Day 16 August 25 - John 10-14

[pam]

Discussion

[KeithLBrown]

One Fold, and One Shepherd

Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? - Ezekiel 34:2

And verily I say unto you, that ye are they of whom I said: Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. - 3 Nephi 15:21

The most common breed of sheep now reared in Palestine is the broad-tailed variety. In the north of the country a breed occurs which somewhat resembles the merino, but the other variety is the sheep of the country. The enormous fat tail is used for cooking purposes, for grease, and for lamps. Immense numbers of sheep were reared in Palestine in biblical times, and in some parts of the country this is still the case. The flocks were protected from wild beasts at night by men who watched them with their shepherd dogs. Shepherds still, as of old, go before the sheep, and the sheep follow, being apparently more or less attached to their masters, whose voice they instantly recognize.

Scripture Reference: John 10:11-16

11 I am the good shepherd: the good shepherd giveth his life for the sheep.
12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
13 The hireling fleeth, because he is an hireling, and careth not for the sheep.
14 I am the good shepherd, and know my sheep, and am known of mine.
15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

Homer S. Ellsworth, "Thoughts on the Good Shepherd," Ensign, Dec 1985, 62

It would have been natural for the Savior to refer to sheep and the flock in his attempts to teach the worth of souls as he went about establishing his ministry. His fellow Galileans understood the value of sheep, the necessity for a flock, and the responsibilities of a shepherd. His followers could therefore more clearly perceive the truths that he was teaching them. And those he selected as his disciples could more easily understand what he had to say to them about their responsibilities in helping him carry out his divine commission.

The Good Shepherd

In introducing his mission among men, Jesus identified himself as the Good Shepherd: "I am the good shepherd: the good shepherd giveth his life for the sheep." (John 10:11.) In the Savior’s time and place, a shepherd who was the owner of the sheep not only loved them but would risk his life for them. This was true of David. When his father’s sheep were attacked by a bear and a lion, David slew them both. (1 Sam. 17:34–35.) At the time he was anointed by Samuel to be king, David was the shepherd of a flock in Bethlehem. And through his lineage, Jesus would be born in Bethlehem, the Good Shepherd whose flock would take in all the world.

The Savior provided his disciples with ways of recognizing him. He compared the true shepherd to one who does not really care for his flock, who just tends sheep for a living: "But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep." (John 10:12.)

This may be an allegory about the wolf as Satan, coming in various ways to catch and to scatter the sheep. Here the hireling shepherd is one who gives way instead of resisting Satan’s temptations. But the Savior points out that he is the Good Shepherd, that he knows his sheep, that they are known of him, and that he will lay down his life for them—all of them. This, of course, reminds us of the passage in 3 Nephi: "Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." (3 Ne. 15:21.)

In the account recorded in John, Jesus pointed out that he was ready to give his life for all of the children of our Father in Heaven. He also was describing what would actually take place through his crucifixion and atonement.

Also, in John 10:7, the Savior explains that it is through him as the Savior, and only him, that mankind can gain entrance into his Heavenly Father’s kingdom: "Then Jesus said unto them again, Verily, verily, I say unto you, I am the door of the sheep." There were two kinds of sheepfolds in Jesus’ time. One, a large building with beams covered with tree branches and straw, was used in the winter for the sheep. In the summer and spring the sheep for an entire town were kept in a large enclosure open to the sky but with walls high enough to keep predators out. At night all the individual family shepherds brought their flocks to the large fold and one man stood guard through the night instead of all the shepherds.

Jesus used this parable to illustrate that he was the shepherd who took care of the sheep at night; he was the protector and guardian of the flock and no man could come into the fold without knowing the gospel and knowing his relationship to his Father in Heaven. Indeed, Jesus is the gatekeeper "and he employeth no servant there." (2 Ne. 9:41.)

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John 10:10 that they might have life, and that they might have it more abundantly

The world seeks moments of immediate pleasure; the saints seek true and lasting joy. The world seeks the fountain of youth; the saints seek the fountain of living waters. The world seeks a life of abundance; the saints seek the abundant life.

