#Latter-day Saint view on 2 Corinthians 11:14

[mindfulldsliving]

Unpacking 2 Corinthians 11:14: Moroni vs. Deception

Moroni Appears to Joseph Smith in His Room (The Angel Moroni Appears to Joseph Smith), by Tom Lovell 2 Corinthians 11:14 and the Angel Moroni: Dispelling Myths About Satanic Deception Paul’s words in 2 Corinthians 11:14 caution us about Satan’s ability to disguise himself as an angel of light. This verse is often cited in criticism of Joseph Smith’s account of the Angel Moroni’s visitation,…

[reformedontheweb]

Beware of supposing that a teacher of religion is to be trusted, because although he holds some unsound views, he yet ‘teaches a great deal of truth.’ Such a teacher is precisely the man to do you harm: poison is always most dangerous when it is given in small doses and mixed with wholesome food. Beware of being taken in by the apparent earnestness of many of the teachers and upholders of false doctrine. Remember that zeal and sincerity and fervor are no proof whatever that a man is working for Christ, and ought to believed. Peter no doubt was in earnest when he bade our Lord spare Himself, and not go to the cross; yet our Lord said to him, ‘Get thee behind Me, Satan.’ Saul no doubt was in earnest when he went to and fro persecuting Christians; yet he did it ignorantly, and his zeal was not according to knowledge. The founders of the Spanish Inquisition no doubt were in earnest, and in burning God’s saints alive thought they were doing God service; yet they were actually persecuting Christ’s members and walking in the steps of Cain. – It is an awful fact that, ‘Satan himself is transformed into an angel of light.’ (2 Corinthians 11:14) Of all the delusions prevalent in these latter days, there is none greater than the common notion that ‘if a man is in earnest about his religion he must be a good man!’ Beware of being carried away by this delusion; beware of being led astray by ‘earnest minded men!’ Earnestness is in itself an excellent thing; but it must be earnestness in behalf of Christ and His whole truth, or else it is worth nothing at all.”

J. C. Ryle- Warnings to Churches

[pamphletstoinspire]

THE HOLY GOSPEL OF JESUS CHRIST, - THE ACTS OF THE APOSTLES, FROM THE LATIN VULGATE BIBLE

Chapter 22

PREFACE.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end.

Chapter 22

Paul declares to the people the history of his conversion. He escapes scourging by claiming the privilege of a Roman.

1 Men, (about the year A.D. 58) brethren, and fathers, hear ye the account which I now give you.

Notes & Commentary:

Ver. 1. Hear ye the account. In the Greek, to the apology, or defence. (Witham) --- St. Paul, in this exordium, as also in Acts vii. 2. shews himself not ignorant of the art of pleading. He adds the name of Fathers, supposing there may be some of his hearers of senatorial dignity, and others deserving the title for their rank and age. (Mat. Pol.)

Note:

Ver. 1. Quam reddo rationem, akousate...tes apologias.

2 And when they heard that he spoke to them in the Hebrew tongue, they kept the more silence.

Ver. 2. No explanation given.

3 And he saith: I am a Jew, born at Tarsus, in Cilicia, but brought up in this city, at the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, as also all you are this day:

Ver. 3. The scholars sat much below their master; and the nearest the master were such as had made the greatest proficiency. (Philo, de Essenis)

4 And I persecuted this way unto death, binding and delivering into prisons both men and women,

Ver. 4. This way. That is, the Christian faith, which now I profess. (Witham)

5 As the high priest doth bear me witness, and all the ancients: from whom also receiving letters to the brethren, I went to Damascus, to bring them bound from thence to Jerusalem, that they might be punished.

Ver. 5. As the high priest doth bear me witness. That is, as the letters which he gave me, bear witness. (Witham)

6 And it came to pass, as I was going and drawing nigh to Damascus, at mid-day, that suddenly there shone from heaven a great light round about me:

Ver. 6. No explanation given.

7 And falling on the ground, I heard a voice saying to me: Saul, Saul, why persecutest thou me?

Ver. 7. No explanation given.

8 And I answered: Who art thou, Lord? And he said to me: I am Jesus of Nazareth, whom thou persecutest.

Ver. 8. No explanation given.

9 And they that were with me, saw indeed the light, but they heard not the voice of him that spoke with me.

Ver. 9. Heard not the voice. To reconcile this with chap. ix. ver. 7. where it is said that they heard the voice; it may be answered that they heard a noise, and a voice, but heard it not distinctly, nor so as to understand the words. (Witham) --- They heard not the voice of him who spoke to the apostle, but they heard the latter speak; (Acts ix. 7.) or perhaps they heard a noise, which they could not understand. They perhaps heard the voice of Paul answering, but not that of Christ complaining.

