nowhere to be found. The common remark
was, 'They are lost books;' but it seems the Apostolic Church had
some of these writings, as Jude mentions or quotes the prophecy of
Enoch, the seventh from Adam. To the joy of the little flock, which
in all, from Colesville to Canadaigua, New York, numbered about
seventy members, did the Lord reveal the following doings of olden
times, from the prophecy of Enoch." (History of the Church, Vol. 1,
pp. 131-133.)
I know of no revelation within the same compass that contains so much
valuable information in regard to historical events and doctrinal
principles as this Book of Moses. The information conveyed by it, both
in history and doctrine, becomes a unifying force in the history of the
world and the gospel of Jesus Christ. I hope this will be apparent in
the analysis of this book to be found in Lesson VI.
3. _The Book of Abraham:_ The Book of Abraham is a translation from
certain Egyptian papyrus which fell into the hands of the Prophet in
the following manner. The account is condensed from the story as told
by the Prophet in the History of the Church, Vol. II, pp. 348-350.
In 1831 the celebrated French traveler, Antonio Sebolo, penetrated
Egypt as far as the ancient city of Thebes, under a license procured
from Mohemet Ali--then Viceroy of Egypt--through the influence of
Chevalier Drovetti, the French consul. Sebolo employed four hundred
and thirty-three men for four months and two days, either Turkish or
Egyptian soldiers, paying them from four to six cents a day per man.
They entered the Catacombs near ancient Thebes on the seventh of June,
1831, and procured eleven mummies. These were shipped to Alexandria,
and from there the great traveler started with his treasures for Paris.
But en route for the French capital, Sebolo put in at Trieste, where
he was taken sick, and after an illness of ten days, died. This was
in 1832. Previous to his death he willed his Egyptian treasures to
his nephew, Michael H. Chandler, who was then living in Philadelphia,
Pennsylvania, but whom Sebolo believed to be in Dublin, to which city
he ordered the mummies shipped. Mr. Chandler ordered the mummies
forwarded to New York from Dublin, where he took possession of them.
Here the coffins for the first time were opened, and in them were
found two rolls of papyrus covered with engravings. While still in the
customs house, Mr. Chandler was informed by a gentleman, a stranger to
him, that no one in the city could translate the characters; but was
referred to Joseph Smith, who, the stranger informed him, possessed
some kind of gift or power by which he had previously translated
similar characters. Joseph Smith was then unknown to Mr. Chandler.
The mummies were shipped to Philadelphia; and from there Mr. Chandler
traveled through the country, exhibited them and the rolls of papyrus,
reaching Kirtland in July, 1835, where some of the Saints purchased the
mummies and the two rolls of papyrus, one of which proved to be the
writings of Abraham, and the other of Joseph, who was sold into Egypt.
With the assistance of Oliver Cowdery, and W. W. Phelps as scribes
the Prophet began the work of translating this record, which so
singularly came into his possession; but it was not finally published
until March, 1842, at Nauvoo. It will be found as we now have it in
the Pearl of Great Price, given with the fac-similies of certain pages
of the papyrus in the _Times and Seasons_, Vol. III, Nos. 9 and 10.
It is a revelation of exceedingly great value, both on account of the
historical and doctrinal data which it contains, as appears in the
analysis for Lesson VI. For still further items of interest in relation
to the Book of Abraham, see History of the Church, Vol. II, pp. 348-350
and footnotes.
4. _The Writings of Joseph Smith in the Pearl of Great Price:_ Of
the writings of Joseph Smith in the Pearl of Great Price little need
be said as they speak for themselves. It is the Prophet's simple yet
attractive and powerful narrative of those events which pertain to the
beginning of the great Latter-day work, the opening of the Dispensation
of the Fulness of Times. It is comprised within a very few pages--23
in all--and merely gives the story of the Prophet's birth and first
call by heavenly vision to the restoration of the Priesthood by the
administration of John the Baptist, in the month of May, in the
year 1829, and a quotation from the Wentworth Letter (See Note --)
comprising the Articles of Faith. Yet brief and limited as are these
writings, they are invaluable because of their authenticity, their
beautiful simplicity, and the spirit of truth that pervades them and
infuses them with a convincing power.
Footnotes
1. The readings for this exercise and for the remaining lessons should
be selected from the Pearl of Great Price.