“This expression conveys in one sentence the essence of the Lord's mortal ministry: he came to teach and serve and save. He lived the abundant life and has extended the blessings of the same to all who will accept him and the principles of his gospel.” (Kent P. Jackson and Robert L. Millet, eds., Studies in Scripture, Vol. 5: The Gospels [Salt Lake City: Deseret Book Co., 1986], vii.)

“When we understand the alternative-what our fate would have been without the Savior-the preceding words have altogether new and deeper meaning. The more abundant life promised by Jesus refers not only to a resurrected, endless life with a body but also to a better quality of life both now and in the hereafter. It's the joy of a celestial life compared with the misery and disappointment of hell.” (Robert J. Matthews, A Bible! A Bible! [Salt Lake City: Bookcraft, 1990], 286 - 287.)

Bruce Hafen

“The Lord ultimately seeks our self-fulfillment, not our self-denial. Yet our self-denial in the short run enables our self-fulfillment in the long run. God is the author of our passions. If we bridle them by the bounds he has set, our passions can be fulfilled. We submit ourselves to divinely ordered limits in order to find—not to deny—the abundant life.” (Bruce C. Hafen and Marie K. Hafen, The Belonging: The Atonement and Relationships with God and Family Heart [Salt Lake City: Deseret Book Co., 1994], 304.)


Albert E. Bowen

“That fine phrase, coined and employed by the Master, has in recent times been so violently wrenched from the noble setting in which He put it and has been made to assume a significance…widely variant from the one He gave it…it has been dragged down from its high spiritual plane to the ordinary level of every day materialism. More often than not now-a- days ‘the abundant life’ is made the synonym for a full stomach, or a modernized home, or coveted apparel, or a new model automobile. And these mere things are held up to view as if they constituted the goal of ultimate desire, which, is symptomatic of present day measures of value.

“But it is abundantly clear that that is not at all what was in the mind of Jesus when He used the expression. It follows immediately upon His declaration that it was by Him that man shall be saved. Salvation meant to Him something far different than the mere physical comfort or even preservation of the mortal body, or the gratification of the physical senses, or the invention of new excitements to relieve us of our artificially created boredoms.

“He was always concerned with eternal spiritual values, never with mere things, as His utterances so fully show. When He talked about life He always embraced within His meaning something far transcending the satisfying powers of mere things.” (Conference Report, April 1940, Second Day—Morning Meeting 129.)

Spencer W. Kimball

“The abundant life, of course, has little to do with the acquisition of material things, though there are many wonderful individuals who have been blessed materially and who use their wealth to help their fellowmen-and this is most commendable. The abundant life noted in the scriptures is the spiritual sum that is arrived at by the multiplying of our service to others and by investing our talents in service to God and to man.

“If you can, just live on a little farm and get out and plow and raise your crops and think of your family and wish and pray for them as you plow and plant and harvest…Sometimes we get wrong notions, we think we have to be in a luxurious house, in a large city, with a new car in order to be happy. Happiness isn't there. Happiness isn't in a new car, it isn't in a new and luxurious apartment. Happiness isn't in banks and stocks. Happiness is where you make it, it's up to you. It comes from within, it doesn't come from things.” (The Teachings of Spencer W. Kimball, edited by Edward L. Kimball [Salt Lake City: Bookcraft, 1982], 380.)

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John 10:34-36 If he called them gods, unto whom the word of God came


Joe J. Christensen

“Latter-day Saints have been criticized for believing that the Savior really meant what he said, and that becoming like our Father in Heaven and the Savior is a commandment—not just a suggestion. Over the years, many vindictive books and articles have been written condemning our beliefs as blasphemous. How dare we believe that we could and even should try to become like our Father in Heaven!

“We are attacked for these beliefs even though the Bible, which is accepted as scripture by all Christians, makes frequent reference to the fact that we are children of and should become like our Father in Heaven. Note the following small sampling of the many biblical scriptures on the topic:

‘What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour’ (Psalm 8:4-5).
‘I have said, Ye are gods; and all of you are children of the most High’ (Psalm 82:6; emphasis added). The Savior even referred to this idea: ‘Jesus answered them, Is it not written in your law, I said, Ye are gods?’ (John 10:34)
‘Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device’ (Acts 17:29; emphasis added).
‘And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together’ ("Rom. 8:17Romans 8:17; emphasis added).” (One Step at a Time: Building a Better Marriage, Family, and You [Salt Lake City: Deseret Book, 1996], 107.)