10 And I said: What shall I do, Lord? And the Lord said to me: Arise, and go to Damascus: and there it shall be told thee of all things thou must do.

Ver. 10. No explanation given.

11 And whereas I did not see for the brightness of that light, being led by the hand by my companions, I came to Damascus.

Ver. 11. No explanation given.

12 And one Ananias, a man according to the law, having a good character from all the Jews dwelling there,

Ver. 12. No explanation given.

13 Coming to me, and standing by me, said to me: Brother Saul, receive thy sight. And I the same hour looked upon him.

Ver. 13. No explanation given.

14 And he said: The God of our fathers hath preordained thee that thou shouldst know his will, and see the Just One, and shouldst hear the voice from his mouth.

Ver. 14. Shouldst...see the Just One. Our Saviour appeared to St. Paul, as it is said; (chap. ix. 7.) and he is divers times, both in the Prophets and in the Testament, called the Just One. (Witham) --- To see and hear the Just One; Him, who is just by excellence, that you also may prove a witness of his resurrection from the dead.

15 For thou shalt be his witness to all men, of those things which thou hast seen and heard.

Ver. 15. No explanation given.

16 And now why delayest thou? Rise up, and be baptized, and wash away thy sins, calling upon his name.

Ver. 16. Wash, &c. The contrition and charity of St. Paul had, no doubt, merited for him the remission of his sins at the moment of his conversion. Still were these effects to be attributed to the desire of the sacrament of baptism, without which the council of Trent defines that the forgiveness of sins, and the punishment due to them, are not obtained. It likewise added a new degree of lustre to his innocence and purity. (Tirinus) --- Calling upon his name. In such manner, says St. Chrysostom, (hom. xlvii.) as we invoke the only true God; and as we invoke the saints, and pray to them, that they would pray for us. (Witham)

17 And it came to pass, when I was come again to Jerusalem, (about the year A.D. 37) and was praying in the temple, that I was in a trance,

Ver. 17. To Jerusalem...that I was in a trance. This might be when he went to Jerusalem, three years after his conversion, or at some other time. It might be in this ecstacy that he was wrapt to the third heaven, as he tells the Corinthians, 1 Corinthians xv. 9.[2 Corinthians xii. 2.?] (Witham)

18 And saw him, saying unto me: Make haste, and go quickly out of Jerusalem: because they will not receive thy testimony concerning me.

Ver. 18. No explanation given.

19 And I said: Lord, they know that I cast into prison, and beat in every synagogue, them that believed in thee.

Ver. 19. No explanation given.

20 And when the blood of Stephen, thy witness, was shed, I stood by and consented, and kept the garments of them who killed him.

Ver. 20. Of Stephen, thy witness. Or thy martyr, as the Greek word signifies. (Witham)

21 And he said to me: Go, for unto the Gentiles afar off will I send thee.

Ver. 21. Hence we see that not only principals, but all that consent to the persecution of God's servants for the cause of religion, do highly offend; and this St. Paul mentions here, that the mercy of God may be more remarkably glorified in him hereby. (Bristow)

22 And they heard him until this word, and then lifted up their voice, saying: Away with such a one from the earth: for it is not fit that he should live.

Ver. 22. This word. That is, until he told them that God had sent him to preach to the Gentiles, whom they could not bear to hear preferred before themselves. Not that the Jews forbad preaching to the Gentiles; on the contrary, our Saviour reproached the Pharisees, that they would go over land and sea for the sake of making one proselyte. They were likewise enraged that St. Paul had not laid on the Gentiles the heavy yoke of the law. (Calmet) --- Hence they exclaim: take away this wicked man from amongst us, for it is a sin to let him live. (Bible de Vence)

23 And as they cried out, and threw off their garments, and cast dust into the air,

Ver. 23. Threw off their garments. Or pulling them open to shew themselves ready to stone him. (Witham) --- This is nicely descriptive of the fury of a populace, who, when unable to vent their rage in some more effectual way, indignantly throw into the air, and against the object of their indignation, such harmless trifles as dust, clothes, &c. (Menochius)

24 The tribune commanded him to be brought into the castle, and to be scourged, and tortured: that he might know for what cause they cried out thus against him.

Ver. 24. No explanation given.

