Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in {your} moral excellence, knowledge; and in {your} knowledge, self-control, and in {your} self-control, perseverance, and in {your} perseverance, godliness; and in {your} godliness, brotherly kindness, and in {your} brotherly kindness, love. - 2 Peter 1:5-7
In this familiar passage, we find one of several Bible lists of "qualities of character" or "virtues" that Christians should strive to attain in our lives. But have you considered that some of those virtues seem "natural" with some folks, yet completely contrary to the disposition of others? For example, some people just seem "naturally" to be able to exercise "self-control" with much less effort than others, perhaps because of some inherited traits or the environment in which they were raised. Some seem to have an easier time with "brotherly kindness." Others seem more disposed toward "patience" or "perseverance." Do you see what I'm saying?
What is often not fully understood, is the fact that the virtues enjoined upon the people of God are to be products of the will - not products of our genes, or the results of circumstances over which we have no control. Let's try to illustrate this important principle by looking at the virtue of "patience" (translated in some versions as "perseverance" or "longsuffering").
I like the definition of "patience" given in the International Standard Bible Encyclopedia:
"'Patience' implies suffering, enduring or waiting, as a determination of the will and not simply under necessity."
I especially like that last part: "...as a determination of the will and not simply under necessity." It may well be that a convicted criminal is forced to endure his confinement - to suffer the loss of his freedom, - to wait through the long months or years until his release. His waiting may indeed have the outward appearance of patience. But, in fact, it may well be only the symptoms of a will broken by the State or, worse, just simple hopelessness. This is not the patience of which the Bible proscribes for Christians. This kind of patience is the end result of making up our minds to 'suffer, endure, or wait' in direct response to submitting to God's will. If we have been "gifted" in some area of our lives so that we are naturally inclined to be more patient, more loving, more generous, etc., that is well and good. Use that "gift" to the glory of our Lord by submitting it to His will (see Romans 12:4-8; 1 Peter 4:10-11).
That's the key! As we develop and possess the various "virtues" in our lives, we must never lose sight of the importance of exercising them, not out of habit or necessity; but rather as acts of our will which is completely surrendered to the Will of God. - Bob West, The Milpitas Messenger, May 1997
In our previous article, we quoted from the Mormon Articles of Faith by James Talmage in which he listed some twenty books or writings mentioned in the Bible. He then asserted that these writings were "missing books of the Bible," and that such proved the Bible to be incomplete. If possible, please secure and read the previous article. In any event, we shall briefly summarize the last article.
We pointed out that the Mormons are obligated to show that these writings are indeed inspired of God, on the one hand, and, on the other hand, if they are inspired, they contain revelation from God in addition to that contained in existing scripture. We further referred to the Book of Mormon (1 Nephi 13:26-40) which shows their obligation to actually produce these "missing books" or admit the failure of Book of Mormon promises.
The fact of the matter is that the burden of proof rests upon Mormon teachers. But in the interest of truth, we began an examination of the 20 citations listed by Talmage and found that not a one of them refers to a book that should be in our Bible. We pointed out that all of them can be accounted for on one of the three following grounds:
In the last article we examined the books which fall into category #I. We shall not notice those which fall into category #II.
Category II
The Jews were prolific record-keepers. It is therefore no unusual phenomenon to see the Bible writers cite a well-known historical or poetical work to corroborate the veracity of their testimony. In the New Testament, the apostle Paul quoted from heathen poets to emphasize his teaching (see Acts 17:28; Titus 1:12). Would our Mormon friends think for a minute that those poets who believed not in God were speaking by inspiration and their writings are "lost books of the Bible?" If not, then why insist on the citation of other historical and poetical works in the Old Testament as evidence of "lost books?" Surely the honest reader can see this.
Book of the Wars of the Lord - Numbers 21:14. This is a purely historical and geographical reference. Where is the evidence of inspiration?
Book of Jasher - Joshua 10:13. The quotations from this book (see 2 Samuel 1:18) indicate that it was a well-known historical/poetical work. Again, the references are devoid of any evidence of inspiration. It was cited only for corroborative purposes.
Book of Statutes - 1 Samuel 10:25. Observe that this passage does not give a name to the "book." Talmage read that into this passage. From the brief mention of the book, there appears to be evidence enough to conclude only that Samuel wrote it and that it was included among the historical and political records of the people. One not only has to read the name of the book into the passage, but also has to read inspiration into it as well.
Book of the Acts of Solomon - 1 Kings 11:41. Again, there is no evidence that his book was anything other than a historical record written to supplement the temple archives. The wording would indicate that all the significant acts and wisdom of Solomon had been related in the book of 1 Kings.
Books of Nathan the Prophet and Gad the Seer - 1 Chronicles 29:29. The subject matter of these books was "the acts of David the king," the same, as the passage states, as that contained in the book of Samuel. While there is evidence of the inspiration of the books of Samuel, we would have to assert the same for these books.