John A. Widtsoe

“Joseph Smith the Prophet declared that there is a plurality of gods. An indication of such plurality runs through the scriptures, ancient and modern. In the very beginning of time Adam and Eve were promised that they should ‘be as gods’ (Gen. 3:5) and Jesus reminded the Jews that in their scriptures it was written ‘ye are gods.’ (John 10:34.) Paul spoke of ‘lords many and gods many.’ (1 Cor. 8:5.) Modern revelation presents the same truth when it says ‘according to that which was ordained in the midst of the Council of the Eternal God of all other gods before this world was.’ (D. & C. 121:32)

“This implies that many personages may have attained the power and place of Godhood. This does not make them in any sense coequal with God, or with his Son, or the Holy Ghost. Those who are denominated gods have a rank in the eternal councils, with corresponding power to help foster the purposes of the Father. There may be many generals in an earthly government, but only one commander-in-chief. Even so in the government of heaven.” (Evidences and Reconciliations [Salt Lake City: Improvement Era], 54.)

Boyd K. Packer

“Since every living thing follows the pattern of its parentage, are we to suppose that God had some other strange pattern in mind for His offspring? Surely we, His children, are not, in the language of science, a different species than He is.

“What is in error, then, when we use the term godhood to describe the ultimate destiny of mankind? We may now be young in our progression-juvenile, even infantile, compared with God. Nevertheless, in the eternities to come, if we are worthy, we may be like unto Him, enter His presence, ‘see as [we] are seen, and know as [we] are known,’ and receive ‘a fulness’ (D&C 76:94).

“This doctrine is in no way at variance with the scriptures. Nevertheless it is easy to understand why some Christians reject it, because it introduces the possibility that man may achieve godhood.

“Their concern centers on certain verses of scripture, for there are many references (at least twenty in the Bible alone) which speak of one God; for example, there is ‘one God and Father of all’ (Ephesians 4:6). But if you hold strictly to a too rigid interpretation of those verses, you create serious theological problems for yourself.

“There are many other verses of scripture, at least an equal number in the Bible, that speak in plural terms of ‘lords’ and ‘gods.’ The first chapter of Genesis states: ‘And God said, let us make man in our image, after our likeness’ (Genesis 1:26, italics added). Such references are found from Genesis to Revelation (Revelation 1:6).

“The strongest one was given by Christ himself when he quoted that very clear verse from Psalm 82:1-6: ‘Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the son of God?’ (John 10:34-36, italics added.)

“The acceptance of this truth does not mean accepting the multiple gods of mythology nor the polytheism of the pagans, which was so roundly condemned by Isaiah and the other prophets.

“There is one God, the Father of all. This we accept as fundamental doctrine.

“There is only one Redeemer, Mediator, Savior. This we know.

“There is one Holy Ghost, a personage of spirit, who completes the Godhead.

“I have emphasized the word one in each sentence, but I have used it three times' Three is plural.

“Paul used the plural many and the singular one in the same statement: ‘For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) but to us there is but one God, the Father.’ (1 Corinthians 8:5-6.)

“Anyone who believes and teaches of God the Father, and accepts the divinity of Christ and of the Holy Ghost, teaches a plurality of Gods.

“When the early Apostles were gone it was not long until those who assumed the leadership of the Church forsook revelation and relied on reason. The idea of three separate Gods offended them, for it appeared to contravene those scriptures which refer to one God.

“To solve that problem they took verses from here and there and ignored all else that bears on the subject. They tried to stir the three ones together into some mysterious kind of a composite one. They came up with creeds which cannot be squared with the scriptures. And they were left with a philosophy that opposes all we know of creation, of the laws of nature; and that, interestingly enough, defies the very reason upon which they came to depend.

“…What could inspire one to purity and worthiness more than to possess a spiritual confirmation that we are the children of God? What could inspire a more lofty regard for oneself, or engender more love for mankind?

“This thought does not fill me with arrogance. It fills me with overwhelming humility. Nor does it sponsor any inclination to worship oneself or any man.” (Let Not Your Heart Be Troubled [Salt Lake City: Bookcraft, 1991], 290-292.)