25 And when they had bound him with thongs, Paul saith to the centurion standing by him: Is it lawful for you to scourge a man that is a Roman, and uncondemned?

Ver. 25. A Roman. That is, a Roman citizen, a freeman of Rome. (Witham) --- The apostle, on this occasion, not to injure the faith of some weak Christians, who might be scandalized at his public disgrace, prevents the scourging, which on another occasion he patiently submitted to. By the thongs he was probably bound to a pillar; (Tirinus) or being tied hand and foot, was stretched on the ground, with his face downwards. This was frequently done among the Romans. (Calmet) --- See also Gretser de cruce, lib. i. chap. 10; who declares that it was the Roman custom to bind to a stake or pillar, such as were condemned to be flogged.

26 Which the centurion hearing, went to the tribune, and told him, saying: What art thou about to do? For this man is a Roman citizen.

Ver. 26. No explanation given.

27 And the tribune coming, said to him: Tell me, art thou a Roman? But he said: Yes.

Ver. 27. No explanation given.

28 And the tribune answered: I obtained the freedom of this city with a great sum. And Paul said: But I was born so.

Ver. 28. Civilitatem; that is, Civitatem, Græcè, politeian, the rights of citizenship. These privileges were granted by Antonius to the city of Tarsus. (Appianus, civilium 5.)

29 Immediately, therefore, they that were about to torture him, departed from him. The tribune also was afraid after he understood that he was a Roman citizen, and because he had bound him.

Ver. 29. The same law which forbad a Roman citizen to be scourged, forbad him also to be bound. (St. Augustine, lib. i. de Serm. Dni. chap. 29.) --- It was under Claudius that the abuse of buying the freedom of Rome was introduced. At first the name of a Roman was esteemed much, and bought at a great price. Now (such is the emptiness and vanity of titles) it is refused, and despised; nay, it is fled from, and reckoned disgraceful. (Salvian. De Gubern. Dei, lib. v.) --- If St. Paul, on this occasion, makes use of his privilege, it is not that he was unprepared, or afraid to die for Christ; but because it was lawful to use ordinary means to extricate himself from difficulties, and preserve himself for future services to religion. (Denis the Carthusian)

30 But on the next day, wishing to know more diligently, for what cause he was accused by the Jews, he loosed him, and commanded the priests to come together and all the council: and bringing forth Paul, he set him before them.

Ver. 30. No explanation given.

[plymouthbrethrenquotes]

J.B. Clifford, The Teachings of the Plymouth Brethren on the Presidency of the Holy ghost and Imputed Righteousness, 1865

