Robert L. Millet Blog Posts
Publications Director of BYU Religious Studies Center
POSTED BY: Millet
The gospel of Jesus Christ is the grand news, the glad tidings that through our exercise of faith in Jesus Christ and his Atonement, coupled with our repentance that flows therefrom, we may be forgiven of our sins and justified or made right with God. Our standing before the Almighty has thereby changed from a position of divine wrath to one of heavenly favor and acceptance; we have traveled the path from death to life (see Romans 5:9–10). “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). Or, as Peter taught, “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: casting all your care upon him: for he careth for you” (1 Peter 5:6–7; emphasis added). Surely it is the case that we can cast our burdens upon the Lord because he cares for us—that is, because he loves us. But I sense that more is intended by Peter in this passage. We can give away to Him who is the Balm of Gilead our worries, our anxieties, our frettings, our awful anticipations, for he will care for us, that is, will do the caring for us. It is as though Peter had counseled us: “Quit worrying. Don’t be so anxious. Stop wringing your hands. Let Jesus take the burden while you take the peace.” This is what C. S. Lewis meant when he pointed out that “f you have really handed yourself over to Him, it must follow that you are trying to obey Him. But trying in a new way, a less worried way” (Mere Christianity, 130–31; emphasis added).
Following his healing of a blind man, Jesus spoke plainly to the self-righteous Pharisees: “For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.” What an odd statement! And yet it goes to the heart of that which we have been discussing—our need to acknowledge our need. Those who have accepted Christ and his saving gospel come to see things as they really are. They once were blind, but now they see. Those who choose to remain in their smug state of self-assurance, assuming they see everything clearly, these are they that continue to walk in darkness. Thus Jesus concluded, “If ye were blind”—that is, if you would acknowledge and confess your blindness, your need for new eyes to see who I am and what I offer to the world—“ye should have no sin: but now ye say, We see; therefore your sin remaineth” (John 9: 41).
It was Jacob, son of Lehi, who wrote that those who are “puffed up because of their learning, and their wisdom, and their riches—yea, they are they whom he [the Holy One of Israel] despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them” (2 Nephi 9:42; compare 1 Corinthians 3:18; 4:10; 8:2). On the other hand, “the poor in spirit,” those who consider themselves spiritually bankrupt without heavenly assistance and divine favor, those who come unto Christ and accept his sacred offering, inherit the kingdom of heaven (see Matthew 5:3; 3 Nephi 12:3).
Let’s be wise and honest: We cannot make it on our own. We cannot pull ourselves up by our own spiritual bootstraps. We are not bright enough or powerful enough to bring to pass the mighty change necessary to see and enter the kingdom of God. We cannot perform our own eye surgery. We cannot pry our way through the gates of the heavenly Jerusalem. We cannot make ourselves happy or bring about our own fulfillment. But we can “seek this Jesus of whom the prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which beareth record of them, may be and abide in [us] forever” (Ether 12:41). Then all these things will be added unto us (see Matthew 6:33). That’s the promise, and I affirm that it’s true.
POSTED BY: holzapfel
Latter-day Saints are fond of quoting a phrase from modern revelation, “Seek learning, even by study and also by faith” (Doctrine and Covenants 88:118). From the beginning of the Restoration in the 1820s, a common theme of the Prophet Joseph Smith’s religious quest was to seek knowledge, light, and understanding. When he went into a grove of trees near his home to pray in the spring of 1820, Joseph Smith was impelled by his trust in the biblical promise found in James 1:5 that he could find wisdom if he sought it. This prayer resulted in the First Vision, in which Joseph saw the Father and the Son—beginning a spiritual sunrise unexpected by men and women of Joseph’s own day, but anticipated by prophets and apostles of old (see Acts 3:20–21).
Gospel truths continued to roll forth through the young prophet as he personally sought wisdom from God. Interestingly, Joseph Smith not only prayed for such wisdom but also studied the word of God and the languages of the biblical world (for example, Hebrew and Egyptian), practicing the command to “seek learning, even by study and also by faith.” His example in this two-part effort set a pattern for Latter-day Saints that continues to challenge us today.