LESSON VI.
SCRIPTURE READING EXERCISE.
_THE MODERN SCRIPTURES--(B) THE PEARL OF GREAT PRICE._
ANALYSIS. REFERENCES.
_I. The Important Items of History and
Doctrine in the Book of Moses._
(a) That the Revelation to Moses on (a) Note 2; Book of
Creation was Limited to Our Moses, Chap. i: 12-36;
Earth and Its Heavens--was Chap. ii: 1. Mormon Doctrine
Local. of Diety, pp. 159-60.
(b) The Limitless Creations of God in "Immortality of Man,"
Ever-changing Processes. Improvement Era, Vol. X,
pp. 413, 414, foot note.
(b) Chap. i: 27-38; vii: 30.
(c) The Purpose of God in Creation. (c) Chap. ii: 39; vi: 55, 56.
(d) The Council in Heaven Previous (d) Chap. iv: 1-4.
to Man's Existence in the earth;
the Choice of a Redeemer for
Man; Lucifer's Rebellion.
(e) The Meaning of Sacrifice--the (e) Chap. V, 1-11; vi: 43-68.
Gospel Revealed to Adam, the
Joy of Adam and Eve in Their
Earth Existence Under the Gospel.
(f) The Beginning of Scripture. (f) Chap. vi: 4-6.
(g) The Establishment of Seers. (g) Chap. vi: 32-36.
(h) The Zion of Enoch--Translation. (h) Chap. vii: 14-69.
_SPECIAL TEXT: "And it repented Noah, and his heart was pained, that
the Lord had made man on the earth, and it grieved him at his heart
(compare Gen. vi:6). * * * And the Lord said, I will destroy man whom I
have created from the face of the earth * * * * for it repenteth Noah
that I have created them."_--MOSES, IN BOOK OF MOSES.
_NOTES._
1. _Purpose of the Lesson:_ It is not intended in this lesson to
attempt any treatise on the very great doctrines indicated in the
analysis. The purpose is to locate them; to call attention to the
fact of their existence in the Pearl of Great Price to make their
acquaintance only in a general way now, with a view of learning their
nature and importance as doctrines later in the course.
2. _The Book of Moses:_ It must not be thought that all the doctrines
either in the Book of Moses or the Book of Abraham are indicated in the
lesson analysis and references. These are but the principal ones; and
when taken into account, when thought upon, how great and fundamental
they are! What extended views of the creations of God for instance
are found in the passages--"and worlds without number have I created;
behold, there are many worlds that have passed away by the word of
my power, and there are many that now stand; * * * the heavens they
are many and cannot be numbered unto man! But they are numbered unto
me, for they are mine." And this from Enoch's talk with God--"Were it
possible that man could number the particles of the earth, yea millions
of earth's like this, it would not be a beginning to the number of thy
creations; and thy curtains are stretched out still!" What splendor,
too, is seen in the endless processes of creation described in these
words of the Lord--"As one earth shall pass away, and the heavens
thereof, even so shall another come, and there is no end to my works."
Science settles to its sure foundations in that doctrine. It is,
in a way, and within certain limits--to put it in modern phrase--a
sort of "evolution and devolution," with each succeeding wave in the
process of the "evolution" rising to still higher states of excellence
and grandeur and glory. And then as to the purposes of God in all
these creations--"For mine own purpose have I made these things; * *
* * for behold, this is my work and my glory--to bring to pass the
immortality and eternal life of man!" Where else are these things said
so well? Again: The controversy in heaven concerning the means of
man's redemption; Lucifer's plan with its agency-destroying effect on
man, and its glory destroying effect on God. "Behold," said this proud
spirit--this "Light-bearer"--"Behold, here am I, send me, I will be thy
son, and I will redeem all mankind, that one soul shall not be lost,
and surely _I_ will do it, wherefore give me thine honor. But, behold,
my beloved Son, which was my Beloved and Chosen from the beginning,
said unto me--Father, thy will be done, and the glory be thine forever.
Wherefore, because that Satan rebelled against me, and sought to
destroy the agency of man, which I, the Lord God, had given him, and
also, that I should give unto him mine own power; by the power of mine
Only Begotten, I caused that he should be cast down; and he became
Satan, yea, even the devil, the father of all lies, to deceive and to
blind men, and to lead them captive at his will, even as many as would
not hearken unto my voice." (Book of Moses, pp.. 15, 16).