Books of Ahijah the Shilonite and visitions of Iddo the Seer - 2 Chronicles 9:29; Book of Shemiah - 2 Chronicles 12:15; Story of the Prophet Iddo - 2 Chronicles 13:22; Book of Jehu - 2 Chronicles 20:54; Acts of Uzziah by Isaiah - 2 Chronicles 26:22; Sayings of the Seers - 2 Chronicles 33:19. We list all of these books together because they are all of identical nature. Look up each of the references and notice that the writer cites them merely to corroborate one incident or subject that had already been related in 2 Chronicles.
The Book of Enoch - Jude 14. In this passage you will note that the name "Book of Enoch" nowhere appears. Jude cites a statement made by Enoch who lived thousands of years before Christ. It is true that there is now in existence a "Book of Enoch" that contains a passage similar to the one quoted by Jude. The scholarship of the world, however, affirms with certainty that this existing book was not written by Enoch; rather, by a Jewish author, perhaps as late as the 1st Century, although there is no concrete evidence of its existence until the 2nd Century. It may well be that this author included in the book some statements that were traditionally attributed to Enoch - one of them rightly so (the one mentioned by Jude). But Jude's quoting of this one statement no more indicates the inspiration of the entire book, than does Paul's quoting the heathen poets indicate the inspiration of their writings.
Other Writings About Jesus - Luke 1:1. Again, Mr. Talmage errs in jumping to the conclusion that Luke is speaking about "writings." Just read the passage. It is far from certain that "writings" are intended. But even if this could be established, where is the evidence that such writings were inspired? Many men, from early times until now, have undertaken to write or otherwise narrate the life of Jesus. No one would think that all such works are inspired of God.
It appears to me that the language itself implies the inferior quality of efforts of others (either written or oral). Notice the language at verse 3, "It seemed good to me also, having had perfect understanding of all things from the very first, to write..." Is this not an implication that the other mentioned undertakings were either fragmentary or inaccurate? It would appear so to me. In any event, the Mormons are still obligated to prove that writings were indicated in the passage and, if so, that they were inspired.
In the next issue of the Messenger, we shall conclude our study. - Bob West, The Milpitas Messenger, May 1997
There are some subjects which we rather naturally avoid thinking about. Even the most commonplace subject we shy from, if it is disagreeable or causes us discomfort. Death is just such a subject. Even though it is as common as birth and as inevitable as the tick of the next second, many of us can be brought to think of death seriously only when it forces itself upon us.
Such was the case when word was received only today of the death of two more close friends of mine - both gospel preachers - Forrest Moyer and Bill McCuistion. Here were two good men, neither of whom could be considered as "old." They had become household names among the many brethren whose lives they had touched. Yet, in the fleeting of a moment, they are gone. Their familiar forms and cheerful voices remain now only in our memories. We are reminded again that we, too, are mortals and that we all must, sooner or later, depart this life.
Christians should not be forced to think of death; rather, we should calmly contemplate its certain approach regularly. From the time one is baptized into Christ, he is considering death and the ones who have died. I am convinced that this is the point of 1 Corinthians 15:29: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" If there were no resurrection of the dead, what would be the point of being baptized? So in a very real sense, the penitent believer is baptized for (with a view to) the dead. Then all through our life as a Christian, we should live with the consciousness of the fact that "it is appointed unto men once to die, and after that the judgment" (Hebrews 9:27). Like Paul, we need to cultivate an appreciation for the truth that "our citizenship is in heaven" (Philippians 3:20), which will be realized after this life is over. As the years pile the infirmities of the flesh upon us, we should find ourselves thinking of death - not as some morbid, fearful specter; but, rather, as an anticipated, planned-for event which will not find us unprepared. May God help us to this end.
- Bob West, Milpitas Messenger, May 1997
The gospel of our Lord is "the power of God unto salvation" (Romans 1:16). It has been often observed that the word translated "power" comes from a Greek word which is similar to the sound of our word "dynamite."
No one can remain the same after exposed to God's dynamite - the gospel. If he believes it and applies it to his life in humble obedience, it will save him from sin and further advance him along the road to spiritual life. On the other hand, if he rejects it, it will have a disastrous effect in his present life and in Eternity. It has been our unpleasant experience to see men who are horribly scarred and deformed by various kinds of explosions. But the effects upon the life of an individual who mishandles or rejects the gospel explosive are far more terrifying. These miserable souls are seen hobbling through life with shattered convictions, a heart insensible to love, a seared-over conscience, silent and unaccusing, and a will so accustomed to choosing evil that it seems incapable of any other choice.
So, you see, the gospel has a two-fold effect. The light that emanates from it can melt our hearts like wax. But at the same time, that light can harden a rebellious heart as the hardest clay. WE have heard the gospel. It has changed our lives - one way or the other! We need to ask ourselves: What effect has the gospel had on me? - Bob West, Milpitas Messenger, May 1997