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John 11:22-32 I know, that even now, whatsoever thou wilt ask of God, God will give it thee

One of the most impressive elements of this story is the great faith of Mary and Martha, the tender feelings of the Savior towards them, and their love for him. Martha was probably upset that the Lord had delayed his coming. After Lazarus’ death, Mary and Martha had little else to do but discuss the “what if” scenarios. What if Jesus had been here? What if he had come as soon as he was summoned? Such second guessing may well have taken place, but Mary doesn’t let bitterness belittle her faith, for she declares, ‘I know, that even now…God will give it thee.’ We would do well to emulate Martha’s faithfulness and her testimony.When the tragic scenarios of our lives lead to second guessing of the Lord’s plan, we like Martha, should have faith that the Lord will come through ‘even now’ when it seems to be everlastingly too late.

Carlos E. Asay

“I wish all young women would emulate the loyalty and commitment of a Ruth, the sense of destiny of an Esther, the depth of testimony of a Martha, and the love of God such as Mary showed. Just imagine what a young lady might become if she sought diligently to acquire all the virtues associated with the great women mentioned in holy writ.” (The Road to Somewhere: A Guide for Young Men and Women [Salt Lake City: Bookcraft, 1994], 53.)

Matthew Cowley

“Jesus spoke those words which have ever since carried comfort and hope to the hearts of every believer who has mourned the death of a loved one: ‘I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live.’ ("John 11:21"John 11:22"John 11:23"John 11:24"John 11:25John 11:21-25.)

“It was to the woman that he addressed the words which could have been uttered only by a divine Personage…Here was witnessed by the women a miracle which was performed by one who had at his disposal the power of an omnipotent being. Here was made manifest to them the power of the Redeemer to restore mortal life to the dead. But even greater and certainly more important than this miraculous manifestation which they beheld was the resurrection of the Son of God himself, which the women were to be the first to witness; the redemption of a Personage from mortality to immortality. This was to be the resurrection of him who had the power not only to lay down his own life, but also to take it up again.” (Matthew Cowley Speaks [Salt Lake City: Deseret Book Co., 1954], 319.)

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John 11:25 I am the resurrection, and the life

Bruce R. McConkie

“The whole purpose of the plan of salvation is to provide immortality for all men and to make eternal life available for those who overcome the world and qualify for such a high exaltation. ‘For behold, this is my work and my glory,’ saith God, ‘to bring to pass the immortality and eternal life of man.’ ("Moses 1:39Moses 1:39.) This is accomplished through the redemption of Christ, by virtue of which all men are ‘raised in immortality,’ thus being redeemed from the temporal fall, and by virtue of which the saints are ‘raised [also] unto eternal life,’ thus being ‘redeemed from their spiritual fall.’ (D&C 29:43-44.)

“Immortality/Salvation is in Christ. Immortality comes through him; his resurrection brings to pass the resurrection of all men. Eternal life is his gift to those whose sins he has borne. ‘I am the resurrection, and the life,’ he said. 'Both immortality and eternal life come because of my atoning sacrifice.' ‘He that believeth in me, though he were dead, yet shall he live.’ Temporal death and spiritual death are both swallowed up in Christ. ‘And whosoever liveth and believeth in me shall never die.’ (John 11:25-26.)” (A New Witness for the Articles of Faith [Salt Lake City: Deseret Book Co., 1985], 153.)

Joseph F. Smith

“I cannot conceive of any more desirable thing than is vouchsafed to us in the gospel of Jesus Christ—that though we die, yet we shall live again, and though we die and dissolve into the native elements of which our tabernacles are composed, yet these elements will again be restored to each other and be reorganized, and we will become again living souls just as the Savior did before us; and his having done so has made it possible for all the rest of us. What can there be more joyous to think of than the fact that Brother Freeze, who loved his wife and whom she loved, to whom he was true and who was true to him all her days of association with him as wife and mother, will have the privilege of coming up on the morning of the first resurrection clothed with immortality and eternal life, and resume the relationship that existed between them in this life, the relationship of husband and wife, father and mother, parents to their children, having laid the foundation for eternal glory and eternal exaltation in the kingdom of God! Life without this hope would seem to me in vain. And yet there is nothing that I have ever discovered in the world, except the gospel of Jesus Christ, that gives this assurance. Nothing has ever pointed it out in a tangible way except the gospel of Jesus Christ. Jesus Christ has laid this foundation, has taught this principle and this truth, and has uttered that memorable sentiment that, ‘He that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die.’ (John 11:25-26)” (Gospel Doctrine: Selections from the Sermons and Writings of Joseph F. Smith, compiled by John A. Widtsoe [Salt Lake City: Deseret Book Co., 1939], 457.)