Then historically there is the fact of the gospel being taught to Adam,
both by the Lord and through the ministration of angels; involving the
explanation of the sacrifices man had been commanded to offer unto the
Lord, prefiguring the redemption of the race through the atonement to
be made by the Ouly Begotten of the Father; the joy of Adam and his
spouse, even at the fall when its true significance is made known to
them--"Inasmuch as thy children are conceived in sin, even so when
they begin to grow up, _sin conceiveth in their hearts and they taste
the bitter, that they may know how to prize the good."_ With this
truth clear to his understanding--"Blessed be the name of God," said
the great Patriarch of our race, "for because of my transgression my
eyes are opened and in this life I shall have joy, and again in the
flesh I shall see God. And Eve, his wife, heard all these things and
was glad, saying: Were it not for our transgression we never should
have had seed, and never should have known good and evil, and the joy
of our redemption, and the eternal life which God giveth unto all the
obedient. And Adam and Eve blessed the name of God, and they made all
things known unto their sons and daughters." (Book of Moses, pp. 20-21.)
Then, too, the mission and preaching of Enoch, the establishment of
Zion, and its translation into heaven, in all which there is much
knowledge of ancient times restored to man.
3. _The Date of the Revelation of the Book of Moses:_ The time at which
the Book of Moses was given to the Church by the Prophet should also be
remembered, June, 1830. The Prophet was then only in his twenty-sixth
year; yet had his soul reached so far into the things of God that he
came to the Church with these precious, because fundamental, universal
and yet to be world-moving truths. Whence came the Prophet's knowledge
of these deep things of God, save by the revelations of God? The writer
is reminded here of an incident which came under his observation in his
missionary experience in the south. One of the traveling Elders of the
Church had succeeded in arousing the interest of a very intelligent
lady in the message he was sent to deliver to the world, and had her
reading the Book of Mormon, the Doctrine and Covenants, and other
Church works. Learning which, certain Christian ministers began calling
upon her with the view of dissuading her from such investigation,
and in connection with their protests gave her a tract setting forth
the old Solomon Saulding theory of the origin of the Book of Mormon.
Calling upon her a few days later, after she had had time to read
their tract, the ministers inquired what she thought of the Book of
Mormon now. "Well, gentlemen," said she, "of course I am not able as
yet to say whether the Spaulding theory or Joseph Smith's story of the
origin of the Book of Mormon is true, but I have something else to show
you. Here is this Mormon book, the Doctrine and Covenants, claiming
to be a collection of revelations received by Joseph Smith at first
hand from the Lord. I believe there is no contention about his being
the author of these revelations, and I find in them more evidences of
divine inspiration than in the Book of Mormon, or in any other book
I have ever read. Will you explain away the evidence of divinity in
these revelations of which Joseph Smith is undoubtedly the author?" To
this proposition there was no forthcoming answer, and much confused
the ministers departed. I think the same idea may be applied to these
books in the Pearl of Great Price--the Book of Moses, and the Book of
Abraham--for in them, too, the same evidences of divine inspiration
exist--bringing forth knowledge far beyond anything that the unaided
mind of Joseph Smith could conceive.
4. _The Revelations of Scripture Local:_ The fact that the revelations
of our Bible and other scriptures relate, in the main, to matters
pertaining to "our God," "our earth and its heavens," as set forth in
the Book of Moses, I regard as very important in relation both to the
phraseology and meaning of all the scriptures. For when the scripture
says: "In the beginning God created the heaven and the earth," etc.;
and "thus the heavens and the earth were finished and all the hosts of
them," he has reference not to any absolute "beginning," or absolute
"finishing," but only to the "beginning" and "finishing" as pertaining
to our earth and the order of creation with which it is connected; and
the "hosts" that pertain to our order of existence, not absolutely to
all existences. The revelations we have received of God, let it be
said again, are local, they relate to us and our order of existence;
they may not at all, except in the most casual and general way, refer
to that order of worlds connected with and governed by the Pleiades,
or of Orion, much less to the further removed constellations and their
systems of worlds. We learn from the Pearl of Great Price that when the
Lord gave those revelations to Moses by which the prophet was enabled
to write the creation history of our earth, the local character of
those revelations was expressly stated. (See Book of Moses, chap. i:35,
40; chap ii:1.)