Recently, there has been an explosion of self-help books for “dummies” or books to make something easy. With less time in a busy world, we often look for a quick fix to our problems, even when it comes to scripture study. However, when applied to the scriptures these efforts, even though popular and well meaning, may not necessarily raise one’s understanding of the topic. My colleague Robert J. Millet opined sometime ago that we need the scriptures to be understandable, not easy. I do not believe that he was playing a semantic game but that he was identifying an important difference between the two approaches.
Fortunately, Joseph Fielding McConkie, professor emeritus of ancient scripture at BYU, helps us in making the scriptures more understandable with his latest book, Between the Lines: Unlocking Scripture with Timeless Principles (Honeoye Falls, NY: Digital Legend, 2009).
What I like most about this book is that it forced me to think about how we read and study the scriptures. Sometimes in order to focus our thoughts, it is important to consider how and why we do a routine thing such as studying the scriptures. McConkie is not interested in “procedures,” such as what color of pencils one use to mark the scriptures or whether one should mark the scriptures at all. His goal is to enhance our study by providing “timeless principles that facilitate sound scriptural understanding” (viii).
The book contains more than just ideas about scripture understanding. There are also concrete suggestions. For example, the author suggests that we take advantage of “various study Bibles” (29). He enjoys “the help of an Archaeological Study Bible, The Jewish Study Bible, The Catholic Study Bible, and a variety of Protestant study Bibles” (29) and even provides a brief list of such study Bibles in the section “Sources” (165–66).
There are some light-hearted moments scattered throughout the book as the author has some fun pointing out rather common practices that we have engaged in through the years that may in fact have diverted us from understanding the scriptures. It may be healthy to laugh at ourselves from time to time, especially when we consider that we all have likely endured our “fair share of scripture abuse” (viii). I recommend this book to all who want to improve the quality of their scripture study and teaching.
POSTED BY: holzapfel
Guest blog by Kent P. Jackson, professor of ancient scripture.
This month we celebrate the 179th anniversary of something that most Latter-day Saints take for granted. It was in June 1830, just two months after the Church was organized, that the Prophet Joseph Smith began working on his Bible translation. Today we usually call it the Joseph Smith Translation—JST for short—but the Prophet himself called it the New Translation. The first nineteen pages, revealed between June 1830 and the end of that year, contain his revision of the first few chapters of Genesis. When the Pearl of Great Price was created in 1851, those Genesis chapters were included in it, and they’re still there today. It is the Book of Moses.
Is there anything new in the New Translation? Let’s take a look at just one chapter, the very first chapter of the translation, revealed in June 1830.
What we now call Moses chapter 1 is the text of a vision that Moses experienced before the Lord revealed to him the account of the Creation. It is thus the preface to the book of Genesis. This is one of the most remarkable chapters in scripture, and it is full of doctrines that set Latter-day Saints apart from all other Bible believers. Although Moses’s vision is a biblical event and takes place in a biblical context, there is no record of it in the Old Testament. It has no biblical counterpart at all. But it is one of the great gems of the Restoration—a real pearl of great price.
In this one chapter, we learn a lot.
Moses speaks with God “face to face” in terms that indicate strongly that God indeed has a face. We learn of God’s Only Begotten Son. As the Father speaks with Moses and teaches him of Jesus Christ, we are reminded in clear scriptural terms that the Father and the Son are separate divine beings. We also learn something of ourselves, that we—left to our own resources—are “nothing,” yet we are sons and daughters of God created in the image of his Only Begotten, endowed with enormous potential.
We learn about God’s glory, the celestial power that emanates from him and surrounds him. Humans must be transfigured to abide God’s glory, but Satan can only feign having it and possesses none of it himself. We see God and Satan juxtaposed in striking contrast, and we learn that Satan has a pathological need to be worshipped and seeks only his own interests.
We learn something of God’s power and of the awesomeness of his creations. Moses, enveloped in God’s glory, was able to see every particle of this earth and to discern every soul on it. He was even shown other inhabited worlds—worlds without number. He learned that Christ is the Creator of all those worlds, and he learned that God’s work and glory is to bring to pass the immortality and eternal life of his children who dwell thereon.
Needless to say, none of this was the standard fare of mainstream Christianity in June 1830 when the Lord revealed these things to Joseph Smith.
Indeed, there is much new in the New Translation. But that was only the first chapter.