Gordon B. Hinckley

“Death may and will come, but death has been robbed of its sting, and the grave of its victory. ‘I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die.’ (John 11:25-26.)

“I stood a few days ago before the bier of a young man whose life had been bright with hope and promise. He had been an athlete in his high school, and a student for one year at this university. He was a friendly, affable, brilliant young man. He had gone into the mission field. He and his companion were riding down the highway when a car, coming from the opposite direction, moved into their lane and crashed head-on into them. He died In the hospital an hour later. As I stood at the pulpit and looked into the faces of his father and his mother, there came into my heart a conviction that I had never before felt with such assurance. I knew with certainty, as I looked across that casket, that he had not died, but had merely been transferred to another field of labor to commence his mission so well begun here.

“What shall you do with Jesus which is called Christ? Live today as if you were going to live forever, for you surely shall. Live with the conviction that whatsoever principle of intelligence and beauty and truth and goodness you attain unto in this life, it shall rise with you In the resurrection. Live with the certain knowledge that some day ‘we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt.’ (Alma 11:43.)” (December 14, 1960, BYU Speeches of the Year, 1960, 4.)

Howard W. Hunter

“‘We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.’ (Article of Faith 3.)

“We also believe in the literal resurrection of the body, reunited with the spirit, becoming the spiritual body or the soul as defined by scripture. If we should eliminate from our religious beliefs the doctrine of the atonement and resurrection of Jesus Christ and the resurrection of mankind, there would be nothing left but a code of ethics. The propositions of ethics may be noble, but they lack those elements of the gospel that lead men to eternal exaltation. Philosophy and theology may be interesting and give us lofty concepts, and we may become inspired by profound thinking, but Christian faith is based upon the simplicity of the gospel, the example, the life, and the teachings of Jesus Christ. This was the witness of Paul to the saints at Corinth, and the message applies to us in this day, living as we do in a world that can be compared in many ways to Corinth of old. In a society of turmoil, immorality, freethinking, and questioning of the reality of God, we reach out for the simplicity of the gospel of Jesus Christ—the gospel which gives to us comfort, hope, a desire for righteousness, and peace in one's heart.

“I have a conviction that God lives and that Jesus is the Christ. As Paul bore testimony to the saints of Corinth by his letter at that Easter season many years ago, I add my witness that we shall rise from mortal death to have life everlasting, because of the atoning sacrifice and resurrection of the Savior. In my mind I picture him with arms outstretched to all who will hear:

’. . . I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
And whosoever liveth and believeth in me shall never die.’ (John 11:25-26.)” (Conference Report, April 1969, Afternoon Session 138-139)

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John 12:8 the poor always ye have with you



Gordon B. Hinckley

“We must take care of the poor. Said the Lord, ‘The poor ye have with you always.’ (Mark 14:7; John 12:8.) There have always been poor and I guess there always will be poor until the Millennium. We must take care of them and we must have the facilities to do so. But we must be very careful not to overinstitutionalize that care. We must not shift the burden that we ought to carry in our own hearts of spreading kindness and love and help to others, to the institution, which at best, is impersonal.

“Welfarea-Hinckley, Gordon B.TPI do not want you to get any idea that I am saying we should not have the welfare program. We must have it. It is a part of the Lord's plan and the good it does is vast and incalculable. But I think there is a tendency among us to say, ‘Oh, the Church will take care of that. I pay my fast offering. Let the Church take care of that.’ We need as individuals, I think, to reach down and extend a helping hand without notice, without thanks, without expectation of anything in return, to give of that with which the Lord has so generously blessed us. (General Authority Training Meeting, April 2, 1996.)” (Teachings of Gordon B. Hinckley [Salt Lake City: Deseret Book Co., 1997], 459.)