LESSON VII.
SCRIPTURE READING EXERCISE.
_THE MODERN SCRIPTURES--(B) THE PEARL OF GREAT PRICE._
ANALYSIS. REFERENCES.
_I. History and Doctrine in the Book of
Abraham._
1. The Priesthood of Abraham from (a) Book of Abraham,
the Fathers. Chap. i; 1-4; 25-31.
2. Origin of the Egyptians. (b) Chap. i: 21-28.
3. Domination of Egyptian Religious (c) Chap. i.
Ideas; Chaldea in Abraham's
Times.
4. Abraham's Knowledge of Astronomy (d) Chap. iii: 1-18. New
through Urim and Thummim. Witness for God, Vol. I,
pp. 443-453.
5. The Pre-Existence of Spirits and (e) Chap. iii: 16-26.
the Eternal Existence of Intelligences.
6. The Purpose in Man's Earth Probation, (f) Chap. iii: 22-28.
Choice of the Redeemer.
7. Creation Story Revealed to Abraham--Plurality (g) Chaps. iv-v.
of Gods.
_SPECIAL TEXT: "If two things exist, and there be one above the other,
there shall be greater things above them. * * * * Now, if there be two
things, one above the other, and the moon be above the earth, then it
may be that a planet or a star may exist above it; * * * * as also if
there be two spirits, and one shall be more intelligent than the other,
yet those two spirits notwithstanding one is more intelligent than
the other, have no beginning; they existed before, they shall have no
end, they shall exist after, for they are gnolaum, or eternal. * * * *
These two facts do exist, that there are two spirits, one being more
intelligent than the other; there shall be another more intelligent
than they; I am the Lord thy God, I am more intelligent than them
all."_--THE LORD TO ABRAHAM.
_NOTES._
1. _The Book of Abraham:_ The Book of Abraham, no less than the Book of
Moses, is immensely rich in doctrine and historical incident. Of the
latter the fact of the large influence (if not identity) of Egyptian
religious ideas in Chaldea in the days of Abraham; the descent of the
cursed or black race from Cain, the first murderer; their preservation
through the flood by the wife of Ham--"Egyptus, which in the Chaldean
signifies 'Egypt,' which signifies that which is forbidden," implying
that Ham had married into that race which was forbidden to the "sons of
God," and were cursed as pertaining to the Priesthood; the origin also
of the Egyptians--these things constitute the chief historical items
that are contributed by the book. As to doctrines, perhaps the most
important are the pre-existence of spirits, and the eternal existence,
yet varying grades of intelligences, (chap. iii); the choice of the
more noble spirits as God's rulers in the earth (Ibid); the purpose
of the earth life of these eternal intelligences, viz., to be "added
upon," which means growth, increase of knowledge through experience,
enlarged wisdom, broader intelligence, increased power and glory,
Moses' "tasting the bitter that they may know how to prize the good"
(Book of Moses, chap. vi:55); and the plurality of Gods implied in the
fact that in his creation story Abraham uses the plural form throughout
in reference to the divine Beings engaged in the work of creation--"And
the Gods said let there be light,"--and the Gods called the light day,"
etc. We might claim for this book also the revelation of scientific
truth in the Abrahamic system of astronomy, but that is too large a
subject for treatment in a note; and therefore the student is referred
to the very excellent work of Elder Geo. Reynolds, "The Book of
Abraham: Its Authenticity Established as a Divine and Ancient Record."
And also New Witnesses for God, Vol. I, chapters xxviii, xxix, and xxx.