Page 4: If “the Church of England so disowns the sovereign guidance of the spirit of God” that, to be a member of that church is to “sanction a mutinous system:” (Christ the Centre, p. 13.) if her teaching, that “we are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ” (Article XI.) is a grievous error, “utterly astray” from God’s truth; then it is time to examine our bulwarks and to look well to our very foundations, and if they rest on eternal truth to defend them to the last. But if they are false, if they are merely the wood, hay and stubble of fallible reformers, and built upon the yielding sand; then let them fall, and be burnt up before the scorching batters of the last born sect in christendom. And with them, let there be sweat away forever the writings of Cranmer, of Latimer, of Ridley, of Hooker: of Luther, of Calvin, of Melancthon: of Owen, of Baxter, of Manton and of Charnock: of Scott, of Henry, of Gill: of Whitfield, of Simeon, of Haldane and of Goode: let them all be burnt like the books at Ephesus: for if the Plymouth Brethren are right, all these great and holy men, with a host of others who have ever been regarded as bulwarks of truth, are fatally wrong; and have utterly failed to discover the doctrines which the Plymouth Brethren have just found out to be the essential marks of the true Church! There is such a thing as modesty. There is such a grace as humility. And there is a warning in the words of the Holy Ghost, “if any man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know.” This ought at least to suggest the possibility of our views being erroneous, when they differ from those of men whom God has delighted to honor and to bless. Page 7: We see then, as the result of this investigation, that there were different orders of ministers in the church; there was the office of deacon, which was preparatory to that of presbyter; there was the office of elder, or presbyter, or priest, who was to preside or be bishop, or overseer over particular congregations or churches with the deacons; and there was the office of superior presbyter or bishop, who was the preside over the churches of a city or district, as Timothy did over Ephesus, and Titus over Crete; while the Apostle Paul had “the care over all these churches.” How then, in the face of such facts, can the Plymouth Brethren make the assertion, “We search in vain in the New Testament for any church government except the sovereign guidance of the Holy Ghost?” (Christ the Centre, p. 7.) Page 8: But now we are told that in the present day, by all the churches, except those of the Plymouth Brethren, “this presidency of the Holy Ghost is forgotten, and that a man fills his place. This disowning of the personal presence and sovereign guidance of God the Holy ghost is most sad in every way.” “God is disowned in the Assembly for guidance in worship.” (p. 9.) “When you meet for worship you do not submit to the Holy Ghost and allow Him to preside over the meeting, using whom He will.” (P. 24.) Page 9: Now, without entering upon a formal refutation of these assertions, it might be sufficient to ask, Have the Plymouth Brethren realized anything like this in their own churches? have they realized the harmony which the presidency of the Holy Ghost in person would ensure? Have they not rather been remarkable for their divisions, and strange doctrines, and excommunications of one another? Have not the Darbyites and the Newtonites violently separated? In which of these opposing sections are we to recognize the presidency of the Holy Ghost? have not these opposite parties charged one other with propagating heresy? and have not some of these heresies been recanted, or attempted to be explained away? Where, then, is the presidency of the Holy Ghost? Can the errors preached and taught be ascribed to Him without blasphemy? Can the contradictory assertions of the opposing sects both be “the sweet words of the Holy Ghost?” Page 11: But farther. It appears that certain women had been in the habit of speaking in their assemblies. They might be gifted women or not. But they no doubt imagined, and the church imagined, that they were prompted and guided by the Holy Ghost to speak in the Church: but the Apostle knew better, and therefore he commands them to keep quiet. “Let your women keep silence in the Churches: for it is not permitted unto them to speak, but to be under silence, as saith also the law. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the Church.” You will observe that the Apostle speaks with all authority, and appeals to the law (v. 34) in support of what he commanded. So far from abdicating his authority in favor of these prophets and spiritual men and women, who possibly might think with the Plymouth Brethren, that they were under the guidance and presidency of the Holy Ghost, he says, “If any man think himself to be a prophet or spiritual, let him acknowledge that that things that I write unto you are the commandments of the Lord.” But still further, if the Holy Ghost presided in the assembled Church at Corinth, whence arose the carnal disputes and worldly contentions which prevailed when they met together. If the Apostle Paul had been presiding among them, he would have put them down at once. Page 12: The only answer to these difficulties which I can imagine is, that these Corinthians rejected the presidency of the Spirit, and that they were consequently not a true Church any more than the Church of England; (p. 13) but if this had been the case, the Apostle, according to the Plymouth Brethren, ought to have separated from them. He ought to have rebuked them for rejecting such presidency. But he is totally silent on the subject, and yet he acknowledges that they had the gift in an eminent degree, “ye come behind in no gift.” (1 Corinthians 1:7). And, so far from intimating that they were not a true Church, he addresses them in the following terms: “to the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints.” Page 14: The question to be investigated is the following: — Whether the righteousness which is imputed to the believer, consists of the obedience of Christ to the law; or consists of an act of God’s righteousness, in pronouncing on the condition of a believer, as God sees him. The Plymouth Brethren deny the former, and affirm the latter. Mr. Darby says, “the meaning of imputed righteousness is not a quantum of righteousness apart from the person, and afterwards reckoned to him — but the state or condition before God in which He sees him.” The precious doctrine for which I contend, is the very one which is denied by the Plymouth Brethren. I may state it in the following terms. The Lord Jesus Christ, by his obedience to the law, wrought out a spotless righteousness: and, because He was God as well as man, His fulfillment of the law is called “the righteousness of God.” This is the righteousness which I affirm to be imputed to the believer. It is, “a righteousness ready outside the sinner;” and by this righteousness, and by no other, is the sinner accounted righteous in the sight of God, and in the presence of the law. This is the doctrine denied by Mr. Darby and other Plymouth Brethren. He says, “Though a person is reckoned to be in a state which he is not de facto in, a quantum of righteousness, ready outside himself reckoned to him, is not the meaning of imputed righteousness.” … Again, he says, “It is one thing to make an atonement for sin, and another to have one’s neglected duty accomplished de facto by another. Besides, if done, it is human, legal righteousness, by whomsoever done.” …… I shall now endeavor to prove, in opposition to the Plymouth Brethren, the three following propositions: — 1.—That the righteousness of Christ consisted of his obedience to the law. 2.—That this righteousness is called, and is, the righteousness of God. 3.—That this is the righteousness which is imputed to believers.