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John 12:25 He that loveth his life shall lost it; and he that hateth his life in this world shall keep it unto life eternal



Gordon B. Hinckley

“One Sunday morning several years ago, I was in the home of a stake president in a small Idaho town. Before morning prayer, the family read together a few verses of scripture. Among these were the words of Jesus as recorded in John 12:24: ‘Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.’

“No doubt the Master was referring to his own forthcoming death, declaring that except he die his mission in life would be largely in vain. But I see in these words a further meaning. It seems to me that the Lord is saying to each of us that unless we lose ourselves in the service of others our lives are largely lived to no real purpose, for he went on to say, ‘He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.’ (John 12:25.) Or, as recorded in Luke, ‘Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.’ (Luke 17:33.) In other words, he who lives only unto himself withers and dies, while he who forgets himself in the service of others grows and blossoms in this life and in eternity.

“…Phillips Brooks once made this significant observation: ‘How carefully most men creep into nameless graves, while now and again one or two forget themselves into immortality.’

“…My plea is—if we want joy in our hearts, if we want the Spirit of the Lord in our lives, let us forget ourselves and reach out. Let us put in the background our own personal, selfish interests and reach out in service to others. In so doing, we will find the truth of the Master’s great promise of glad tidings:

‘Whosoever will save his life, shall lose it; or whosoever will save his life, shall be willing to lay it down for my sake; and if he is not willing to lay it down for my sake, he shall lose it.
But whosoever shall be willing to lose his life for my sake, and the gospel, the same shall save it.’ (JST Mark 8:37–38.)”
(“Whosoever Will Save His Life,” Ensign, Aug. 1982, 3-6)

Neal A. Maxwell
“The submission of one's will is placing on God's altar the only uniquely personal thing one has to place there. The many other things we ‘give’ are actually the things He has already given or loaned to us. However, when we finally submit ourselves by letting our individual wills be swallowed up in God's will, we will really be giving something to Him! It is the only possession which is truly ours to give. Consecration thus constitutes the only unconditional surrender which is also a total victory.” (If Thou Endure It Well [Salt Lake City: Bookcraft, 1996], 54.)

Neal A. Maxwell

“…unconditional surrender to God is actually a personal victory! Such surrender is giving up squinting through a homemade telescope in exchange for a chance to see things as they really are. This fresh view made possible by this dispensation's flood of light is made more breathtaking by our using an eye single to the glory of God.


“This surrender is giving up our hovel, which we have cobbled together in the earthly slums, in exchange for a celestial mansion on the hill.

“It is giving up the headaches that go with intense selfishness in exchange for being able to focus all of one's mind on Him and on His cause. This relief from recurring spasms of selfishness produces its own special form of rest (Matthew 11:28).

“It is also leaving the church of selfishness with its solitary member in exchange for belonging to a genuine community of saints.

” (A Wonderful Flood of Light [Salt Lake City: Bookcraft, 1990], 96)

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John 12:37 though he had done so many miracles before them, yet they believed not on him


Dallin H. Oaks

“The viewing of signs or miracles is not a secure foundation for conversion. Scriptural history attests that people converted by signs and wonders soon forget them and again become susceptible to the lies and distortions of Satan and his servants. (Hel. 16:23; 3 Ne. 1:22, 3 Ne. 8:48) ‘How long will this people provoke me?’ the Lord said to Moses, ‘and how long will it be ere they believe me, for all the signs that I have shewed among them?’ (Num. 14:11.)

“Jesus made a triumphal entry into Jerusalem, but John records in sadness, ‘Though he had done so many miracles before them, yet they believed not on him.’ (John 12:37.)

“In contrast to the witness of the Spirit, which can be renewed from time to time as needed by a worthy recipient, the viewing of a sign or the experiencing of a miracle is a one-time event that will fade in the memory of its witness and can dim in its impact upon him or her. For example, as President Kimball observed, ‘Oliver Cowdery saw many signs. He handled the sacred plates; saw John the Baptist; received the higher priesthood from Peter, James, and John, and was the recipient of many great miracles, and yet they could not hold him to the faith.’