It should be said that it is more than sixty years since the Abrahamic
system was first announced by the Prophet; and it is interesting to
note the fact that though the heavens have been constantly searched by
powerful telescopes during that time, nothing has yet been discovered
which at all conflicts with it. On the contrary much has been learned
which tends to confirm it. What God revealed on this most important
and interesting branch of knowledge far outstripped at the time it was
published, what scientists had learned or speculative philosophers had
conjectured; and with confidence those who accept that revelation may
watch the slow but important discoveries of astronomers which will
yet demonstrate the truth of that system which God has revealed. It
represents the universe as planned on a scale so magnificent that it
is worthy of the intelligence of a God as its Creator. Such ideas of
the construction of the universe that they are worthy of revelation;
they carry with them by the very force of their grandeur the evidence
of their truth; and when it is remembered that they were brought forth
by a young man wholly separated from the centers of scientific thought,
unacquainted with the speculations of philosophers, and without any
previous knowledge of astronomy, it is not difficult to believe that
he received his knowledge of them from the writings of one inspired
or taught of God; and that he himself was gifted with divine power to
translate those ancient writings, and hence himself a prophet and seer
inspired of God."
2. _Astronomy in Ancient Egypt:_ "The more carefully one studies the
great work of Copernicus [the father of modern astronomy] the more
surprised he will be to find how completely Ptolemy [the Egyptian]
furnished him both ideas and material. If we seek the teachers and
predecessors of Hipparchus, the Greek, (160-125 B. C.) we find only
the shadowy forms of Egyptian and Babylonian priests, whose names and
writings are all entirely lost. In the earliest historic ages, men
knew that the earth was round; that the sun appeared to make an annual
revolution among the stars; and that eclipses were cause by the moon
entering the shadow of the earth, or the earth that of the moon."
(Popular Astronomy, Simon Newcomb, Introduction, p 2.) It is not at all
improbable that among the Egyptian and Babylonian priests above spoken
of, "whose names and writings are all entirely lost," that Abraham may
have had a place.
3. _The Influence of Abraham on Egyptian Thought:_ That Abraham was in
Egypt is clear both from the Bible and the writings of Josephus. The
latter after relating all that the Bible does, only in greater detail,
adds to the account that the Egyptian king made Abraham a large present
in money; "and gave him leave to enter into conversation with the most
learned among the Egyptians; from which conversation, his virtue and
his reputation became more conspicuous than they had been before. For
whereas the Egyptians were formerly addicted to different customs, and
despised one another's sacred and accustomed rites, and were very angry
one with another on that account, Abraham conferred with each of them,
and confuted the reasonings they made use of, every one for his own
practices; he demonstrated that such reasonings were vain, and void
of truth; whereupon he was admired by them, in those conferences, as
a very wise man, and one of great sagacity, when he discoursed on any
subject he undertook; and this was not only in understanding it, but
in persuading other men also to assent to him. He communicated to them
arithmetic, and delivered to them the science of astronomy; for before
Abraham came into Egypt, they were unacquainted with those parts of
learning; for that science came from the Chaldeans into Egypt, and from
thence to the Greeks also." (Antiquities of the Jews, Bk I, chap. xiii.)
LESSON VIII.
SCRIPTURE READING EXERCISE.
(SPECIAL LESSON.)
_THE LAW OF THE LORD IN ANCIENT AND MODERN REVELATION APPLIED TO THE
AMERICAN NEGRO RACE PROBLEM._
SUBJECT. REFERENCES.
_I. The American Negro Race Problem._ History of the United
1. Advent of the Negro Race in States by Alexander
America. Stephens, pp. 36, 88, 366.
2. Slavery and the Abolition of It. Same Author's, "War
Between the States. Old
Virginia and Her Neighbors
(John Fiske), Vol. I,
p. 18, 19, Vol. II, pp. 7,
29, 41, 172-222, 228-231, 235-6.
3. Political Enfranchisement of the Emancipation Proclamation
Black Race--Its Wisdom or Unwisdom. (Abraham Lincoln),
War Between the States,
Vol. II. Appendix to Papers
and Messages of the
Presidents' Vol.
4. Present Status of the Negro Race For Present Status of
Problem. the question see "The
Color Line," Wm. Benjamin Smith,
McClure
Phillips & Co., N. Y.
_II. The Law of the Lord as Affecting Book of Moses--Pearl
the Negro Race Problem._ of Great Price, Chap. v,
1. The Progenitor of the Race. verses 5-8, 22; Chap. viii:
verses 8, 2; Chap. viii: 12-15.
Gen. ix: 18-27.
2. The Manner of Its Preservation Book of Abraham,
through the Flood. Chap. i: 9-11, 21-28. Compare
3. The Curse Put Upon it by Noah. Gen. ix: 18-27; also
4. In what Respects a Forbidden "The Book of Abraham--A
Race. Divine and Ancient
5. From all the Foregoing Deduce Record," (Reynolds), p. 6,
the Law of God in the Question. 7. Smith's Old Testament
History, Chap. iii.
_SPECIAL TEXT: "Let not man join together what God hath put
asunder."_--"THE COLOR LINE," _chap. i_.
_NOTES._
1. _Introduction of African Slavery into America:_ "Some time anterior
to this period (i. e., 1620 A. D.) the Spaniards and Portuguese had
bought from the chiefs on the coast of Africa negro captives, and had
carried them to other parts of the world, especially to South America
and the West Indies, and had sold them as slaves. This traffic they had
continued without intermission, and in the year 1620 a Dutch vessel
brought to Jamestown twenty of these unfortunate beings and sold them
to the colonists of Virginia. This was the introduction of African
slavery in the British American colonies, which has been the source of
so much subsequent trouble, as we shall see. By the close of the year
1620 the population of the colony amounted to nearly two thousand.
Upon the subject of the introduction of African slavery in Virginia,
and afterwards in all the other British colonies, out of which so much
trouble and strife subsequently arose, it is quite proper here to state
that a majority of the colonists at Jamestown were very much opposed
to this introduction in their community of these supposed descendants
of Ham as "bondsmen and bondswomen" for life. Their opposition arose,
however, perhaps more from considerations looking to the best interests
and future welfare of the colony, in its progress in moral and material
development, than from any feelings of humanity towards the unfortunate
victims of this species of commerce. The African slave trade was at
that time not only tolerated by all civilized nations, but actively
engaged in for profit by many of the most distinguished Christian
monarchs." (Stephens' History of the United States, p. 36.)
2. _The First American Slave Ship:_ "In 1636 was built at Marblehead,
in Massachusetts, the first American slave-ship; it was called the
_Desire_, and was intended for the African slave-trade, in which most
of the European nations were then engaged directly or indirectly. The
first cargo of African slaves brought into Massachusetts was by the
_Desire_, on the 20th of May, 1638. Many of the most prominent men
purchased slaves out of this cargo; so that Massachusetts was a few
years only behind Virginia in the introduction within the English
settlements on this continent of this unfortunate race of slaves."
(History of the United States, Stephens, p. 88.)
3. _The Beginning of Abolition:_ "On the 12th of February, 1790, a
petition, invoking the Federal authorities to adopt measures with a
view to the ultimate abolition of African slavery, as it then existed
in the respective States, was sent to Congress, headed by Dr. Franklin,
who had been a very distinguished, though not a very active leader,
owing to his age, in the ranks of the "Nationals," in the Philadelphia
convention. There were then in the United States 697,897 negro slaves.
They had been introduced into all the States, as we have seen, but most
of them were at this time in the Southern States. This movement was
looked upon with alarm everywhere by the true friends of the federal
system, as it invoked the exercise of powers not delegated by the
States to Congress. After a thorough discussion on the 23rd of March,
1790, in the House of Representatives, the question was quieted for the
time by the passage of a resolution "That Congress have no authority to
interfere in the emancipation of slaves, or in the treatment of them
within any of the States; it remaining with the several States alone
to provide any regulations therein, which humanity and true policy may
require." (History of the United States, Stephens, p. 367.) The act of
emancipation did not come until 1863, in the midst of the Civil war,
and then it was regarded merely as a war measure.
4. _The Race Question as Affecting the Southern States:_ Perhaps the
most convincing book in justification of the South in denying to the
negro race social equality with the white race is the one written by
William Benjamin Smith, entitled "The Color Line, A Brief in Behalf of
the Unborn," from which the following is a quotation:
"Here, then, is laid bare the nerve of the whole matter: Is the
south justified in this absolute denial of social equality to the
negro, no matter what his virtues or abilities or accomplishments?