“President George Q. Cannon summarized the experience: ‘I do not believe that men can be convinced as they should be convinced by such manifestations. It has been a matter of remark among those who have had experience in this Church, that where men have been brought into the Church by such manifestations, it has required a constant succession of them to keep them in the Church; their faith has had to be constantly strengthened by witnessing some such manifestations; but where they have been convinced by the outpouring of the spirit of God, where their judgment has been convinced, where they have examined for themselves and become satisfied by the testimony of Jesus in answer to their prayers and to their faithful seeking unto the Lord for knowledge—where this has been the case they have been more likely to stand, more likely to endure persecution and trial than those who have been convinced through some supernatural manifestation of the character to which I have alluded.’” (The Lord's Way [Salt Lake City: Deseret Book Co., 1991], 87.)

Ezra Taft Benson

“Today some unbelievers among us spread seeds of heresy, claiming that Jesus could not cast out evil spirits and did not walk on water nor heal the sick nor miraculously feed five thousand nor calm storms nor raise the dead. These would have us believe that such claims are fantastic and that there is a natural explanation for each alleged miracle. Some have gone so far as to publish psychological explanations for His reported miracles. But Jesus' entire ministry was a mark of His divinity. He spoke as God, He acted as God, and He performed works that only God Himself can do. His works bear testimony to His divinity.” (Come unto Christ [Salt Lake City: Deseret Book Co., 1983], 6.)

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John 12:43 they loved the praise of men more than the praise of God


James E. Faust

“There are those who are bystanders. They come to a certain persuasion in their hearts and minds, but for social, family, economic, or political fears they cannot hold the ring of truth. Festus accused Paul of having so much learning that ‘much learning doth make thee mad.’ Paul's response was, ‘For the king knoweth of these things, before whom also I 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. Then Agrippa said unto Paul [some of the saddest words in all recorded sacred history], Almost thou persuadest me to be a Christian.’ (Acts 26:24-28.)

“Almost. What a heartbreaking sound the word almost has. Almost some of our good members keep the Word of Wisdom; almost some go to priesthood meeting and sacrament meeting; almost some hold family home evening. Some of us almost, but not quite, pay our tithing.

“Since the time of the Savior, there have been those who have believed, but who for social pressures have been fearful of standing up and being counted as believers. John speaks of the chief rulers who were afraid of the social stigma: ‘Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God.’ (John 12:42-43.)” (To Reach Even unto You [Salt Lake City: Deseret Book Co., 1980], 124.)


N. Eldon Tanner

“I wonder how many of us are guilty of this or any of these, and if so, are we ready tonight to change our ways, and repent, and try to be worthy of the praise of God and his blessings rather than forget who we are and try to be popular? How important it is that we remember who we are, servants of the Lord, and then act accordingly.

“…How sad it is to see one who would rather be popular than do what he knows is right. I have in mind and remember so well a good member of the Church who was elected to the legislature but who wanted to be a good fellow, popular with everyone. He, wanting to be popular, let down his standards and took one drink at a social and then another. It happened again and again. He began drinking with the fellows at lunch and at dinner. And then, unintentionally I am sure, and contrary to his greatest desire, he became an alcoholic and lost the support of his constituency and the respect of his friends and family who loved him and sorrowed for him. He died an early death as an alcoholic. What a sad situation—all because he sought the praise of men more than the praise of God.

“…Someone said to me the other day when we were talking about this that those who constantly love the praise of men more than the praise of God are faint reflections of another—meaning Satan, of course—who in the preexistence wanted to save all mankind, but with one condition attached—that the honor and glory go to him, not to God. He was more concerned with credit than with results; glory and praise were the end in themselves. My friend went on to say that on the crucial issues, if individuals are more concerned with pleasing men than pleasing God, then they suffer from the same virus Satan had, for there are many situations where seeking the praise of men will clearly result in their hurting, not helping, mankind for they will do expedient and temporary things instead of those which are lasting and beneficial.

“How much more satisfying it is when we receive the praise of God, knowing that it is fully justified and that his love and respect for us will persist, when usually the praise of men is fleeting and most disappointing.” (“For They Loved the Praise of Men More Than the Praise of God,” Ensign, Nov. 1975, 75-76)