"We affirm, then, that the south is entirely right in thus keeping
open at all times, at all hazards, and at all sacrifices an
impassible social chasm between black and white. This she must do
in behalf of her blood, her essence, of the stock of her Caucasian
race. To the writer the correctness of this thesis seems as clear
as the sun--so evident as almost to forestall argument; nor can
he quite comprehend the frame of mind that can seriously dispute
it. But let us look at it closely. Is there any doubt whatever as
to the alternative? If we sit with negroes at our tables, if we
entertain them as our guests and social equals, if we disregard
the color line in all other relations, is it possible to maintain
it fixedly in the sexual relation, in the marriage of our sons
and daughters, in the propagation of our species? Unquestionably,
No! It is certain as the rising of tomorrow's sun, that, once the
middle wall of social partition is broken down, the mingling of
the tides of life would begin instantly and proceed steadily. Of
course, it would be gradual, but none the less sure, none the less
irresistible. It would make itself felt at first most strongly in
the lower strata of the white population; but it would soon invade
the middle and menace insidiously the very uppermost. Many bright
mulattoes would ambitiously woo, and not a few would win, well-bred
women disappointed in love or goaded by impulse or weary of the
stern struggle for existence. As a race, the Southern Caucasian
would be irrevocably doomed. For no possible check could be given
to this process once established.. Remove the barrier between two
streams flowing side by side--immediately they begin to mingle
their molecules; in vain you attempt to replace it. * * * * The
moment the bar of absolute separation is thrown down in the South,
that moment the bloom of her spirit is blighted forever, the
promise of her destiny is annulled, the proud fabric of her future
slips into dust and ashes. No other conceivable disaster that
might befall the South could, for an instant, compare with such
miscegenation within her borders. Flood and fire, fever and famine
and the sword--even ignorance, indolence, and carpet-baggery--she
may endure and conquer while her blood remains pure; but once taint
the well-spring of her life, and all is lost--even honor itself.
It is this immediate jewel of her soul that the South watches
with such a dragon eye, that she guards with more than vestal
vigilance, with a circle of perpetual fire. The blood thereof is
the life thereof; he who would defile it would stab her in her
heart of hearts, and she springs to repulse him with the fiercest
instinct of self-preservation. It may not be that she is distinctly
conscious of the immeasurable interests at stake or of the real
grounds of her roused antagonism; but the instinct itself is none
the less just and true and the natural bulwark of her life.
"At this point we hear some one exclaim, 'Not so fast! To sit at
table, to mingle freely in society with certain persons, does
not imply you would marry them." Certainly not, in every case.
We may recognize socially those whom we personally abhor. This
matters not, however; for wherever social commingling is admitted,
there the possibility of intermarriage must be also admitted.
It becomes a mere question of personal preference, of like and
dislike. Now, there is no accounting for tastes. It is ridiculous
to suppose that no negroes would prove attractive to any white.
The possible would become actual--as certainly as you will throw
double-double sixes [in dice], if only you keep on throwing. To be
sure, where the number of negroes is almost vanishingly small, as
in the north and in Europe, there the chances of such mesalliances
are proportionally divided; some may even count them negligible.
But in the South, where in many districts the black outnumbers
the white, they would be multiplied immensely, and crosses would
follow with increasing frequency.. * * * But some may deny that
the mongrelization of the Southern people would offend the race
notion--would corrupt or degrade the Southern stock of humanity. If
so, then such a one has yet to learn the largest-writ lessons of
history and the most impressive doctrines of biological science.
That the negro is markedly inferior to the Caucasian is proved
both craniologically and by six thousand years of planet-wide
experimentation; and that the commingling of inferior with superior
must lower the higher is just as certain as that the half-sum of
two and six is only four."
_A Final Word on Speech Building:_ In the notes that have accompanied
these special lessons, which we have suggested be treated in extempore
speeches, we have gradually developed one single lesson in the matter
of constructing a lecture or speech. The plan has been simple, and
the illustrations abundant. The lesson in speech structure was based
upon the simple principle of the speech having an _Introduction_, a
_Discussion_, and a _Conclusion_, accompanied by several illustrations
of noted speeches. A word was said with reference to the gathering of
material for such an address, and the manner of delivering it in the
form of extempore speech. And now at the conclusion of the lesson, I
desire to say one more thing, and to say it as emphatically as it is
possible for it to be said.
Let every speech, lecture, or discourse by a Seventy be an honest
one. Let it be his own, good, bad, or indifferent. A poor speech that
is one's own is more to one's credit than a good one stolen, and
repeated as his. Plagiarism is defined to be an act "appropriating the
ideas, writings, or inventions of another without due acknowledgment;
specifically, the stealing of passages, either word for word or in
substance, from the writings of another and publishing them as one's
own; literary or artistic theft. * * * A writing, utterance, or
invention stolen from another. (Dictionary, Funk & Wagnall's.)
I desire to call the attention of our Seventies to the fact that the
ugly words, "stolen," "theft," "stealing," are used as describing
this act, and in literary ethics the act is just as despicable as
those acts in commercial life that go under similar descriptive
titles, "stealing," "theft," "robbery." And indeed, there is more
excuse for such acts in commercial life than in literature. Of all
despicable characters in the literary world, the is regarded as the
most contemptible, and yet there have not been wanting among us in
the ministry of the Church (due to their ignorance of the ethics of
literature, of course) those who have advocated the appropriation
of sermons and lectures prepared by others; and have advocated the
repetition of these stolen sermons in the preaching of the gospel!
I know of nothing that should be so completely repudiated in the
Seventies' class work and their subsequent ministry as this course, or
anything that smacks of it. It is as bad as wearing stolen clothes.
It is asking one to shine not even by borrowed, but by stolen light.
It will result in mental laziness. It is a confession of one's own
inability to think for himself and work out from the mass of materials
that lie before him in the revelations of God, the deductions and
conclusions that make for the establishment of faith and righteousness
in the lives of others. A few ideas hammered out on the anvil of one's
own thought, even though they be crudely and haltingly expressed,
if they are one's own, that is a better beginning and more hopeful
than the most glowing declamation of the sermon that has been stolen
from another, or plagiarised from some book or tract.. I beg of you
to adhere to this counsel. Of all things have your discourses honest
before God and before men.
Of course, I know the excuse that is made to justify plagiarism among
some of our young and inexperienced Elders. Some of our young brethren
are conscious of their unpreparedness to immediately begin their work
when called to the ministry, and they feel the necessity of beginning
at once; for they are called upon to speak immediately on arriving
in their missions, and they are overwhelmed with the sense of having
nothing to say, and either through wrong suggestion of others, or
misconception of the proprieties in the premises, they commit to memory
the discourse of a companion, or a tract (See Editor's Table of _Era_,
September, 1907), or parts of books and deliver such memorized tracts
or discourses _as their own_. That is plagiarism, which is always
dishonest and not in harmony with the Spirit of truth, which is the
Spirit of the gospel. To meet such an emergency of unpreparedness
supposed to justify the kind of plagiarism referred to above, I suggest
that it would be better for the Elder to confess his inability to set
forth the doctrine or message for the present, but say that he had in
his possession a tract or book that did so, and with permission of
those who had gathered he would read some passages from it that would
set forth some of the doctrines of our faith; and then read so much as
might be necessary for the occasion. Or he might say that on a given
occasion he had heard his companion set forth a certain doctrine or
part of the message they were sent to deliver in a manner that appealed
to him, and as his companion had not referred to it, or was not likely
to refer to it on this occasion he would take the liberty of doing
so; being careful to credit his companion throughout, and especially
at points peculiarly striking. By taking this course, he preserves
the consciousness of his own honesty, and by diligence will soon work
himself out of the necessity of reading or repeating the ideas and
language of others.
_President Joseph F. Smith's Benediction on, and Instructions to the
Seventies:_
"I feel like blessing the quorums of the Priesthood, every one of them,
from the High Priests to the Deacons. I pray God, my Heavenly Father
to remember them in their organizations, to help them, that they may
magnify the Priesthood they hold and do the will of the Father; that
the Seventies may be minute men, instant in season and out of season,
ready and willing to respond to the calls that are made upon them to go
and preach the gospel to the world. Gather in from the Elders' quorums
those who have proven themselves worthy and who have gained experience,
and make Seventies of them, so that the quorum of the Seventies may
be replenished; and the aged ones, whose physical condition will not
permit them any longer to do missionary duty in the world, let them
be ordained High Priests and Patriarchs, to bless the people and to
minister at home. Gather in the strong, the vigorous, the young, the
able-bodied, who have the spirit of the gospel in their hearts, to fill
up the ranks of the Seventies, that we may have ministers to preach the
gospel to the world. They are needed. We cannot now meet the demand."
(Conference Reports, October, 1905, p. 95.)
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